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diff --git a/58889-0.txt b/58889-0.txt new file mode 100644 index 0000000..d9fe077 --- /dev/null +++ b/58889-0.txt @@ -0,0 +1,18791 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 58889 *** + + + + + + + + + + + + + + VILLAGE FOLK-TALES OF CEYLON + + Vol. III + + + 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 + + 178 Concerning the Friendship of the Hare and + the Parrot 3 + 179 The Deer and its Friends 5 + The Deer, the Jackal, and the Crow + (Variant a) 8 + The Rat and the Turtle that kept the + Precepts (Variant b) 9 + 180 The Foolish Bird 13 + 181 The Golden Oriole 16 + 182 The Story of the Vira Tree Fish-Owls 18 + 183 The Lion and the Bull's trust in him 22 + 184 The Lizard and the Iguana 24 + 185 The Cobra and the Polanga 26 + The Widow and the Mungus 27 + 185A The Crab and the Frog 29 + 186 A Louse and a Bug 30 + + +STORIES OF THE LOWER CASTES + + STORIES OF THE POTTERS + + 187 The Three Yakas 35 + 188 The Time of Scholars 38 + + STORIES OF THE WASHERMEN + + 189 The Thief called Harantika 41 + The Dexterous Thief and his Son (Variant) 43 + 190 The Story of the Four-fold Trap 48 + 191 The Foolish Prince 52 + 192 The Jackal and the Gamarala 54 + + STORIES OF THE TOM-TOM BEATERS + + 193 The Story of Batmasura 57 + 194 The Story of Ayiwanda 62 + 195 The Gamarala's Son-in-law 71 + 196 The Story of the Gamarala's Son 78 + 197 The Manner in which the Gamarala buried + his Sons 84 + 198 The Story of the Wooden Peacock 89 + 199 The Wicked Step-mother 94 + 200 The Woman who ate by stealth 99 + 201 The Story of the Bitch 102 + 202 The Elephant Guard 106 + 203 The Elephant-Fool 110 + 204 The Girl who took Gruel 112 + 205 The Boy who went to learn the Sciences 115 + 206 The Prince and the Ascetics 117 + 207 The Turtle Prince 121 + 208 The Gem-set Ring 127 + 209 The Story of the Brahmana 136 + 210 The Story of a Siwurala 141 + 211 How the Poor Man became Wealthy 144 + 212 The Story of Madampe-rala 146 + 213 Æwariyakka 149 + 214 The Horikadaya Story 152 + 215 The Story of Bahu-Bhutaya 155 + 216 The Story of Golu-Bayiya 158 + 217 The Yaka of the Akaragane Jungle 161 + 218 The Four Rakshasas 166 + 219 The Story of the Rakshasa 173 + 220 The Thief and the Rakshasas 176 + 221 King Gaja-Bahu and the Crow 183 + 222 The Assistance which the Snake gave 185 + 223 The Leveret, or the Story of the Seven + Women 187 + 224 The Greedy Palm-cat 189 + + +STORIES OF THE WESTERN PROVINCE AND SOUTHERN INDIA + + NO. PAGE + + 225 The Wax Horse 193 + 226 The Three-cornered Hatter 200 + 227 The Gamarala who went to the God-World 207 + The Tusk Elephant of the Divine World + (Variant) 209 + 228 The Gamarala who ate Black Fowls' Flesh 212 + 229 How the Gamarala drove away the Lion 217 + 230 The Son who was Blind at Night 220 + 231 The Son and the Mother 223 + The Wicked Daughter-in-law (Variant) 228 + 232 Concerning the Hetti Man's Son 230 + 233 The Fortunate Boy 234 + 234 How the Daughter-in-law got the Masuran 240 + 235 The Monkey and the Beggar 243 + 236 How the Beggar and the King gambled 249 + 237 The Story of the King 253 + 238 The King who learnt the Speech of Animals 258 + 239 The Mad King 261 + The Kahawana sowing (Variant) 262 + 240 Concerning the Prince with his Life in + his Sword 265 + 241 The Royal Prince and the Hettirala 272 + 242 Prince Sokka 285 + 243 The Affectionate Prince 293 + 244 The Prince who received the Turtle Shell 300 + 245 Concerning a Prince and a Kinnara Woman 304 + 246 The Way in which the Prince traded 310 + 247 A Princess and a Prince 313 + 248 Concerning a Royal Princess and Two + Thieves 321 + 249 How the Nagaya became the Princess 325 + 250 The Story of the Cobra's Bite 328 + 251 How they killed the Great-bellied Tambi 336 + 252 How Maraya was put in the Bottle 339 + 253 The Woman Pre-eminent in Cunning 343 + 254 Matalana 347 + 255 The Five Lies quite like Truth 352 + 256 The Three Truths 354 + 257 The False Tale 355 + 258 The Story of Kota 359 + The Flower-Garden Story (Variant) 361 + 259 The Story of Sokka 367 + 260 The Giant and his Two Friends 373 + 261 How they formerly Ate and Drank 380 + 262 The Gourd Fruit Devil-Dance 384 + 263 The Ascetic and the Jackal 386 + + +SOUTH INDIAN STORIES + + 264 Concerning the Blind-Eyed Man 388 + 265 The Destiny Prince 392 + 266 The Teacher and his Pupil 400 + The Teacher and the Bull (Variant a) 405 + The Brahmana and the Scholar (Variant b) 407 + + +SINHALESE TEXTS OF STORIES + + Introductory Remarks 413 + + 81 Concerning a Royal Prince and a Princess 419 + 126 The Story of the Seven Wicked Women 423 + 134 The Story of the Rakshasa and the + Princess 424 + 207 The Turtle Prince 426 + 216 The Story of Golu-Bayiya 429 + 225 The Wax Horse 430 + + +APPENDIX + +ADDITIONAL NOTES, AND CORRECTIONS + +Omitted Incidents 457 + +Index 459 + + + + + + + + +STORIES OF THE CULTIVATING CASTE + + +NO. 178 + +CONCERNING THE FRIENDSHIP OF THE HARE AND THE PARROT + + +In a certain country there are a Hare, and a Mouse-deer, and a Parrot +near a river, it is said. The three every day come to the river to +drink water. + +One day the Parrot said to the Hare, "Friend." + +Then the Hare having said, "What? We two are friends indeed. From +our friendship what will be the profit? Should you find and give +me a mate we should indeed be friends," afterwards the Parrot said, +"If so, stay there until the time when I come [after] finding a mate +for you," and the Parrot drank water and went away. + +On the following day, when the Parrot came he met with a +Mouse-deer. Having seen the Parrot the Mouse-deer says, "Friend, +where is your friend?" + +The Parrot says, "My friend has not come to-day." + +Then the Mouse-deer says, "What friendship with those Hares! If you +become friendly with us what things cannot we do!" + +Then the Parrot says, "Friend, he is [my] former first friend; now +then, I cannot abandon him." + +At that the Mouse-deer having become a little angry went away. Having +so gone, the Mouse-deer, seeking the Hare, says to [1] the Hare, +"Friend, with that Parrot what friendship! The food which that one +eats is different, the place where that one lies down is different, +that one is an animal which flies [in the air] above. Are we so? We +lie down in one place, we eat one food. Because of it, give up [your] +friendship with that one." At that the Hare became a little angry. + +After that, the Mouse-deer, having gone near the Parrot, says, +"Take you [to heart] the things that I say, O Parrot-youngster." + +Thereupon the Parrot said, "What, friend?" + +The Mouse-deer says, "The sort called Hares at any place whatever +are not trusted." + +Then the Parrot asked, "Well then, what are you telling me to do?" + +Then the Mouse-deer says, "On account of it, give up your friendship +with the Hare." To that the Parrot did not consent. + +After that, the Mouse-deer, having gone near the Hare, said, "Friend, +we having been in the midst of this forest, except that there is +convenience through the water, through the food there is none. Because +of it, let us go into the midst of the villages." + +The Hare also being pleased at this, and having said, "Ha; let us +go," the two together went into the midst of the villages. Having +gone there, the two crept into a bush. + +A man saw that this Hare and Mouse-deer crept into the bush. Having +seen it, the man spoke to yet [other] men, and having brought nets +they fixed them. When they had thus fixed them the Hare bounded away; +the Mouse-deer was caught. + +The Hare having bounded away from there, went to the spot where it +formerly stayed at first. After that, it met with the Parrot. Then +the Parrot asked the Hare, [2] "Where, friend, is the Mouse-deer?" + +The Hare said, "Friend, men seized the one who tried to break the +friendship of us two." + +Then the Parrot says, "Friend, through his going to break our +friendship that we [have had] for a long time, danger befel that very +one." Having said it, the friendship of the two was in the very same +manner [as before], + + + Anun nahanda yanakota tamumma nahinawa. + While they are going to kill others they die themselves. + + + North-western Province. + + + + + + + + +NO. 179 + +THE DEER AND ITS FRIENDS + + +At a certain time there were three years without rain. Because there +was no rain, water everywhere was wanting. In the wilderness in the +midst of the forest there was water at a single rock-hole. There a +Deer drank water. + +At the time when the Deer, having eaten and eaten food in the +jungle, was going, he met with a Crow. The Crow said, "Friend, you +are in health, as though without any want of food or water. For us +there is not a drop of water for bathing or drinking. Ane! Merit +will be attained. [3] Please tell me also the place where you drink +water." Thereupon he told the Crow the path to the rock-hole in which +there is water. + +At the time when the two are coming thus and drinking the water, +the Woodpecker met them. "Friends, where do you drink water? Merit +will be attained; tell me also," the Woodpecker said. Afterwards they +told the Woodpecker the path. + +At the time when the three were drinking the water, a Turtle met +them. The Turtle also asked, "Friend, where do you drink water? We +indeed are going (lit. making) to die. Merit will be attained. Tell +us, too, the place where you drink water." They showed the path to +the Turtle also. + +Well then, at the time when the four were drinking the water, a Jackal +met them. The Jackal says, "Friend, where do you drink water? There is +no want of food and water for you, indeed. Ane! Merit will be attained; +tell me also." + +[The animals] having shown the path to the Jackal also, while the +five were drinking the water there, a Vaedda having gone hunting +also saw the water-hole. He saw that a Deer had drunk water at the +water-hole. Having seen it, the Vaedda thought, "I must catch this +Deer." He set a deer-hide noose there to catch the Deer. Well then, +when the Deer was going [there] to drink water, the Deer was caught +in that Vaedda's deer-hide noose. + +The Turtle, and the Crow, and the Woodpecker, and the Jackal, these +four friends, having come to drink water, when they looked the Deer +had been caught. + +Well then, the four having said, "Ane! Our friend who showed us the +road to drink water to-day has been caught for killing," the other +three said to the Jackal, "Ane! Friend, you indeed are able to bite +this fold of deer-hide." + +The Jackal, thinking, "To-day a good eating has been hung up for me," +said, "Ane! Friend, I am indeed unable to bite the deer-hide fold. My +teeth are shaking about." + +Then those three said, "Ane! Friend, don't tell those lies; you can +indeed somehow or other bite it." + +Having said, "Ane! I cannot," the Jackal lay down at the edge of +the jungle. In [every] possible way the three told the Jackal. The +Jackal did not bite it at all. Having said [to himself], "I shall +obtain the stomach," he remained silent. + +The Turtle was biting and biting [the cord] as much as he could, +during that day night-time. On the following day, as it became light, +the Crow said to the Woodpecker, "Friend, you go, and when the Vaedda +is preparing to come, make an evil omen (bada)." + +At dawn, the Vaedda having arisen says to the Vaedi woman (his wife), +"Cook a packet of rice, and give me it. I have set a noose. In order +to go to look at it." + +At that time the Woodpecker cried out. Then the Vaedda says, "Bolan, +there is a bad omen. Having waited a little time, cook." [4] + +Afterwards, having waited a little time the woman arose. At that time, +also, the Woodpecker cried out. When she was taking the rice also, +the Woodpecker cried out, yet the woman having cooked the packet of +rice gave it to the Vaedda. + +The Vaedda taking the axe and taking the packet of cooked rice, +at the time when the Vaedda is going, the Woodpecker having come +flying above tells the other friends, "Ane! Friend, now then indeed, +we cannot save him. I made evil omens as much as possible; without +hearkening to them the Vaedda is coming." + +Afterwards, the three beseeched the Jackal, and told it [to bite +the cord]. Yet the Jackal did not bite it. Having said [to himself], +"I shall obtain the stomach," without speaking he remained lying down. + +Then the Vaedda having come, and seen that the Deer has been caught, +hung the packet of cooked rice on a tree, and taking the axe came near +the Deer. As he was coming, the Crow tore open the packet of cooked +rice. Then when the Vaedda is coming near the packet of cooked rice, +the Crow goes away. + +When the Vaedda is going back near the Deer, again the Crow tears the +packet of cooked rice. The Vaedda, having become angry at it, threw the +axe to strike the Crow. The Crow flew away. The axe having struck the +Jackal, the Jackal died. Then the Deer, breaking the deer-hide cord, +bounded off. Well then, the friends having joined together went away. + +The Vaedda saying and saying, "Ane! Was it the Deer that I got, +or the packet of cooked rice I got?" [5] went away. + + + P. B. Madahapola, Ratemahatmaya, North-western Province. + + + + + +THE DEER, THE JACKAL, AND THE CROW. (Variant a.) + +In a certain country, when a Deer and a Crow were friends while a +long time was going, one day the Deer met with a Jackal. The Jackal, +having seen the Deer, says, "I also should be pleased to be friendly +with you. Because of it, are you willing or not?" he asked. + +Then the Deer says, "I indeed am willing. I don't know if the Crow +which has become my friend is willing or not." + +Then the Jackal asked the Crow. The Crow says, "I am not willing, +but if the Deer is willing, remain," he said. After that the whole +three were friendly. The Crow's dwelling was in a tree; the dwelling +of the other two was under the tree. + +One day when the Jackal is going to seek food, having seen a rice +field and come back, he says to the Deer, "Friend, let us two go for +food. I have seen a good rice field to-day. You eat the rice there; +I will eat crabs there," he said. + +The Deer says, "I will not. It is not good to go there; should we go +there we shall come into danger," he said. + +The Jackal, on the following day having gone [there] and come back, +says to the Deer, "Nothing having been done [to me] there, let us +very two go to-morrow." This Jackal says thus with the intention that +having killed the Deer he may eat the flesh. + +The Deer, trusting the word of the Jackal, went. Having gone, when +he looked there is a paddy field. Having seen it and eaten the paddy +(growing rice) that day, he came back. On the following day, too, +the Jackal said, "Let us go." And because the Deer could not break +the Jackal's word, on that day, also, he went. + +That day, the man whose field it is, the owner of the field, having +come, when he looked saw that deer had eaten it; and having come home, +and gone back taking a noose which was twisted from hides, he set it +at the gap [in the fence] through which the Deer came. + +Thereupon, in order to eat the paddy the Jackal and Deer came to the +field. While they were coming [through the fence] the Deer was caught +in the noose which had been set. Then the Deer says, "Friend, to-day +having come they will kill me. Because of it bite this noose," he said. + +Thereupon the Jackal says, "I cannot. This is Sunday; [6] how shall +I bite hides to-day?" Having said this, the Jackal got hid and waited. + +The Crow, also, having seen that the Deer does not come for a long +time, the Crow also came to seek the Deer. Having come, when he +looked he saw that the Deer had been caught in the noose, and asked, +"Friend, what is [the reason of] it?" + +And the Deer says, "This indeed is the Jackal's contrivance. To-day +how shall I get free?" he asked the Crow. + +The Crow says, "I will tell you a stratagem. At the time when the +rice-field owner is coming I will peck at your eye [as though you +were dead]. I will caw at a [certain] time. At that time spring up +and run away," he said. + +Thereupon the rice-field owner came, taking a cudgel. Having come, +when he looked he saw that the Deer, having been caught in the noose, +is dead. Then he began the folding up of the noose. When the Crow +was cawing the Deer sprang up and ran away. + +Having seen the running Deer and thrown the cudgel that was in his +hand, [it struck the Jackal, and] at the blow which was struck the +Jackal died. + +(This is the story as it is found in the Hitopadesa, with an antelope +in place of the deer.) + + + North-western Province. + + + + + +THE RAT AND THE TURTLE THAT KEPT THE PRECEPTS. (Variant b.) + +In a certain country there is a river. At the river there is a Rat; +in that river there is a Turtle. Every day when this Turtle rises to +the surface this Rat is here. The Turtle said, "Friend, what are you +[doing] there?" he said. + +"I am keeping the Precepts" (of Buddha). + +"Is it good for me also to come?" the Turtle said. + +This Rat said, "It is very good." After that the Turtle came. + +At the time when these two are keeping the Precepts a Deer came to +the river for drinking water. Having seen these two here, "What, +friends, are you [doing] there?" [he said]. + +"We are keeping the Precepts." + +"Is it good for me to come?" + +"Ane! It is very good," they said. After that, the Deer came. + +At the time when these three are keeping the Precepts a Crow came +flying. The Crow said, "What, friends, are you [doing] there?" + +"We three are keeping the Precepts." + +"Would it be good for me to come, too?" he said. + +"You [Crows] are not trustworthy." + +"It is true, friend, [regarding the others]; nevertheless there is +trustworthiness in me," he said. Thereupon they said, "Come." The +Crow came. + +At the time when these four are keeping the Precepts a Jackal +came. Having seen these four the Jackal said, "What, friends, are you +[doing] there?" + +"We are keeping the Precepts." + +"Would it be good for me to come, too?" he said. + +"Your kind are not trustworthy," they said. + +"Yes, it is true [regarding the others]; nevertheless I am +trustworthy," he said. + +"If so, come," they said. Afterwards the Jackal came. + +At the time when the five are keeping the Precepts, when the Jackal +went for food and went to the Gamarala's chena, he saw that there is +good corn there, and he said to the Deer, "Friend, there is a good +food for you in the Gamarala's chena," he said. + +The Deer said, "[For you] to tell me the road let us go together," +he said. The Jackal and Deer, both, having gone, the Deer ate food +and filling his belly returned. + +On the following day, when the Jackal was going alone to the Gamarala's +chena the Gamarala was [there]. + +This Jackal said, "Doesn't the corn disappear in this chena? The Deer, +indeed, has eaten it. You can't find the gap [by which he came]; +shall I find and show (lit., give) you it?" + +The Gamarala said "Ha." + +"Here, look; the gap. Having made the noose, and seized and killed it, +you must give me meat," he said. The Gamarala made the noose. + +On the following day, when the Deer went to eat food on the high +ground, he was tied in the noose. When the Jackal went he had been +tied. The Jackal went near the Gamarala [and told him]. + +The Crow said, "Our friend went for food; why has he not come?" When +he went to look, having seen that he had been tied in the noose, +he said to the Rat, "Friend, that friend of ours went to eat food; +having been tied in the noose he is unable to come." + +After that, the Rat having gone cut the noose. He said to this Deer, +"Remain lying down in the grass field," he said. (To make it appear +to be dead the Crow perched on the body of the Deer.) + +When [he saw that] this Crow had perched on the back of the Deer, +that Gamarala says to the Jackal, "To-day indeed he has died." + +When this Gamarala was going near the Deer, the Deer, having said +"Hu," bounded away. Then the Gamarala struck the Jackal [with his +axe]. The Jackal says, "Not being obedient [to the Precepts], an +axe-thunderbolt struck me," [and died]. + + + Tom-tom Beater. North-western Province. + + + +In The Jataka, No. 16 (vol. i, p. 49), a deer that was snared is +described as shamming death [7] as in the second of these tales, +and escaping when the hunter unfastened the noose. + +In the Jataka tale No. 216 (vol. ii, p. 106), when an antelope, a +woodpecker, and a tortoise (turtle) lived near a lake, a hunter caught +the antelope in a leather noose. While the tortoise endeavoured to gnaw +through the leather, the woodpecker went off to make evil omens and +delay the hunter in the early morning. It did this by uttering a cry, +flapping its wings, and striking him in the face as he opened the front +door of his hut. He thought "Some bird of evil omen has struck me," +so he turned back and lay down for a short time. By repeating this at +the back-door the bird made the man remain at home till sunrise. When +at last he approached the antelope the tortoise had gnawed through +all but one thong; the antelope burst this and escaped. The jackal +is not introduced into this version, which being illustrated in the +early Bharahat reliefs is of earlier date than 250 B.C. + +In Le Pantcha-Tantra of the Abbé Dubois, a crow, a rat, a turtle, +and a gazelle formed a friendship together. When the gazelle was +caught the rat brought others and gnawed through the nets and saved +it. Afterwards when the rat and turtle were likely to be seized, the +gazelle led the hunters away, and its friends escaped. The jackal is +not mentioned. + +In the Hitopadesa a crow, a rat, a turtle, and an antelope were +friends; a hunter caught the turtle and tied it to his bow in order +to take it home. By the rat's advice the antelope feigned death, +the crow perched on it, and while the hunter went with his knife to +the antelope the rat gnawed in two the string that held the turtle, +which at once plunged into the water; the antelope then ran off. In +the Katha Sarit Sagara (Tawney), vol. ii, p. 52, a mouse takes the +place of the rat. + + + + + + + + +NO. 180 + +THE FOOLISH BIRD [8] + + +In a certain country a hen bird laid eggs on a rock; when she was there +a considerable time young ones were hatched from the eggs. While the +young ones are on the rock, the bird having come [after] seeking food, +gives it to the young ones. + +One day, when the bird was going seeking and seeking food, there +was a Mi tree [9] in the jungle. The Mi flowers of that Mi tree had +fallen on the ground. The bird, gathering the flowers, and having +come and spread them out on the rock on which were the young ones, +said to the young ones, "Children, until the time when I come [after] +seeking food for you, look after these." + +Afterwards the young ones, having said "Ha," stayed looking in the +very direction of the Mi flowers. The bird went to seek food. + +The sun's heat having fallen on them, [through their] drying and +drying up the Mi flowers became extremely less; when one looked the +Mi flowers were not even to be seen. + +The bird seeking food and having come, when she looked there were no +Mi flowers. Having said, "The young birds ate them, indeed," she asked +the young ones about it. The young birds said, "We did not eat them." + +The bird having become angry and said, "If ye did not eat them, +who ate them?" struck all the young birds on the rock and killed them. + +Then the white lotus throne of Sakra, the Divine King, having become +hot, he rained a rain. When it was thus raining it soaked those Mi +flowers that had dried up, and [as they expanded again] the rock was +filled with them in the same manner as before. + +The bird having been looking on, said, "Ane! My foolishness in killing +my children!" and called her children. She called them in the manner +of verse:-- + + +They dried and dried until they shrank; my children on the rock +I've slain. +King Sakra's eyes divine beheld; he rainèd down a flowery rain. +Then in the very form they had, a rock was filled with flowers again; +But crying, "Son! My callow ones!" your mother called to you in vain. + + +That indeed. Now also, those birds saying "Kuturun, Son, Son!" [10] +call them. + + + North-western Province. + + + +The text of the verse is:-- + + + Weli weli adu-wena turu, daruwan gale gaesuwa. + Saek rajune diwas bala, mal waessak waessa. + Etakota mal tibunu lesama galen ekak piruna. + "Pubborun, pute," kiya, amma anda-gaesuwa. + + +In a variant by a Tom-tom Beater the verse is:-- + + + Blossoms of jungle tree I saw and brought, and on the rock I strew. + They dried and dried until they shrank; my children then I beat + and slew. + Now, crying, "Kuturu, Son, ku!" your mother vainly calls to you. + + Kaele gase pub daekala, gale genat waenuwa. + Weli weli adu-wena turu, daruwan gasala maeruwa. + "Kuturu, pute, ku,"[10] kiya, amma a[n]da-gasati. + + + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 228, two +pigeons collected ripe fruits and filled their nest with them. During +drought which followed they shrank considerably; the male pigeon +charged the female with eating them alone, and although she denied +it he said, "If it were not that you have eaten them alone how could +they have decreased?" and pecked her to death. When rain which fell +afterwards caused the fruits to enlarge to their former size, the +bird saw it, and felt remorse, and "then began to call his female +with plaintive cries." + +In the Arabian Nights (Lady Burton's ed., vol. iv, p. 117) there is a +similar story. A pair of pigeons collected a store of wheat and barley +during winter, but when summer came it was shrivelled with the heat, +and shrank. The male pigeon charged the hen with eating it; when she +denied it he beat and pecked her till he killed her. In the next cold +season the grain swelled out again as at first; and the male pigeon, +seeing that the hen was innocent, mourned over her, refused food, +and died of grief. Sir R. Burton refers also to a variant in the Book +of Sindibad, and Kalilah and Damnah. + +In the last line of the text of the verse on the preceding page, +if Kuturu be corrected to Kuturu, and if the bird's cry is to be +interpreted, the meaning might be, "[my] falsehood is great, O Son, +[and my] guilt." + + + + + + + + +NO. 181 + +THE GOLDEN ORIOLE + + +At a certain time, a Golden Oriole having perched on a tree, while it +was [there] reflected, "On account of my [golden] colour when shall +I obtain a food [suitable] for me?" + +At the time when he was thinking thus, he saw that a fruit on a +Jak-tree had ripened. Then a crow having come, dug into that very +Jak-fruit. Thereupon the Golden Oriole, being pleased, laughed. Then +after the crow flew away the Golden Oriole went near the Jak-fruit, +and taking a section from it flew away. + +Putting away somewhere the food possessing the [golden] colour equal +to his colour, he sang songs. + +He saw near there a King-Coconut tree, and thinking, "The fruit +and flowers on the King-Coconut tree, and I, and my food are of one +[golden] colour," he was pleased. + +Having perched on the King-Coconut tree, while he was eating the +section of Jak a Crested Eagle, flying above, seizing the Golden Oriole +for the purpose of the Crested Eagle's food, flew aloft [with him]. + +While it was flying [away with him] the Golden Oriole says, "For the +fault that I committed (i.e., the pride in his personal appearance), +taking me let us go flying still higher," he said to the Crested +Eagle. Thereupon the Crested Eagle having killed the Golden Oriole +ate him. + + + North-central Province. + + + +This story reminds me of a little tragedy that I witnessed many +years ago at Anuradhapura. While I was sitting in the veranda of +the Rest-house, my attention was attracted by a friendly Black Robin +(Thamnobia fulicata), a bird in habits much like the common Robin of +Europe and with the same trustful confidence in man. After picking up +insects on the ground close to the veranda it flew up, and perching +in the shade on the lower branch of a tree a few feet distant from +me, in the full enjoyment of its innocent life uttered a happy little +song. Suddenly, in the midst of its notes there was a downward rush of +a dark bird from behind, and in an instant the hapless Robin was being +carried away in the merciless claws of a Sparrowhawk which must have +been hidden in another part of the tree. The hawk was merely fulfilling +the Law of Nature; the strong always devours the weak, without pity. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 355, a crow which +uttered agreeable (that is, auspicious) sounds when a woman's husband +was absent on a journey, was promised a golden cap by her if he +returned safe and sound. When he came back in health and the crow +repeated the agreeable sounds, she gave it the cap, and the crow +put it on and flew about proudly with it. A falcon, seeing the cap, +then tore off the crow's head on account of it (apparently because +it coveted the gold). + + + + + + + + +NO. 182 + +THE STORY OF THE VIRA TREE FISH-OWLS [11] + + +There was a certain Bakarawata City. At the same city seven Fish-Owls +who were friends dwelt at one place. Out of them the name of one +was Rawana-Face; [the names of the others were] Great-Fisher, +Long-Boned-One, Dumb-One, Trap-Setter, Noisy-Drummer, Big-Fool. [12] + +While they are in friendship in this way, without a marriage, one day, +having called the others, [one of them] said thus:--"The whole of us +are beings possessing much dignity. Because of it, let us summon a +woman [as wife] for the whole seven of us." + +Having [thus] talked, for the purpose of asking for the daughter of +King Motanis [in marriage] the two called Noisy-Drummer and Trap-Setter +having gone to Kurupiti City, and perched on the portico (torana) +near the palace of King Motanis, cried with the sound, "Um, Um." [13] + +At that time the King having come out, and perceiving, because he knows +the Fish-Owl language, the matter for which they called out [to him], +the King asks them, "What is the business that ye do? Your livelihood +being of a different sort, how is it?" he asked Noisy-Drummer. + +Thereupon he says, "O King, Your Majesty, it is I indeed whom in +Bakarawata City they call Noisy-Drummer. In the same city the Minister +of King Kuru am I." + +Then the Fish-Owl called Trap-Setter says, "I am the son of King +Motaba, who is near the same city," he said. + +Thereupon the King says, "Unless King Motaba will give marriage to you, +we are unable [to do] so." Having said, "Ye are of the lower animals" +(tirisannu), he abused them, and drove them away. + +After that Noisy-Drummer and Trap-Setter came to Bakarawata City, +[and told the others of the failure of their mission]. While they +were there, to Noisy-Drummer the other five say, "Ye fools! When +ye asked for marriage in that way will they give it?" Having said +[this], they quarrelled [with them]. What was that for? Because King +Motaba is not an overlord of lineage, [14] if they had asked for the +marriage from an overlord of lineage it would be good. Having said +[this], they five quarrelled with them. + +After that, the two Fish-Owls called Great-Fisher and Long-Bones went +to Sulambawati City in order to ask for [marriage with] the Nadakara +Kumari, [15] the daughter of King Attapala. + +While they were there, sitting upon the porch of the palace of King +Attapala, Long-Bones called out, "King Attapala!" + +After that the King having come, when he asked, "What is it?" as +they were sitting upon the porch Long-Bones spoke to the King, +"We came to ask for a marriage." + +At that time, King Attapala asks Great-Fisher, "Is this one thy +brother, or thy friend?" + +Thereupon Great-Fisher says, "O Lord, this is our Long-Bones; he is +my eldest brother. He is a person of the royal race. Just now, as +we got cold in the head many days ago, our faces have become heavy +[looking]," he said. + +After that, when the King asked them, "How do you get a living?" they +say, "Aniccan dukkhan! [16] When Your Majesty is ruling you obtain all +things, and get a subsistence [in that way]. We are not thus. For us +seven brothers, at one place there are rice-fields [extending] over +sixty yalas. [17] At yet [another] place there are nine amunas. The +others indeed I am unable to mention separately. The whole [of the +cultivators] of these rice-fields having come near us, after having +asked [permission from] us work [in them], and bring and give the +paddy at our very house." He wove and told a great many [such] lies. + +Having said, "It is good; I will give my Princess to thee. Come thou +into the palace to look if she is beautiful," the King went inside +the palace. At that time they also went. + +When he was threatening them,--"Now then, I will give ye a good +marriage now!" becoming afraid, and having said, "There is no need +of this marriage for us," they sprang off; and having gone even to +Bakarawata City, they say to the others, "The King of that city is +an extremely wicked one (wasa napurek). He abused and disgraced us +in many ways," they said. + +Thereupon, Big-Fool says, "Ye are fools! If you went to a place where +there is [good] lineage, and asked for a marriage, they will give +it. By asking for a marriage from persons without lineage, will they +give it?" + +Having said this, these two called Rawana-Face and Dumb-One also went +for the purpose of finding the marriage. While they were journeying +thus, they arrived near the Sun, the Divine King. While they were +there, having seen the Sun they say thus, "O Lord, we came to ask +to take in marriage for us Your Majesty's daughter, that is, Paduma +Kumari," they said. + +Thereupon the Sun asked, "Of what lineage are ye, Fish-Owls?" + +"We are of Brahmana race," they said. + +Thereupon the Sun, the Divine King, having become angry, scolded them +and drove them away. + +Then, having turned back and come to their own house, they say +falsely in this way to the others, that is, "There is indeed a +marriage. Because [our] country is far away he says he cannot give it," +they said. + +After that, Big-Fool says, "No one of you is able to bring a [bride +in] marriage. I must go." + +Tying up a package of cooked rice, and having gone quite alone to +Totagamu City, and seen the King of the city, he got hid; and firstly +having gone near the Fish-Owls of that city, he inquired, "How many +daughters of the King are there?" Having looked, he ascertained that +there are seven. + +Thereafter having gone near their palace, he cried out for the King +to hear, "Will you give the youngest of the seven, Princess Sunumalli?" + +Princess Sunumalli having heard the voice, came outside and +looked. Thereupon desire for the Fish-Owl having stirred her mind, +secretly calling him near her they conversed; and he having been +there many days, and thereafter having got hid, these two went to +Bakarawata City. + +While there, this Princess was [the wife] in common for the whole +seven; but because they were of the lower animals no children were +born to her. To get medical treatment for it one of them went away, and +when he asked the Vedarala (doctor) of Kukkapitiya, the Vedarala said, +"Taking Black Cummin seed and White Cummin seed at the rate of four +lahas (one-tenth of an amuna, of about six bushels), and having ground +it, [you are] to give it to her to drink with human urine," he said. + +He having come home, in that manner the whole seven together made +the medicine in the very way the Veda said, and gave it to her to +drink. Thereupon, through the [quantity of the] four lahas, she burst +open and died. + +After that, these seven having become very sorrowful, Long-Bones being +unconscious, and Rawana-Face splitting his head, and Great-Fisher +having jumped into the well, and Noisy-Drummer having jumped into +the sea, and Dumb-One having cut his throat (neck), and Big-Fool +having fallen from the top of a tree, [all these] died, Trap-Setter +alone being left over. He, taking afresh a female Fish-Owl [as his +wife], lived. + + + North-western Province. + + + +This story is an evident satire, making fun of people who go about +endeavouring to contract unsuitable marriages with the members of +families much higher than their own in descent or position. The +village medical practitioner is also parodied. + + + + + + + + +NO. 183 + +THE LION AND THE BULL'S TRUST IN HIM + + +A Jackal having seen that a Lion and a Bull are friendly, the Jackal +went and asked the Bull, "Friend, how am I also to be friendly with +you two?" Concerning it the Bull said, "You cannot." + +The Jackal being angry with the Bull because of it, thinking, "I must +break the friendship of the Bull and the Lion," went one day, and +said to the Lion, "O Lord, Your Majesty, your friend the Bull said +at my hand regarding you, 'However much ability of that Lion there +should be to do things, [after] taking and sifting out my share of it, +should it be taken away the Lion will be destroyed.'" + +After that, the Jackal, having gone again near the Bull, said, +"Ane! Friend, the Lion says of you, 'However much prowess and might +of that one's there should be, should I once make the Lion's roar +the other animals die, putting that one [out of consideration].'" + +Thereupon the Bull having said, "When we have remained on good terms +such a time, if he says that of me I also am willing to fight with +him." + +Having come near the Lion he said, "We two remained on good terms +such a time. Because of [what you have said], to-day we must die." + +When he was fighting with the Lion the Lion made the Lion's roar. When +he was making the Lion's roar the Bull came and gored him. In this +way, on account of the Lion's roar the Bull died, [18] and the Bull +having gored him the Lion died. + +After that, having said these false slanders and pushed the quarrel, +the Jackal who had caused them to be killed having come after these +two died, and having said, "He was unable through haughtiness to take +me as his friend; how about it now?" ate the mouth from that one and +the mouth from this one. While eating them, having summoned still +[other] Jackals, and said, "I did such a clever deed; what did ye?" he +laughed. "If ye also want, eat ye," he said. + + + Central Province. + + + +In the Jataka story No. 349 (vol. iii, p. 100), a jackal in order +to taste their flesh, set a friendly lion and bull at variance. "He +said, 'This is the way he speaks of you,' and thus dividing them one +from another, he soon brought about a quarrel and reduced them to a +dying condition." When a King came to see them, "the jackal highly +delighted was eating, now the flesh of the lion, and now that of the +bull." This story, being included in the Bharahat carvings must be +of earlier date than 250 B.C. + +In the Hitopadesa, as the lion was afraid of the bellowing of a bull +that was abandoned on a journey, two jackals persuaded the bull to +appear before the lion, which became friendly with it. Afterwards the +jackals, determining to get the bull destroyed as it induced the lion +to curtail their supply of meat, informed both the lion and bull that +the other intended to kill it. When the bull approached the lion they +had a long fight in which the lion was victorious. The same story +is given in the Katha Sarit Sagara (Tawney), vol. ii, p. 27. In Le +Pantcha-Tantra of the Abbé Dubois, p. 30, the story is nearly the same. + +In Sagas from the Far East, p. 192, a lioness before dying advised her +cub and a calf she had reared to live together in peace. A fox which +became jealous of the calf told it and the young lion false tales of +their mutual intentions, and when they met they killed each other. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 325, the calumniator +was a jackal. In the same work, p. 328, there is a variant in which +the friendly animals were a lion and tiger which a jackal set at +variance. When about to attack each other they spoke, ascertained +that the whole quarrel was due to the jackal's falsehoods, and the +lion thereupon killed it. This story is given in Cinq Cents Contes +et Apologues (Chavannes), vol. ii, pp. 233 and 425; in the latter +example a lion and bull killed each other. + +In Fables and Folk-Tales from an Eastern Forest (Skeat), p. 30, a +mouse-deer in the same way induced two bulls to fight, and when one +was killed the deer feasted on the flesh, after frightening away a +tiger that wanted to share it with him. + + + + + + + + +NO. 184 + +THE LIZARD AND THE IGUANA + + +At a certain time a small Lizard [19] and an Iguana [20] became friends +it is said. In this state they remained for much time. During the +time while they were thus, these two quarrelled; having quarrelled, +both struck each other with their tails. When they were striking +each other the small Lizard lost. The Lizard, having sprung aside, +was panting and panting. There was an ant-hill there; the Iguana +crept into the ant-hill. + +A Vaedda from a distant place when walking about for hunting, not +meeting with game is coming away. While he is coming, this panting +Lizard asked, "Friend, where are you going?" + +Then the Vaedda said, "Friend, I went hunting, and did not meet +with game." + +After that, the Lizard says, "Friend, an Iguana having dropped into +this ant-hill is staying in it. Break it open, and take it." + +Then the Vaedda, having gone to his village and brought a digging hoe, +goes breaking and breaking open the ant-hill. Thereupon the Iguana +also, digging and digging, goes on in front [of him]. The Vaedda, +a half-day having passed [in this way], took much trouble over this. + +When he had been digging for a great distance he did not meet with the +Iguana. Thereupon, anger on account of [getting] no game, and anger +on account of the trouble [he had taken uselessly] having seized the +Vaedda, and having become angry also at the Lizard, he struck the +Lizard with the digging hoe that was in the hand of the Vaedda. The +Lizard rolled over and died. + +Owing to the injustice through which he went to kill his friend, +he himself died. + + + North-western Province. + + + +In the Jataka story No. 141 (vol. i, p. 303), a chameleon induced +an iguana-trapper to kill a number of iguanas by digging out their +burrows because he found his friendship with one of them troublesome. + + + + + + + + +NO. 185 + +THE COBRA AND THE POLANGA + + +At the time of a drought there was not even a little water for a Cobra +to drink, it is said. Well then, when the Cobra went to a village, +a little child at a house was playing with the water in a large +bowl. The child's mother was not at home. + +The Cobra having gone there, while it is drinking the water the child +throws water out of the coconut shell on the Cobra's head, and strikes +it with hand and foot. On account of it nothing angry is aroused in +the Cobra; having drunk its belly full of water it goes away. + +Thus, in that manner, when the Cobra was going drinking and drinking +the water for two or three days, one day it met with a Polanga. [21] +The Polanga asked, "Where, friend, do you drink water?" + +The Cobra said, "I drink it nowhere whatever. In this drought where +is there water for anyone to drink?" + +Again the Polanga said, "Friend, do not you say so; you have +drunk. Tell me also the quarter where you drink." + +After the Cobra had continued not telling it, it afterwards said, "At +such and such a house a little child is playing and playing with the +water in the bowl. Having gone there, as I drink the water the child +throws water on my head with the coconut shell, and strikes me with +hand and foot. Not becoming angry at all, I drink and come away. You, +indeed, will be unable [to restrain yourself]. If you can [remain] +without doing anything [to the child], go and drink, and come away." + +The Cobra having sent the Polanga, went behind, and having got +hid, while it remained looking on [the child] throws water on the +[Polanga's] head with the coconut shell, and strikes it with hand and +foot. Until the time when the Polanga drinks its belly full, it remains +doing nothing [to the child]. After it drank it bit the crown of the +child's head. At the blow the child fell into the bowl as though dead. + +The Cobra having come running, sucked the poison from the crown of +the child's head, and having made it conscious pursued after the +Polanga. Having joined the Polanga it bit and killed it. + +From that day the Cobra and Polanga are opposed. + + + North-western Province. + + + + + +THE WIDOW AND THE MUNGUS + +I have not met with this tale as a true village folk-story, but it was +related as one of the episodes in the series of tales included under +the title of "The Four Panditayas," in which various stories were +told in order to induce a King not to execute the youngest Panditaya +for wiping off the Queen's body a drop of blood which fell on her at +night when he cut in two a cobra that was about to bite the King. The +whole story is an Indian one. + +The account given to me is as follows:--[The Panditaya said,] "O +Lord, Your Majesty, I myself will tell you a story, be pleased to +hear it." Having said this he began thus:--"At a time, at a city a +widow-mother reared a Mungus. The widow-mother alone takes firewood and +water home. One day the woman having placed her child in the house, +while the Mungus stays there she went for firewood. Having gone +for firewood, when she was returning, the Mungus, [22] having blood +smeared on its body and head, came in front of the widow-woman. The +woman thought that having indeed bitten her child it came here. At +the time when through anger at it she struck the Mungus with the +firewood sticks that were in her hand, causing it to fall, it died. + +"When she came home, having seen that the Mungus had bitten in pieces +a Polanga which came to bite (lit., eat) the child, she said, 'Ane! If +not for my Mungus the Polanga would have bitten my child. Now, not +making inquiry I killed the Mungus, the Mungus!' and having become +grieved she died. After her death the child also died." + + + P. B. Madahapola, Ratemahatmaya, North-western Province. + + + +In The Orientalist, vol. i, p. 213, Mr. H. A. Pieris gave this story, +the widow killing the Mungus with the rice pestle, and in the end +committing suicide. + +In the Hitopadesa and Cinq Cents Contes et Apologues (Chavannes), +vol. ii, p. 300, the story is similar, the owner of the animal being +a Brahmana, who was overwhelmed with grief when he realised what he +had done. + +Regarding the supposed enmity between the Cobra and Polanga, +Capt. R. Knox wrote, "if the Polonga and the Noya meet together, +they cease not fighting till one hath kill'd the other." (Hist. Rel., +p. 29.) In my own experience I have seen nothing to support this +belief; but as both snakes live on similar food it is probable that on +their casually meeting when in search of it the stronger or fiercer one +will drive the other away, and occasionally this may result in a fight. + + + + + + + + +NO. 185A + +THE CRAB AND THE FROG + + +At a certain time for a certain Frog food became deficient. Having +gone near a certain Crab he brought paddy. He having brought the +paddy, after not much time had gone the Crab asked the Frog for the +[repayment of the] paddy debt. Then the Frog said, "I will afterwards +give [you] the debt." + +For the Frog's getting two from the naeliya [23] that holds four patas, +the Crab falsely asked for seven. + +So the Frog in this fashion swears:--"By Karagama Devi, by the one +daughter of mine, out of the naeliya of four patas [it was], two, +two, two, two." [24] + +Then the Turtle, being there, says from a side, "If [you] got them, +give; if [you] got them, give." [25] + +Notwithstanding this, the Frog did not give them. + + + North-western Province. + + + + + + + + +NO. 186 + +A LOUSE AND A BUG + + +In a certain country, at a King's palace there is a delightful bed +for reclining on. There was a female Louse which dwelt among the +exceedingly white sheets spread on the bed. And that female Louse, +drinking blood on the body of the King, passed the time in happiness. + +At that time, one day a certain Bug walking anywhere came to the +bed. At that time the White Louse said with a displeased countenance, +"Emba! O meritorious Bug, because of what camest thou to this +place? Before anyone gets to know about it go thou quickly from here." + +At that time the Bug said, "Emba! O meritorious female, although +[addressed even] to a wicked person who came to the house, speech +like this is not proper. Whether of acrid taste, bitter taste, or +sour taste, the fault of [requiring] food being the cause, various +kinds of blood of several low men were sucked and drunk by me. By +me at any time a sweet blood was not drunk. On that account, sitting +down, if thou art willing, [the desire of] very sweet food being the +cause, by sucking for myself thus, betimes, the blood--any blood, +be it inferior--on the body of this King, to-day I shall dwell in +happiness. Therefore, to me who, not having obtained food, came to +the house, may you be pleased to give this very food. The drinking +this King's blood solitarily, by thee only, is not proper," he said. + +Having heard that, the Louse said, "O meritorious Bug, I suck and drink +the blood of this very King who has gone to sleep. If thou swiftly +shouldst be drinking the blood with me, thou wilt drink much blood." + +Having heard that, the Bug said, "O meritorious female, I will not +do in that way; while thou drinkest the blood I will not drink. In +the presence of this excellent King I will do it till full." + +While both of them were talking in this way they approached the +King's bed. Thereupon the Bug having arrived at great greediness, +bit the King. + +At that time the King having arisen from the bed and gone, said, +"There are bugs in the bed; wipe it down to clean it." + +The servants having come there, and at the time when they looked +having seen the White Louse, killed it. The Bug crept into a corner +of the bed [and escaped]. + + + Uva Province. + + + + + + + + +STORIES OF THE LOWER CASTES + + +STORIES OF THE POTTERS + + +NO. 187 + +THE THREE YAKAS + + +In a spacious great city three Yakas were born. Well then, the three +Yakas spoke together: "Let us three Yakas go to the school of the +Chief of the Yaka forces (Yaksa Senadipotiya), [26] to learn letters." + +After they learnt letters the three spoke together: "Let us go to +learn the sciences." The three having walked along the path came to the +travellers' shed at the place where there are again three paths. The +three spoke together. One said, "I will learn the science of killing a +man." One said, "I will learn the science of causing [re-]birth." The +other said, "I will learn to do magic." In the hand of one Yaka [was] +the sword; in the hand of one Yaka, the betel-cutter; in the hand of +one Yaka, the axe. + +Those three Yakas said, "You go on that path; I will go on this +path." Then the three Yakas go on the three paths. Before they went +they said, "When any matter of sickness has happened to a person out +of us three, how shall we get to know?" + +Then one said, "I will plant a lime tree"; one said, "I will plant a +flower tree"; one said, "I will make a flower pool." [27] Well then, +saying that should any accident occur to the Yakas the fruit will fall +from the lime tree, or the flowers on the flower tree will fade, or the +water of the pool will become muddy, [28] they went on the three paths. + +Having gone on the three paths, when they came to three countries +the three summoned three wives, ordinary women (nikan gaenu). The +Yakas taking human appearance, putting on good clothes like men, +putting aside the teeth of Yakas (Yak-dat), taking good teeth, the +women do not know that the three are Yakas. + +After a long time, a man died in the village of the Yaka who planted +the lime tree. That Yaka having taken the corpse after they buried it, +and having drawn it to the surface, ate it. [29] + +An old thief saw it. Having seen it, on seeing that woman he told her, +"In this manner, the man who is in your house in this way eats human +flesh," having seen that woman, he told that. Owing to it, that woman +that day got to know that said Yaka is a Yaka. After that she prepared +to kill him. + +The Yaka's wife asked, "Where is your life?" + +The Yaka said, "In my stomach." + +"No, you are telling lies." + +The Yaka said, "In my breast." + +"That also is false," she says. "Tell me the truth." + +The Yaka said, "In my neck." + +"It is not there, also," she says. + +At last the Yaka said, "My life is in [the brightness of] my sword." + +Afterwards, placing the sword near his head, he went to sleep. Then +this woman having gone, collected a bon-fire (gini godak), and quietly +taking the sword put it into the hearth. Well then, the woman having +come back, when she looked that Yaka was dead. + +That eldest Yaka having arisen, when he looked [saw that] the flowers +and fruit had all fallen from the lime tree. The Yaka said, "Ane! Bola, +there will have been some accident; I must go to look." Well then, +the eldest Yaka having tied up the lime fruits, and come to that +Yaka's country, taking them, when he looked his younger brother was +dead. When he sought for that sword it was not [there]. + +Afterwards, when he looked at the fire heap that sword was in the +heap. Well then, taking the limes and having cut them, when he was +thoroughly polishing it with the limes that dead Yaka revived (lit., +was born). Then the elder Yaka, calling the revived Yaka, came to his +[own] house [with him]. + +A pestilence having stricken the second Yaka, one morning when those +two looked the flowers on that planted tree had fallen. Well then, +having said, "Appa! Bolan, some accident will have stricken our Yaka," +putting together those flowers also, they went away. + +Having gone, and having offered the flowers to the Gods of that +country, the disease was cured; and calling that Yaka also, they came +to that eldest Yaka's house. + +Having come [there], that eldest Yaka said to one Yaka, "You do loading +work, and having loaded cattle get your living." To the other Yaka +he said, "You trade and get your living. I will cultivate," he said. + +Well then, the three taking human appearance, all remained at the city +where that eldest Yaka was. That Yaka who loaded sacks [with produce +with which he went on trading journeys] was ruined by that very thing, +and died. + +Then [in the case of] the Yaka who traded [at a shop], an old thief +stole all the goods [obtained] by his trading. Out of grief on that +account that Yaka died. + +That eldest Yaka, doing cultivation and having become abundantly +wealthy, stayed at that very city, and abandoned the Yaka appearance. + + + Potter. North-western Province. + + + + + + + + +NO. 188 + +THE TIME OF SCHOLARS + + +In a certain country there is, it is said, a [man called] Dikpitiya. A +[married woman called] Diktaladi is rearing an [adopted] child. While +it was [there] no long time, a [female] child was born; to Diktaladi +a child was born. On the boy, the [adopted] boy she reared, she put +a cloth for ploughing (that is, he grew old enough to plough). After +the [female] child grew great and big, [the parents] gave her [in +marriage] to that youth whom Diktaladi reared, [and they went to live +in another village]. + +The boy she reared, after no long time went by, seeking oil, honey, +flour, and cooking a bag of cakes, and giving them to that woman [his +wife, set off with her] in order to go to look at that mother-in-law +and father-in-law. + +At the time when the two are going together, having seen that much +water is going in the river [which it was necessary to cross], both +of them became much afraid in mind. Thereupon, when they are staying +[there], these two persons, having seen that the one called Dikpitiya +was on the opposite bank fishing and fishing, said, "Ane! It is a +great hindrance that has occurred to us. Ane! In our hand there is +not a thing for us to eat, not a place to sit down at. Should you +take us two [across] to that side, it will be charity"; and those +two persons make obeisance to Dikpitiya. + +Afterwards Dikpitiya, having left his bait creeper [30] (fishing-line), +came swimming to this side. Having come, "Where are ye two going?" he +asked. + +"Ane! We are going to look at our mother-in-law and father-in-law." + +Dikpitiya placed the bag of cakes on one shoulder, and placed the +woman on the [other] shoulder. Afterwards he crossed, swimming, +to that [far] side. + +After having crossed to that side [he said to the woman], "What a +man that man is! The scare-crow tied in the paddy field! We two are +of one sort; let us two go [off together]." + +Afterwards, unfastening the bag of cakes [they counted them, and he] +having given [some] to the woman, the inferior ones, eating and eating +the cakes both of them began to go away. + +After that, [when her husband came across and claimed her], Dippitiya +having cried out, and dragged her, and obstructed her going with +feet and hands, he said, "Having snatched away my wife canst thou +strike blows? Come and go [with me]"; and they went for the trial +[regarding their rival claims to be the woman's husband]. + +Having gone near the King, [and laid a complaint regarding it], +the King [finding that both men claimed her], says, "Imprison ye the +three of them in three houses." + +Afterwards the King asks at the hand of Dippitiya, "What is the name +of thy mother?" + +"Our mother's name is Sarasayu-wiri." [31] + +"Secondly, how many is the number of the cakes?" + +"Three less than three hundred." + +Having caused Diktaladi's daughter to be brought, he asks, "What is +thy mother's name?" + +"Kamaloli" (Love-desiring). + +"How many is the number of the cakes?" + +"Three less than three hundred." + +After that, [as both agreed regarding the number] he handed over the +wife [to him]. Both of them, making and making obeisance, went away. + + + Potter. North-western Province. + + + +With the exception of the ending, this is the sixth test case which +was settled by the wise Mahosadha, in The Jataka, No. 546 (vol. vi, +p. 163); [32] but the variations show that, like some other Sinhalese +folk-tales, it is not taken over directly from the Jataka story, +which appears to be one of the latest in that collection. + +There was a village, apparently of Vaeddas, called Dippitigama, in +the North-western Province [33]; and "the house of the Dippitiyas, +[34] at the village called Kotikapola" is mentioned in the story +numbered 215 in this volume, related by a Tom-tom Beater. This +latter tale apparently contains a large amount of fact, and ends +"the persons who saw these [things said] they are in the form of a +folk-tale." Thus there is a possibility that this part of the Jataka +story is derived from a Sinhalese folk-tale of which the Potter's +story gives the modern version. + + + + + + + + +STORIES OF THE WASHERMEN + + +NO. 189 + +THE THIEF CALLED HARANTIKA + + +In a certain city there was a thief, Harantikaya by name. The thief, +together with his father, goes to commit robberies. For a long period, +at the time when they are committing robberies at that city not a +single person could seize that thief. + +One day, the father and son having spoken about breaking in to the +box of valuables at the foot of the bed [35] of the King of the city, +entered the King's palace. Having entered it, and gone by a window +into the kitchen, and eaten the royal food that was cooked for the +King, he went into the very room and broke into the box at the foot of +the bed; and taking the goods and having come back into the kitchen, +he put [outside] the articles he had brought. It was the father who +went into the house, and put out the articles. The son stayed near +the window, on the outer side. + +Well then, the father tries (lit., makes) to come out by the window; +[because of the quantity of food he has eaten] he cannot come. [36] +Thereafter, the father, having put out his neck through the window, +told the son to drag him out. + +Well then, the son tried hard to drag him out. Because he also could +not do it the son cut off the father's head. Then the thief called +Harantika (the son), taking the head and the articles stolen out of +the box at the foot of the bed, came home. + +Thereafter, having come home he says at the hand of his mother, +"Mother, our father was unable to come [out by the window at which +he entered the kitchen at the palace]. He endeavoured as much as +possible. Because father was unable to come, cutting father's neck +with the knife that was in my hand, [I brought away his head and] +I returned here. The theft will come to light. Now then, to-morrow, +during the day, having said, 'Whose is the corpse?' they will bring +it along these four streets. Don't you either cry out, or lament, +or tell about us." These matters he told his mother. + +On the morning of the following day, fixing a noose to the two feet +of the dead body, the King ordered the Ministers to take it, and walk +[dragging the corpse] along the four streets. Next, he gave orders to +the city that everyone, not going anywhere, must remain to observe +whose was this dead body. Thereafter, when the Ministers were going +along dragging the corpse, the men [and women of the city] remained +looking on. + +At the time when the wife of the dead man, [on seeing the body] is +crying out, "O my husband!" the thief called Harantika, having been +in a Murunga tree [in front of the doorway], broke a Murunga branch, +and fell to the ground. + +Well then, these city people having said, "Who is this who cried +out?" at the time when they hear it a part say, "A boy fell from a +tree; on that account she is crying out." Well then, that she cried +out on account of this corpse nobody knows. That thief called Harantika +was saved by that. + +It is owing to that, indeed, they say, "The stratagems which the +thief has, even the God Ganesa (the God of Wisdom) does not possess." + + + Washerman. North-western Province. + + + + + +THE DEXTEROUS THIEF AND HIS SON. (Variant.) + +In a certain country there was a very dexterous thief, it is said. This +thief had a son and two daughters. These two daughters were wealthy, +wearing better silver and golden sorts of things than the women-folk +of the other important families of the village. + +Well then, because this principal thief's son was a person possessing +divine skill (sura-nuwana), ascertaining that they had become wealthy +because of the dexterous character of his father's robbery, he got +into his mind [the notion] to earn the very same livelihood as his +father, having become a dexterous thief to the same degree. + +When this principal thief was going for robbery it was a custom [of +his] to go [after] tying two pairs of small bells on both feet. When +the thief's son asked his mother, "What is the motive for going for +robbery, tying on the bells?" she said thus: "Why, son? As though +they are not hearing the noise of your father's pair of little bells, +he goes [after] tying on the pair of little bells, having put them on +the foot by way of ingenuity, for the purpose of remembering to commit +[only] theft." + +Well then, one day, when the father had started to go for robbery, +the son also asked his mother [for permission] to go with him. At that +time his mother said thus: "Son, because of [your not possessing] +your father's dexterity, at no time are you able, indeed, to get +a bare subsistence by doing that for a livelihood. Because of that +don't you try to go." + +On the following day, when the father was going for robbery this son +also went without concealing himself, just behind his father. [The +father] having dug into a house, when he was becoming ready to enter +the house, this son went behind quietly, and cutting off the two +pairs of little bells that were on his father's two feet, came home. + +The father, also, perceiving, before entering the house, that some +one had cut both pairs of little bells off his two feet, having +dropped the doing house-robbery, and having gone running home, from +that day remained lying down, without eating, without drinking. When +this thief's wife asked, "Why are you doing that?" the thief says, +"After he cut off my two pairs of little bells, which, from the day +I was born, for so much time were committing robbery more cleverly +than all, well, I shall not go for robbery, and shall not eat, and +shall not drink," he said. + +Because the thief's wife had ascertained that his son had cut off +his father's two pairs of little bells, having said to the thief, +"Don't be grieved," she told him that his own son cut off the two +pairs of little bells. Thereupon the thief was extremely satisfied +regarding his son. + +Again one day, on the day when there was a feast at the King's house, +the principal thief was ready to go to commit robbery in the royal +house. His son also said that he was wishful to go. Thereupon the +father said, "Because thou also art a dexterous thief of my own +quality, come." They two having gone, and having dug into the royal +palace, while the son remained outside the father went into the house, +and having brought gold, silver, pearls, gems, various other things, +gave them to his son. + +From the time when the father, having dug into the house, entered +it, the son said, "Father, however sweet the royal food should be, +don't eat even a little, indeed." But as soon as the father's nose +perceived the sweet odour of the tasty sorts of food, the father +began to eat the royal provisions to the possible extent. Having +thus eaten, and having finished, taking also a quantity of goods, +when, having filled his belly, [he was] coming to give them to his +son, his belly having been filled and having become enlarged, he was +unable to creep out by the place which he first dug; and he stuck fast. + +Thereupon the son, having gone running to the house, taking also the +goods, informed his mother about this; and again having gone to the +King's house, taking a sword also, and having seen that the father +having been stuck fast was dead, cutting the father's neck with the +sword he brought home only the head. + +On the following day, in the morning having perceived that the goods +at the royal house have been stolen, and having caused soothsayers +to be brought to find the thief, when [the King] asked the sooth +the soothsayers said, "The thief has entered on such and such a side +of such and such a store-house, having dug a long tunnel. The thief +indeed can be found; the things cannot be found." Thereupon the King, +having made inquiry and when he looked having seen that in the end +of the tunnel a man without the head part had become stuck fast, +for the purpose of finding who are the relatives whom the man has, +and his friends, commanded that during the whole of three days [they +were] to walk, bringing the corpse, everywhere in the city. + +Well then, as this corpse--the above-mentioned corpse--was coming to +pass in front of the house of its owners, the above-mentioned son said +to his mother and sisters, "They are now taking our father's corpse +[and are about to pass] in front of our house. Having seen it, don't +anyone of you lament." This word the mother and sisters accepted. But +because this son thinks there is uncertainty if they will lament, +having ascended a Murunga tree that was in front of the doorway he +remained [there]. + +At the time when he is thus, as they are taking the corpse in front +of the said house, that mother and the sisters, unable to go on +restraining their grief, cried out, "Ane! O our father!" [37] There +and then, the son who was in the Murunga tree, breaking a branch also +from the tree jumped down, and was as though dead. + +At that time that mother and the sisters, calling out, "Ane! O my +son! Ane! O our elder brother!" and having come running, and gone, +taking the son, into the house, gave him medicine and began to attend +to him. Thereupon the people who were carrying that corpse thought, +"They are crying owing to that woman's son's having died," and +went away. + +By this means the people of the thief's family, not tasting (lit., +eating) death from the King, escaped. + + + Western Province. + + + +In The Orientalist, vol. i, p. 59, Mr. W. Goonetilleke gave the story +as it was related in the Supplement to the Ceylon Observer. The +thief passed through a small pre-existing tunnel into the King's +palace, and after feasting inside stuck fast in it on his way back, +and ordered his son to cut off his head and escape with it. The +youth acted accordingly and threw it in a weighted basket into the +river. The rest of the story agrees with those given above. + +In the story related by Herodotus (Euterpe, 121, 1) of the robbery +of the treasury of King Rhampsinitus, the thief entered by removing a +loose stone, laid for the purpose by his father when he was building +the treasury. He did not feast inside the palace nor stick fast on his +way out, but was caught in a trap laid for him in the treasury. His +brother entered, and at his own request cut off his head to save +the family reputation. The King hung the body from the wall, and +stationed sentinels who were commanded to arrest anyone who wept on +seeing it. The brother made them drunk and carried off the corpse +by his mother's orders. After vainly making use of his daughter as +a bait for the thief, in the end the King forgave him on account of +his cleverness and married his daughter to him. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 93, Karpara, one of +two thieves, broke through the wall of the palace and entered the room +of the Princess. She fell in love with him, but he remained too long, +and was arrested and hanged; while being led away he signalled to +his friend to carry off the Princess. The friend, Ghata, at night +dug a tunnel into the palace, found the Princess in fetters, and +brought her away. The King set guards near Karpara's body to arrest +anyone who came to burn the corpse and perform the funeral rites, +but Ghata tricked them, lamented over the body, burned it, and threw +the remains of the bones into the Ganges. Although the King offered +half his kingdom if the thief would reveal himself, Ghata left the +country with the Princess. The translator mentioned European and +other parallels (pp. 93 and 100). + +In A. von Schiefner's Tibetan Tales (Ralston), p. 39, a weaver went +with a clever nephew to break into a house. As he was passing feet +foremost through the hole they made, the people inside seized his feet +and began to drag him through, so the boy cut off his head and decamped +with it. The King ordered the trunk to be exposed at the cross-roads +in the main street, in order to arrest anyone who wailed over it. The +youth, personating various people, wailed over it as a madman, burned +it, presented cakes, and threw the bones into the Ganges. The King +then set his daughter at the river bank as a bait, and left a guard +near. After sending down a number of floating water vessels the thief +covered his head with one, and swam to the Princess, who afterwards +had a son by means of whom the King identified the thief, to whom he +formally gave the Princess and half the kingdom. In Cinq Cents Contes +et Apologues (Chavannes), vol. ii, p. 380, the story is similar. + + + + + + + + +NO. 190 + +THE STORY OF THE FOUR-FOLD TRAP [38] + + +In a certain country there was a Gamarala. The Gamarala having tried +for seven years caught a White Rat-snake. A Devatawa having come +by dream told the Gamarala that when he had eaten the Rat-snake's +head he would obtain the kingship. Having told the Gamarala's wife +to cook the White Rat-snake the Gamarala went to wash his head (to +purify himself). [39] + +After that, a Tom-tom Beater (Naekatiyek), weaving a cloth, came to +the Gamarala's house [with it]. The Gama-Mahage (the Gamarala's wife) +through stinginess [unwilling] to give meat, gave the Tom-tom Beater +rice and that White Rat-snake's head, not knowing [its property]. + +The Gamarala having come [after] washing his head, asked the +Gama-Mahage for the White Rat-snake's head. Then the woman said, +"I gave it to eat, to the Tom-tom Beater (Berawaya) who came [after] +weaving the cloth." Thereupon the Gamarala said, "Thou gavest it to +thy man! Why? When seven years have gone by from this time he will +obtain the sovereignty." + +After the seven years went by, it was commanded to give the kingship +to the Tom-tom Beater. But the people of the city said they could +not give him the kingship, because he was a Tom-tom Beater. Because, +through the act of his eating the White Rat-snake's head they were +unable to avoid giving (nodi) him the kingship, they said, "Let us give +him the sovereignty for one paeya (twenty-four minutes). A strong man +having shot an arrow aloft, let us give the kingship until it falls +to the ground." Having promised this he shot it. + +For thirty years that arrow did not fall to the ground; Sakra held +it. After thirty years had gone, the arrow afterwards fell to the +ground. The kingship of that King Mota-Tissa having been changed +that day, again a Prince of the royal line, suitable for the city, +obtained the kingship. + +After that, on account of the Tom-tom Beaters who were in this Lankawa +(Ceylon) claiming, "We, too, are of the royal line," the King and +the other people, also, having become angry, say, "Can anyone, +indeed, construct a Four-fold Trap?" they asked. A smith who knows +various expedients (upa-waeda), having said, "I can," constructed a +Four-fold Trap. + +Inside the Four-fold Trap having placed cakes and milk-rice, the +King said, "To the Tom-tom Beaters who are in Ceylon the King will +give an eating (feast)." He sent letters to the Tom-tom Beaters to +come. They call that one with one mouth (entrance) like the Habaka +(a snare-trap) the Four-fold Trap (Hatara-maha Lula). + +Well then, after all the Tom-tom Beaters came, the King says, "All +of you go at one time into that house," [40] he said. After that, +all the Tom-tom Beaters at one time entered the house. Afterwards +the King struck off (gaesuwaya) the Four-fold Trap. Well then, all +the Tom-tom Beaters died. + +Because one pregnant woman, only, was at the corner (or end, asse), +the woman's neck having been caught she died. As ten months had fully +gone, the infant was brought forth outside. Thereafter, at the time +when the Gamarala, and the King of the city, and the Washerman who +washes the clothes are going near the Four-fold Trap, an infant was +crying and crying. Afterwards the Gamarala and the Washerman (Rada +miniha) having gone away carrying the infant, reared it. + +After not much time, the King having died another Prince obtained +the kingship. For the purpose of making [his accession to] the +sovereignty public to the world, he told them to beat on the double +kettle-drum. Although all the people of the country beat on the double +kettle-drum the sound did not spread. The King asked, "Who must beat +it for the sound of this to spread?" + +Then the people say, "Should a Tom-tom Beater beat, indeed, the sound +of this will spread." + +Thereupon the King asks, "Are there not Tom-tom Beaters in this city?" + +Then the people say, "In the time of such and such a King, having +constructed the Four-fold Trap he killed all the Tom-tom Beaters." + +The King asked, "Because of what circumstance did he kill them in +that way?" + +Well then, these people [said], "Previously one of them called +Mota-Tissa was a King. Well then, because of their arrogance, the King +who next obtained the sovereignty, having prepared a Four-fold Trap, +killed them all." They told the King all the matters that occurred. + +After that, the King made public that he will give gold [amounting] +to a tusk elephant's load to a person who should find and give him +a Tom-tom Beater. + +Then the Gamarala [and Washerman] having spoken to the King:--"We will +give a Tom-tom Beater," gave him that youth whom they had reared. Well +then, the King having caused the youth to dress well, having decorated +a tusk elephant, and placed the youth on the back of the tusk elephant, +caused the proclamation tom-tom to be beaten by means of the youth. + +The youth does not know anything whatever of beating. The Gamarala and +the Washerman who reared the youth taught him, "Beat thou the tom-tom +(bere) thus: 'Thy mother [was] Tangi, thy father [was] Tongi; Tangi +and Tongi.'" [41] When the youth beat in that manner the proclamation +by beat of tom-toms (anda-bera) was published in the city. + +Well then, because there was not much weaving (bo wimak) by him (owing +to his household work), the King says, "Out of this city, by any method +thou wantest, take any woman thou wantest," he said to the youth. + +Subsequently, the Gamarala and that Washerman said to the youth, +"Because the Smiths who constructed the Four-fold Trap killed +thy family, on account of it go thou and bring a Smith (caste) +woman." After that, the youth, having brought a Smith (caste) woman, +married her. + +The King having given many offices to the youth, he lived in happiness +at the city. + + + Washerman. North-western Province. + + + +In A. von Schiefner's Tibetan Tales derived from Indian Sources +(Ralston), p. 129, the widow of a son of the King of Videha, who had a +son called Bahvannapana, was given in marriage by the King of Pañcala, +her father, to his Purohita or spiritual adviser. The Purohita one day +heard a Brahmana predict when he heard a cock crow near the house, that +the person who ate its flesh would become King. He therefore killed +the cock, told his wife to cook it at once, and went to the palace +on business. During his absence Bahvannapana returned hungry from +school, saw the bird in the pan, cut off its head, and ate it. When +the Purohita came back he heard of this, and ate up the rest of the +fowl. On consulting the Brahmana about it he was informed that he +who ate the head would become King, and that one who killed him and +ate his head in turn would also become King, so he determined to kill +the boy. His mother perceived this and sent the boy away to Videha, +and he lay down to sleep in a park there. The King had just died, +apparently without an heir, and the funeral ceremonies could not be +performed until a new King was chosen. The Ministers, officials, +Brahmanas, etc., went in search of a suitable heir, saw the boy, +aroused him, ascertained that he was the true heir to the throne, +and proclaimed him King. + +Messrs. H. B. Andris and Co., of Kandy, have been good enough to +inform me that the Hatara-maha Lula is a large four-sided trap, made +for catching large animals, such as deer and wild pigs. It has four +entrances and four nooses. They state that the Habaka mentioned on +p. 49 is a similar but smaller trap, with one noose, used for catching +hares, mouse-deer, wild cats, etc. + + + + + + + + +NO. 191 + +THE FOOLISH PRINCE + + +At a certain city there were a Prince and a Princess. One day when +the two are staying talking and talking, the Princess says, "Lord, +please tell a story for me to hear," she said. + +Then the Prince said, "It is good. I know a story that no one knows; +I will tell you it," and beginning it he told the story. + +At the time when he was telling it a Brahmana was listening. The +Brahmana having gone away, said to the Brahmana's wife, "I know a +story." Then the woman said, "If so, tell the story, for me to hear +it." The Brahmana told the story. + +The Brahmana's wife also learning it, having come on the following +day told the story to that Princess. The Princess asked the Brahmana's +wife, "Who told you this?" Then the woman said falsely, "I learnt it +[some time] previously." + +Well then, this Princess having said [to herself], "My Prince is +indeed associated with this woman. If not, how does this woman know +to-day the story which my Prince told yesterday for me to hear?" and +having become angry with the Prince, the Princess also associated with +another Prince. This Prince, ascertaining this, killed the Princess. + +In no long time after that, the thought having occurred to the Prince, +"If my Princess were [here] it would be good for me," having walked +throughout the whole of Lankawa (Ceylon) he looked where the Princess +is now. [42] + +One day, this Prince asked another man, "Did you see my Princess?" + +At that time the [other] Prince said, "I saw that the Princess +was staying yesterday in the daytime in the midst of such and such +a forest." + +Well then, this Prince, asking and asking the way, having gone to +the midst of the forest, at the time when he was walking in it a bear +having bitten the Prince he died. + + + Washerman. North-western Province. + + + +In the Katha Sarit Sagara (Tawney), vol. i, p. 4, it is stated +that when the God Siva was relating a story to his wife Parvati, +one of his dependants, a Gana named Pushpadanta, entered unseen by +his magic power, and listened to it. Afterwards he related it to his +wife Jaya, who recited it in the presence of Parvati, whereupon the +Goddess lost her temper, reproached Siva for telling her an old story +known by others, and when she heard from him the true explanation, +cursed Pushpadanta and turned him into a mortal. + + + + + + + + +NO. 192 + +THE JACKAL AND THE GAMARALA + + +In a certain country, while a Gamarala, being without cattle to plough, +was going for the purpose of asking for a yoke of cattle after making +a lump of milk-rice, he met two Jackals. + +Thereupon the Jackals ask, "Where, Gamarala, are you going?" + +"I am going to borrow (lit., ask for) a yoke of cattle to plough." + +"What things are on your head?" + +"A box of milk-rice." + +"Should you give us the box we will plough." + +Having said, "Ijaw! Eat ye it," he gave it. Thereupon the Jackals +ate it. + +After that, having come dragging the two Jackals and tied the yoke +[on their necks], they tried to draw [the plough]; the Jackals cannot +draw it. After that, having beaten and beaten them he threw them into +the weeds. + +On the following day, while he is going [after] cooking a box [of +milk-rice], having met with two Jackals [they said], "Gamarala, +where are you going?" + +"I am going to borrow a yoke of cattle to plough." + +"What things are on your head?" + +"On my head is a box of milk-rice." + +"Should you give us the box we will plough." + +"Yesterday also, having given milk-rice to a yoke of Jackals I was +foolish." + +"They were Jackals of the brinjal (egg-plant) caste; owing to being +in full bloom we are Jackals of the tusk elephant caste," they said. + +After that, having said, "Indaw," he gave them it. After they ate +it, having come dragging the two Jackals and tied the yoke [on their +necks], he tried to plough. Thereupon, when they were unable to draw +[the plough] having beaten and beaten them he threw them into the +weeds. At that time they saw that those [former] Jackals are groaning +and groaning. These Jackals also having gone away, lay down. + +A Jackal having gone near the Wild Cat, [43] says, "Preceptor, +[tell me] how to eat a little milk-rice from the Gamarala's house?" + +"If so, having hidden at the place of the firewood bundles remain +[there]." + +After that, the Jackal having gone, remained hidden at the place +of the firewood bundles. Having waited there, at the time when the +Gamarala's wife is going for water the Cat told the Jackal to come +into the house. Thereupon the Jackal having gone into the house got +upon the platform (at the level of the top of the side walls). Then +the Cat having gone, gave him a little milk-rice in a piece of coconut +shell. While he was on the platform with the Cat it became evening. + +At that time, in the evening the Jackals having come to the rice +field, howled. Thereupon this Jackal said, "Preceptor, I must bring +to remembrance my religion." [44] + +Then the Cat said, "Ane! Appa! Having killed thee they will kill me." + +Again the Jackals at midnight having come into the rice field, +howled. Thereupon the Jackal [said], "Preceptor, I must bring to +remembrance my religion; I cannot endure it." + +When [the Cat] was saying, "The top of thy head will be split," +he howled, "Hokkiya!" + +Then the Gamarala having awoke, at the time when he looked on the +platform he saw that a Jackal was [there]. Thereupon, having beaten +the Jackal he killed it outright. + + + Washerman. North-western Province. + + + +In the Tota Kahani (Small), p. 221, after an ass and a stag which +were friends had feasted one night in a garden, the ass became +exhilarated and suggested that they should sing a song together. The +stag endeavoured to prevent this, but the ass would not listen to +it, and began to bray, on which the gardener came with some men, +and caught and crucified both the animals. + +In Folk-Tales from Tibet (O'Connor), p. 64, a hare and a fox induced a +wolf to leave a dead horse on which it was feeding, and to accompany +them to a house where there was a wedding feast, at which they could +obtain plenty to eat and drink. They got through a window into +the larder, and after feasting abundantly decided, at the hare's +suggestion, to carry away other provisions, the hare some cheese, the +fox a fowl, and the wolf a jar of wine through the handle of which he +put his head. Then the hare proposed a song before they started, and +after some persuasion the wolf began to sing. When the people heard it +they rushed to the larder. The hare and fox jumped through the window, +but the wolf was stopped by the jar of wine, and was killed by the men. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 323, an ass joined +a bull which was accustomed to break through a fence and feed in the +evening in the King's bean-field. After eating, the ass suggested that +it should sing; the bull told it to wait until he had gone and then +do as it pleased. When it began to bray it was seized, its ears were +cut off, a pestle was fastened to its neck, and it was set free. The +same story is given in Cinq Cents Contes et Apologues (Chavannes), +vol. ii, p. 374. + +In the former work, p. 337, and in the latter one, vol. ii, p. 417, +it is stated with reference to the jackal's uncontrollable desire to +howl, "it is according to the nature of things that jackals, if they +hear a jackal howl without howling themselves, lose their hair." + + + + + + + + +STORIES OF THE TOM-TOM BEATERS + + +NO. 193 + +THE STORY OF BATMASURA [45] + + +In a certain country there are a God Îswara (Siva) and a Princess +(Uma), it is said. That God Îswara was a good soothsayer. + +News of it having reached another country, a man called Batmasura came +to learn soothsaying. Having come and been there a long time he learnt +soothsaying. That Batmasura who was learning it went to his village. + +Having gone and been there a long time, he again came near the God +Îswara. When he came there the God Îswara was not at home; only the +Princess was there. Having soaked the cloth which the Princess wore +she had placed it in the veranda [before washing it]. + +That Batmasura taking the cloth, and having gone and washed it, as +he was holding it out [to dry] this Princess saw him. Having seen him +she sat silently. Then Batmasura having come [after] drying the cloth, +gave it into the hand of the Princess. + +After that, the Princess gave Batmasura the rice which had been cooked +for the God Îswara. As Batmasura, having eaten the cooked rice, was +finishing, the God Îswara came. After he came that Princess set about +making ready food for the God Îswara. + +Then the God Îswara asked at the hand of the Princess, "What is the +food so late to-day for?" + +After that, the Princess said, "That Batmasura having come, and that +one having washed and brought and given my (mange) cloth, on account +of it I gave him the food. Did you teach that one all soothsaying?" the +Princess asked at the hand of the God Iswara. + +The God Iswara said, "I taught him all soothsaying indeed; only the +Iswara incantation (daehaena) I did not teach him." + +Then the Princess said, "Teach him that also." + +The God Iswara said, "Should I utter to him the Iswara incantation +also, that one will seize me." + +The Princess said, "He will not do so; utter it." + +After that, the God Iswara told the Princess to call Batmasura +near. The Princess called to Batmasura [to come] near; Batmasura +came near. + +Thereupon the God Iswara said to that Batmasura, "When I have uttered +the Iswara incantation to thee, thou wilt seize me, maybe." + +Then Batmasura said, "I will not seize thee; be good enough to utter +it, Sir." + +After that, the God Iswara said, "Hold thou my hand," to Batmasura; +so Batmasura held his hand. Thereupon the God Iswara uttered it +(maeturuwa). + +After that, Batmasura thought to himself, "Having killed the God +Iswara I will go to my village, summoning the Princess [to be my +wife]." Thinking it, Batmasura bounded on the path of the God Iswara. + +When the God Iswara was going running, the brother-in-law (Vishnu) +of the God Iswara was rocking and rocking in a golden swing. Having +seen that this God Iswara is running, the brother-in-law of the God +Iswara asked at the hand of the God Iswara, "Where are you running?" + +Then the God Iswara said, "At Batmasura's hand I uttered over the +hand the Iswara incantation. That one is [now] coming to seize me." + +After that, the brother-in-law of the God Iswara told him to stop +[after] having gone running still a little distance further. So the God +Iswara having gone running a little distance further, stopped there. + +Then while the brother-in-law of the God Iswara, creating for himself +the appearance of a woman (Mohini, the Deluder), was rocking and +rocking in the golden swing, Batmasura came running [there]. + +Batmasura while coming there having seen with delight that woman who +was rocking in the golden swing, his mind went to that woman. His +mind having gone there, the [other] incantations that he had learnt +were forgotten, and the Iswara incantation was forgotten. + +Then the woman asked at the hand of Batmasura, "Where are you going?" + +Then Batmasura said, "I am going to seek the God Iswara." Having said +that, he asked at the hand of the woman, "What are you here for?" + +The woman said, "Nothing. I am simply here" (that is, for no special +purpose). + +After that, Batmasura asked, "Can you go with me?" + +The woman said, "I can indeed go. Is there your wife?" (that is, +"Have you a wife?"). Batmasura said, "There is." + +Then the woman said, "If so, how can I go? I am with child. You go, +and having asked at the hand of your wife about it, come back." + +After that, Batmasura came home and asked at the hand of his wife, +"There is a woman at the road, rocking and rocking in a golden +swing. The woman is with child. Shall I summon her to come [as my +wife]?" The woman told him to summon her to come. + +Afterwards, when Batmasura was coming again to the place where this +woman was, the woman having borne a child, that one was in her hand, +and again she was with child. + +Then Batmasura having come, said, "Let us go," to that woman. + +The woman said, "There is [a child] in hand, and again I am with +child. Having asked [about it] come back." + +After that, Batmasura went home again and asked at the hand of the +woman, "She is carrying one in the arms, and is again with child. Shall +I summon her to come?" + +The woman said, "Summon her and come." + +Afterwards as Batmasura was coming again to the place where the woman +was, the woman was carrying two in the arms, and was again with child. + +Then Batmasura came, and said to the woman, "Let us go." + +The woman said, "How shall I go carrying two in the arms, and again +with child? Go and ask about it, and come back." + +Afterwards Batmasura, having gone home, asked at the hand of his wife, +"She is carrying two in the arms, and is again with child." Then the +woman told him to summon her and come. + +After that Batmasura having come to the place where this woman stayed, +when he looked there was neither woman nor children. Thereupon that +one went away home. + +After that, the God Îswara went away to the house of the God +Îswara. Having gone there, when a long time had passed Batmasura died, +and having come was [re]-born inside the God Îswara. + +Afterwards the God Îswara went near another deity and asked, "What +is this? My belly is enlarging!" + +That deity said, "Another living being (parana-karayek) has been +caused to come inside your body. On account of it, you must split +open your body, and throw it away." + +The God Îswara could not split open his body. Having said, "I shall +die," he came home. Having come there, he ate medicine from another +doctor; that also was no good. + +Again he went near that very deity. Having gone there, the God Îswara +asked at the hand of that deity, "What, now then, shall I do for this?" + +Then the deity said, "There is nothing else to do; you must split +your body." + +Then the God Îswara said, "When I have split my body shall I not +be destroyed?" + +The deity said, "You will not be destroyed; your life will remain +over." + +Afterwards, the God Îswara told him to split open his body. Having +split the body, when he looked there was a lump of flesh. He seized +it and threw it away. After that, the God Îswara having become well, +went home. + +When a Lord (Buddhist monk) was coming with the begging-bowl, that +lump of flesh was on the path. Having gathered it together with his +walking-stick it fell into a hole (wala). [46] + +Next day, as he was coming with the begging-bowl, that lump of flesh +sprang at the body of the Lord. Then the Lord having said, "Ci! Wala, +ha!" [47] gathered it together [again] with his walking-stick. + +Thence, indeed, was the Bear (walaha). + + + Tom-tom Beater. North-western Province. + + + +With reference to the last paragraphs, it is strange that a somewhat +similar notion regarding the foetal form of newly born bears was +long current in Europe. In the thirteenth century Encyclopedia of +Bartholomew Anglicus (ed. 1535), cap. cxii, it is stated that "Avicenna +saith that the bear bringeth forth a piece of flesh imperfect and evil +shapen, and the mother licketh the lump, and shapeth the members with +licking.... For the whelp is a piece of flesh little more than a mouse, +having neither eyes nor ears, and having claws some-deal bourgeoning +[sprouting], and so this lump she licketh, and shapeth a whelp with +licking" (Medieval Lore, Steele, p. 137). + +This is taken from Pliny, who wrote of bears: "At the first they +seeme to be a lumpe of white flesh without all forme, little bigger +than rattons, without eyes, and wanting hair; onely there is some +shew and appearance of clawes that put forth. This rude lumpe, +with licking they fashion by little and little into some shape" +(Nat. Hist., P. Holland's translation, 1601, p. 215.) + + + + + + + + +NO. 194 + +THE STORY OF AYIWANDA + + +In a certain city there are an elder brother and a younger sister, two +persons, it is said. Of them, the elder brother is a very rich person; +the younger sister has nothing (mokut nae). The younger sister is a +widow woman; there is one boy. The boy himself lodges at his uncle's +watch-huts and the like; the youngster's name is Ayiwanda. + +The uncle having scraped a little rice from the bottom of the +cooking-pot, and given him it, says, "Ade! Ayiwanda, be off to the +watch-hut [at the cattle-fold]." The youngster came to the watch-hut. + +The uncle having gone and looked, [saw that] one or two calves +were dead in the cattle-fold. Then the uncle having come home scolds +Ayiwanda, "Ayiwanda, at the time when thou wert going to the watch-hut +thou drankest a little milk, and there being no milk for the calves +they are dying." + +Afterwards Ayiwanda having gone that day to the watch-hut, and having +said that he must catch the thieves, without sleeping stayed awake +until the time when it became dawn. + +Then Gopalu Devatawa, having opened the entrance (kadulla), came +into the cattle-fold. Having come there and placed on the path his +cord and club, [48] he began to drink milk. Afterwards Ayiwanda, +having descended from the watch-hut, very quietly got both the cord +and the club. Taking them he went again to the watch-hut. + +Well then, Gopalu Devatawa having drunk milk and the like, when he +looked for both the cord and the club in order to go, they were not +[there]. Afterwards, Gopalu Devatawa having gone near the watch-hut +asked for the cord and club. Ayiwanda taking the two descended from +the watch-hut to the ground. + +Then Gopalu Devatawa asked for the rope and cudgel, both, at the +hand of Ayiwanda. Then Ayiwanda said, "I have heard scoldings for so +much time, that as I drank the milk the calves are dying. To-day I +stayed awake and caught the thief. Except that if you will give me +an authority on that account I will give you the rope and cudgel, +I will not otherwise give them." + +Then Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there +be an authority which Gopalu Devatawa gave, may that hill and this +hill, both, become united into one.'" + +Afterwards Ayiwanda thought in that way. Then the two hills became +united into one. + +Then Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there +be an authority which Gopalu Devatawa gave, these hills are again to +become separated.'" + +Afterwards Ayiwanda thought in that manner. The two hills again +became separated. + +Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there be +an authority which Gopalu Devatawa gave, that tree and this tree are +both to become one.'" + +Afterwards Ayiwanda thought in that manner. The two trees became +united into one. + +Gopalu Devatawa said again to Ayiwanda, "Think in your mind, 'If +there be an authority which Gopalu Devatawa gave, the two trees are +again to become separate.'" + +Ayiwanda thought in that manner. Then the two trees became separate. + +Now then, Gopalu Devatawa said, "The authority that Gopalu Devatawa +gave [you] is true." Having said that, and told him that having +gone he was to keep it in mind, he assured him of the fact (satta +dunna). After that, to Gopalu Devatawa Ayiwanda gave both the cord +and the cudgel. Well then, Gopalu Devatawa taking them went away. + +Ayiwanda having been [there] until the time when it became light, +came home and said at the hand of Ayiwanda's mother, "Mother, ask +for uncle's girl and come back." + +Then Ayiwanda's mother says, "Ane! Son, who will give [marriage] +feasts to us? [We have] not a house to be in; we are in the hollow +of a Tamarind. I will not. You go and ask, and come back," she said. + +Afterwards Ayiwanda went and asked. Then Ayiwanda's uncle said, +"Who will give girls to thee?" Having said, "Be off!" [49] he scolded +him. After that, Ayiwanda having come back is silent. + +Having come from an outside village, [people] asked for Ayiwanda's +uncle's girl [in marriage]. Then he promised to give her there. He +appointed it to be on such and such a day. The men went away. + +Then Ayiwanda's uncle gave betel to shooters who were in +the neighbourhood, [so that they should shoot animals for the +wedding-feast]. Ayiwanda thought in his mind, "Let those shooters not +meet with anything, if there be an authority which Gopalu Devatawa +gave." Afterwards the shooters walked about at the time when they are +saying that the [wedding] feast is to-morrow. They did not meet with +even a thing. + +After that, Ayiwanda went to his uncle's house. When he said that the +[wedding] feast would be to-morrow, to-day in the evening he asked, +"Uncle, give me that bow and arrow." + +Thereupon his uncle said, "Ansca! [50] Bola, because there is no +hunting-meat have you come to rebuke me? So many shooters were unable +[to do it], and [yet] you will seek hunting-meat!" Having said [this], +he scolded Ayiwanda. "Through being without hunting-meat, my girl, +leaving the house and the like, will not stay, [you think]!" [51] + +Afterwards Ayiwanda came home. Then his mother told Ayiwanda to eat +the rice scraped from the cooking-pot which had been brought from his +uncle's house. Ayiwanda having eaten a little of the scraped rice, +gave the other little to Ayiwanda's mother, and thought in his mind, +"Preparing the bow from the rice-pestle and preparing the arrow +from love-grass, I having gone to the watch-hut and ascended into +the watch-hut, if there be an authority which Gopalu Devatawa gave, +may a Sambhar deer with horns come there and remain sleeping as I +arise in the morning." Having said [this] Ayiwanda went to sleep. + +Having awoke in the morning, when he looked a Sambhar deer with horns +having come was sleeping in the middle of the cattle-fold. Ayiwanda +having descended from the watch-hut, taking the bow made from the +rice pestle and the arrow made from love-grass, came near the Sambhar +deer, and thought in his mind, "If there be an authority which Gopalu +Devatawa gave, that which is shot at this Sambhar deer from this +side is to be passed out from the other side." Having thought it he +shot. In that very manner the Sambhar deer died. + +Ayiwanda having gone to his uncle's house, said, "Uncle, there! I +have shot down a Sambhar deer with horns at the cattle-fold; it is +[there]. Go and cut it up, and come back." + +Then his uncle said, "Ansca dukkan! There is no hunting-meat of +thine. I shall not make the feast desolate; somehow or other I shall +indeed give it. Hast thou come to rebuke me?" + +After that, Ayiwanda, calling men and having gone, having come back +[after] cutting up the Sambhar deer, put down the meat at his uncle's +house. + +Thereafter, just before the feasters came having cooked the meat and +cooked rice, he placed for Ayiwanda a little of the rice scrapings and +two bones from the meat; and having given them to Ayiwanda, he said, +"Eat those, and go thou to the watch-hut." + +Ayiwanda having eaten them and gone to the watch-hut, thought, "Now, +at daybreak, may those who take hold of the cloth at the place where +[the bridegroom] gives it to wear, [52] remain in that very way, +if there be an authority which Gopalu Devatawa gave." + +In that very way, at daybreak, when he was giving [her] the cloth to +put on they remain in the very position in which the bridegroom held +an end and the bride an end. + +Then the palm-sugar maker and the washerman [53] having gone and said, +"What are you doing? Be good enough to take that cloth," those two +also remained in the position in which they took hold at the two ends. + +Then the girl's father having gone and said, "What is this, Bola, +that thou hast not yet taken that cloth?" that man also remained +in the very position in which he got hold of an end. The bride, the +bridegroom, the palm-sugar maker, the washerman, the girl's father, +in the position in which they took hold of the cloth, in that very +manner had become [like] stone. + +Having seen it, the girl's mother went running in the village, and +having summoned two men made them go on a journey for medicine. The +two men having gone to the Vedarala's house are coming calling the +Vedarala, by the middle of a large grass field. + +Then Ayiwanda came after being in the watch-hut, and while he is +at the place where his aunt is, saw the Vedarala and the two men +going. Ayiwanda thought, "If there be an authority which Gopalu +Devatawa gave, may the Vedarala think of sitting down on the bullock's +skull which is in that grass field." + +Then the Vedarala sat down on the bullock's skull. From morning until +the time when it became night he pressed on it. Those two men are +calling and calling to the Vedarala to come. The bullock's skull will +not get free. Thus, in that manner until it became night he pressed +against it. + +Afterwards Ayiwanda thought, "If there be an authority which Gopalu +Devatawa gave, the bullock's skull having become free, may the Vedarala +succeed in going back again." + +After that, the Vedarala's bullock's skull having become free he went +back home. Having said, "Never mind that medical treatment," the two +men who went to summon the Vedarala to come, came to the bride's house. + +Then the bride's mother asked, "Where is the Vedarala?" + +The two persons say, "Ando! How well the Vedarala came! There was +a bullock's skull in that grass field. From morning the Vedarala +sat on it, and got up and tried to release the bullock's skull [from +himself]. He could not release it, being pressed [against it]. Hardly +releasing himself now he went back home. He has not come; he said +he wouldn't." + +Afterwards near Ayiwanda came the bride's mother. Having come there +she said, "Father has consented in this way [you wish]. Now then, let +the girl be for you. If you know [how], do something for this." Having +said [this], the woman came away. + +Ayiwanda thought in his mind, "If there be an authority which Gopalu +Devatawa gave, as soon as each one is released may each one go away." + +Thereupon the persons who were holding the cloth having been freed, +went away. They did not go summoning the bride; they did not [even] +eat the cooked rice. Having been holding the cloth from morning, +in the evening they went to their villages. Afterwards the aunt and +uncle having gone, came back [after] summoning Ayiwanda, and gave +the bride to Ayiwanda. + +Ayiwanda sleeps on the mat on which the girl wipes her feet and +places them. Then he eats what has been left over on the girl's +leaf [plate]. The girl says, "Ade! [54] Ayiwanda, eat thou this +little." When she has told him he eats. The girl sleeps on the bed, +Ayiwanda sleeps under the bed. + +Well then, they remained in that way, without the girl's being good +to Ayiwanda. When they had been in that very way for seven or eight +days, a fine young man of the village having died, they buried him. + +Ayiwanda having waited until the time when the girl was sleeping, +opened the door and went out; and having brought the corpse, and cut +and cut off a great deal of flesh, he put only the bones under the +bed under which Ayiwanda sleeps; and he shut the door and went away. + +On the morning of the following day, Ayiwanda's mother stayed looking +out [for him], having said, "Ayiwanda will come out." He did not come +out. The woman came into the house, and when she looked [for him] +there is a heap of bones under the bed. After that, the woman says, +"Ane! This one ate my son." Having said this she wept; having wept +she went away. + +Ayiwanda having gone, joined a Moormen's tavalama [55] and drove cattle +for hire. At the time when he was driving the cattle for three or four +days he said, "Ansca, Bola! Whence is this tavalama for thee? It is +mine, isn't it?" + +Then the men said, "Ansca, Bola! Whence is it for thee, for a man +called up for hire?" + +Ayiwanda said, "If it be your tavalama, throw up five hundred +dried areka-nuts, and catch them without even one's falling on the +ground." The men tried to catch them; all the dried areka-nuts fell +on the ground. + +Then Ayiwanda, after throwing up five hundred dried areka-nuts, +thought, "If there be an authority which Gopalu Devatawa gave, may I be +able to catch the whole of these five hundred dried areka-nuts without +even one's falling on the ground." Having thrown up the five hundred +dried areka-nuts, Ayiwanda caught them without even one's falling +on the ground. After that, the tavalama became secured (hayi-wuna) +[56] to Ayiwanda himself. The Moormen left it and went away. + +Afterwards, getting ready hired labourers for Ayiwanda, he went to +Puttalam. Having gone there, loading [sundried] salt fish, [57] now +then, Ayiwanda, having become a very great wealthy person, set off +to come to Ayiwanda's village, taking the tavalama, together with the +hired labourers. Having come, he caused the sacks to be put down under +a Kon tree [58] in the field near the house of his aunt and uncle. + +Ayiwanda's mother came to the tank to pluck the leaves of a plant [59] +[to cook as a vegetable]. Having come, through hearing the wooden +cattle-bells of the herd of cattle she came near the tavalama. Having +come [there] she says, "Ane! A son of mine was like the Hettirala. That +son having gone [to be married], at the place where he was made to +stay the woman killed and ate my son." Having said [this] repeatedly +at the very hand of Ayiwanda, she wept. + +Then Ayiwanda says, "Don't cry. There is salt fish [here]; take [some] +and cooking it eat. What are you plucking vegetables for [but to eat in +curry]?" Having said [this], he gave rice and salt fish to Ayiwanda's +mother. Thus, in that way he gave them for seven or eight days. + +After that, his aunt and uncle came near Ayiwanda for salt fish. Then +Ayiwanda said, "I am not the Hettirala. It is I myself they call +Ayiwanda. Take ye these things, so as to go." + +Afterwards he dragged the tavalama and the salt fish to the +house. Summoning that very bride, [60] Ayiwanda having eaten, when +a little [food] is left over on the leaf [plate] he gives it to +her. Ayiwanda [now] sleeps on the bed; Ayiwanda's wife sleeps on +the mat on which Ayiwanda wipes his feet, under the bed on which +Ayiwanda sleeps. + + + Tom-tom Beater. North-western Province. + + + +In a Tamil story taken from the New Year Supplement to the Ceylon +Observer, 1885, and reproduced in The Orientalist, vol. ii, p. 22, +Katirkaman, a poet who had acquired magical powers, awoke one night +to find that some burglars had broken into the house and were removing +the goods in it. He scratched a spell on a piece of palm-leaf, placed +it under his pillow, and went to sleep again. When he awoke he found +all the robbers silent and motionless in the positions they occupied +when the spell affected them, some with the goods on their heads or +shoulders, others with their hands on keys or door handles. When he +spoke to them they apologised humbly, stated that they had mistaken +the place and person they were to encounter, and promised never to +attempt to rob the house again. He made them put back the goods, +gave them a bath and a good meal, and stated that in future they +should always have the right to eat and drink there. + + + + + + + + +NO. 195 + +THE GAMARALA'S SON-IN-LAW + + +At a city there is a Gamarala. There are two daughters of the +Gamarala's; one is given in diga [marriage] two gawwas (eight miles) +distant, the other is not given. He said he would give her to him +who comes to ask for her. From [the time] when he said it he did not +give her. + +Having brought [a man] he caused him to stay. On the following day +morning the father-in-law says, "Child, there is a rice field of mine +of sixty yalas twelve amunas. [61] Having ploughed the rice field in +just one day, and sown paddy there, and chopped the earthen ridges +in it, and on that very day blocked up the gaps [in the fence], and +come back, and given to the twelve dogs twelve haunches of Sambhar +deer, and given leaves to the twelve calves, and poured water on the +twelve betel creepers, and come back [after] cutting the Milla stump, +and warmed water, can you bathe me?" he asks. + +Then the son-in-law says, "Aniccan dukkhan! Who can do these +things?" he says. + +Then saying, "I shall cut off [your] nose," he cuts off his nose. In +that country they cannot say, "Aniccan dukkhan"; should they say it +he cuts off the nose. + +Well then, giving [his daughter] in this fraudulent way, in the +aforesaid manner having told two or three persons [these works], +in the same way he cut off [their] noses, too. + +During the time which is going by in that way, there are an elder +brother and a younger brother, two persons. The elder brother's wife +having died, he came in the said manner. When he asked for [the girl], +the Gamarala said he will give her. Then in the aforesaid manner he +cut off his nose. + +Having gone away, through shame at going home he remained hidden near +the well. The above-mentioned younger brother's wife having gone +[there], when she looked saw that he was hidden, and having come +running back, on seeing her husband told him. He went, and when he +looked saw that his brother is there. + +Having seen him, when he asked, "What is it?" he says, "He cut off +my nose." + +When he asked, "Why so?" he told him in the aforesaid manner. After +that, that man says, "Elder brother, you stay [here]; I will +go." Having said [this], and given charge of his wife to the elder +brother, he went. + +Having gone, he asked for the above-mentioned marriage. When he asked, +[the Gamarala] said he will give her. Then he asked if he can work +[62] in the above-mentioned manner. He said, "I can." + +"If so, go to the rice field," he said. Having said this, and loaded +the paddy [to be sown], he gave it. + +The man, taking a plough, a yoke pole, a digging hoe, a water gourd, +the articles for eating betel, and driving the cattle, went to the +rice field. + +Having gone [there], and tied the yoke on the unoccupied pair of bulls, +and tied them exactly in the middle [of the field], and tied at both +sides [of the field] the bulls which draw the load, he tore open the +corners of the sacks. + +Having torn [them open] and allowed the paddy to fall, he began to +plough. While he was turning two or three times there and here along +the rice field, all the paddy fell down. + +After it fell he unfastened the bulls, and taking the digging hoe, +put two or three sods on the earthen ridges (niyara); and having come, +and brought away the plough and the yoke pole, and set the yoke pole +as a stake in the gap [in the fence], and fixed the plough across it +and tied it, and gone away to the house driving the above-mentioned +bulls, and cut up the six bulls, and given [their] twelve haunches +to the twelve dogs, and drawn out two or three betel-creeper plants, +and given them to the twelve calves, and come after cutting the Milla +stump, he began to warm the water. + +When it was becoming hot, he took water and poured it on the betel +creepers. Having left the remaining water to thoroughly boil, he +called to his father-in-law, "[Be pleased] to bathe with the water," +and having cooled a little water, he poured it first on his body. + +Secondly, taking [some] of that boiling water he sprinkled it on his +body. Thereupon his body was burnt. The Gamarala, crying out, began +to run about; having checked and checked him he began to sprinkle +[him again]. Thereafter, both of them came home and stayed there. + +While they are there the Gamarala, talking to his wife, says, +"This son-in-law is not a good sort of son-in-law. I must kill this +one." Having sought [in vain] for a contrivance to kill him, he says, +"We cannot kill this one. Let us send him near our elder daughter." + +Having cooked a kuruniya (one-fortieth of an amuna) of cakes, +and written a letter, and put it in the middle of the cakes, and +given it into the hand of his boy (son), he says to the son-in-law, +"Child, go near my elder (lit., big) daughter [and give her this box +of cakes], and come back." Having said [this] he sent him near the +above-mentioned elder daughter. + +These two persons (the little son and the son-in-law) having set off, +while they were going away, when the boy went into the jungle the +son-in-law went [with the box of cakes] to the travellers' shed that +was there; and having unfastened the cake box he began to eat. + +While he was going on eating he met with the above-mentioned +letter. Taking it, and when he looked in it having seen that there was +said in it that [the daughter] is to kill him, he tore it up. Then +having thought of the name of the boy who goes with him and written +that she is to kill the boy, he put it in the box, and as soon as he +put it in tied up [the box] and placed [it aside]. + +The boy having come and taken the box, and said, "Let us go," they +set off. + +Having gone to the house, while he is [there] the above-mentioned elder +daughter having cooked and given him to eat, and unfastened the box, +while going on eating the cakes met with this letter. Taking it, and +when she looked having seen that there was said [that she was] to kill +her brother, quite without inquiry she quickly killed him outright. + +There was a Bali (evil planetary influence) sending away [63] at the +house in which she was. When the woman was wishing and wishing long +life (that is, responding loudly, Ayibo! Ayibo!) the boy (her son) +said that he wanted to go out. Thereupon, speaking to her sister's +husband, she says, "Conduct this boy to the door." + +When she said it, the man, calling the boy, went to the door. There the +man with his knife pricks him. Thereupon the boy in fear comes running +near his mother. After a little time, when he again said he wanted +to go out, his mother says, "Ane! Bolan, split this one's belly." [64] + +When she said it, having gone taking the boy he split his belly. Having +come back he asked for a little water to wash the knife. The boy's +mother having come crying, when she looked the boy was killed. + +This one bounded off, and came running to the very house of the +above-mentioned Gamarala. + +The Gamarala having sent a letter to the elder daughter and told her +to come, after she came says, "Daughter, when you have gone off to +sleep we will put a rope into the house. Put that rope on that one's +neck and fasten it tightly," he said. + +Having put the Gamarala's younger son-in-law, and younger daughter and +elder daughter, these very three persons, in one house, and shut the +door, and left them to sleep, he extended a rope from the cat-window +(the space between the top of the outer wall and the roof). + +The elder daughter who had been taught the above-mentioned method +[of killing the son-in-law], went to sleep, and stayed so. While this +man was looking about, he saw that the rope is coming [over the wall +into the room]. + +Taking the rope, he put it on the elder daughter's neck and made it +tight. The Gamarala, who stayed outside, having tied the [other end of +the] rope to the necks of a yoke of buffalo bulls, made them agitated. + +When the yoke of cattle had drawn the rope [tight], the Gamarala, +springing and springing upward while clapping his hands, says, "On +other days, indeed, he escaped. To-day, indeed, he is caught," he said. + +Thereupon the son-in-law, having stayed in the house, came outside +and said, "It is not [done] to me; it is your elder daughter herself," +he said. + +Thereupon the Gamarala in a perplexity says, "Aniccan dukkhan! It +is the thing which this one has done!" Just as he was saying it +the son-in-law cut off his nose. Having cut it off he went to his +own country. + +Because the word which cannot be said was said [by the Gamarala] +he cut off his nose. + + + Tom-tom Beater. North-western Province. + + + +In The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gave a story +about a Gamarala who cut off the nose of any servant who used the +words Aniccan dukkhan. A young man took service under him in order +to avenge his brother who had been thus mutilated; but the incidents +differ from those related in the story given by me. The Gamarala was +surprised into saying the forbidden words when the man poured scalding +water over him. The servant immediately cut off his nose, ran home +with it, and kicked his brother, who was squatting at the hearth, so +that he fell with his face against the hearth stone. This reopened +the wound; and when the Gamarala's nose was fitted on and bandaged +there after application of the juice of a plant which heals cuts, +it became firmly attached, and as serviceable as the original nose. + +In Indian Nights' Entertainment (Swynnerton), p. 106, there is a story +of a Moghul who engaged servants on the condition that if he or the +servant became angry the other should pull out his eye. A man who had +accepted these terms was ordered to plough six acres daily, fence it, +bring game for the table, grass for the mare, and firewood, and cook +the master's food. He lost his temper when scolded, and his eye was +plucked out. His clever brother determined to avenge him, was engaged +by the Moghul, and given the same tasks. He ploughed once round the +six acres and twelve furrows across the middle, set up a bundle of +brushwood at each corner, tied the bullocks to a tree, and went to +sleep. He played various other tricks on his master, including the +cooking of his favourite dog for his food. When the master was going +for a new wife, the servant, who was sent to notify his coming, said +his master was ill and by his doctor's orders took only common soap +made into a porridge with asafoetida and spices. He was sick in the +night after taking it, and next morning the man refused to remove the +vessel he had used. As the Moghul was carrying it out covered up with +a sheet, the friends being told by the man that he was leaving through +anger at the food they gave him, ran out and seized his arms to draw +him back, and caused him to drop and break the vessel. On their way +home they had a quarrel and a scuffle, the Moghul admitted he was angry +at last, and the man got him down and plucked out his eye. Some of the +incidents are found in the stories numbered 241 and 242 in this volume. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 98, there is an +account of a merchant who cut off the nose of any servant who was +angry or abusive. In order to be revenged on him, the brother of +a man who had been thus mutilated took service under the merchant, +irritated him in various ways, was struck in the face, and thereupon +cut off his master's nose. + +In Folktales of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 124, a Prince and a merchant's son ran away, and were engaged as +labourers on the condition that if they threw up their work they should +lose one hand and one ear, the master to be similarly mutilated if he +dismissed them while they were willing to work. When the Prince was +ordered to hoe sugar-cane he dug it up, when told to scrape and spin +hemp he cut it into pieces, when sent to wash his master's child he +beat it on a stone as a washerman beats cloths until it was dead. To +get rid of him the master sent him to his father-in-law with a letter +in which it was requested that he should be killed. The Prince read +it, wrote a fresh one requesting that he should be married to the +father-in-law's daughter, and was married accordingly. He killed +his master when about to be killed by him. Some of the incidents are +given in the story numbered 242 in this volume. + +In the same work, p. 258, a Prince who had wasted his money, took +service with a farmer on the terms that if he gave it up his little +finger was to be cut off, and if dismissed while working well the +master was to suffer the same penalty. His friend took his place and +over-reached the farmer, who ran away to save himself. + +In the Kolhan tales (Bompas) appended to the same volume, p. 497, +there is also a story of a Prince who was accompanied by a barber +when he was exiled. To get a living the Prince took service on the +mutilation terms, the penalty being the loss of a piece of skin a +span long. He worked badly and was mutilated. The barber to avenge him +took his place, and irritated his master until he got an opportunity +of mutilating him in the same way. + + + + + + + + +NO. 196 + +THE STORY OF THE GAMARALA'S SON + + +In a certain country there is a Gamarala; the Gamarala had no +wives. While he was thus, at one time (eka parama) he brought seven +wives; all the seven had no children. Again he brought yet a woman; +that woman also had no children. + +After that, when the man was going in order to escort the woman [on +returning her to her parents], they met with a Sannyasi. The Sannyasi +asked, "What is it? Where are you going?" + +The man said, "I brought seven wives; all seven had no children. After +that, I brought this woman. Because the woman also had no children +I am going in order to escort her [to her parents again]." + +Then the Sannyasi says, "I will perform a protective spell (arakshawa) +for children to be born, if you will give me the lad who is born +first of all." The Gamarala promised, "I will give him." + +Afterwards the Gamarala having come back, when a little time had gone +she bore a boy. After the boy became somewhat big he planted a flower +tree. The Gamarala having told the Sannyasi to come gave him the boy; +the Sannyasi having taken him went away. The lad says to the Gamarala, +"Should I die the flowers on the flower tree will fade." Younger than +this lad [the Gamarala's wife] bore yet a boy. + +When the Sannyasi was taking the lad he met with a man. This man said +to the lad, "Lad, the Sannyasi will give you a thread. Tie it to a +tree, and having got out of the way remain [there]." + +The Sannyasi having gone with the lad near a hidden treasure, gave +a thread into the boy's hand, saying, "Remain holding this." The lad +tied the thread to a tree; having hidden himself he remained [there]. + +The Sannyasi put "life" into it. [65] Then the Yaka [who guarded the +treasure] having come, asked from the Sannyasi, "Where is the demon +offering (billa)?" + +Thereupon the Sannyasi said, "There (an) he is, [at the end of the +thread]." Then when the Yaka looked there was no one. Well then, +the Yaka broke the Sannyasi's neck and drank his blood. + +After the Yaka went away the hidden treasure burst open. That lad +having come and taken the things of the hidden treasure (nindane +kalamana), again went to a Gamarala's [66] house. Having gone, and +taken lodgings at the house, while he is there they are preparing +(tanawa) to give that Gamarala's girl in diga (marriage). They will +give her for the manner in which the Cinnamon-peeler's cloth is worn, +and to a person who wore the cloth [most correctly]. Well, anyone of +those who were there was unable to do it. This youth wore it. After +that, the Gamarala gave the girl to the lad. + +When the lad was bathing one day the girl saw the beauty of the lad's +figure. After that, the girl having said, "This man's figure is too +beautiful! [67] I don't want him," prepared a contrivance to kill +him. Having got a false illness she lay down. + +Afterwards the lad said, "What is the difficulty for you?" + +Then the girl [said], "You must bring and give me the milk of the +wild Elephant that is in the jungle; if not, I shall die." + +After that, the lad having taken the coconut water-vessel, [68] and +having gone into the jungle, went near the Elephant calves. Then the +Elephant calves [asked], "What have you come for?" + +This lad said, "Ane! I came to take a little milk from the Elephant +for medicine for me." + +The Elephant calves said, "If so, you remain hidden there; we will +take and give it to you." + +The Elephant calves having gone near the female Elephant, one Elephant +calf stayed near the Elephant's trunk; the other one drinks a little +milk, and puts a little into the coconut water-vessel. Having done +thus, and collected milk for that coconut water-vessel, it brought +and gave it to this lad. The lad having brought it, [69] gave it to +the woman, and told her to drink it. Afterwards the woman drank it. + +In still a little time, again having said that she had an illness, +she lay down. That lad asked, "What are you again lying down for?" + +The girl says, "Bring the milk of the female Bear (walasdena) in the +jungle. Should I drink it this illness of mine will be cured." + +Afterwards, this lad, having taken the coconut water-vessel, and +gone to the jungle and gone near a Bear cub, said, "Ane! You must +take and give to me a little Bear's milk for medicine." + +Afterwards, the Bear cub having said, "If so, you remain hidden there +until the time when I bring it," took the coconut water-vessel, and +having gone near the female Bear, drinks a little milk, and again +pours a little into the coconut water-vessel. In that way having +collected it, it brought and gave it to that lad. The lad brought +the Bear's milk home, and gave it to the woman to drink. + +The girl having drunk it, in still a few days again lay down. The +lad asked, "What are you again lying down for (budi)?" + +Then the girl [said], "Having brought for me the milk of the +Giju-lihini [70] which is in the jungle, should I drink it this +illness will be cured." + +Afterwards the lad, having taken the coconut water-vessel and gone, +went near the young ones of the Giju-lihini, and said, "Ane! I must +take a little milk of the Giju-lihini for medicine." + +Afterwards, those Giju-lihini young ones having told the lad to +remain hidden, in the very same manner as before brought and gave +the milk. The lad brought and gave it to the girl to drink. The girl +having drunk it said that the illness was cured. + +Well then, these two persons have a boy (son). Still having said that +she had illness, this girl lay down. The lad asked her [about it] +in the same manner as before. + +The girl said, "Having wrestled [71] with the Yaksani who is in the +jungle, should you come back after conquering, indeed, my illness +will be cured." + +After the lad went into the jungle he met with the Yaksani. Having +met with her, the Yaksani said, "We two must wrestle to-day; having +wrestled, the fallen person (waeticci kena) will lose." + +This lad said, "It is good," and having wrestled the lad fell, and +the Yaksani killed the lad. + +Then at that place [where he planted it] the flower also faded. Well +then, the Gamarala sent the other younger youth on horseback to look +[for him]. When the youth was coming he met with the Yaksani who +killed that lad. Having met with her the youth said, "Give me (dila) +my elder brother," he asked. + +The Yaksani said, "I don't know [about that]." + +Then the youth [said], "Don't say 'No'; you must give him, quickly." + +The Yaksani said, "Let you and me wrestle. Having wrestled, should you +fall I shall not give him; should I fall I will give you your elder +brother." Both having agreed to it, they wrestled. Having wrestled, +the Yaksani lost. + +After that, the Yaksani having caused that killed lad to come to life, +[72] gave him to that youth. Well then, the elder brother and younger +brother, both of them, having mounted on the back of the horse went +to the very city where the elder brother stayed. The younger brother +again came [home], having caused the elder brother to remain at that +very place. + +Well then, that elder brother's boy having said, "Father, there is no +stopping here for us; let us go to another country," the two started, +and at the time when they were going they met with a tank. + +The boy asked, "Father, how far (koccara taen) can you swim in +this tank?" + +The boy's father said "Let us see," and having swum a little space +(tikak taen) being unable [to swim further] came back. + +The boy said, "Father, if you cannot swim, clasping my hand let us go," +he said. The man was held by the boy's hand. + +While swimming, the boy when he was going to the far bank caught a +shark also. Having taken it also and gone to the far bank, he cut up +the shark and divided it into three. Having divided it, and eaten +two heaps of it, and taken the other heap, [73] they go away to +another country. + +Having gone there they arrived (eli-baessa) at the palace (vimane) +of a Rakshasa. When they went two Rakshasa lads were [there]. The +Rakshasa and Rakshasi went to eat human flesh. The two Rakshasa lads +said, "Ane! What have you come to this place for? Should our mother +and father come they will eat you up (kala damayi)." + +Then these two having said, "Ane! Don't say so; to-day you must +somehow or other (kohomawat) save us and send us away," those two +Rakshasa lads hid them. + +The Rakshasa and Rakshasi came. Having come there, "What is this +smell of dead bodies?" they asked. + +The Rakshasa lads [said], "Having come after eating men's flesh, +what do you say 'smell of dead bodies' for?" + +Well then, the Rakshasi and Rakshasa swore, "We will not eat; son, +tell us." + +At that place these two Rakshasa lads showed those two, father and son, +to these two. Although this Rakshasi and Rakshasa could not bear not +to eat those two, because they had sworn that day they were forbearing. + +On the next day the two persons went away to another country. Having +gone there they arrived near a tank. Both having descended at the +bank, swam. When they were going to the middle of the tank both of +them being soaked with the water died. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 197 + +THE MANNER IN WHICH THE GAMARALA BURIED HIS SONS + + +In a certain country there are a Gamarala and a Gama-Mahage (his +wife), it is said. When they were there not much time (nombo kalayak), +for the Mahage [there was] pregnancy longing; well then, she is not +eating food. + +The Gamarala asked, "What is it, Bolan? You are not eating food," +he asked. + +The woman said, "I have pregnancy longing." The man asked, "What can +you eat?" The woman said, "Seven days (haddawasak) having warmed water +(paen) give it to me." The Gamarala having warmed water gave it [on] +seven days; the Gama-Mahage bathed seven days [with] the water. The +Gamarala asked, "Now then, is it well, the pregnancy longing?" The +woman said, "It is well." + +Well, ten months having been fulfilled she bore a boy. Until the time +the boy becomes able to talk they reared him. + +[Then] the Gamarala said, "To look what this boy says, having taken +him let us bury him." [74] The Gama-Mahage also having said "Ha," +they took him to bury. Having cut the grave (lit., hole) and placed +him in the grave, they covered [him with] earth (pas waehaewwa). + +Then the boy said, "Ane! What did mother and father [75] bury me +for? If I remained with [them]--the smith does not beat the piece of +iron [after] having placed it on the anvil--many will I beat (hammer) +for them both." [76] + +The Gamarala and the Mahage having said, "That one to us [is] a smith's +boy," and having well trampled still [more] earth [on him] came home. + +When they were thus for no long time, for the Mahage again [there was] +pregnancy longing; well then, she is not eating food. The Gamarala +asked, "What is it, Bolan? You are not eating food." The woman said, +"I have pregnancy longing." The Gamarala said, "What can you eat for +the pregnancy longing?" The woman said, "[On] seven days from the +Blue-lotus-flower pool having brought water, seven days having warmed +it give me it (dilan) to drink." The Gamarala having brought the water, +[on] seven days having warmed it gave it; the woman on the very seven +days drank. The Gamarala asked, "Now then, is it well, the pregnancy +longing?" The woman said, "It is well." + +Well then, ten months having been fulfilled (lit., filled) she bore +a son. Until the time he became able to talk they reared him. + +[Then] the Gamarala said, "To look what this one says, let us bury +him." The woman having said "Ha," they took him, and having cut the +grave and placed him in the grave, they covered [him with] earth. + +The boy said and said, "Ane! What did they bury me for? If I remained +[with them]--the potter does not beat [the clay for] the pots--[for] +many will I beat it." + +The two persons having said, "That one is not ours [77]--a potter's +boy," and having put still [more] earth [on him] and trampled it, +came home. + +Having come there, when they were [there] no long time, for the woman +[there was] pregnancy longing; she is without food. The Gamarala asked, +"What is it, Bolan? You are not eating food." The woman said, "I have +pregnancy longing." The Gamarala asked, "What can you eat?" The woman +said, "Having cut a hollow well (puhu lindak) and brought the water +(diya), seven days having warmed it give me it for me to bathe." The +Gamarala having cut a hollow well, [on] seven days having warmed +the water gave it. The woman seven days bathed [with] the water. The +Gamarala said, "Now then even, is the pregnancy longing well?" The +woman said, "It is well." + +When she was [there] not much time she bore a boy. Having reared him +until the time when the boy became able to talk, the Gamarala said, +"Having taken this one let us bury him, to look what he says." The +Gama-Mahage having said "Ha," they took him, and having cut the grave +and placed him in the grave, covered [him with] earth. + +The boy said, "Ane! If I remained [with them]--the washerman does +not wash cloth for them--many will I wash." + +The two persons having said, "That one [is] not ours--a washerman's +boy," put still [more] earth [on him] and having trampled it came home. + +(On the next occasion the woman stated, in reply to her husband's +inquiry as to what food she wanted, that she required nothing. When +the son was buried he said, "What [did they bury] me for? For them [78] +I--the tom-tom beater does not beat the tom-tom--will beat many." [79] +They said, "That one [is] not ours--a tom-tom beater's boy," and they +finished the burial and returned home. + +On the fifth occasion, when asked what she could eat, the woman said, +"There is the mind to eat (sic) buffalo milk." When the boy was placed +in the grave he said, "Ane! What did our mother and father bury me +for? If I remained [with them], having arrived near a King, [after I +am] exercising the sovereignty won't our mother and father, both of +them, get subsistence for themselves?" [80] The story continues:--) + +Well then, the two persons having said, "This one himself [is] our +child," getting him to the surface [81] they brought him home. + +(On the sixth occasion the woman required cow's milk. After she had +"eaten" it (lit., them, the word for milk being a plural noun) the +longing was allayed. Like the others, the boy who was born was buried +when he could talk. He said, "Ane! What did our mother and father +bury me for? If I remained [with them] won't the two persons get a +subsistence, I having even done cultivation and trading?") + +The rest of the story is as follows:--The two persons having said, +"This one himself [is] our child," getting him to the surface +they brought him home. When they were rearing him not much time, +the Gamarala's two eyes became blind. This boy having become big is +continuing to give assistance to the two persons. Then the Gamarala +died. + +The elder (lit., big) boy has taken the sovereignty. The elder brother +and younger brother, both, [assisting her]--one having done cultivation +(goyitan) and trading, one having exercised the sovereignty--that +woman is obtaining a subsistence. + +The woman having become old, one day (dawasakda) that younger brother +went to see that elder brother and return to the city. Having gone, +as he was coming back Sakra having come, taking an old appearance, +took away the Gama-Mahage. + +The boy having come and looked [for her], at his mother's absence is +weeping and weeping. Sakra, creating an old appearance, having come +asked at the boy's hand, "What are you weeping for?" + +The boy said, "On account of our mother's absence I am weeping." + +Sakra said, "Why? While your mother has become old you weep! Whatever +time it should be, life goes." + +The boy said, "I must go to see our mother's life." + +Sakra having taken him to the Sakra residence (bawana) showed him +the boy's mother. Having shown her, Sakra asked, "Can you stay here?" + +Then the boy said, "I having asked at elder brother's hand must come," +and came [back to earth]. Having gone to the elder brother's city +and said, "Elder brother, our mother having gone is in the Sakra +residence; I also will go," the elder brother replied, "If you can, +go." He having said it, he came away to go, [but] the boy not knowing +the path simply stayed [at home]. + + + Finished. + + Tom-tom Beater. North-western Province. + + + +I have inserted this pointless tale on account of the evidence +it affords of a belief that infanticide was practised in former +times; I may add that I have adhered as closely as possible to the +text. It agrees with the story numbered 243 in this volume (a tale +from Ratmalana, about eight miles south of Colombo), that children +who were not likely to prove useful were sometimes buried alive. For +other instances of infanticide see the Index to vol. i. + +I am unable to refer to Indian instances in which Sakra occupies the +position of Yama as the God of Death; but in Ceylon he is sometimes +represented as being a Dharma-raja, a god of righteousness or justice, +and this is a function of Yama. See the verse at the end of the story +numbered 179 in vol. ii; in No. 107, vol. ii, it is Sakra who kills +the wicked Princess. + +The reason for cutting a special well with the water of which the +women wished to bathe, was that they would thus obtain undefiled water. + + + + + + + + +NO. 198 + +THE STORY OF THE WOODEN PEACOCK + + +In a certain country there are a Carpenter and a Hettirala, it is +said. There are also the wives of the two persons; there are also +the two sons of the two persons. + +The Carpenter and the Hettirala spoke together: "Let us send our two +children to school." Having spoken thus, they sent the Carpenter's +son and the Hettirala's son to school. At the time when the two had +been going to school no long period, the Hettirala took and gave a +cart and a bull to the Hettirala's son. Well then, the Hettirala's son +goes to school in the cart; the Carpenter's son goes on the ground. A +day or two having gone by he does not go again. + +Afterwards the Carpenter asked, "Why, Ade! dost thou not go to school?" + +Then said the youngster, "The Hettirala's son goes in the cart; +I cannot go on the ground." + +After that, the Carpenter also took and gave (anna dunna) a cart and +a yoke of bulls to the Carpenter's son. Now then, the Carpenter's +son also, tying [the bulls to] the cart, goes to school. + +Then the Hettirala's son, having sold the cart and bull, got a horse +and horse carriage. The Hettirala's son began to go in the horse +carriage. Then the Carpenter's son does not go to school. + +Then the Carpenter asked, "What dost thou not go to school for?" + +The Carpenter's son said, "The Hettirala's son goes in the horse +carriage; I cannot go in an ordinary (nikan) cart." + +Afterwards, the Carpenter having said, "If the Hettirala's son goes in +the horse carriage, am I not a Carpenter? Having made a better one than +that I will give you it," constructed a wooden Peacock (dandu mondara) +and gave it to the Carpenter's son. Afterwards the Carpenter's son, +rowing on the wooden Peacock [through the air], goes to school. + +When they were thus for not a long time, the Carpenter died; the +Carpenter's wife also died. Afterwards this Carpenter's son thought to +himself that he must seek for a marriage for himself. Having thought +it he went rowing the wooden Peacock to a city. + +There is a Princess of that city. The Princess alone was at the palace +when the Carpenter's son was going. Afterwards the Carpenter's son +asked at the hand of the Princess, "Can you (puluhanida) go with me +to our country?" + +Then the Princess said, "I will not go; if you be here I can [marry +you]." After that, the Carpenter's son marrying [82] the Princess, +stays [there]. While he was there two Princes were born. + +After that, the Carpenter's son said to the Princess, "Taking these +two Princes also, let us go to our country." + +The Princess said "Ha." + +Well then, while the Princess and the Carpenter's son, and the two +Princes of these two, were going [through the air] on the back of +that wooden Peacock, that younger Prince said, "I am thirsty." [83] +The Carpenter's son having split his [own] palm gave him blood. The +Prince said, "I cannot drink blood; I must drink water." + +Afterwards, having lowered the wooden Peacock to the ground, +[the Carpenter's son] went to seek water. [While he was absent] +the younger Prince cut the cord of the wooden Peacock. + +The Carpenter's son having gone thus, [after] finding water came back +and gave it to the Prince. Afterwards, after the Prince drank the +water he tried to make the wooden Peacock row aloft; he could not, +because [the young Prince] cut the wooden Peacock's cord. + +Afterwards, having left (damala) the wooden Peacock there, [the +Carpenter's son] came to the river with the Princess and the two +Princes; having come [there] they told the boatman to put them across +(ekan-karawanda). + +Afterwards, the boatman firstly having placed the Carpenter's son on +the high ground on the other bank (egoda gode), and having come back +to this bank, placing the Princess in the boat took her below along the +river, and handed over the Princess to the King of the boatman's city. + +The Carpenter's son having stayed on the high ground on the other +bank, became a beggar, and went away. [84] Those two Princes having +been weeping and weeping on this bank, jumped into the river. The +two Princes went upwards and upwards in the river--there is a +crocodile-house (burrow)--along the crocodile-house they went upward +[and came to the surface of the ground]. + +Having gone there, while they were there weeping and weeping a widow +woman having come for water (watura pare) asked, "What are you weeping +and weeping there for?" at the hand of the two Princes. + +Then the two Princes say, "Ane! Being without our mother and father +we are weeping and weeping." + +Then the widow woman said, "Come, if so, and go with me." Afterwards, +having said "Ha," the two Princes went with the widow woman. Having +thus gone, the widow woman gave food to the two Princes. + +While they were growing big and large the King said at the hand of +that Princess, "Now then, let us marry." + +Then the Princess said, "In our country, when a Princess has either +been sent away (divorced, aericcahamawat) or has made mistakes +(padawari weccahamawat), she does not marry until the time when three +years [85] go by. When the three years have gone (gihama) let us +marry." Afterwards the King, having placed a guard for the Princess, +waited until the time when the three years go by. + +These two Princes who jumped into the river one day went to be on +guard. The Princess asked at the hand of the Princes, "Whence are you?" + +Then the Princes said, "While we were young at a very distant city +our mother and father were lost near the river. A widow woman having +brought us away is now rearing us." + +Then the Princess said, "It is your (umbale) mother indeed who is I; +your father is now walking about, continuing to beg and eat. I will +perform a meritorious deed (pinkomak) and bring him; you, also, join +yourselves to the beggars' party." Having said this, and given the +two Princes silver and gold things, she sent them away. + +That Princess at the hand of the King said, "I must perform a +meritorious deed, to give money to those with crippled arms, lame +persons, and beggars." + +Afterwards the King by the notification tom-toms gave public notice +to those with crippled arms, and lame persons, and beggars, to come +[for the alms-giving]. Afterwards they came; that Carpenter's son, +the beggar, also came. + +To the whole of them [86] she gave money; to that Carpenter's son +she gave much,--silver and gold. Having given it, the Princess said, +"Having taken these and gone, not losing them, construct a city for +us to stay in when we have come together again," she said. "Our two +Princes also are near such and such a widow woman; [after] joining +them, go." + +Afterwards that Carpenter's son, joining the two Princes also, went +and built a city. Afterwards this Princess--having placed a guard +over whom, the King had stopped--having bounded off, unknown to the +King [87] went to the city which the Carpenter's son and the two +Princes built. + +Well then, the Princess, and the Carpenter's son, and the two Princes +stayed at the city. + + + Finished. + + Tom-tom Beater. North-western Province. + + + +In the Jataka story No. 193 (vol. ii, p. 82), a Prince who was +travelling alone with his wife is described as cutting his right knee +with his sword when she was overcome with thirst, in order to give +her blood to drink. + +In Old Deccan Days (M. Frere), p. 142, a Prince married a carpenter's +daughter, and afterwards became poor, and a drum-beater for conjurers +and dancers, a fate from which his second wife and her son rescued him. + +In a story of the Western Province numbered 240 in this volume, a +Princess recovered her husband by giving a dana, or feast for poor +people, and observing those who came to eat it. See also No. 247. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 84), in the +story of "Ali Shar and Zumurrud," the lady, who while disguised as +a man had been chosen as King, recovered her husband by giving a +free feast to all comers at the new moon of each month, and watching +the persons who came, her husband Ali Shar, then a poor man, being +present at the fifth full moon. At each of the earlier feasts she +found and punished men who had been responsible for her own and her +husband's misfortunes. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 101, a merchant's +son who was travelling through a waterless desert for seven days, +kept his wife alive by giving her his own flesh and blood. + +See vol. ii, Nos. 80 and 81, and the appended notes. + + + + + + + + +NO. 199 + +THE WICKED STEP-MOTHER + + +At a certain city there are a King and a Queen. There are also two +Princes. + +During the time while they were living thus, while the Queen was +lying down at noon, a hen-sparrow had built a house (nest) on the +ridge-pole. The Queen remained looking at it. When the Queen was +there on the following day [the bird] hatched young ones. + +When they had been there many days, a young sparrow, having fallen to +the ground, died. The Queen, taking the young sparrow in her hand, +looked at it. Having opened its mouth, when she looked in it there +was a fish spine in the mouth. The Queen threw the young one away. + +After that, the hen-sparrow was not at the nest; another hen having +come, stayed there. Afterwards, two young sparrows having fallen to +the ground again and died, when the Queen taking them in her hand +looked at them, two fish spines were in their mouths. The Queen threw +them both away, too. + +On account of what she saw the Queen thought, "[This] is not the hen +which hatched these young ones. [The cock-sparrow] having called in +another one [as his mate], she has been making them eat these spines +to kill them." Then from this the Queen got in her mind, "When I am +not [here] it will indeed be like this for my children." Well then, +through that grief the Queen died. + +After she died the King brought another Queen. This Queen beats and +scolds the two Princes. Afterwards the Princes said to their father +the King, "We must go even to our uncle's [88] house." + +"Why must you go?" asked the King. + +The Princes said, "Our step-mother beats and scolds us." + +Afterwards the King said, "Go there, you." + +When the two Princes went to their uncle's house, "What, Princes, +have you come for?" the uncle asked. + +"Our step-mother beats and scolds us; on that account we came." + +"If so, stay," the uncle said. + +Afterwards, when they had been there in that way not much time, as +they were going playing and playing with oranges through the midst +of the city, an orange fruit fell in the King's palace. + +Then the Princes asked for it at the hand of the Queen: "Step-mother, +give us that orange fruit." + +The Queen said, "Am I a slave to drag about anybody's orange?" + +After that, the big Prince having gone to the palace, taking the +orange fruit came away. + +Afterwards, tearing the cloth that was on the Queen's waist, and +stabbing herself with a knife [the Queen] awaited the time when the +King, who went to war, came back. + +The King having come asked, "What is it?" + +"Your two Princes having come and done [this] work went away." + +On account of it the King appointed to kill the two Princes. Having +given information of it to the King's younger brother also, the +younger brother asked, "What is that for?" + +The King said, "After I went to the war these two Princes went to +the palace, and tore the Queen's cloth also, and having stabbed and +cut her with their knives, the blood was flowing down when I came." + +After that, the King's younger brother asked at the hand of those +Princes, "Why did you come and beat the Queen, and stab and cut her +with the knife, and go away?" + +The Princes said, "We did not do even one thing in that way. As we +were coming playing and playing with oranges, our orange fruit having +fallen in the palace, when we asked our step-mother for it she did not +give it. 'Am I a slave to drag about oranges?' she said. Afterwards +we went into the palace, and taking the orange fruit went away. We +did not do a thing of that kind," they said. + +The King, however, did not take that to be true. "I must kill the +two Princes," he said. Their uncle took the word of the two Princes +for the truth. + +Afterwards the Princes' uncle said, "Go to the river, and [after] +washing your heads come back." + +As they were setting off the Princes took a bow and arrow; and having +gone to the river, while they were there, when they were becoming +ready to wash their heads, two hares, bounding and bounding along, +came in front of the two Princes. Having seen the hares, the younger +son said, "Elder brother, shoot those two hares." He shot at them; +at the stroke the two hares died. + +The two Princes, washing their heads, took away the two hares +also. Having gone to the city, and given them into the uncle's hand, +the uncle plucked out the four eye-balls of the hares, and gave them +into the Queen's hands:--"Here; they are the four eye-balls of the +Princes," he said. + +Afterwards, having looked and looked at the eyes, she brought an Indi +(wild Date) spike, and saying and saying, "Having looked and looked +with these eyes, did you torment me so much?" she went to the palace +where the King was, and pierced [with the spike] the very four [eyes]. + +After that, having cooked the hares' flesh, and cooked and given +them a bundle of rice, the uncle told the two Princes to go where +they wanted, and both of them went away. + +(Apparently the story is incomplete, but the narrator knew of no +continuation, and I did not meet with it elsewhere.) + + + Tom-tom Beater. North-western Province. + + + +In The Jataka, No. 120 (vol. i, p. 265), a Queen of the King of Benares +is described as scratching herself, rubbing oil on her limbs, and +putting on dirty clothes in order to support the charge she brought +against the Chaplain, of assaulting her during the King's absence on +a warlike expedition. In No. 472 (vol. iv, p. 118) a Queen scratched +herself and put on soiled clothes in order to induce the King to +believe that her son-in-law, Prince Paduma, had assaulted her. Paduma +was accordingly sentenced to be thrown down a precipice. + +In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 27, a Queen +who was a Prince's step-mother behaved in the same way until the King +promised to kill the boy. He smeared the blood of a dog on his sword, +and abandoned the boy in the forest. + +In Indian Nights' Entertainment (Swynnerton), p. 273, a King observed +that two swallows had a nest in a veranda at the palace. The hen +disappeared, having been caught by a falconer. The cock constantly +attended to the young ones, but when it brought a fresh mate the two +came only once on the second day, and the cock then disappeared. The +King then examined the nest, and found in it four dead young ones, +each with a thorn in its throat. He concluded that if his wife died +and he married again the new Queen might ill-treat his two sons. After +a while the Queen died and the King was persuaded by the Ministers +to marry again. One day when the two Princes were amusing themselves +with pigeons one of the birds alighted near the new Queen, who hid +it under a basket and denied that she had seen it, but guided by +signs made by an old nurse the younger Prince found and took it. On +another occasion the elder Prince recovered one in the same way, +though forcibly opposed by the Queen. The Queen then charged them +with insulting her, the King banished them, and they went away. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 166, a King and +Queen while in the veranda of the palace watched a pair of birds at +a nest. One day a strange hen was seen to go with the cock to the +nest, carrying thorns in her bill. When the nest was examined it +was discovered that the thorns had been given to the young ones, +and that they were dead. The King and Queen discussed it, and the +King promised not to marry again if the Queen died. When she died, by +the Ministers' advice and after many refusals he married a Minister's +daughter who became jealous of the two Princes, complained of their +disobedience and abusive language, and induced the King to order them +to be killed in the jungle. There the soldiers' swords being turned +into wood they allowed the boys to escape. The rest of the story is +given in the last note, vol. i, p. 91. + +In the Arabian Nights (Lady Burton's ed., vol. iv, p. 71), in the +Sindibad-nameh, the favourite concubine of the King of China fell +in love with his only son and offered to poison his father, but on +his rejection of her offers she tore her robes and hair, and charged +him with assaulting her. The seven Wazirs told the King tales of the +perfidy of women, and persuaded him to countermand the death penalty +to which the Prince was sentenced, the Prince explained the affair, +and the woman was sent away. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 107, the +favourite concubine of a King being repulsed by the Crown Prince, +charged him with improper conduct towards her, and induced the King to +send him to govern the frontier districts. She and a Counsellor then +forged an order that he must pluck out and send his eyes. When she +received them she hung them before her bed and addressed opprobrious +language to them. The Prince became a flute player, and while earning +a living thus, accompanied by his wife, was recognised by his father, +who scourged the two plotters with thorns, poured boiling oil on +their wounds, and buried them alive. + +In Santal Folk Tales (Campbell), p. 33, a raja and his wife observed +the attention paid by a hen-sparrow to her young ones, and that after +she died another mate who was brought let them die of hunger. The queen +pointed this out, and told the raja to take care of her children in +case she died. When he was persuaded by his subjects to marry afresh +after her death, the new wife took a dislike to the elder son, and by +an assumed illness induced the raja to exile him. The other brother +accompanied him, and they had various adventures. + + + + + + + + +NO. 200 + +THE WOMAN WHO ATE BY STEALTH + + +At a certain village there is a woman, it is said; the woman went +in a diga [marriage]. Having gone in the diga, when she is there a +great many days she began to eat by stealth (hora-kanda). Afterwards +the man having said, "I don't want the woman who eats by stealth," +and having gone [with her] to her village, put her back [there]. + +Afterwards, after many days went by, yet [another] man having come, +went back, calling her [in marriage]. [When living] near (i.e., +with) that man also she began to eat by stealth. Afterwards that +man also having said, "I don't want this woman who eats by stealth," +and having gone [with her] to her village, put her back [there]. + +Thus, in that way she went in ten or twelve diga [marriages], it is +said. Because she eats by stealth, they bring her back and place her +[at home again]. + +Afterwards, still a man came and asked [for her in marriage]. The +woman's father said, "Child, I gave her in ten or twelve diga +[marriages]. Because she eats by stealth, having brought and brought +her, they put her [back here]. Because of it, should I give her to +you it will not be successful," he said. + +Then the man said, "Father-in-law, no matter that she ate by +stealth. If you will give her give her to me," he said. Afterwards the +woman's father said, "If you are willing in that way, even now call +her and go," he said. Thereupon the man, calling her, went away. [89] + +Having investigated for a great many days, when he looked [he saw +that] she eats by stealth. Afterwards the man said to the woman, +"Bolan, it has become necessary for me to eat a [special] food. How +about it?" he said. + +"What is it?" the woman asked. + +"It is in my mind to eat milk-cake," [90] he said. + +Then the woman said, "Is that a very wonderful work? Let us cook it +on any day you want it," she said. + +Afterwards the man said, "If so, when you cook it I cannot look and +look on, eyeing it, and [then] eat it. To-day I am going on a journey; +you cook." + +Having said [this], the man dressed himself well, and having left +the house behind, and gone a considerable distance [returned and got +hid]. When he was hidden, the woman, taking the large water-pot, went +for water. Having seen it, the man went running, and having got on +the platform in the room (at the level of the top of the side walls), +remained looking out. + +The woman, taking rice and having put it to soak and pounded it into +flour, began to cook. After having [cooked some cakes and eaten +part of them, she] cooked a fresh package of cakes, and finished; +and having put the fresh package of cakes into syrup, and laid the +packet of cakes over the others which remained, and covered them, +she took the water-pot and went to the well, and having taken water +after bathing, set off to come back. + +The man quickly descended from the platform, and having gone to the +path, got hid. The woman came to the house, taking the water, and +having placed the water-pot [there], when she was taking betel the +man came out from the place where he was hidden, and came to the house. + +Afterwards, the woman having apportioned the milk-cake on the plate, +and said, "Inda! Eat," gave him it. Thereupon the man, looking in +the direction of the plate, says, "What are ye saying? Get out of the +way. Should she eat it secretly in that way, it is for her stomach, +and should she eat it openly it is for her stomach," he said. In that +way he says it two or three times. The woman heard. + +Afterwards the woman asked, "Without eating the milk-cake, what do +you say that for?" she asked. + +Thereupon the man says, "These flies are saying to me that after +you were cooking, you cooked a fresh package of cakes, and having +finished, and put the package of cakes into syrup, you ate the +package. Afterwards I said, 'Should she eat it secretly (hemin) it +is for her (undaege) stomach; should she eat it openly it is for her +stomach,'" he said. + +Beginning from that day, the woman, having said, "Do you tell tales in +that way?" began to kill the flies. She also stopped eating by stealth. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 201 + +THE STORY OF THE BITCH + + +In a certain country there are a woman and a man, it is said. The woman +has a pregnancy longing to eat Katuwala [yams]. There is a Bitch, also; +she also has a pregnancy longing; that also is to eat Katuwala [yams]. + +After that, the man and the woman and the Bitch, the three, went to +uproot Katuwala [yams]. Having gone there, and the man having said, +"This is for her of ours" (his wife), [91] when he uprooted it on +it there was no yam. Having said, "This is for the Bitch," when he +uprooted it on it there were yams such that the hands could not lift +them. Uprooting them, and having come home and boiled them, when they +were eating the Bitch stayed at the doorway. Without giving [any] +to the Bitch the man and woman ate them. + +Afterwards the Bitch thought, "For their not giving the Katuwala [yams] +to me may the children born in my body be born in the woman's body, +and the children born in the woman's body be born in my body." + +The Bitch went to the forest jungle (himale); having gone, and entered +a rock cave, she bore two Princesses. Having borne them the Bitch +went to eat food. [The Princesses grew up there.] + +Then a Vaedda having come shooting, when he looked there are two +Princesses. Having seen them, the Vaedda, breaking and breaking +branches [to mark the way to the cave], came to the city. Having come +there he told at the hand of the King, "In the chena jungle, at such +and such a place, in a rock cave there are two Princesses. It is to +say this I have come here." + +Afterwards the King sent the King's two Princes to go with the Vaedda +to summon the Princesses and come. While going there the Vaedda said +on the road, to the Princes, "When I have gone and am begging for a +little fire at the hand of the two Princesses, they will open the door +in order to give the fire. Then you two must spring into the house." + +Having gone near the rock cave, the Vaedda asked for fire. Then +the Princesses having opened the door a very little, when they were +preparing to give the fire the two Princes sprang into the house. Then +the two Princesses fainted, having become afraid. Afterwards, causing +them to become conscious, summoning the two Princesses they went to +the city [and married them]. + +The Bitch having come, when she looked the two Princesses were not +[there]. After that, having gone along the path on which they had gone +breaking branches she went to the city in which the Princesses are. + +Having gone there, when she went to the place where the elder Princess +is, the Princess said, "Ci, Ci, [92] bitch!" and having beaten her, +drove her away. + +Having gone from there, when she went to the place where the younger +Princess is, she bathed her in water scented with sandal wood and +placed her upon the bed. Then the Bitch became a golden ash-pumpkin. + +Then the Prince having come, asked at the hand of the Princess, +"Whence the golden ash-pumpkin upon the bed?" + +The Princess said, "Our mother brought and gave it." + +Then the Prince thought, "When she brought so much to the house, +after we have gone to her house how much will she not give!" + +Having said to the Princess, "Let us go," they take a cart also. On the +road on which they are going there is a spired ant-hill (kot humbaha). + +Having gone near the ant-hill the Princess said, "Ane, Naga +King! Whence has our mother silver and golden things? Let a thunderbolt +strike me!" + +Then the Cobra [came out, and] not having raised his hood, said, +"Look there. There are silver and golden things as much as you want +[in the cave]." + +After that, the Prince and the Princess having taken the cart, and gone +near the rock cave, when they looked silver and golden things had been +created. Afterwards, loading them in the cart they brought them away. + +The elder Princess's Prince having seen that they are bringing silver +and golden things, [and having heard their account of their journey for +them], said at the hand of the Princess, "Younger brother having gone +in that way, brought from your village silver and golden goods. Let +us also go to bring [some]." + +When the elder Prince and Princess, having taken a cart, were going +near the spired ant-hill that was on the road, the Princess said, +"Ane, Naga King! Whence has our mother silver and golden goods? Please +give me a thunderbolt." + +Then the Cobra having come and having raised his hood, bit the crown +of the Princess's head, and went back into the ant-hill. + +The Prince, taking the cart, came to the city. The Princess died there. + + + Tom-tom Beater. North-western Province. + + + +In Tales of the Punjab (Mrs. F. A. Steel), p. 284, a poverty-stricken +girl who was driven from home by her mother, married a Prince. When +the mother came to her to claim a share of her good fortune, the +girl prayed to the Sun for help; and on her husband's entering the +room her mother had become a golden stool, which the girl declared +had come from her home. The Prince determined to visit it, and again +the girl appealed to the Sun for assistance. When they reached the +hut they found it transformed into a golden palace, full of golden +articles. When the Prince looked back after a three days' visit and +saw only the hut, he charged his wife with being a witch, so she told +him the whole story, and he became a Sun worshipper. + +In Old Deccan Days (M. Frere), p. 18, a Raja's wife bore two puppies, +and their pet dog bore two girls which she deposited in a cave. A +Raja and his brother while hunting discovered the girls, whom they +carried away and married. When the bitch went in search of them, +the elder one treated it kindly, but the other ordered her servants +to throw stones at it and drive it away. One stone wounded it on the +head, and it died at the elder daughter's house. The Raja tripped +over the basket under which the body was placed, and found under it +the life-size figure of a dog made of precious stones set in gold, +which his wife said was a present from her parents. As her husband +determined to visit them she decided to commit suicide, and put her +finger in the open mouth of a cobra that was on an ant-hill; by doing +so she relieved it of a thorn which had stuck in the snake's mouth. The +grateful cobra agreed to assist her, and when she returned with her +husband they found a great palace built of precious stones and gold, +with a Raja and his wife inside to represent her parents. After a +visit of six months, when they looked back on their way home they saw +the whole place in flames which totally destroyed it. On seeing the +valuable presents they took back, and hearing her sister's story, +the younger sister went in the same manner, put her finger in the +cobra's mouth, was bitten by it, and died. + +In Sagas from the Far East, p. 125, in a Kalmuk tale, after the girl +who had been taken out of a box found on the steppe [93] had three +children, the people began to complain of her want of respectable +relatives, and she went home with her sons. Instead of her former +poor dwelling she found there palaces, many labourers at work, and a +youth who claimed to be her brother. Her parents entertained her well, +and the Khan and Ministers came, and returned quite satisfied. On +the following morning the palaces and all had vanished, and she +returned to the Khan's palace, perceiving that the Devas had created +the illusion on her behalf. (As she had claimed to be the daughter +of the Serpent God, it would appear to have been the Nagas who had +exerted their powers and done this for her. In the story numbered 252 +in this volume, Mara, the god of death, assisted the son of a woman +who had stated that he was her husband.) + + + + + + + + +NO. 202 + +THE ELEPHANT GUARD + + +In a certain country there are a woman and a man; there are a boy and +a girl of those two. During the time when these four were [there], +they heard the notification tom-tom at another city. Then the man said, +"I am going to look what this notification tom-tom is that we hear." + +After the man went to the city the King said, "Canst thou guard +my elephants?" + +The man said, "What will you give me?" + +The King said, "I will give a thousand masuran, and expenses [94] +for eating." + +Thereupon the man says, "It is too little for me and my wife, and my +boy and girl, for us four persons." + +After that the King said, "I will give two thousand masuran, and +expenses for eating for you four persons." + +Thereupon the man said, "Having returned to my village I will go and +call my wife and children to come." + +As he was going, a jewelled ring of a Maharaja had fallen [on the +path]. This man, taking the jewelled ring in his hand, thought, +"It is bad for me to destroy this jewelled ring; this I must give to +the King." + +Thinking thus he went home, and summoning his wife and children came +to the city. After he presented [95] that jewelled ring to the King, +the King asked, "Whence [came] this jewelled ring to thee?" + +This man said, "This jewelled ring as I was going to the village had +fallen on the path. It is that [ring] indeed which I placed [before +you] as this present." + +After that the King [said], "A ring of a greater King than I! Because +it is so it is bad to destroy this ring. What dost thou say about +[thy reward for] it?" + +"I say nothing. The thing that is given to me I will take." + +Thereupon the King said, "Are you quite satisfied [for me] to give a +district from the kingdom, and goods [amounting] to a tusk elephant's +load?" This man said "Ha." + +After he said it the King gave them. Thereupon this man took charge +of the guarding of the elephants. + +One day when he was guarding the elephants the Rakshasa came. This +man asked, "What came you for?" + +The Rakshasa said, "It is to eat thee that I came." + +This man said, "What will you eat me for? Eat our King," he said. + +After that, the Rakshasa having come into the city, when he went near +the King the King asked, "What hast thou come for?" + +The Rakshasa said, "I came to eat you, Sir." + +"Who, Bola, told thee?" the King said. + +Thereupon the Rakshasa said, "The man who guards the elephants +told me." + +Then the King said, "What will you eat me for? Go thou and eat the +man who guards the elephants." Afterwards the Rakshasa went near the +man who guards the elephants. + +Thereupon the man asked, "What have you come here again for?" + +The Rakshasa said, "The King told me to eat you," he said. + +After that, the man said, "[First] bring the few silver and gold +articles that there are of yours," he said. + +The Rakshasa having gone home, after he brought the few silver and +gold things this man said to the Rakshasa, "Having come [after] +drawing out a creeper, tie a turn on the elephant's neck and on your +neck tie a turn." + +The Rakshasa having come after drawing out a creeper, tied a turn on +the elephant's neck and tied a turn on the Rakshasa's neck. Afterwards +this man said, "Ha; now then, come and eat me." When the Rakshasa +tried to go dragging the elephant, the elephant struck the Rakshasa; +then the Rakshasa died. + +Afterwards, while this man, taking those few silver and gold things, +is guarding the elephants, one day having been soaked owing to the +rain when is he squatting at the bottom of a tree, a snake appeared. + +This man thinking, "Ane! I must go to warm myself with a little fire," +having gone away, when he looked about there were two Princesses +in a rock-house (cave). Having seen them he went near [and said], +"Ane! Will you give me a little fire?" + +Afterwards the eldest Princess said, "Come here; having warmed yourself +a little at the fire go away." + +After that, the man went into the rock-house and warmed himself at +the fire, and taking the elephants came to the city, and told the +King, "Having seen that in this manner there are two Princesses in +a rock-house I came to tell you," he said. + +The King said, "Our elder brother and I and you, we three, let us go +to-morrow to fetch the two Princesses." The man said "Ha." + +On the following day the three persons having gone near the rock-house, +that man went near that rock-house and asked for fire. At that time, +when the eldest Princess is preparing to give the fire these three +persons sprang in, and having drawn the two Princesses outside, when +they were seizing them the two Princesses lost their senses. Afterwards +restoring them to consciousness they came to the King's city. + +When the mother of these two Princesses [after] seeking food came to +the rock-house, these two Princesses were not [there]. After that, +when this widow woman is going weeping and weeping along a path, having +seen that a great tusk elephant King is on the path this woman said, +"Did you meet with my two Princesses?" + +The tusk elephant King said, "Two royal thieves and a man who guards +the elephants, placing the two Princesses on the back of an elephant +went away." + +Afterwards, when this widow woman was going to the city along the path +on which they took the tusk elephant she saw that the elder Princess +is near the well. This widow woman having become thirsty asked for +a little water. + +The Princess said, "Go away, widow woman, there is not any water to +give thee." + +Afterwards, when this widow woman met with the younger sister's +house, the Princess having been in the house came out, and said, +"Our mother!" Quickly having bathed her with coconut milk scented +with sandal wood and placed her on the bed, as she is going aside +that woman said, "Daughter (pute), go for a little silver and gold +for yourself. As you are going along the path on which you came there +will be a tusk-elephant King. The tusk-elephant King will give it." + +Afterwards, [when she had got the silver and gold] the Princess and +the widow woman went away. They went away with another King. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 203 + +THE ELEPHANT-FOOL + + +There is a man's elephant. Yet [another] man having gone [to him], +said, "Friend, give (that is, lend) me your elephant; there is a work +for me to do for myself," and asked for it. Then the man who owned the +elephant says, "Take it and go." Afterwards the man having taken it, +while it was doing his work the elephant died. + +Afterwards this man having come, says, "Friend, while your elephant +was with me it died. On that account am I to take an elephant and give +it to you; or if not am I to give the money it is worth?" he asked. + +Thereupon the man who owned the elephant says, "I don't want another +elephant; I don't want the money, too. Give me my elephant itself," +he says. + +Then this man says, "I cannot give the elephant that died. Do the +thing that thou canst," he said. + +Thereupon the man who owned the elephant says, "I will kill thee." + +One day, having seen this man who owned the elephant coming, this +man's wife says to the man, "Placing a large water-pot near the door, +shut the door." This one having said, "It is good," placed a large +water-pot near the door, and shut the door. + +Thereupon the man who owned the elephant having come to the house, +asked the woman, "Where is thy husband?" Then the woman said, +"There. He is in the house." + +Having said, "Open the door, courtesan's son," when he struck his +hand on the door the door opened, and the water-pot was broken. + +Then this woman asks for it, saying, "After thou hast broken my +water-pot, give it to me immediately." + +The man said, "I will bring a water-pot and give you it." + +"I don't want another; give me my very water-pot," she says. + +Thereupon, being unable to escape from this woman, having said, +"For the debt of the elephant let the water-pot be substituted," +the man who owned the elephant went away. + + + Tom-tom Beater. North-western Province. + + + +A variant related by a Potter is nearly similar, except that both +persons instituted lawsuits for the recovery of the elephant and the +waterpot. The judge who tried the cases was the celebrated Mariyada +Raman, termed by the narrator "Mariyaddurame," a word which suggests +the name Amir Abd ur-Rahman. + +There is also a Chinese variant, given in Chinese Nights' +Entertainments (A. M. Fielde), p. 111, in which a dishonest old woman +lent a newly-married girl her cat, in order to kill the mice. The +cat ran home, and the woman then applied for its return, praised +its excellence, and estimated its value at two hundred ounces of +silver. The girl discovered that her father-in-law had once lent the +woman an old wooden ladle, and when the old woman called again about +the cat she reminded her of it, and demanded its return. The cases +were taken before a magistrate. The girl claimed that the ladle was +made from a branch which fell down from the moon, and never diminished +the food, oil, or money from which anything was taken by means of it; +and she asserted that her father-in-law had refused an offer of three +thousand ounces of silver for it. The magistrate decided that the +two claims balanced each other. + + + + + + + + +NO. 204 + +HOW A GIRL TOOK GRUEL + + +In a certain country there are a girl and the girl's father, it is +said. While they were there, one day the man went to plough, saying +to the girl, "Bring gruel to the rice field." They spring across a +stream as they go to the rice field. + +The girl, cooking gruel, pouring it into a wide-mouthed cooking-pot and +placing the pot on her head, goes away to the field. While going there +she met a Prince near the river. The girl asked at the Prince's hand, +"Where are you going?" Having told him to sit down and given to him +from the gruel, she said, "Go to our house and wait until the time +when I come after giving the gruel to father;" and placing the gruel +pot on her head she went to the far bank of the river. + +Then the Prince asked, "Are you coming immediately?" + +The Princess said, "Should [it] come [I] shall not come; should [it] +not come, I shall come." [96] + +The Prince got into his mind, "This meant indeed (lit., said), +'Should water come in the river I cannot come; should water not come +I will come.'" + +Again the Prince asked, "On which road go you to your house?" + +Then the girl unfastened her hair knot; having unloosed it she went +to the rice field. + +Afterwards the Prince thought to himself, "Because of the girl's +unloosing her hair knot she goes near the Kitul palm tree indeed." [97] + +The Prince having gone near the Kitul tree to the girl's home, +remained lying down in the veranda until the girl came. + +The girl having given the gruel came home. Having come there and cooked +for the Prince she gave him to eat. Then the girl's father came. After +that, the girl and the Prince having married remained there. + +While they were [there], one day the Prince said, "I must go to our +city." Then the girl also having said that she must go, as the girl +and the girl's father and the Prince, the three persons, were going +along there was a rice field. + +The girl's father asked at the hand of the Prince, "Son-in-law, +is this rice field a cultivated rice field, or an unworked rice field?" + +Then the Prince said, "What of its being cultivated! If its corners +and angles are not cut this field is an unworked one." + +When they were going still a little distance there was a heap of +fence sticks. Concerning it the Prince asked, "Father-in-law, are +these cut fence-sticks, or uncut fence-sticks?" + +Then the father-in-law says, "What of their being cut! If they are +not sharpened these are uncut sticks." + +Well then, having gone in that manner, and gone to the Prince's city, +he made the girl and the girl's father stay in a calf house near the +palace, saying, "This indeed is our house." + +The Prince having gone to the palace said at the hand of the Prince's +mother, "Mother, I have come, calling [a wife] from such and such +a city. The Princess is in that calf house. Call her and come back +after going [there]." + +After that, the Queen having gone near the calf house, when she looked +a light had fallen throughout the whole of the calf house. The girl +was in the house. After that the Queen, calling the girl and the +girl's father, came to the palace. + +Well then, the girl, and the girl's father, and the Prince remained +at the palace. + + + Tom-tom Beater. North-western Province. + + + +The questions and answers remind one of those asked and given by +Mahosadha and Amara, the girl whom he married, in the Jataka story +No. 546 (vol. vi, p. 182), and one remark is the same,--that regarding +the river water. + +Heroines are sometimes described as emitting a brilliant light, +as in No. 145, vol. ii. In Indian Fairy Tales (M. Stokes), p. 158, +there is a Princess who "comes and sits on her roof, and she shines +so that she lights up all the country and our houses, and we can see +to do our work as if it were day." + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 133, a heavenly maiden +illuminated a wood, though it was night. In the same volume, p. 145, +a girl "gleamed as if she were the light of the sun." + +In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 484 ff., the son +of a Wazir asked a farmer whom he accompanied a number of cryptic +questions which were understood by the farmer's daughter, whom he +afterwards married. They have a general resemblance to those in the +Sinhalese story, but differ from them. In one he asked if a field of +ripe corn was eaten or not, meaning that if the owner were in debt +it was as good as eaten already. + +In Folklore of the Santal Parganas (Rev. Dr. Bodding) there are +several instances of enigmatical replies of this kind. See pp. 269, +349, 368. In a Kolhan tale appended to the vol. by Mr. Bompas, p. 462, +a Princess who was in a Bel fruit had such brilliancy that the youth +who split it open fell dead when he saw her. + +In Cinq Cents Contes et Apologues (Chavannes), a brilliant Prince +is described in vol. i, p. 301, and a heroine in vol. ii, p. 17. In +vol. iii, p. 172, a Prince's face shone like the moon among the +stars. Buddha is usually described as possessing great brilliancy. + +In No. 237 below, there is a Prince whose brilliance dazzled a Princess +so much that she swooned. + + + + + + + + +NO. 205 + +THE BOY WHO WENT TO LEARN THE SCIENCES + + +In a certain country a boy was sent by his two parents near a teacher +for learning the arts and sciences. Then the boy, [after] learning for +a long time the sixty-four mechanical arts, [98] came back to his home. + +The boy's parents asked the boy, "Did you learn all the sciences?" The +boy told his parents that he learnt the whole of the sciences. At +that time his father asked, "Did you learn the subtlety (mayama) +of women?" Thereupon the boy said he did not. Having said, "[After] +learning that very science come back," he was sent away again by his +two parents. + +The boy having set off from there, at the time when he was going along, +in the King's garden were the King and Queen. The King was walking +and walking in the garden. The Queen, sewing and sewing a shawl, [99] +was [sitting] in the shade under a tree. Having seen that this very +boy is going, the Queen, calling the boy, asked, "Where are you going?" + +Thereupon the boy says, "When I came home [after] learning the arts +and sciences, and the sixty-four mechanical arts, my parents asked, +'Did you learn the arts?' I said, 'Yes.' Then they asked, 'Did you +learn the subtlety of women?' When I myself said I did not, because +they said, '[After] learning that very science come back,' I am going +away to learn that very science," he said to the Queen. + +Thereupon that very Queen said, "I will teach you the subtlety," and +calling the boy near, placed the boy's head on the Queen's thigh, +and having told him to lie [still], and taken the shawl that the +Queen was sewing and sewing, and covered the boy [with it], the Queen +remained sewing and sewing. At that time the King was not there. + +After that, the King came there. Then the Queen, having called the King +[and said], "I wish to tell you a story," told the King to listen to +the story. The King was pleased regarding it. + +The Queen, leaving the thigh on which was the head of the +above-mentioned boy, having placed the head of the King on the other +thigh, and told him to lie [there], told the story. The story indeed +was:--"Like we are here, a King and Queen of the fore-going time, +like we came here went for garden-sport, it is said. At that time the +King went to walk in the garden, it is said. While that very Queen +was staying [there] sewing a shawl, a boy came there. Then the Queen +asked the boy, 'Where are you going?' Thereupon the boy says, 'Because +my parents said I am to learn the subtlety of women, I am going away +to learn that very subtlety,' he said. Then the Queen having said, +'I will teach you,' called the boy, and having placed his head on her +thigh, and told him to lie [still], sewed the shawl. At that time the +King came, like you now have come here. Then, having told the King +to place his head on the other thigh and having told him this story, +with the shawl that covered the boy she covered the King." [As she +said this, she covered the King with the shawl.] Thereupon the boy +quickly jumped up and went away. + +When his parents afterwards asked the boy, "Did you learn the subtlety +of women?" he said that he had learnt it. + + + Tom-tom Beater. North-western Province. + + + +In The Jataka, No. 61 (vol. i, p. 148), there is an account of a +Brahmana youth who, on completing the usual education, was asked by +his mother if he had learnt the Dolour Texts, and on his replying in +the negative was sent back to learn them. There were no such texts, +but his mother intended him to learn the wickedness of women. This +he did, but not in the manner related in the Sinhalese story. + + + + + + + + +NO. 206 + +THE PRINCE AND THE ASCETICS + + +In a certain country there is a Prince, it is said. After the Prince +became big, for the purpose of marrying him they began to visit all +cities to seek an unpolluted Princess. Because they did not meet +with one according to the Prince's thought, he began to look at many +sooth books. + +While looking, from a book he got to know one circumstance. The +matter indeed [was this]:--There was [written] in the book that when +the Prince remains no long time inside the hollow of a large tree, a +Princess will be born from the Prince's very blood. Thereupon having +considered it, according to the manner in which it was mentioned he +stayed inside the tree. When he was there not much time he met with a +Princess, also, in that before-mentioned manner. The Prince thereupon +took the Princess in marriage. + +After he took her in marriage, having constructed a palace in the +midst of that forest both of them stayed in it. While they are +[there], the Prince having come every day [after] shooting animals, +skinned them, and taking the skins and having fixed them on the wall, +asks the Princess, "What animals' skins are these?" He asks the names +from the Princess. Then the Princess says, "I don't know." + +On the day after that, after the Prince went for hunting a Vaedda +came near the palace. The Princess having seen the Vaedda called +him. Then the Vaedda went to the palace. + +After he went the Princess asked the Vaedda, "What animals' skins +are these?" The Vaedda informed (lit., told and gave) the Princess +of the names of the animals. Then the Princess asks the Vaedda, +"Where do you live?" + +The Vaedda says, "I, also, live very near this palace, in the midst +of the forest." + +The Princess says, "Vaedda, advise me how to cause you to be brought +to me at the time when I want you." + +Then the Vaedda said, "I will tie a hawk's-bell in my house, and +having tied a cord to it, and tied it on a tree near the palace, +and pointed it out, at the time when the Princess wants me shake the +cord. Then I shall come," he said. + +The Vaedda having informed the Princess about this matter, +after the Vaedda went away the Prince having come back [after] +doing hunting, just as on other days asked the Princess the names +of these animals. That day the Princess told him the names of the +animals. After that, she was unable to inform him of the name of the +animal he brought. + +The Prince having reflected, walked round the palace. When he looked +about, having seen that a cord was tied to a tree he shook it. Then +having seen that the Vaedda comes to the palace the Prince remained +hidden. The Vaedda having come and spoken to the Princess, after the +Vaedda went away the Prince having gone to the palace went for hunting. + +Walking in the midst of the forest he went near a river, and when he +was looking about having heard the talk of men the Prince went into +a tree. Having gone [there], while he was looking three men (minis) +came, and having slipped off their clothes and finished, after they +descended to bathe from the three betel boxes of the three persons +three women came out. They having opened the mouths of the three +betel boxes of the three women, when he was looking the Prince saw +that three men are inside their three betel boxes. + +After that, the Prince descended from the tree to the ground, and +asked the three men [when they had bathed], "Who are you?" + +Then the men say, "We all three are ascetics," they said. After that +the Prince, calling the three persons, went to the palace. Having gone +[there] the Prince told the Princess to cook rice for twelve. + +After she cooked he said, "Having set twelve plates of cooked rice, +place them on the table." + +After she put them [there] the Prince told the ascetics to sit down +to eat cooked rice. After they sat down he said, "Tell the three wives +of you three persons to sit down." [They came out and sat down.] Then +when he told the three men (minis) who are in the three betel boxes +of the three women to sit down, all were astonished. + +Then he told the Princess to call that Vaedda, and return. "I don't +know [anything about him]," the Princess said untruthfully. Then +the Prince pulled that cord; the Vaedda came running. Afterwards the +whole twelve sitting down ate cooked rice. + +Afterwards, those said three ascetics and the Prince having talked, +abandoned this party, and the whole four went again to practise +austerities (tapas rakinda). + + + Tom-tom Beater. North-western Province. + + + +In The Jataka, No. 145 (vol. i, p. 310), the Bodhisatta is represented +as remarking, "You might carry a woman about in your arms and yet she +would not be safe." In No. 436 (vol. iii, p. 314), an Asura demon +who had seized a woman kept her in a box, which he swallowed. When +he ejected it and allowed her liberty while he bathed, she managed to +hide a magician with her in the box, which the unsuspecting demon again +swallowed. An ascetic knew by his power of insight what had occurred, +and informed the demon, who at once ejected the box. On his opening +it the magician uttered a spell and escaped. + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 9), two Kings +whose wives had been unfaithful, saw a Jinni (or Rakshasa) take a +lady out of a casket fastened with seven steel padlocks and placed +in a crystal box; he went to sleep with his head on her lap under +the tree in which they were hidden. Noticing the men in the tree, +she put the Jinni's head softly on the ground, and by threatening to +rouse her husband made them descend. In her purse she had a knotted +string on which were strung five hundred and seventy seal rings of +the persons she had met in this way though kept at the bottom of the +sea, and adding their rings to her collection she sent them away. In +vol. iv, p. 130, the story is told of a Prince, and the woman had +more than eighty rings. + +In the Tota Kahani (Small), p. 41, a Yogi took the form of an elephant, +and to insure his wife's chastity carried her in a hauda or litter +on his back. A man climbed up a tree for safety from the elephant, +which halted under the tree, put down the litter, and went off to +feed. The man descended and joined the woman, who took out a knotted +cord and added another knot on it, making a hundred and one, which +represented the number of men she had met in that way. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 80, two young +Brahmanas, hiding at night in a tree close to a lake, saw a number +of men appear out of the water and prepare a place and food which +a handsome person, who came out of the water also, came to eat. He +ejected from his mouth two ladies who were his wives; they ate the +meal and he went to sleep. The Brahmanas descended from the tree to +inquire about it. When the elder youth declined the advances of one +of the women she showed him a hundred rings taken from the lovers +she had had. She then awoke her husband and charged the youth with +attempted violence, but the other told the truth and saved him. The +being whose wives the women were is termed a water-genius and later +on a Yaksha, who was subject to a curse. He told the youths that he +kept his wives in his heart, out of jealousy. + +There is a nearly similar story in the same work, vol. ii, p. 98, in +which the being who came out of the water was a snake-god who ejected +a couch and his wife. When he went to sleep a traveller who was lying +under the tree became her hundredth lover. When the snake-god awoke and +saw them he reduced them to ashes by fire discharged from his mouth. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 378, a Prince +who had climbed up a tree saw a Brahmana, who first bathed there, +eject from his mouth a pot, out of which came a woman. While the +Brahmana was asleep she also ejected a pot out of which came a young +man, her lover; when he afterwards re-entered the pot she swallowed +it again. Then the Brahmana awoke, swallowed her in the same way, +and went off. The Prince told the King to invite the Brahmana to a +feast, at which food for three was set near him. On his saying he +was alone the Prince invited him to produce the woman, and when he +had done so, she was made to bring out her lover, and all three ate +the meal together. The Prince thus proved to his father, who had kept +his wives in seclusion, that it was useless to shut women up. + + + + + + + + +NO. 207 + +THE TURTLE PRINCE [100] + + +At a certain city two noblemen [101] stay in two houses. When they are +there, for the two noblemen there are two Queens. One Queen bore seven +female children; the other Queen bore six male children and a Turtle. + +Then the same two noblemen spoke: "Cousin, not contracting the +marriages of your children and my children outside, let us ourselves +do giving and taking," they said. + +Having said, "If so, let us marry the eldest children," they married +them. The second two children they also married. The third two children +they also married. The fourth two children they also married. The +fifth two children they also married. The sixth two children they +also married. There was no way to marry the seventh two children. + +The matter of their not [marrying] indeed [was this:--the father of +the girls] said, "Cousin, my daughter is a daughter possessing much +beauty. Because of it, your young child indeed is not good. Should you +say, 'What of the matter of his not being good, indeed!' Your child +is the Turtle; because it is so I cannot [marry my daughter to him]," +he said. + +Then the other cousin says, "Cousin, you cannot say so. The Turtle +who is my young child says, 'I, father, if there be not that marriage +for me, I will jump into the well, and make various quarrels,' the +Turtle says. Because it is so you must marry your very child [to him], +he says. If you cannot [do] so, let us cancel the marriages of the +whole of the several persons," says the Turtle's father. + +Then he says, "If so, cousin, no matter about cancelling the marriages; +I will give my daughter to the Turtle," he said. Having thus given her, +they contracted the marriage. + +Having married them, when they were [there] there was notified by +the King of the same city, "Can anyone, having brought it, give me +the Fire Cock [102] that is at the house of the Rakshasa?" [103] +he notified. The same King published by beat of tom-toms that to the +persons who brought and gave it he will give many offices. Secondly, +"I will give my kingdom also," he notified. + +That word the Turtle having ascertained, he said, "Mother, you +go, and seeing the King, 'The Turtle who is my son is able,' say, +'to bring and give the Fire Cock.'" [She went accordingly.] + +Then the King said, "Tell your son to come to-morrow morning," he said. + +The following day morning the same Turtle having gone says, "I can +bring and give the Fire Cock in seven days." + +Then the King said, "Not to mention [104] the Turtle, should anyone +[whatever] bring and give it, I will give him offices and my kingdom +also." + +The Turtle having come home said to the Turtle's wife, "Bolan, having +cooked for me a packet [105] of rice, bring it," he said. + +Then the Turtle's wife asked, "What is the packet of cooked rice for +you for?" she asked. + +"It is arranged by the King for me to bring and give him the Fire Cock +that is at the Rakshasa's house. Because it is so, cook the lump of +rice," he said. + +"Having cooked the lump of rice I can give it, indeed. How will you +take it and go?" she said. + +Then the Turtle said, "Having put the cooked rice in a bag, place it +on my back and tie it. I am able to take it and go," he said. + +After having placed it on his back and tied it, the same Turtle, +having gone on the journey, while on the road went to a screen formed +by Mahamidi [trees]. [106] Having gone there and unfastened the +packet of cooked rice, and removed and put aside the turtle jacket, +he ate the lump of cooked rice. Having eaten and finished, he hid +the turtle jacket, and went on the journey [in the form of a Prince]. + +When he was going on the journey, it having become night while he +was on the road he went to the house of a widow-mother. Having gone +[there], "Mother, you must give me a resting-place," he said. + +Then the widow-mother said, "A resting-place indeed I can give," +she said; "to give to eat [there is] not a thing." + +"If so, no matter for the food; should you give me only the +resting-place it will do," he said. + +Then the widow-mother asked, "Where are you, son, going?" she asked. + +Then he said, "I am going for the Jewelled Cock at the Rakshasa's +house," he said. + +The widow-mother then said, "Son, go you to [your] village without +speaking [about it]. People, many multitudes in number, having stayed +in the resting-place here, went for the Fire Cock. Except that they +went, they did not bring the Fire Cock. Because it is so don't you go." + +Then he said, "However much you, mother, should say it, I indeed must +really go." + +"Since you are going, not paying heed to my saying, eat this little +rice dust that I cooked, and go." + +Then he said, "Except that to-day you cooked rice dust [for me], +I shall not be able to cook [even] rice dust again for you," he +said. ["Raw-rice, be created."] With the same speed [as his saying it] +raw-rice [107] was created, [and he gave her power to do the same]. + +"Son, like the power which you gave, I will give you a power. You +having gone to the Rakshasa's house, at the time when you are coming +back the Rakshasa will come [for the purpose of] stopping you. Then on +account of it having taken this piece of stone and said, 'Ci! Mountain, +be created,' cast it down; the mountain will be created. The Rakshasa +having gone up the mountain, while he is descending below you will +be able then to go a considerable distance." + +Taking that [stone and] power from there when he was going away, +while he was on the road it became night. After it became night, +again he went to the house of a widow woman. The widow woman asked, +"Where, son, are you going in this way when it has become night?" + +Then he said, "I am going for the Fire Cock at the Rakshasa's house," +he said. + +"Don't you go on that journey; the people who go for that Fire Cock, +except that they go, do not return." + +"Don't at any rate tell that fact to me indeed; I indeed must +really go for the Fire Cock. I came here at the time when I wanted +a resting-place." + +"A resting-place indeed I can give. To give to eat [there is] not a +thing," the widow-mother said. + +"No matter for the food; should you give me a resting-place it will +do," he said. + +While the person of the resting-place was staying looking on, because +he could not eat, from what she had cooked of rice dust she gave him +a little to eat. + +"Mother, being unable to cook again for you, although to-day you cooked +rice dust, I will give you a power," he said. "Raw-rice, be created," +[and he gave her power to do the same]. + +"If so, son, I will give you a power. Here (Menna). Having taken away +this bamboo stick, for the Rakshasa's stopping you on the path when +you are coming away, say, 'Ci! Bamboo, be created,' and throw down +the bamboo stick. Then the bamboo fence will be created. The Rakshasa +having gone up it, while he is coming down [on the other side] you +will be able to come a considerable distance." + +When he was going away from there on the following day, while he was on +the road it became night. It having become night, again he went to the +house of a widow woman. Having gone there he asked for a resting-place. + +"In this way when night has come, where are you going?" she asked. + +Then he said, "I am going to bring the Fire Cock at the Rakshasa's +house," he said. + +"Except that thousands of robbers, thousands of archers [108] go, +except that the persons who went there went, they did not come +back. Because it is so don't you go." + +"I indeed must really go for the Fire Cock. For me to stay here +[to-night] you must give the resting-place." + +Then she said, "I can indeed give it. To give you to eat [there is] +not a thing to give." + +"No matter for food for me; should you give me a resting-place it +will do." + +The widow-mother having cooked a little rice dust gave him to eat. + +"Mother, I shall not again be able to cook [even] rice dust for you. I +will give you a good power." He gave her a power to create raw-rice. + +"Better than the power you gave me I will give you a power. Having +gone to the Rakshasa's house, when you are coming, taking the Fire +Cock also, the Rakshasa will come running to eat you. When he is +thus coming, here, having taken away this piece of charcoal and +said, 'Ci! Fire, be created,' throw it down; the fire fence will be +created. Then the Rakshasa having come will jump into the fire. Without +speaking, slowly come home." + +[The Prince went, stole the Fire Cock, and escaped from the pursuit +of the Rakshasa by means of the three gifts. [109] The Rakshasa was +burnt at the fire fence.] + +[The Prince] having come there [again], and gone to the place where +the turtle jacket is, putting on his body the turtle jacket [and +resuming his turtle shape], came to his village. Having come there +he handed over the Fire Cock to the King. When he was giving it the +King said, "From to-day my country, together with the goods, is in +charge for thee." + +"There are goods [belonging] to me which are better than that; +I don't want it," he said. + +The same King, in order to make a [religious] offering of those goods, +commanded a Bana (recitation of the Buddhist scriptures). + +When the Turtle's wife and yet [other] women are going to hear +the Bana, the other women who are coming to hear the Bana, say, +"O Turtle's wife, come, to go to hear the Bana." Having gone there, +while they are hearing the Bana the Turtle, having taken off the +turtle jacket [and become a Prince again], went to hear the Bana. + +Then the Turtle's wife thought, "It is my very husband, [110] +this." Having thought it and come home, at the time when she looked +she saw that the turtle jacket was there, and taking out the goods +that were in it she put the same jacket on the [fire on the] hearth, +and went [back] to hear the Bana. + +The Turtle's wife's husband having come home, when he looked the turtle +jacket was not [there]. Having got into the house he remained silent. + +The Turtle's wife came home gaily. Other women asked, "What is [the +reason of] so much sportiveness of the Turtle's wife which there +is to-day?" + +"You will perceive [the reason of] my playfulness when you have gone +to the house." + +The other women, to look at [the meaning of] those words, came to +the house of the Turtle's wife with the Turtle's wife. Having come, +when they looked the husband of the Turtle's wife is like a King. + +This story is the two noblemen's. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 208 + +THE GEM-SET RING + + +In a certain country there are a King and a Queen, it is said; there +are seven Princes of these two persons. Out of the seven, the youngest +Prince from the day on which he was born is lying down; only those +six perform service, go on journeys after journeys (gaman sagaman). + +Well then, at the time when this Prince is living thus, the King +said at the hand of the Queen, "Should this Prince remain there is +no advantage to us; I must behead him." + +The Queen said, "There is no need to behead him. Drive away the +Prince whom we do not want to a quarter he likes." The King said, +"It is good." + +The Queen having come near the Prince, said, "Son, he must behead +you, says the King. Because of it go to a place you like, to seek +a livelihood." + +Then the Prince said, "For me to go for trading give me (dilan) +a thousand masuran, and a packet of cooked rice." After that, the +Queen gave him a packet of cooked rice and a thousand masuran. + +The Prince having taken the packet of cooked rice and the thousand +masuran, arrived (eli-baessa) at a travellers' shed. At the time when +he is sitting in the travellers' shed a man came, bringing a Cobra. + +Then the Prince asked, "For how much will you sell the Cobra?" + +The man said, "It is a thousand masuran." + +Afterwards the Prince said, "There are a thousand masuran of mine. Here +(inda), take them." Having given the thousand masuran he got the Cobra. + +Taking it, and having unfastened the packet of cooked rice, the Cobra +and the Prince ate, and the Prince, taking the Cobra, came back to +the Prince's city. + +Then the Queen asked, "Son, what is the merchandise you have brought?" + +The Prince said, "Mother, having given those thousand masuran that +I took, I brought a Cobra." + +Afterwards the Queen said, "Appa! Son, should that one remain it +will bite us. Take it to a forest, and having conducted it a short +distance come back." + +The Prince having taken it and put it in a rock house (cave) in the +forest, shut the door, and came back. At the time when he was there +the Queen said, "Son, should the King come to know that you are [here] +he will behead you. Because of it go to any place you like." + +Afterwards the Prince said, "Give me a thousand masuran, and a packet +of cooked rice." The Queen gave them. + +After that, the Prince taking them and having gone, while he was in +that travellers' shed a man taking a Parrot came to the travellers' +shed. + +The Prince asked, "Will you sell that Parrot?" The man said he would +sell it. The Prince asked, "For how much?" The man said, "It is a +thousand masuran." The Prince gave the thousand masuran and got the +Parrot. The Prince and the Parrot having eaten the packet of cooked +rice, the two came to the Prince's city. + +The Queen asked, "Son, what is the merchandise you have brought +to-day?" + +The Prince says, "Mother, having given those thousand masuran that +I took I have brought a Parrot." + +Afterwards the Queen said, "We don't want the Parrot. Take it and +put it in the forest, and come back." + +The Prince having taken the Parrot and put the Parrot also in the +rock house in which is the Cobra, shut the door, and came back. + +While he was there the Queen said, "Son, should the King see that you +are [here] he will behead you. Because of it go to any place you like." + +The Prince said, "Mother, give me a thousand masuran, and a packet +of cooked rice." The Queen gave him a packet of cooked rice and a +thousand masuran. Afterwards, the Prince having taken them, while he +was at that travellers' shed again a man is taking a Cat which eats +by stealth, in order to put it into the river. + +This Prince asked, "Will you sell that?" The man said he would sell +it. The Prince asked, "For how much?" The man [said], "I will sell +it for a thousand masuran." + +Afterwards the Prince gave the thousand masuran that were in his hand, +and taking the Cat, and the Prince and the Cat having eaten the packet +of cooked rice, the two came to the Prince's city. + +Then the Queen asked, "Son, on this journey what have you brought?" + +The Prince says, "Mother, having given the thousand masuran that I +took I brought a Cat." + +Then the Queen said, "Don't thou come again. Go to any place thou +wantest." + +The Prince said, "Mother, give me a thousand masuran, and a packet +of cooked rice." After that, the Queen gave him a packet of cooked +rice and a thousand masuran. The Prince, taking them and taking also +the Cat, came to the rock house; and the whole four having eaten the +packet of cooked rice started to go away. + +Having gone away, and having gone near a large Na tree, [111] while +they were there the Cobra said, "You stay [112] here until I come back +[after] seeking the Naga King." + +The Cobra having gone, and having returned near the large Na tree +[after] seeking [and bringing] the Naga King, the Cobra said to +the Naga King, "This Prince has been of very great assistance to +me. Because of it you must set me free [by giving a suitable ransom]." + +Afterwards the Naga King gave the Prince a gem-set ring (peraes-munda), +and said, "With this ring you can create anything you want." [113] +The Naga King, taking that Cobra, went away. + +As this Prince and the Parrot and the Cat were going away the Prince +thought, "Let a palace and a Princess be created here for me." Putting +the gem-set ring on his hand he thought it. Then a palace and a +Princess were created. + +At the time when they were there, the Princess and Prince went to the +sea to bathe. Having gone there, while bathing a lock of hair (isakeya +raelak) from the head of the Princess fell into the sea. Having gone it +became fastened in the net of net fishermen. They, taking it, gave it +to the King. The King being unable to guess whether it was a hair or a +golden thread, sent out the notification tom-toms. A widow stopped the +tom-toms. Having stopped them the woman went near the King and said, +"This is not a golden thread (kenda), it is indeed hair of the head +(isakeya gahamayi)." + +After that the King said, "Can you find the Princess who owns this +hair?" + +The woman having said, "I can," came to the very city where the +Princess is. When she came there, there was not any work place +there. She asked at the hand of the Princess, "How, daughter (pute), +do you eat?" + +Then the Princess says, "We eat by the power of the gem-set ring." + +Afterwards, the woman that day night having stayed there, after the +Prince went to sleep taking the gem-set ring and taking also the +Princess [by means of it], gave them to the King. + +The Prince having awoke, when he looked there were no Princess and no +gem-set ring. The Parrot indeed knows the place where they are. He +cannot summon the Princess and come [with her], he cannot get the +gem-set ring. + +Owing to it he told the Cat to be [lying as though] sleeping at the +corn-stack threshing-floor (kola-kamate):--"While you are there the +rats will put their paws into your mouth. Do not seize them. When +the King has put his paws in it seize him; do not let him go." + +After that, the Cat having gone [there], while he was [lying as though] +sleeping at the corn-stack threshing-floor, the rats put their paws in +his mouth. He did not seize them. The Rat King having come, and said, +"One with cooking pot's mouth (appalla-kata), are you asleep?" put +his paw there. Then the Cat seized him. [He explained to the Rat +King that he wanted a rat to assist him, as the condition on which +he would release him.] + +The Rat King said, "Seize thou any rat thou wantest." Having said, +"Take this rat chief," he gave him. Afterwards the Cat let go [the +Rat King]. + +The Parrot, calling that rat [who had been appointed to assist him], +went to the palace in which was the Princess. After the rat had cut +[his way into] seven boxes, there was a gem-set ring [in the last one]. + +Taking it, when he gave it to the Parrot, the Parrot said, "This ring +is not ours (apata nae)." + +Afterwards the Parrot and the rat having come near the Prince, +[the rat] said, "I cut into seven boxes; there was one ring. When I +gave it to the Parrot youngster (gira-potakayata) the Parrot said, +'It is not ours,'" he said. + +Then the Prince said, "Are there not other boxes?" + +The rat said, "There is one more." + +The Prince said, "If so, cut thou [a hole in] it." + +The Parrot and the rat having gone [there], the rat cut into that +box. Then the gem-set ring was there. [The rat took it to the Parrot, +who handed it over to the Prince. By means of it he recovered the +Princess.] + +Taking the ring, and having brought back the Princess, they all +remained at the palace. + + + Tom-tom Beater. North-western Province. + + + +In The Jataka, No. 73 (vol. i, p. 178), a snake, a parrot, and a rat +assisted a Brahmana who had saved their lives. + +In The Story of Madana Kama Raja (Natesa Sastri), p. 20, a Prince +whose uncle had usurped the throne received a hundred pagodas from +his mother in order that he might trade. He first bought a kitten +for the money, and subsequently, when she gave him another hundred, +a snake; with these he went about begging for twelve years. The snake +took him to visit its father, Adisesha, the Snake King, who in return +for it gave him his ring which supplied everything wanted while it was +worn. By means of the ring the Prince got a palace and kingdom and a +capital; he married a Princess also. While she was bathing in the sea +one of the hairs from her head came off and was cast on the shore. The +King of Cochin found it, ascertained that it was twenty yards long, +and promised rewards for the discovery of its owner. An old woman who +was received into the Prince's palace learnt about the powers of the +magic ring, and borrowing it to cure a headache returned to Cochin; +by its power the Princess was brought there. She demanded a delay +of eight days before marrying the King, in order to fast and make a +religious donation to the poor. On the seventh day the Prince and his +cat joined those who were fed. When rats came to eat the remnants the +cat seized the largest one, who proved to be the Rat King, and offered +him his liberty in return for the magic ring. His subjects found it +in a box, and brought it to the cat, who gave it to the Prince. By +means of it he recovered the Princess and his kingdom, and caused +the Cochin kingdom to be destroyed and its King to become insane. + +In Folklore of the Santal Pargana (collected by Rev. Dr. Bodding), +p. 24, a youth set afloat in a leaf some hairs that came out while +he was bathing. Two Princesses who were bathing lower down got the +packet, found that the hairs were twelve cubits long, and the younger +one refused food until their owner was discovered. A parrot met with +him in the forest, and a crow enticed him to come by flying off with +his flute. He married the Princess and became a Raja. See p. 75 ff., +and Campbell's Santal Folk Tales, pp. 16 and 113. + +In a variant, p. 88, a youth bought a cat, an otter, a rat, and a snake +that were about to be killed. The snake took him to its parents, from +whom he received a magic ring which provided everything required if it +were placed in a quart of milk. After he got married his wife stole +the ring, and eloped with a former lover. The youth was imprisoned +on a charge of murdering her, but the animals recovered the ring +after the rat made the Prince's wife sneeze it up by tickling her +nose with his tail. By means of it he brought up the absconders and +was released. On p. 129 there is an account of the four animals and +the ring given by the snake, by the aid of which a palace was made. + +On p. 228 ff., a boy who had a caterpillar's shape took off the skin +when bathing in his own form. He set two hairs afloat in a leaf which +a Princess bathing lower down the river recovered. She found that +the hairs were twelve fathoms long, and refused to eat until their +owner was brought. When he came she married him, saw him remove his +skin covering at night, burnt it, and he remained in his own form +afterwards. + +In the Kolhan tales (Bompas) appended to the same volume, p. 458, +a man whose hair reached to his knees, while bathing set a hair +afloat inside a split fruit. A Princess who found it determined to +marry the owner, her father sent men who fetched him, and they were +united. There is a similar story on p. 460. + +In Indian Fairy Tales (Thornhill), p. 67, a merchant's son who had +saved the brother of the Snake King received from the latter a copper +ring which converted into gold everything on which it was rubbed. By +means of it he turned a palace into gold and married a Princess, +whose hair touched the ring and became golden. A single hair fell into +a stream, and was found by a Prince a thousand leagues lower down. A +woman who was a magician went in search of the owner in a magic ebony +boat smeared with the blood and fat of a tiger, which sailed upstream +as she sang. She was engaged by the Princess, induced her to enter the +boat to see the fishes, and carried her off. Before saving the snake, +her husband had obtained a sea parrot and a white cat which divers +brought up out of the sea, and he had left these at home on going +away. When these two came in search of him and heard of the loss of +the Princess they looked for her, the parrot carrying a letter tied +on its leg. They delivered the letter and got a reply from her, the +cat stole the ring from the old woman, and they returned and informed +the Prince, who took an army and rescued his wife. + +In Tales of the Punjab (Mrs. F. A. Steel), p. 185, a Prince bought +a cat, a dog, a parrot, and a snake, which he reared. The snake +took him to its father, who in return for it gave him a ring which +granted everything wished for. By means of it he obtained a Princess +in marriage, after making a palace of gold in the sea; he also made +her golden. One day she set afloat in a leaf cup two hairs which came +out as she was washing. In another country a fisherman found them and +gave them to the King, who sent a wise woman in search of their owner +in a golden boat. She met with the Princess, stayed at the palace, +learnt about the ring, induced the Princess to enter the boat, and +took her away. The Princess refused to look at the King's son for six +months. The parrot gave her husband the news, went in search of her +with the cat, and learnt that the wise woman kept the ring in her +mouth. The cat seized the longest-tailed rat that came to eat rice +which the Princess scattered; it thrust its tail up the nose of the +sleeping woman, and the sneeze she gave caused the ring to fly out +of her mouth. The parrot took it to its master, who recovered the +Princess by its aid. The ring was only effective when placed in the +centre of a clean square place purified by being smeared with cow-dung, +and there sprinkled with butter-milk. [114] + +In Folk-Tales of Bengal (L. Behari Day), p. 86, a Brahmana's son +married a Princess whom he rescued from Rakshasas. She tied to a +floating shell a hair that came off while she bathed; it was found by +her husband's half-brother, who ascertained that it was seven cubits +long. The Queen-Mother sent her servant, a Rakshasi, in search of the +owner, in a magic boat which flew along the water wherever required +when she uttered a spell and thrice snapped her fingers. She went +to the palace, one day persuaded the Princess to enter the boat, +and carried her away in it. The Princess said she had vowed not to +look at a strange man's face for six months, her husband found her, +was recognised by the King, and all ended happily; but the Rakshasi +was buried alive, surrounded by thorns. + +A golden-haired Princess is often described in folk-tales. See No. 240 +in this volume, and Indian Fairy Tales (M. Stokes), pp. 62 and 98. In +one of the Santal variants a grateful snake made a man's hair like +gold by breathing on it (op. cit., p. 75). + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 20, a merchant's son +bought a dog, cat, and snake that were likely to be killed. By means +of a ring which the snake's father gave him he got a mansion and a +wife with golden hair. She set afloat some hairs inside a reed; a +Prince found them lower down the river, and his father sent his aunt, +an ogress, to bring their possessor. She flew to the place in the +form of a bee, became an old hag, was received as the girl's aunt, +borrowed the ring, flew off with it, and by its means the Princess +was brought away. She demanded a month's delay before marrying, the +cat and dog found her, and secured the ring (which the ogress kept +in her stomach) by seizing the Rat King's eldest son and getting it +as his ransom, a rat having made the ogress cough it up by inserting +its tail in her throat while she slept. They returned with it, and +the Prince recovered his wife by it. + +At p. 132, a crow carried off the comb of a Princess whom a Prince had +rescued from a Rakshasa and married, and it was discovered at a palace, +inside a fish that had swallowed it when it was dropped in the sea. A +woman sent to find the owner poisoned the Prince; the King carried off +the widow, but she refused to marry him for six months. The Prince's +two friends, a Brahmana and a Carpenter, found her, and by means of +a magic horse of sandal wood which the latter made, that flew where +required, they returned with her. By a touch the Brahmana restored +to life the Prince's corpse which his wife had enclosed in a box. + +In Sagas from the Far East, p. 108, in a Kalmuk story, a Khan carried +off a youth's wife who dropped in a stream, while bathing, a gem-set +ring, which the Khan got. Her husband was killed and buried by his +emissaries. When his life-index tree withered, his five comrades +found and revived him, and made a flying bird by means of which he +regained his wife. + +At p. 222, in a Kalmuk story, a maidservant gave a Khan some wonderful +hairs which clung to her water jar, and which a wife whom the Snake +King gave to a man had lost when bathing. The Khan's men captured her; +after a year she made her husband dance, dressed in feathers, before +her and the Khan. When the Khan to please her exchanged dresses with +him, she ordered the Khan to be driven out, the dogs overtook and +killed him, and her husband became King. Compare the ending of No. 18, +vol. i. + +At p. 135, in a Kalmuk tale, a Brahmana's son bought and set free a +mouse, a young ape and a young bear; when he was afterwards enclosed +in a chest and thrown into the river the animals rescued him. He +found a talisman as large as a pigeon's egg, made by its aid a city, +palace, etc., exchanged the talisman for a caravan-load of goods, and +all vanished. The animals recovered it, the palace was reconstructed, +and he got a divine wife. + +In Korean Tales (Dr. Allen), p. 43, a man lost an amber talisman +that a supernatural caller gave him. His dog and cat found it, and +regained it by the aid of the rat-chief, who made a mouse creep into +the soap-stone box in which it was hidden, after the rats gnawed a +hole through the side. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 258, a +King sent a youth for a Naga girl whose hairs, one hundred feet long, +were found in a swallow's nest. By means of a cap of invisibility +and shoes for walking on water, which he stole from two persons who +were quarrelling about them, the youth fetched her; but seeing that +the King was ugly she threw at him a cake of gold she had brought, +the blow killed him, and the youth became King and married her. + + + + + + + + +NO. 209 + +THE STORY OF THE BRAHMANA + + +In a city a Brahmana has a small piece of ground; only that belongs +to him. He sold that place for three masuran. "Now then, I shall go +and earn a living. You remain [at home], getting a livelihood to the +extent you can," he said to his wife. + +When the Brahmana was going along a path, yet [another] Brahmana was +going in front. From the Brahmana who is going in front this Brahmana +asks, "Emba! Brahmana, will you say a word [of advice] to me?" + +"If you will give me a masurama I will say it," he said. This one said, +"I will give it." + +After he gave it, he says, "When you have gone to a country don't +require honour." Having said it, the two persons go away [together]. + +When they had been going a considerable distance, this Brahmana asked, +"Will you still say a word [of advice] to me?" + +"If you will give me yet a masurama I will say it," he said. "I will +give it," he said. + +After he gave it, he said, "Don't do anything without +investigation." He goes on in silence. + +When they had gone still a considerable distance, this one spoke, +"Emba! Brahmana." "What is it?" he asked. "Will you say yet a word +[of advice] to me?" he asked. + +"Then will you give me still a masurama?" he said. Having said, +"I will give it," he gave him one masurama. + +"To one's own wife don't tell a secret." + +The Brahmana [whom he had met], turning to go along a different path, +asked at the hand of this one, "Are there still masuran in your hand?" + +Then this one said, "I sold a plot of ground, and brought three +masuran. For even my expenses there is no other in my hand." + +Having said, "If so, I will say a word without payment (nikan); +don't tell lies to Kings," he went away. + +Thereupon this one being weakened by hunger, at the time when he +was going on, a nobleman (sitanan kenek) of a city near there having +died and there being no one to bury him, they gave notice by beat of +tom-toms that they will give five hundred masuran to a person who can +[do it]. + +This destitute Brahmana asked the tom-tom beater, "What is that +tom-tom beating for?" + +The tom-tom beater says, "A man of this country has died and there is +no one to bury him. Because of it I am beating the notice tom-tom," +he said. + +This Brahmana thought, "'When one has gone to a country do not require +honours,' he said." Having thought, "Because it is so I must bury +this nobleman," this one said, "I can," and went. + +Thereupon this dead nobleman's son says to the Brahmana, "Thou +having quite alone buried this dead body, come [to me]; I will give +thy wages." + +This one having said, "It is good," and taken away the corpse, +and cut the grave, thinks, "A sooth-saying Brahmana said to-day, +'Without investigation don't do a thing.'" Having said this he +unfastened the cloth round the waist of this dead nobleman, and looked +at the body. There was a belt. He unfastened it and looked [at it]; +the belt was full of masuran. Having taken them he buried the corpse +and came to the nobleman's house. Well then, the nobleman's son gave +the Brahmana five hundred masuran. + +This one having taken them, came near a goldsmith, and causing him to +make for his wife the things that she needed, he went to the Brahmana's +village. Having gone he spoke to his wife and gave her these articles. + +After he gave them this woman asks the Brahmana, "Whence did you +bring these?" in order that he should say the manner in which he +brought them. + +This one thought, "Yet [another] Brahmana having taken one masurama +from me said, 'To one's own wife don't tell a secret,' didn't +he?" Thinking this, not telling her the way in which he brought +them, he said, "Having become thirsty when I was coming home, when I +looked about there was not a place to drink at. Having drunk a great +quantity of Euphorbia milk [115] because the thirst was excessive, I +was lying down upon a rock. Then the rock having split, masuran were +thrown out. Collecting as many as I could, I got these things made," +he said to his wife. + +As soon as he said it (kiwa wahama), this woman having gone running +told it in this manner to a great number of women besides. Thereupon +the women having come running to their houses said it to their +husbands. Those persons, about twenty-five, taking cooking pots, +went to drink Euphorbia milk. Out of the persons who drank it a +portion died; the other persons [after] vomiting came back. + +Having said to this Brahmana and his wife, "You told our men to drink +Euphorbia milk, and caused them to die," those women instituted a +law-suit before a King. + +Thereupon the King caused both parties to be brought. The King asks +the Brahmana, "How did this occur?" + +The Brahmana says, "Your Majesty (Devayan wahanse), having given +three masuran, I asked for and got three words [of advice] from a +Brahmana. 'Having gone to a country don't require honours,' he said; +'Without investigation don't do a thing,' he said; 'To one's own wife +don't tell a secret,' he said; thereupon, the masuran being finished, +he said without masuran, 'Don't tell lies to Kings.'" + +He then repeated to the King the true story (already given) of his +adventures and actions, which I omit; and he ended by saying "On +account of [the other Brahmana's] saying, 'Don't tell lies to Kings,' +I told you the fact." + +The King having investigated the law-suit, set free the Brahmana and +the Brahmana's wife. + + + Tom-tom Beater. North-western Province. + + + +With this may be compared the advice given to the Prince in the story +No. 250 in this volume. + +In Indian Nights' Entertainment (Swynnerton), p. 213 ff., a poor +weaver who went away to improve his fortunes after borrowing forty +rupees, met with a man who was silent until paid twenty rupees, +when he said, "Friend, when four men give you [the same] advice, +take it." When he gave the man his remaining twenty rupees, and said, +"Speak again," the man warned him not to tell his wife what happened to +him. After this, the weaver met with four men sitting round a corpse, +and consented to carry it to the adjoining river for them, and throw +it in. He found diamonds tied round its waist, appropriated them, +returned home, repaid his loan, and lived in luxury. The village +headmen wished to know how the weaver became rich, and the man's wife +pestered him about it until he stated that while on his travels he +was told to drink half a pint of mustard oil early in the morning, +and he would then see hidden treasure. The headman's wife being told +this by her, gave her husband and six children the dose at night, +and in the morning they were all dead. When the King held an inquiry +she charged the weaver's wife with advising her to do it; but the +latter totally denied it, and the headman's wife was hanged. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 32, a Brahmana's wife +sold to a Prince for a lakh of rupees four pieces of advice written by +her husband, and the King banished the Prince for his foolishness in +wasting the money thus. The advice was that a person when travelling +must be careful at a strange place, and keep awake, (2) a man in +need must test his friends, (3) a man who visits a married sister +in good style will be well received, but if poor will be disowned, +(4) a man must do his own work well. The Prince was saved from murder +by keeping awake at night in his lodgings; was nearly executed when +he visited his brother-in-law as a poor Yogi; rid a Princess of two +snakes which issued from her nostrils, and was appointed her father's +successor; was then received with humility by his brother-in-law, +and cured his father's blindness by laying his hands on his eyes. + +At p. 332, four exiled Princes agreed to keep watch at night over +the corpse of a great merchant; the reward was to be four thousand +rupees. They had adventures with the corpse and demons. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 53, a Prince paid a man his only three gold coins for three pieces +of advice, and the man gave him a fourth free of charge. The first +was not to sit without moving the stool or mat offered; the second, +not to bathe where others bathed; the third, to act according to the +opinion of the majority; and, lastly, to restrain his anger, hear an +explanation, and weigh it well before acting. The first saved him from +being dropped into a well; the second saved his purse when left behind +on bathing; the third obtained for him a roll of coin out of the waist +cloth of a corpse which he threw into a ravine; and on returning home +at night, when he found a pair of slippers and a sword outside his +wife's door, inquiry showed that only her sister was with her. + + + + + + + + +NO. 210 + +THE STORY OF A SIWURALA [116] + + +In a certain country a Lord (monk) having been a monk is +without clothes [to put on, in order] to abandon his monk's robes +(siwru). Asking at the hand of a novice for a cloth and a handkerchief, +he abandoned his robes (thus becoming a layman again). + +Having thus come away, when he was bathing in a river an elder sister +and a younger sister were bathing lower down the river. Then, having +seen that man who, having abandoned his robes and come [there], is +bathing, the elder sister said, "That heap of wood which is coming +is for me." + +Then the younger sister said, "The things that are in that heap of +wood are for me." + +Then the elder sister went home for a cloth, to give to the man to +wear. Afterwards the younger sister, having torn a piece from the cloth +she was wearing, and having given it, goes away to her house with the +man. Then the elder sister brings the cloth, too; having seen that +these two are going the elder sister went back home. The younger sister +and the Siwrala went home [and he remained there as her husband]. The +man, continuing to eat without doing work, is quite unemployed. + +Afterwards the younger sister's mother, having told the younger +sister and the Siwrala to eat separately, gave her a gill of rice, +a small water-pot (koraha), a small cooking-pot (muttiya), a large +cooking-pot (appalle), a rice-cleaning bowl (naembiliya), and a spoon. + +The man having gone into the village [117] and been [there], when he +is coming the younger sister is weeping and weeping. So the man asked, +"What are you crying for?" + +Then the woman says, "Having said that you do not work, mother told +us to eat separately." Having said, "The things she gave (dipuwa), +there they are," she showed him them. + +Afterwards the man having gone asked the Gamarala (his wife's father), +"How [are we to do], then? There is not a thing for us to eat. I came +here to ask to cut even a paela (quarter of an amuna) of your paddy +on shares." + +The Gamarala said, "Ando! Thou indeed wilt not cut the paddy, having +been sitting doing nothing." + +Then the man said, "No. I will cut a paela or two of paddy and come +back." Having gone to the rice field, and that very day having cut +the paddy [plants] for two paelas of paddy (when threshed), and +collected them, and heaped them at the corners of the encircling +[ridges], and carried them to the threshing floor, and trampled +them [by means of buffaloes] that very day, he went to the Gamarala +and said, "The paddy equal to two paelas has been cut and trampled +(threshed). Let us go at once to measure it." + +Afterwards the Gamarala having gone there, [said], "I don't want this +paddy; thou take it." + +The man having brought the paddy home, said [to his wife], "You +present this as a religious act." [118] The woman having pounded the +paddy and cooked it, gave away [the cooked rice] as a religious act. + +The man went [to a river near] the sea, to help men to cross to the +other side. [119] When he helped them to cross, the man does not take +the money which the men [offer to] give. + +When he was helping men to cross in that way, one day an old man +came. He helped the man to cross. The man's betel bag, and walking +stick, and oil bottle were forgotten [120] on that bank. Afterwards +the old man says, "Ane! My betel bag was forgotten." That Siwrala, +having gone to that bank, brought and gave him the betel bag. + +Then that old man said, "Ane! My walking-stick was forgotten." The +Siwrala brought and gave that also. Then that old man said, "Ane! My +oil bottle was forgotten." The Siwrala brought and gave that also. + +Well then, that old man tried to give money to this man; the Siwrala +did not take it. The old man went away. + +This Siwrala came home. Having gone there, the Siwrala, having got +fever, lay down. Well then, the Siwrala says, "I shall be still a +little delayed." + +The woman asked, "What are you saying? Am I not becoming afraid +[when you talk in that way]?" + +Then the man says, "Nay, I will say nothing. They are telling me to +mount on that carriage, and telling me to mount on this carriage." + +The woman said, "That is false you are saying." + +Then the man said, "To look if it is false, string a flower garland +and give me it." + +Afterwards the woman having strung a flower garland, gave it. The man, +taking the flower garland, threw it on the [celestial] carriage [in +the air]. Then the flower garland was arranged on the carriage. Having +seen it, that woman, covering her face, died. + +Having died there, the woman having been [re]-born in the divine world, +when she was coming again to the house the man had not yet died. On +account of it the woman said, "Why have you not died yet? I, having +died, and gone, and been [re]-born in the divine world,--is it not +so?--came here. Come, and go with me," she said. + + + Tom-tom Beater. North-western Province. + + + +The account of the dying man's words and the flower garland which +hung on the celestial carriage is borrowed from Mah. I., p. 226 +(Dr. Geiger's translation). When six gods invited the dying King +Duttha-Gamani to join them on their celestial cars and proceed to +their heavenly world, he motioned to them to wait while sacred +verses were being chanted, and explained to the monks what his +gesture signified. As it was thought that his mind was affected, he +ordered flower garlands to be thrown into the air, and these arranged +themselves on the cars, which were invisible to all but the King. + + + + + + + + +NO. 211 + +HOW THE POOR MAN BECAME WEALTHY + + +In a certain country there are a woman and a man, it is said. During +the time while they are there, there is an infant [son] of the two +persons. After the infant became big they were stricken by a very +great scarcity of food. + +Having given all and eaten, being without anything, at the time when, +doing work at cities and having brought rice dust, they were continuing +to eat, a King came, and calling that boy went away [with him]. + +The King having come again to this boy's house, said at the hand of +the boy's mother and father, "How is the manner in which you get a +living now?" + +The two persons said, "Having worked in these cities and brought rice +dust [we cook and eat it]." + +The King said, "Can you go with me to my city?" + +The two persons having said "Ha," the two went with the King to the +King's city. The King built and gave the two persons a house also +(gekut), to be in, and the two, doing work at the city, [after] +cooking continue to eat. + +All the city spoke of giving a danaya (religious feast) to the Gods +and the host who come with the Gods. These two also spoke, "Let us +also give (demu) a danaya." Having been there without eating for two +or three days, they got together the things for the dana. + +When they will give the dana on the morrow, to seek a fish for the dana +this man went to the sea quarter. As he is going, the sea fishermen, +having drawn their nets ashore, are stringing the fishes together. Then +the fishermen asked, "Where are you going?" + +This man said, "I am to give a danaya to the Gods to-morrow. For it +I am going to seek a fish." + +The fishermen said, "We will give it. String these fishes." + +The man having said "Ha," until it became evening strung the +fishes. Afterwards the fishermen gave that man a fish. Taking it, +as he was coming a considerable distance he met a widow woman. The +woman said, "Where did you go?" + +Then the man said, "I went to this sea quarter. I am giving a danaya +to the Gods; I went to seek a fish for it." + +The woman said, "I also will go," and came with the man. + +At dawn the widow woman, asking [permission] from those two, cooked +the dane for the Gods. One cannot stay in the city on account of the +sweet [smell] of that fish having entered it. + +Those Gods and their host having come at the time of the dana, all at +the city apportioned the whole of the food. [121] Near these three +persons there was no one. So Sakra, [observing it], creating an old +man's appearance, came. + +This man called to Sakra, "Come here, you; there is not a person here +for the dane." + +Having spread a single-fold (tani-pota) mat, he gave the dane to +Sakra. Sakra having eaten the dane went away. Those Gods and their +host then also went. [122] + +As this man was folding the mat which he gave to that Sakra to sit +upon, under it silver and golden things had been heaped up. + +The man with that silver and gold caused a city to be well built. That +King's sovereignty having been changed, this man's son obtained +the sovereignty. When he had been [there] not much time a very +great scarcity of food struck the [former] King of the city, and +the people. Doing work at the city of this [formerly] poor man, +and having eaten, they remained there. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 212 + +THE STORY OF MADAMPE-RALA + + +At a certain city there is a person, Madampe-rala. For that +Madampe-rala he brought a [bride in] marriage, it is said. That +bride (mangula) was sent away (aeruna). Still he brought a bride, +it is said; that bride also was sent away. In that manner, he brought +seven persons. The youngest one of the whole seven having prospered, +remained. The whole of those very seven persons were sisters. Those +six persons were sent away, having said they would not grind millet. + +While the above-mentioned youngest woman is prospering, one day the man +says, "Bolan, cook for me to-morrow morning while it is still night, +and give me it. It is [necessary] to go to cut jungle (wal)," he said. + +The woman during the night itself cooked seven [millet] cakes, and +cooked the flesh of a deer, and packed them in a box; and having +cooked still seven cakes and the flesh of a deer, and given [these +last to him] to eat, he finished. That Madampe-rala ate the seven +cakes and the flesh of the deer, and went to cut jungle, taking the +other seven cakes and the flesh of the deer. + +Having gone, and having placed the things he took at the bottom of +a tree, he began to cut jungle. Having cut three and a half chenas, +[123] and come [to the tree] and eaten the seven cakes and the flesh +of the deer which he took, and drunk a gourd (labbak) of water, +he cut another three and a half chenas, and went home. + +A little time having halted and been at home, he came back to the +chena, and having set fire to it he began to work [again]. Having sown +it and finished, bringing his wife and bags after the millet (kurahan) +ripened they went to the chena, and she began to cut the millet. In +the whole seven chenas she cut the millet in just one day. Having cut +it and collected it at one place, together with the man she dragged +[124] (carried) it home. That she cut the millet in the whole seven +chenas the man was much pleased. + +Having finished with the millet work, there having been a little +paddy of his he cut that little, and collected it together. + +Having said that he must go to his father-in-law's village, while +he is going away [after] tying five pingo (carrying-stick) loads, +when going along through the middle of the King's rice field the men +who are in the field seized him. + +Thereupon he says, "Don't seize me. There being no paddy for me to +cut, a little paddy of my father-in-law's has ripened; to cut that +little and return, I am going [after] tying also five pingo loads +[of presents for my father-in-law]. I am unable [125] to stay to cut +paddy [for you]," he said. + +Thereupon, the men while giving answer asked, "Bola, any person +who goes through the middle of this field goes [after] having cut +paddy. [126] If thou cut [some] and went, would it be bad?" + +Thereupon, the man began to cut the paddy. Having cut the seven +amunas (about sixteen acres), and finished, he descended to the +unripe paddy [127] and began to cut it. Having cut the unripe paddy +and finished, he began to cut the young paddy. [128] That he cuts +with an elephant's-rib pin. + +When he is cutting the young paddy, the men having gone running to +the royal palace, say, "We called and got a man who was going on the +path. That man having cut down all the [ripe] paddy is cutting the +young paddy," they said. + +Thereupon the King having come to the rice field and called the man, +when he asked, "What are you cutting the unripe paddy for?" the man +says, "When I was going to father-in-law's village [after] tying five +pingo-loads, they told me to cut paddy," he said. + +The King calling the man and having gone with him [to the palace], +tied ten pingo-loads more, and sent him away with men [carrying them], +it is said. + +Having gone to his father-in-law's house, while he is there, when +the man is preparing to go to the watch hut [in the rice field] his +father-in-law says, "Son-in-law, you cannot go. A malignant (wasa) +boar comes to the rice field. It has eaten three or four men," he said. + +Having said, "No matter to me for that; I am not afraid of it," he +went off, taking a large rice pestle. Having gone, when he was [there] +the boar came; it having come there he shouted. Through fear at that +it descended to rip open the man. When it was coming, the boar came +and sprang to eat him. The man having given it blows with the rice +pestle, killed it; having killed it he began to cut the paddy. In +that paddy field he cut all the paddy before light falls. Having cut +it and come away, he entered the watch hut and went to sleep. + +After light fell, his father-in-law who stayed at home was expecting +that he would come; because [he did] not, with much grief he went to +the rice field to look if the boar had eaten him. Having gone [there], +when he looked he had gone to sleep. + +When his father-in-law spoke to him he turned and got up. When he said, +"Boy, we were afraid that the boar would have eaten you," he replied, +"The boar indeed came; I beat it. Look there; it is dead, look." Having +looked at it, both of them went home, taking it. Thereafter he was +much pleased with the son-in-law. Afterwards [the man] came home. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 213 + +ÆWARIYAKKA + + +The first part of this story is a repetition, with little variation, +of the incidents in No. 58, vol. i, and the first part of No. 10. After +eating the fruit in the plantain garden the youth was set afloat in +the river, and had a similar experience at a Kaekiri garden, where he +said his name was Ena-ena-gaeta Kanna, Wael Peralanna,--Eater of the +young fruits which keep coming, Turner-over of creepers. The present +story continues:-- + +Then the ship (raft) went to the place where the washerman-uncle +was washing clothes. "Ane! Washerman-uncle, take me out," the +boy said. He got him ashore, and after taking him asked, "What is +your name?" "Hukiyanna" (He who calls "Hu"), he said. Well then, +calling him they went home. The woman who was in the house asked, +"What is your name?" "Asiya," [129] he said. + +After that, the boy went with the washerman-uncle to a house, to tie +cloths for decoration [on the walls and ceiling]. [130] While tying +them the cloths became insufficient, so the washerman-uncle said, +"Go home; take cloths from the box at the foot of the bed, [131] +and bring them." + +The boy having gone home and opened the box, took cloths from it, +and as he was coming back decorated with the cloths a Jambu tree [132] +that was near the path. Having decorated it (that is, hung them from +the branches), while he was there Hettiralas who were going trading +in cloth [came up and] asked the boy, "What is that?" + +"This Jambu tree produces cloth as fruit," he said. + +When he said this, the Hettiralas said, "Give the cloth tree to us +for money." + +Afterwards the boy having given them the cloth tree for money, said, +"I have no cloth to wear. Give me those two cloths; the tree will +bear other cloths for you." The men gave him the two cloths. + +After that, while he was taking the cloths he met with a Banyan tree, +and decorated that tree also with the two cloths. While he was there +[after] decorating it, a man was taking an elephant [along the +path]. When he came near the tree he asked, "What is that?" + +"This Banyan tree produces cloth as fruit," the boy replied. + +After he said this [the man] said, "Taking this elephant give me that +cloth tree." + +Then the boy, having given that man the cloth tree, took the elephant +to a house. + +After he went there, having tied up the elephant he made the elephant +eat (swallow) the gold [coins] which he had [got from the cloth +traders]. Next morning it had voided them. + +Afterwards, taking [the elephant's dung], while he was washing it +[and picking out the gold coins] the house man, [learning from him +that the elephant always dropped gold coins in that way], said, +"Give that elephant to me for money." He gave the elephant. + +After that, the boy, taking the money, went to his father's house. + + + Tom-tom Beater. North-western Province. + + + +The last incident is given in The Indian Antiquary, vol. xviii, +p. 120, in a Tamil story by Pandit Natesa Sastri. A Brahmana's son +who was sent away by his father, stayed at a courtesan's house. At +dawn he put two gold coins in each of the droppings of his horse, +and when the sweeper came he refused to let him remove the horse dung +until he took out his money. After the courtesan bought the horse, and +learnt the spell which he said was necessary, he went away to Madura. + +In the same Journal, vol. iii, p. 11, in a Bengal story by +Mr. G. H. Damant, a farmer made his cow swallow one hundred rupees. Six +men who saw him afterwards collecting the rupees from the cow-dung, +bought the animal for five thousand rupees. When they returned after +discovering the trickery the stick incident followed, in which the +wife was beaten in order to change her into a girl. + +In Indian Nights' Entertainment (Swynnerton), p. 109, a man made +his servant insert rupees into his mule's dung overnight, and in the +morning break it up and remove them. He then sold the mule for four +thousand rupees to some people who had robbed his brother. + +In a Khassonka story of the interior of West Africa, given in Contes +Soudanais (C. Monteil), p. 66, a boy received from a credulous King a +thousand slaves in exchange for a hen which he averred changed all the +herbs it ate into nuggets of gold. He explained that he did not know +what to do with it because gold was nothing to him. The King kept +the hen in confinement for a month, caused the dung to be washed, +and of course found no gold. + + + + + + + + +NO. 214 + +THE HORIKADAYA STORY + + +In a certain country there are seven Queens, it is said. For the +whole seven Queens there are no children. + +In the King's garden one Jak fruit grew [133]; after the Jak fruit +ripened he cut it; in it there was one section containing a seed +(madula). Afterwards the King said, "Can a Queen eat this Jak section +and bear a child?" Six Queens said they cannot; one Queen ate it. + +She having eaten it, ten months were fulfilled (lit., filled) for +bearing a child. Then the King happened to go for a war. Afterwards +pains seized that Queen; she bore a Chank shell. Then when the six +Queens made an Asura figure, [134] having taken that Chank shell they +buried it in the dunghill. Well then, having waited until the time when +the King came, the six persons showed him the Asura figure. Afterwards +the King having struck blows at the Queen who was confined, drove +her away. + +A bull having come to the place where that Chank shell was buried, +and dug it with its horns, saw the Chank shell and swallowed it. The +bull having gone to the sea evacuated the Chank shell; there also the +shark having seen it swallowed it. From there, having killed the shark, +fishermen (kewulo) took it to the city; when taking it along the street +to sell, the Queen who bore that Chank shell met with them. Having seen +the shark the Queen asked, "For how much are you selling this shark?" + +The fishermen said, "We are selling it for four tuttu (three +half-pence)." + +Afterwards the Queen having given four tuttu, took the shark. Having +brought it to her lodgings and cut it, when she looked there was a +Chank shell in its stomach. Having put the Chank shell away, [after] +cooking the shark meat she ate. + +When she was [there after] putting away the Chank shell, one day +she looked at it. Then having seen that inside the Chank shell a +Prince is drinking milk that is in his hand, [135] she took the +Prince out. At that time (e para) the Queen got to know that it was +the Chank shell that she bore. She gave the Prince a jacket. At the +time when she put it on [136] there was a cutaneous eruption (hori) +on his body. Afterwards the Queen said he was Horikadaya (the one +with the bit of hori). + +After the Prince became big he went to the smithy; having gone and +brought a bow, and an arrow-stem, and an arrow-head, [137] he went +to shoot animals, and shot a deer. Having come [after] shooting it, +he gave it to his nearest uncle. [138] Thus, in that manner, shooting +and shooting deer he eats. + +When he was thus, one day when going to shoot he met with an Egret +(kokka); when he caught it alive (amuwen), taking it [home] he reared +it. [After] rearing it, the Egret and Horikadaya every day go to the +chena jungle for hunting-meat, [139] to shoot deer for themselves. + +One day when they were going thus they saw that there were a horse, and +a Prince, and a Minister; afterwards the two went there. Having gone, +at that Prince's hand, "What [are you doing here]?" Horikadaya asked. + +"Because our father the King tried to kill us, on account of it we +came and sprang into the chena jungle," the Prince said. Afterwards +the five live in one place. + +While there, Horikadaya said to the Prince, "Let us go to seek +a marriage." + +Afterwards the whole five having gone very near a city to seek the +marriage, the Prince and the Minister having gone inside the city, +and having tied the horse in the open space (midula) of the city, +Horikadaya and the Egret remained among the branches [in the jungle]. + +The Prince asked the city Princess [in marriage]. The Princess said, +"To the Prince I cannot go; I will go indeed to Horikadaya." Afterwards +Horikadaya and the Princess contracted (lit., tied) the marriage. + +When the whole six having collected together are coming to the village, +the horse and the Prince and the Minister say, "We can't give that +Princess to that Horikadaya; owing to it let us kill Horikadaya." + +Afterwards, when the three, summoning Horikadaya, were going to the +forest they met with a well. They made Horikadaya descend into the +well; having made him descend and thrown down stones, they trampled +[them down]. There Horikadaya died. + +Afterwards the three, calling the Princess, came away (enda awa) to +the village. The Egret being without Horikadaya went away (giya yanda). + + + Tom-tom Beater. North-western Province. + + + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 82, a +girl who was married to a King bore one hundred eggs, out of which +eventually issued one hundred Princes. The Queen and concubines, +being jealous of her, showed the King a piece of plantain fruit +trimmed so as to represent a demon, and stated that she had given +birth to it. They placed the eggs in a pot (cruche) and set it afloat +in a river, whence a King of a country lower down obtained it. + +In the same work, vol. i, p. 305, Sakra gave a Queen of Pañcala a +fruit, telling her that after eating it she would have a son. + + + + + + + + +NO. 215 + +THE STORY OF BAHU-BHUTAYA + + +In a certain city a woman had become dexterous at dancing. It became +public everywhere that there was not a single person in the whole of +Great Dambadiva (India) to dance with (i.e., equal to) the woman. + +At the same time, there was also a boy called Bahu-Bhutaya, a boy of +a widow woman. While he is [there], one day the aforesaid woman went +for dancing to the village called Balaellaewa. [140] Having danced +that day, she obtained a thousand masuran. + +Thereafter, she went to dance at the house of the Dippitiyas [141], +at the village called Kotikapola, which was near the same village. On +the same day the aforesaid Bahu-Bhutaya also went in order to look +at the woman's dances. Bahu-Bhutaya before this had learnt dances +from the Dandapola Korala (headman). + +While Bahu-Bhutaya, having gone, and looked and looked, was there, +she began to dance, having sung and sung poetical songs, and beaten +and beaten cymbals. The woman says, + + + "The savages that are to Lanka bound! + Alas! the savages upon my Lanka bound!" [142] + + +When, in singing it, she had made it about Lankawa (Ceylon), when she +[thought she] had made no opportunity (idak) for any other dancing +person who might be present [to surpass her], having sung the poetical +song she danced. + +At that time Bahu-Bhutaya, after having decorated himself with +[dancer's] dress, taking the udakkiya (the small hand tom-tom), +and asking permission from all (according to the usual custom), +sang a song (a parody of the other). The very song indeed [was]:-- + + + "Alas! Alas! Daub oil my head around; + Or, if you won't, + Athwart my chest observe how hairs abound." [143] + + (Ane! Ane! Mage isa wata tel gapan + Baeri nan bada [144] wata kehuru balan.) + + +Having sung the song, Bahu-Bhutaya descended to dance. + +Because the Dandapola Korala previously taught Bahu-Bhutaya that +same song, and because the same teacher had given his sworn word +[not to teach it to another person], the woman was unable to dance +the same song. After having made obeisance to Bahu-Bhutaya, she says, +"You, Sir, must give me teaching," the woman said to Bahu-Bhutaya. + +After that, Bahu-Bhutaya, marrying that very woman, began to teach +her. After he had taught her, one day the woman thinks, "I must kill +this Bahu-Bhutaya," she thought. "What of my being married to this +Bahu-Bhutaya! From dancing I have no advantage; he himself receives +the things. Because of it I will kill him," she thought. + +One day, lying down in the house, saying, "I have a very severe (lit., +difficult) illness," the woman remained lying down. Bahu-Bhutaya having +gone for a work, when he came back saw that she is lying down. Having +seen it, he says, "What is it? What illness have you?" he asked. + +The woman, in order to kill the man, says, "Now then, I shall not +recover; I have much illness," she said. + +Thereupon Bahu-Bhutaya, because the woman was good-[looking], thinks, +"What medical treatment shall I give for this?" he thought. + +After that, the woman says, "If you are to cure my illness, having +brought a little water which is at the bottom of the Great Sea beyond +the Seventh Ocean, should I drink it (bunnot) my illness will be +cured," she said. + +After that, Bahu-Bhutaya began to go. Having gone on and on he went +on the Great Ocean. Through affection for his wife, because she was +very handsome, he jumped [into it] to get the water from the bottom +of the ocean. After he jumped [into it], the fishes having bitten +him and the water having soaked him, he died. + +Beginning from that time, this woman, having associated with another +husband also, when dancing brought back presents. After a long time, +that very woman also, through the crime committed respecting her +first husband, fell into the water and died. + +From that time, the persons who saw these [things said] they are in +the form of a folk-tale. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 216 + +THE STORY OF GOLU-BAYIYA [145] + + +In a country there was, it is said, a man called Gonaka-Bokka. There +were ten younger brothers of that Gona-Bokka, it is said. + +The ten younger brothers spoke: "From elder brother Gona-Bokka there +is not any advantage for us [because he idles and does no work]. It is +difficult for us, doing [house] work for ourselves. On account of it, +we will bring one [woman in] marriage for us ten persons." After having +said it, having said, "Let us go to the village called Otannapahuwa," +the young younger brother went to the village, it is said. He went +to that Otannapahuwa to ask about the marriage. + +After that, the other nine persons speak, it is said: "When we say +to our elder brother, 'Gona-Bokka,' the woman they are bringing +for us will say, Bola, that the name called Gona-Bokka is not good +caste [enough] for her. The woman they are bringing for us will come +[now]. On account of it, let us call him Golu-Bayiya. Let us give her +to our Golu-Bayi elder brother also to neutralise [146] our [inferior] +names," they are talking together, it is said. + +Then, several days wearing down the road, the youngest brother of +all having come, said, it is said, "Elder brothers, I went to ask +at Otannapahuwa. The woman indeed is of good lineage (wanse). They +sent word, 'Who gives in marriage to a young youngster? [147] Tell +the elder brothers, one of them, to come.'" + +After that, the ten persons speak [together], it is said, "Let us +send elder brother Golu-Bayiya, older than we ten, to ask about the +marriage," they talk. + +Well, the person they call Golu-Bayiya is a great fool, it is +said. After that, those ten spoke: "Elder brother, if you also agree +(lit., come) to the things we say, you also come [after] calling +[a woman] to live in one marriage for the whole of us eleven." + +After that, Golu-Bayiya said, "It is good; I will go." Causing them to +cook a lump of rice, he set off and went. He goes and he goes. Because +he does not know the path, having gone [part of the way], sitting down +on a rock in the midst of the forest he ate the lump of cooked rice. + +Having eaten it, while he is there a woman of another country, having +become poor, is coming away, it is said, along the path. Having +come, she sat down near the rock on which is that Golu-Bayiya. After +that, the woman asks, it is said, "Of what country are you? Of what +village?" the woman asked the man. + +The man said, "I am going to Otannapahuwa to ask about a marriage," +he said. [He told her of his brother's visit.] + +After that, the woman says, "Aniccan dukkhan! The woman of that +village who was asked is I. My two parents, having made a mistake, +drove me away. Because of it I am going to a place where they give +to eat and to drink," she said. + +After that, Golu-Bayiya having thought, "Because the woman is +good-looking, and because she has been asked before, not having gone +at all to Otannapahuwa I must go [back] calling her [in marriage]," +summoning the woman whom he met with while on the path he came to +the village. Having come, he says to his younger brothers, "I went to +Otannapahuwa." Having said, "The bride,--there, [that is] the woman; +for the whole of us let us call her [to be our wife]," he said. + +After that, the other ten persons, because they had not seen her +[before], from that day marrying the woman stayed [there with +her]. Marrying her, while they were there several days the younger ten +persons speak: "Elder brother quite alone, without anyone whatever +[to assist him], came back calling our [bride in] marriage. It was +good cleverness that our elder brother showed (lit., did). Because +of it let us all do work. Having handed over our wife to our elder +brother Golu-Bayiya to guard her continually, let us do work. Elder +brother, guard the woman," they said. + +Having said, "It is good; I will guard her," to the places where +the woman goes and comes, and to all other places if the woman goes, +that Golu-Bayiya also goes. + +While [matters were] thus, one day a man came to the village for +trading. The man's name was Gaetapadaya. That Gaetapadaya for several +days having continued to do trading at the same house, stayed in +the maduwa (open shed) at the same house [at which the brothers +lived]. While staying there, Golu-Bayiya's wife associated with the +same man they call Gaetapadaya. + +While they are thus, on a day when the first-mentioned ten persons +went to work, Gaetapadaya says to the aforesaid Golu-Bayiya, "I saw +a dream to-day. What was it? At such and such a place on the path +I saw that a Sambhar deer is dead." Gaetapadaya told Golu-Bayiya to +look at it and come back. + +While Golu-Bayiya went to look at the Sambhar deer, Gaetapadaya +taking the woman, taking also the goods that were at the house, +both of them absconded. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 217 + +THE YAKA OF THE AKARAGANE JUNGLE + + +In a certain country there are a woman and a man, it is said. The man +has worked in a rice field; in it he also built a watch-hut. The man +is in the watch-hut every day. + +At the time when he is thus, a beggar came to the man's +house. Afterwards the man having heaped up a great many coconut husks +in the watch-hut [for making fires at night], told the beggar to go +to the watch-hut. The beggar went to the watch-hut. + +Afterwards this man having gone to the watch-hut and set fire to the +watch-hut, came back, and said at the hand of his wife, "You say, 'Our +man, having been burnt at the watch-hut, died.'" [148] Furthermore he +said, "Every day when I say 'Hu,' near the stile of the rice field, +put a leaf-cup of cooked rice for me"; having said it the man went +into the jungle. + +After it became night, the man having come to the rice field cried "Hu" +near the stile. Then the woman brought the cooked rice and placed it +there; having placed it there the woman went home. The man ate the +cooked rice, and went again into the jungle. + +On the following day, also, the man, after it became night, came to +the rice field and cried "Hu." Then the woman brought cooked rice +and placed it there. While she was there, the man having come said, +"Don't you bring cooked rice again; I am going to the Akaragane +jungle." Afterwards the woman came home. + +That man, having eaten the cooked rice, went to the Akaragane jungle, +and having rolled himself in a mud hole, [149] came to the path and +remained [there]. + +Then, when a man was coming bringing cakes and plantains along the +path, this man, breaking a bundle of branches, sprang in front of +that man who was coming. Thereupon, the man having thrown down the +cakes and plantains at that very spot, bounded off and went away. + +When this man, [after] taking and putting away the pingo +(carrying-stick) load, was there, a potter comes along bringing a pingo +load of pots. Then this man, again breaking a bundle of branches, +sprang in front of that man who was coming. Thereupon the potter, +having thrown down the pingo load of pots at that very spot, bounded +off and went away. After that, the man, taking and putting away the +pingo load of pots, remains [there]. + +(He frightened other men in the same manner, and secured pingo loads +of coconuts, turmeric, chillies, salt, onions, rice, vegetables, +and a bundle of clothes. Thus he had the materials that he required +for making curries. The narrator gave the account of each capture in +the same words as before.) + +Afterwards, this man having taken and put away there the pingo load +of rice and vegetables,--near that forest there is a city,--having +gone to the city and brought fire, [after] cooking ate. While he was +[there], when a man who had gone to a devil-dance (kankariyakata) +was coming, this man, breaking a bundle of branches, sprang in front +of that man who was coming. Then that tom-tom beater, having thrown +down there the box of decorations, and jingling bangles, and all, +bounded off and went away. + +Afterwards, when this man was there [after] tying them on, while +certain men who had gone to a [wedding] feast were coming calling +the bride, again this man, breaking a bundle of branches, sprang in +front of those men who were coming; and taking the bride and placing +her in the chena jungle he sprang into a rock house (cave). Those +men through fear bounded off and went away. + +Afterwards the King of the city said, "Who can seize that Yaka?" + +Then a man said, "I can." + +The King said, "What do you want?" + +"Having built a house in the chena jungle (lande) and tied white cloths +[inside, on the walls and ceiling], [150] and put a bed [in it], +you must give me it." + +Afterwards the King having caused a house to be built, and caused white +cloths to be tied, and caused a bed to be placed [in it], gave it. + +Afterwards this man having caused the bride to stay in the rock house, +and having gone much beforehand (kalimma), crept under the end of +the bed in the house and remained [there] silently. + +The man who said he could seize the Yaka, after it became night having +eaten and drunk, taking also a thread, came onto the bed in the house; +having come he utters spells (maturanawa). Then the man who is under +the bed shakes the jingling bangle a little. + +The man who is uttering spells, after saying, "Ha, are you getting +caught?" utters spells loudly, loudly. [151] + +Then the man who was under the bed having arisen, taking the man +together with the bed also, went to the rock house. Having gone there, +when he was placing the bed in the rock house, the man who was on +the bed, crying out and having got up, went to the city. + +Then the King asked, "What is it? Didst thou seize the Yaka?" + +The man having said, "Ane! O Lord, I indeed cannot seize him," went +to the man's village. + +Afterwards the King having said that he can seize him, and the King +having mounted on his horse, came with the army to the Akaragane +jungle. + +Then this man, breaking a bundle of branches, sprang in front [of +him]. Having sprung in front of the King who was coming, seizing the +horse this man came to the rock house. The King and the army went to +the city through fear. + +After they returned a Lord [152] came. The King asked if the Lord could +seize the Yaka who is in the Akaragane jungle. Then the Lord asked, +"When I have seized the Yaka what will you give me?" + +The King said, "I will give a district from the kingdom, and goods +[amounting] to a tusk elephant's load, and the Akaragane jungle." The +King said, "For seizing the Yaka what do you want?" + +The Lord said, "Having built a house, and tied cloths at it, and +placed a bed [in it], please give me it." + +Afterwards the King having put a bed in that house which was built +[already], gave him it. + +This man, just as on that day, crept beforehand under the bed in +the house, and remained [there]. Afterwards the Lord having gone, +taking also a thread, utters spells while sitting on the bed. + +Then the man who is under the bed shakes the jingling bangle a +little. Then the Lord while uttering spells says, "Ha, being caught, +come." Saying and saying it, he utters spells very loudly. + +Then the man who was under the bed, having shaken the jingling bangles +loudly, lifting up [and carrying] the bed also, went to the rock +house. Having gone there, when he was placing it [there], the Lord, +crying out, bounded off and went away. + +Having thus gone, when he was [at the palace] the King asked, "What +is it? Did you seize the Yaka?" + +Then the Lord having said, "Ane! I indeed cannot seize him," the Lord +went to his pansala. + +Having caused the bride of the man who is in the rock house to remain +in the rock house, and having taken off the man's jingling bangles +and placed them in the rock house, [the man] came near the King. + +Then the King asked, "Can you seize the Yaka of the Akaragane jungle?" + +The man having said, "I can," said, "What will you give me?" + +The King said, "I will give a district from the kingdom, and goods +[amounting] to a tusk elephant's load. I will also give the Akaragane +jungle as a Nindema." [153] The King said, "For seizing the Yaka what +do you want?" + +Then the man said, "I don't want anything." + +Having gone to the Akaragane jungle, and having come on the following +day taking the jingling bangle and box of tom-tom beater's decorations, +he showed them to the King, and said he seized the Yaka. + +Afterwards the King, having given the man the articles which the man +took [to him], gave the man a district from the kingdom, and goods +[amounting] to a tusk elephant's load, and the Akaragane jungle. + +The man having taken them, and come to the rock house, that woman +and five children were [there]. The five children having gone to +the man's village, in the man's village were his first wife and five +children of the woman's. The children having sold the house at that +village, and the two women and the ten children having come again to +the Akaragane jungle, building a house in that jungle all remained +in that very place. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 218 + +THE FOUR RAKSHASAS + + +At a certain village there are five Gamaralas; for those five there +are five wives. While the five persons are [there], five traders +came to the house. To those women say the five traders, "Go with +us." Having said, "Let us go," they went. Then when the five Gamaralas +came home, having seen that the five women were not [there] they went +to seek them. + +When going, they went into the forest jungle (himale) in which are +four Rakshasas. The Rakshasas seized the men. Well then, the four +Rakshasas having shared four men ate them; one person remained over. + +One Rakshasa said to another Rakshasa, "Take him for yourself." + +Then the other Rakshasa says, "I don't want him; you take him." + +This Rakshasa says, "I don't want him." + +Then that Rakshasa said, "Give him to me, if so." + +The other Rakshasa said, "I will not give him now, because previously +when I was giving him you did not take him." + +Owing to it there having been a quarrel, the two [fought each other, +and] died. + +Still two Rakshasas remained over. One Rakshasa having handed over +the man to the other Rakshasa, says to the other Rakshasa, "You +take charge of this man. Stay in this jungle; I am going to another +jungle." After he said it the Rakshasa goes away. + +When going, he met with yet [another] man. Seizing the man he says, +"What is in your box?" + +"In my box, cakes," he said. + +Then the Rakshasa says, "I don't want cakes; I must eat you." + +The man says, "It is I alone you eat now. [Spare me, and] I will give +you cakes to eat," he said. + +The Rakshasa said, "I indeed don't eat these." + +The man says, "O Rakshasa (Raksayeni), it is for the name of thy +Goddess, Midum Amma, [154] [that thou must spare me]." He having +said this name, the Rakshasa, taking a cake, went to the river; +he let the man go. + +Then the Rakshasa, having broken the cake into bits, says, "Under +the protection (sarane) of Midum Amma, this cake is sprouting." Then +it sprouted. + +Then the Rakshasa says, "On this tree four branches are being +distributed, under the protection of Midum Amma." They were +distributed. + +After they were distributed, he said, "On this tree four flowers are +becoming full-grown, under the protection of Midum Amma." Then four +flowers were full-grown. + +After that, he said, "Four cakes are becoming fruit on this tree, under +the protection of Midum Amma." Then four cakes became fruit. After they +became fruit the Rakshasa climbed the tree. While he was ascending, +a Rakshasi came. Having come, she says, "O Rakshasa, please give me +also cakes." + +The Rakshasa says, "Because I asked and got them from Midum Amma I +cannot give them." + +The Rakshasi says, "Ane! O Rakshasa, you cannot say so. Please give +me cakes." Then the Rakshasa gave her a [cake]-fruit. + +The Rakshasi said falsely, "The cake fell into the heap of cow-dung." + +Then the Rakshasa says, "To give cakes to thee, I shall not give +again." + +The Rakshasi says, "O Rakshasa, [for me] to take [thee] to my house, +place two cakes in thy two armpits, and taking one in [each] hand, +do thou please jump into my sack." + +The Rakshasa says, "O Rakshasi, what happened to thy Rakshasa?" + +The Rakshasi says, "There is no Rakshasa of ours. O Rakshasa, I must +take thee away." Then the Rakshasa says, "It is good." + +The Rakshasi says, "Having been in that cake tree, please jump into my +sack." Then she held the sack. The Rakshasa jumped. He having jumped +[into it], the Rakshasi tied the mouth of the sack, and placing it +on her head goes on the path to the jungle. [155] + +When going, she met with a Moorman (Marakkek). The Rakshasi, having +become afraid at seeing the man, bounded off. After she sprang off, +the Moorman, having gone near the sack, placed the sack on his head; +he took the sack away. Having gone again to the jungle he stays +[there]. Then the Rakshasa came out and seized the Moorman. The man +says, "What didst thou seize me for?" + +"Because there is not any food for me I seized thee to eat." + +The Moorman says, "Thou wilt eat me, only, now. There are five +hundred children [of mine]. In the month I will give thee the +children." Afterwards the Rakshasa let him go. + +The Moorman went home. The whole of the five hundred children +of the Moorman go to school. When they came home from school the +Moorman says, "Sons, come, to go on a journey." The five hundred and +the Moorman having gone to the jungle, went to the place where the +Rakshasa is. Having gone there, he called the Rakshasa; the Rakshasa +came. Seeing the Rakshasa, this Moorman says, "O Rakshasa, they are +in thy charge, these five hundred." + +Then the Rakshasa again seized the Moorman. The Moorman says, "What +didst thou seize me for?" + +The Rakshasa says, "To eat thee I seized thee." + +Then the Moorman says, "My five hundred cattle are [there]; I will +give them to thee." + +The Rakshasa says, "If so, wilt thou bring and give them?" + +The Moorman says, "I will bring and give them." + +Then the Moorman went to his house. Having gone [there], he came back, +taking the five hundred cattle. He gave him them. + +Then the Rakshasa again seized the Moorman. The Moorman says, "What +didst thou seize me for?" + +The Rakshasa says, "To eat thee." + +The Moorman says, "Five hundred goats are [there]. I will give them +to thee; let me go." Then he let go the Moorman. The Moorman, having +gone home, brought those five hundred goats and gave them. + +After he gave them the Rakshasa again seized the Moorman. When he was +seizing him, he said to the Rakshasa, "I have brought and given thee +so many things; thou didst not eat them." + +The Rakshasa says, "That is the truth. Take thy five hundred children; +take thy five hundred cattle." When he said thus, the Rakshasa, +taking the five hundred goats, ate. After that, the Moorman was sent +home by the hand of the Rakshasa. After he sent him, this Rakshasa, +having come to the Rakshasa's boundary, called the Moorman, and said, +"Please take charge of this jungle; I am going away." + +The Moorman says, "O Rakshasa, where are you going?" + +The Rakshasa says, "I cannot live in this jungle!" + +The Moorman says, "If so, I will take over this chena jungle." He +took it, the Moorman. + +The Rakshasa afterwards having gone from the jungle, a Yaka went into +the jungle. In that jungle there is a very excellent [156] tree. In the +excellent [tree] in that jungle the Yaka lives. When he was [there] +he saw that the Rakshasa is going, the Yaka. The Yaka having become +afraid began to run off, having descended. + +Then the Rakshasa came near the tree. Having come, when he looked +he perceived that the Yaka had been [there]. The Rakshasa thought, +"I must create for myself a man's disguise"; he created it. [After] +creating it he ascended that tree; having ascended the tree he stayed +[there] seven days. + +He saw two men taking a hidden treasure. The Rakshasa thought, +"I must eat these two persons." Afterwards these two men came to +that very tree. After they came the Rakshasa slowly descended. After +having descended (baehaela hitan), having come near those men he says, +"Where went ye?" + +Then the men say, "We came for no special purpose (nikan)." + +"What is this meat in your hand?" he asks. + +The men say, "This meat is indeed human." [157] + +Then the Rakshasa says, "Why didst thou tell me lies?" Having said +it he seized them. Having finished seizing them, to those men says +the Rakshasa, "I must eat you." + +The men say, "Shouldst thou eat us thy head will split into seven +pieces." + +Then the Rakshasa says, "Art thou a greater person than I, +Bola?" Thereupon the Rakshasa created and took the Rakshasa +appearance. After he took it he asks, "Now then, art thou afraid of +me now?" Then he ate a man. Seeing the other man, he seized his two +hands. [158] + +After he seized them that man says, "O Rakshasa, what didst thou hold +me for?" + +The Rakshasa says, "I hold thee for me to eat." + +"I have the tiger, greater than thee. Having employed the tiger I +will kill thee," [the man said]. + +Then the Rakshasa, having abandoned the Rakshasa appearance, created +the tiger appearance. After creating it, when he seized that man he +says, "Is there a child of thine?" + +The man says, "There are two children of mine." + +The tiger says, "Am I to eat thee, or wilt thou give me thy two +children?" he says. + +Then he says, "Don't eat me; I will give my two children." + +The tiger says, "Thou art telling lies." + +The man says, "In three days I will bring and give them to thee." + +Both the boys went to the jungle to break firewood. Afterwards, this +man having come home, when he looked [they were] not at home. The +man asked at the hand of his wife, "Where are the two youths?" + +The woman says, "The two boys went to break firewood." + +Then the man beat that woman. "Why didst thou send them to the chena +jungle?" he said. + +The two youths came home. After they came they saw that their mother is +weeping and weeping. "What, mother, are you weeping for?" they asked. + +Then said that woman, "Sons, your father beat me." + +Then the two youths say, "It is good, mother; if so, let him +beat." [159] + +Thereupon the father called those two youths: "Having gone quite +along this path, let one go on the rock that is on the path,--one," +he said. He told the other youth to stay below the rock. Then he said +to the youth who was going on the rock, "Having gone to the rock call +your younger brother." + +Those boys having gone to that rock, the youth who went onto it +called the other youth. The tiger heard that word. Having heard it +he abandoned the tiger appearance; again he created the Rakshasa +appearance. [After] creating it, he came running near the rock, +the Rakshasa. + +Then after that youth who stayed on the ground had seen that Rakshasa, +he seized the youth. After seizing him he says, "Who sent thee?" + +That youth said, "Father sent me into this chena jungle." + +The Rakshasa says, "Didst thou come alone?" [160] + +The youth says, "I came with my elder brother." Then the Rakshasa +ate him. + +After that, that youth who is on the top of the rock says to his +younger brother, "Younger brother, hold out your hands; I will jump." + +Having said, "Ha, jump," this Rakshasa opened his mouth. Then the +youth jumped into his mouth. He having jumped into his mouth the +Rakshasa ate him. + + + Tom-tom Beater. North-western Province. + + + +This rambling story was related by a boy who supplied me with several +other better ones. I have inserted it because it is the only one which +mentions the deity of the Rakshasas, Midum Amma, the Mist Mother. The +rest of the story gives a fair representation of some of the notions +of the villagers regarding the Rakshasas. + +Their own statements to me regarding them are that the Rakshasas +were found chiefly or only in the jungle called himale, the wild and +little-frequented mixture of high forest and undergrowth. There are +none in Ceylon now, they say; but in former times they are believed +to have lived in the forest about some hills near this village of +Tom-tom Beaters, at the north-western end of the Dolukanda hills, +in the Kurunaegala district. + +Those at each place have a boundary (kada-ima), beyond which they +cannot pass without invitation; this is referred to in the story +No. 135. Ordinarily, they can only seize people who go within their +boundary, unless they have been invited to enter houses or persons +have been specially placed in their power. + +They are much larger than men, but can take any shape. Their teeth +are very long, and are curved like bangles; they are as thick as a +boy's arm. Their tangled hair hangs down over their bodies. + +They build good houses, and have an abundance of things in them, +as well as silver and gold. They commonly rear only horses and +parrots. They live on the men and animals they catch. Men are very +much afraid when they see them; they seize anyone they can catch, +and eat him,--or any animals whatever. + +Yakas (Yaksayo) do not usually eat men; they only frighten +them. Rakshasas are much worse and more powerful than Yakas. + +Other notions of the villagers regarding these two classes of +supernatural beings may be gathered from their folk-tales. + +In Tales of the Punjab (Mrs. F. A. Steel), p. 135, a Rakshasa is +represented as living partly on goats. In the notes, p. 310, Sir +R. Temple remarked that this was curious. It is in accordance with +Sinhalese belief. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 602, a Rakshasa +who had seized a man and was about to eat him, allowed him to go +on his taking an oath that he would return, after doing a service +for a Brahmana that he had promised. He got married in the place of +the Brahmana's son, stole off in the night to redeem his promise, +and was followed by his wife, who offered herself to the Rakshasa in +his place. When the Rakshasa said that she could live by alms, and +stated that if anyone refused her alms his head should split into a +hundred pieces, the woman asked him for her husband by way of alms, +and on his refusing to give him the Rakshasa's head split up, and he +died. See also vol. i, p. 141, of these Sinhalese stories. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 405, +a demon released a King on his promising to return to be eaten. + + + + + + + + +NO. 219 + +THE STORY OF THE RAKSHASA + + +In a certain country three youths, brothers, go to school. When +not much time is going by, the youths' father called them in order +to look at their lessons. The youngest one can say the lessons, the +other two cannot say the lessons. After that their father drove them +from the house. + +Well then, the two, setting off, went away from the house. Thereupon +this young younger brother began to go with them both. Both those +elder brothers having said, "Don't come," beat that youth. Taking no +notice of it [161] he went behind them, weeping and weeping. + +Having gone thus, and entered a forest wilderness, while they were +going they met with the Rakshasa's house. The youngest youth says, +"Ane! Elder brother, having gone into the house place me in the middle, +and sit down." + +At that time the Rakshasa brought and gave them food for all three +to eat. These three said, "We cannot eat." After that, for the three +persons to sleep the Rakshasa gave three mats. The Rakshasa sent the +Rakshasa's two boys, also, to sleep. Those three wore red cloths; +that Rakshasa's two boys wore white cloths. + +After that, the Rakshasa, having opened the door, came to eat those +three persons. At that time the youngest youth was awake; owing to +it the Rakshasa was unable to eat those boys. [162] He went back and +lay down. + +Then that youngest youth taking the white cloths which the Rakshasa +youths had put on, these three put them on. They put on those two +the red cloths which these three had put on. + +When the Rakshasa came still [another] time, the three were lying +down. That time, taking those two youths of the Rakshasa's who wore +red cloths he ate them. + +When it was becoming light the three persons went to another +village. After that, the two eldest contracted two marriages; that +youngest youth remained to watch goats. To the owner of the goats +those two who got married said, "At the Rakshasa's house there is a +good parrot." + +The owner of the goats asked, "Who can bring it?" + +That youth who watched the goats said, "I can bring it." After that, +the youth went at night to that Rakshasa's house, and having cut the +parrot's cage brought the parrot, and gave it. + +Then those two said, "There is a good horse at that Rakshasa's house." + +Then, "Who can bring it?" he asked. + +The youth who watches the goats said, "I can bring it." After that, +he went at night, and having unfastened the horse he brought it. Having +brought it, he gave that also to the man who owned the goats. + +Then those two said, "At the Rakshasa's house there is a golden +pillow." + +The man who owned the goats asked, "Who can bring the golden pillow?" + +The third boy said, "I can bring it." After that, having gone to +the Rakshasa's house at night, opening the doors he went into the +house. Having gone in, he took hold of the golden pillow in order to +get it. On that occasion (e para) the Rakshasa awoke; after he awoke +he seized that youth. He lit the lamp. Then he prepared to eat that +youth, the Rakshasa. That youth said, "You cannot eat me in this way; +having roasted me you must eat me." + +After that, that Rakshasa having given that youth into the hand of the +Rakshasi, went to cut firewood. Then the youth calling the Rakshasi [to +accompany him] came back, taking the Rakshasi and the pillow. Having +brought them, he gave the pillow to the man who owned the goats. + +Thereupon the man who owned the goats told the boy to marry his girl +(daughter). That youth said, "I cannot. When the woman who saved my +life is here, I will marry that woman." After that, he married the +Rakshasa's wife. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 220 + +THE THIEF AND THE RAKSHASAS + + +In a certain village a man and a Rakshasa, having become friends, +dwell. While they are there this friend went to the Rakshasa +jungle. When going, the Rakshasa seized him to eat. Then the man says, +"Don't eat me; I will give thee demon offerings." The Rakshasa, +having said, "It is good," allowed him to go home. + +After that, that man having brought a youth gave him to the Rakshasa +to eat. In that manner every day he brought and gave a youth until +the time when the youths of the village were finished. All the youths +having been finished there was not a youth for this man to give. While +he was thus the man died. + +After he died, the Huniyan Yaka [163] began to come to the house +[visiting the widow in the disguise of a man]. When he was coming, +the woman's father having seen him went into the house to seize +him. Having gone [there], when he looked there was not a Yaka. After +that, the man having gone away went to sleep. Then the Huniyan Yaka +having gone to that man's village, said, "Don't come to look at me." + +The man said afterwards to his daughter, "Daughter, ask for wealth +at the hand of that man." After that, the woman says to the Yaka, +"Bring and give me wealth." Thereupon the Yaka says, "I will bring +and give it." + +Having gone to the place where that man is sleeping, says the Yaka, +"Come thou, to go [with me] for me to give thee wealth." He went +with the man near the hidden treasure. Having gone, he opened the +door of the hidden treasure. "Take for thyself the treasure thou +wantest," he said. Then the man took a golden necklace, two cloths, +four gem-lamps, four cat's-eye stones (wayirodiya gal), and twelve +pearls. Taking those, the man came home. + +When he was coming home, [four] other men having seen that he brought +the wealth, the men went to break [into] the hidden treasure. After +they went there, the four men having uttered spells, and put "life" +[164] (i.e., magical life or power) into four stones, buried them +at the four corners, in such a manner that no one could come [within +the square formed by them]. After that, half the men break into the +hidden treasure. (The others were repeating protective spells to keep +away evil spirits.) + +The Huniyan Yaka ascertained about the breaking. Having ascertained +it he came near the hidden treasure, but as the four stones are there +he cannot seize the men. + +Having come, he created for himself the Cobra appearance; those four +persons gave fowls' eggs to the Cobra. Again, he created the Elephant +appearance; to the Elephant they gave a plantain stump. Again, a Hen +with Chickens began to come near the hidden treasure; to the Chickens +and to the Hen the men gave millet (kurahan). After having eaten they +went away. [165] + +The Huniyan Yaka, [being unable to approach the place on account of the +charmed stones, and the feeding of the animals], went to that woman's +house. He went to the place where the woman's father is sleeping. The +Yaka says, "Quickly go near the hidden treasure." Without hearing +it the man slept. Then having come yet [another] time he struck +the man. The man having arisen began to run naked near that hidden +treasure. + +Those men who are breaking [into it], having seen the man [and thought +he was a demon], uttered spells still more and more; they uttered +spells to the extent they learnt. Notwithstanding, this man comes +on. After having seen this man who is coming, those men began to run +off through fear; they ran away. + +This man ran behind them. Those men, looking and looking back, run; +this man runs behind. Then this man says, "Don't run; I am not a +Yaka." The men say, "That is false which he says; that is indeed a +Yaka." While running, one man stumbled and fell. + +Then that man who was coming behind went to the place where the man +fell. After that, that man says, "Where are you going?" + +That man who had fallen says, "We having come to break [into] a hidden +treasure, a Yaka came as we were running on the path. Then, indeed, +I fell here." Those other men bounded off and went away. + +After that, these two men lament, "What is it that has happened to +us? In this forest wilderness what are we to do?" they said. + +Having heard that lamenting, that Rakshasa came and said, "What are +ye lamenting for?" Having come, he seized both of them. After he +seized them he did not let either of them go. The men said, "Don't +eat us. We two have two sons; we will give them to thee." Afterwards +he let both of them go, and the men came to the village. + +After that, taking a youth they gave him to the Rakshasa. After that, +they went and gave the other youth. Then that Rakshasa says to that +man, "I must eat thee also; for to-morrow there is no corpse for me." + +Then the man says, "I must go home and come back," he said. The +Rakshasa said, "Thou wilt not come." "I will come back," he said. Then +the Rakshasa allowed him to go home. + +When he went home, the man having amply cooked, ate. After he ate, the +man charmed his body (by repeating spells, etc.). Thereafter having +gone to the jungle he called out to the Rakshasa. When the Rakshasa +came, after he seized the man he ate him. After that, the Rakshasa +remains there. A sleepiness came. After he went to sleep, the Rakshasa, +having split in two, died. By the power of the [charmed] oil which +that man rubbed [on his body], the Rakshasa having been split, died. + +The Rakshasa having gone, was [re]-born in the body of a Yaksani. The +Yaksani says to the Yaka, "I am thirsty." Then the Yaka (her husband) +having gone, brought and gave her water. The Yaksani again says to +the Yaka, "I must sleep." The Yaka told her to go into the house and +sleep. Then [while she was asleep], the Yaksani's bosom having been +split, she died. + +That Rakshasa who was in her body at that time, splitting the bosom +came outside. Having come he says to the Yaka (his apparent father), +"You cannot remain in this jungle." + +Then the Yaka says, "Are thou a greater one than I?" + +The Yaka youngster (the former Rakshasa) says, "These beings called +Yakas are much afraid of Rakshasas. Let us two go into the Rakshasa +forest, the jungle (himale) where they are." + +Then that Yaka says, "Is that also an impossible thing [for me]?" The +Yaka youngster became angry; then the two go to the Rakshasa forest. + +A parrot having been at the side of the road at the time when they +are going away, says, "Don't ye go into the midst of this forest." + +Then that big Yaka through fear says he cannot go. That Rakshasa +youngster says, "Where are you going?" + +"I am going to the new grave," that Yaka said. Well then, having gone +to the burial place, he remains there. + +A man, catching a thief, is coming [with him] to the burial +place. Having come [there], that man tied the thief to the corpse that +was at the burial place, back to back. Then while the thief is [left] +at the grave, the man came to his village. When he came he went to +the thief's house, and seeing the mother and father he says, "Don't +ye open the door; to-day, in the night, a Yaka will come." Having +gone to the house, also, of that thief's wife, he says, "Don't thou +open the door to-day; a Yaka will come to thy house to-day." Having +gone to all the houses and said this, he went away. + +After that, taking on his back that dead body which was at the burial +place, the thief came to his house. When he came he tells the woman to +open the door. The woman is silent through fear. Then the thief says, +"I am not a Yaka; you must open the door." The woman at that time, +also, is silent through fear. + +He went to his father's house, this thief. Having gone, he says, +"Mother, open the door." Then the woman through fear is silent. He went +to the house of the thief's friends: "O friend, open the door." Having +said, "This is a Yaka," the friends did not open the door. + +That thief afterwards went by the outside villages. When he was going +on the journey the light fell. He went to the jungle in which is that +Rakshasa. When going, the thief met with a parrot. Then the parrot +says, "Friend, what did you come to this jungle for?" + +The thief thought, "Who spoke here?" When he looked up he got to +know that the parrot is [there]. After that, he says to the parrot, +"What art thou here for?" + +The parrot says, "I am sitting in my nest." + +The thief says, "If so, how shall I go from this jungle?" + +After the parrot descended it cut the tyings of that dead body. Having +cut them and finished the parrot says, "Thou canst not go in this +jungle." + +The thief says, "What is that for?" + +Then the parrot says, "In this there is the Rakshasa. Catching thee +he will eat thee. Because of it don't thou go." The thief without +hearkening to the parrot's word said he must go. + +Then the parrot says, "Listen to the word I am saying. The Rakshasa +who is in this jungle is my friend. Say thou camest because I told +thee to come." Afterwards the man went. + +After he went, the Rakshasa, with a great loud evil roar, seized the +man on the path. After he seized him, the man says, "What didst thou +seize me for?" + +Thereupon the Rakshasa says, "To eat thee." + +Then the man says, "A parrot told me to come in this manner: 'The +Rakshasa is my friend,' [he said]." + +The Rakshasa says, "Those are lies thou art saying. Let us go, let +us go, us two, near the parrot." + +When they came near the parrot, the Rakshasa says to the parrot, +"Friend, didst thou send this one to my forest?" + +The parrot says, "I sent him." + +Then the Rakshasa says, "Am I to eat this one?" + +The parrot says, "Seize another man and eat him. Let that man go." Then +the Rakshasa let him go; after that the man went away. + +Having gone and hidden, he stayed in the midst of the forest. The +Rakshasa went to watch the path. After that, that man came to the +Rakshasa's house. Having come, the man says to the Rakshasa's boy +(son), "O youth (kolloweni), thy Rakshasa died." + +The Rakshasa youth is grieved, and says, "You are not my mother, +not my father; what man are you?" + +Then the man says, "I am thy Rakshasa's elder brother." The man told +a lie. + +The Rakshasa youth says, "It is good. There is much wealth of my +father's," he said. + +Then the man went into the Rakshasa's house to take the wealth. Having +gone in, there was a golden mat (kalale); he took it. There was a +golden cloth; he took it. Taking these, the man went away unknown to +the Rakshasa youths. [166] + +After he went secretly (himin), the Rakshasa next (dewanu) came to +the house. Having finished coming, [167] he says, "Where is my golden +mat?" he asked. + +Thereupon, the Rakshasa youth said, "Your elder brother came and took +away the mat." + +Then the Rakshasa says, "Where have I, Bola, an elder brother?" + +That thief went near the parrot. "Look here, I met with a golden mat +in the midst of this forest," he said. "Parrot, am I to take thee?" he +said. Thereupon the parrot came near the thief. + +After he came, he seized the parrot by its two legs. Having waited +until the time when he is catching it, when he caught it the thief +killed the parrot. After that, the thief went away plucking and +plucking off the feathers. + +The Rakshasa says to that Rakshasa's youth, "Where went this thief?" + +"He entered your forest wilderness," he said. + +The Rakshasa having gone along the thief's footprints, after he went +to the place where the parrot was, the parrot was not [there]. He +looked to see who killed this parrot:--"It is the very thief who +killed this parrot." Then the Rakshasa fell down and wept through +grief that the parrot was not [there]. + + + Tom-tom Beater. North-western Province. + + + +In the Maha Bharata (Santi Parva, CLXX) a crane sent a poor Brahmana +to a Rakshasa King who was his friend. He was well-received on account +of the bird's friendship, was presented with a large quantity of gold, +returned to the bird, and killed and ate it. When the Rakshasa King +noticed that the bird did not visit him as usual, he sent his son +to ascertain the reason, the remains of the bird were found, and the +Brahmana was pursued and cut to pieces. + +In Santal Folk Tales (Campbell), p. 81, a hero in search of gems +possessed by an Apsaras (Indarpuri Kuri) fed, as he went and returned, +her three animal guards stationed at her three doors,--an elephant with +grass, a tiger with a goat, and a dog with a shoe which it worried. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 179, +a man killed a monkey that had saved his life. In vol. iii, p. 51, +a corpse was tied on a man's back. + + + + + + + + +NO. 221 + +KING GAJA-BAHU AND THE CROW + + +At the time when King Gaja-Bahu [168] was lying in the shade one +day in his garden, he said, "There is not a greater King than I." He +having said it, a Crow that was in the tree dropped excreta in his +mouth. [169] + +Then he gave orders for the Crow to be caught alive, and published +them by beat of tom-toms on the four sides. All the men said, "We +cannot." Then a widow woman went to the King and said, "I can catch +that Crow." + +The King asked, "What are the things you require for it?" + +The woman said, "I want a suckling woman and an [infant] child. How +about the maintenance of those two?" + +The King said, "Up to the time when you catch the Crow I will give +their maintenance." + +Afterwards the King caused a suckling woman and an [infant] child +to be brought to her. With these two that woman went to her village, +and having gone there began to give food to the crows every day. Many +crows collected together there for it. She caused that child to be near +the crows at the place where the crows were eating the food. During +the time while it was there, that little one was playing in the midst +of the party of crows, the crows surrounding it. [At last it came to +understand their language.] + +Afterwards she taught the child, "When the crows are quarrelling, on +hearing a crow say, 'It was thou who droppedst excreta in Gaja-Bahu's +mouth,' seize that very Crow [which did it]." + +When the crows came to eat the food they quarrelled. At the time +when they were quarrelling the child stayed in that very party +of crows. Then a crow which was quarrelling said to another crow, +"Wilt thou be [quiet], without quarrelling with me? It was thou who +droppedst excreta in Gaja-Bahu's mouth." As it was saying the words +the child seized that Crow. The woman having come, caught the Crow +and imprisoned it, without allowing it to go. + +On the following day she took the Crow to the King. The King asked +at the hand of that woman, "How didst thou recognise this Crow, so +as to catch it?" The woman told him the manner in which it was caught. + +Then the King asked the Crow, "Why didst thou drop excreta in my +mouth?" At the time when he was asking it there was a jewelled ring +on his finger. + +The Crow replied, "You said, 'There is not a greater King than +I.' I saw that there is a greater King than that; on that account I +did this." + +Then the King asked, "How dost thou know?" + +The Crow said, "I have seen the jewelled ring that is on the finger of +that King; it is larger than your jewelled ring. Owing to that I know." + +The King asked, "Where is that ring?" Then the Crow having said, +"I can show you," calling him, went to a city. + +At that city there is a very large rock house (cave). Having gone +near the rock house, he told him to dig in the bottom of the house, +and look. The King caused them to dig, and having dug, a jewelled +ring came to light. + +King Gaja-Bahu, taking the jewelled ring and the Crow, came back to his +city. Having come there he put the jewelled ring on his head, and it +fell down his body to the ground. Well then, the King on account of the +strange event let the Crow go, and gave employment to the widow woman. + + + Tom-tom Beater. North-western Province. + + + + + + + + +NO. 222 + +THE ASSISTANCE WHICH THE SNAKE GAVE + + +In a certain country the King's elephant every day having descended +into a pool, bathes. In the water a Water Snake (Diya naya) stayed. + +One day a beggar went to the pool to bathe. As soon as he came the +Snake came to bite him. When it came, the man having beseeched it and +made obeisance, said, "Ane! O Lord, for me to bathe you must either +go to the bottom or come ashore." + +"If so, because thou madest obeisance to me I will give thee a good +assistance," the Snake said. "The King's tusk elephant every day +comes to the pool to bathe. When it is bathing I will creep up its +trunk. Having gone to the city from that place, the tusk elephant will +fall mad on the days when it rains. [170] Then doctors having come, +when they are employing medical treatment they cannot cure it. After +that, you, Sir, having gone to the royal palace must say, 'Having +employed medical treatment I can cure the tusk elephant.' Having heard +it, the King will allow you to practise the medical treatment. Should +you ask, 'What is the medical treatment?' [it is this:]--Having brought +a large water-pot to the place where the tusk elephant is, and placed +the elephant's trunk in the water, and covered and closed yourself +and the tusk elephant with cloths, and tapped on the forehead of the +elephant, [you must say], 'Ane! O Lord, you must descend into the +water-pot; if not, to-day I shall cut my throat (lit., neck).' Then +I shall descend into the water." + +This was all done as the Snake said. The beggar tapped on the tusk +elephant's forehead, and said, "Ane! O Lord, you must descend into the +water-pot; if not, to-day I shall cut my throat." Then the Snake came +down the tusk elephant's trunk into the water-pot, as he had promised. + +The beggar then took the tusk elephant to the King; it was no longer +mad. The King rode on it along the four streets, and came back to +the palace, and descended. + +Then he asked the beggar, "How didst thou cure this sickness?" + +The beggar said, "I caused a Water Snake to come down the tusk +elephant's trunk into the water-pot, and thus cured him." + +Then the King went with the beggar to look at the Snake. When he +saw it in the water-pot he ascertained that the man's statement was +true. After that he gave offices to the beggar. + + + Tom-tom Beater. North-western Province. + + + +Dr. J. Pearson, Director of the Colombo Museum, has been good enough +to inform me that the water-snake termed diya naya in Sinhalese (lit., +Water Cobra) is Tropidonotus asperrimus. Though neither large nor +venomous, snakes of this species sometimes attacked my men when they +were bathing at a pool in a river, or endeavoured to carry off fishes +which they had placed in the water after stringing them through the +gills on a creeper. They did this even when the man held the other +end of the creeper. + + + + + + + + +NO. 223 + +THE LEVERET, OR THE STORY OF THE SEVEN WOMEN + + +At a certain city there were seven women. The seven went into the +jungle for firewood. Out of them one woman met with a young female Hare +(Ha paetikki). The other six persons brought six bundles of firewood; +the woman brought the Leveret. + +There were seven Princes (sons) of the woman who brought the +Leveret. Out of them, to the youngest Prince she gave the Leveret +in marriage. + +The above-mentioned seven Princes cut a chena. Having sown millet +(kurahan) in the chena it ripened. After that, for cutting the millet +the six wives of the above-mentioned six brothers having come out, +said to the youngest Prince, "Tell your wife to come." + +Thereupon the Prince says, "How are there women for me? My parents +gave me a female Leveret in marriage." + +Thereupon the Leveret says, "What is it to you? tik; I am proud, +tik." [171] Having said it, springing into the house she stayed +[there]. + +Having waited [there] in this way, when it was becoming night she went +into the jungle, and collecting the whole of the hares of both sides +(m. and f.) went to the chena, and having cut all the millet they +carried the whole to the store-room. After that, having allowed all +the hares (haho) to go, the Leveret the same night came home. + +After it became light, the above-mentioned female Hare's husband went +to the chena. At the time when he looked there, ascertaining that +the millet is cut and finished, he said thus, "Ane! Elder brothers' +wives, with no helper, have finished the millet. Having divided the +millet there they brought it [home]." + +Not a long time afterwards, while they are [there], people came for +giving betel for a wedding at that village. [172] Having given betel +there to the seven persons they went away. + +On the day for going there to the wedding they came [for them]. After +that, the above-mentioned six women came out, and said, "Tell your +wife to come out to go." + +Thereupon that Prince says, "How are there women for me? My two +parents gave me a female Hare in marriage. I am unable to go," he said. + +Thereupon the female Hare says, "You go," she said. So the Prince went. + +Afterwards the female Hare went there; having taken off her hare +jacket on the road, she went to the [wedding] feast. + +The Prince [recognised her there, went back, and found and] burned +the hare jacket which she had hidden [so that she was unable to resume +her hare form again]. + + + Tom-tom Beater. North-western Province. + + + +In Folk-Tales of Hindustan (Shaik Chilli), p. 54, the youngest of seven +Princes married a female Monkey who in the end proved to be a fairy, +and took off her monkey skin. + + + + + + + + +NO. 224 + +THE GREEDY PALM-CAT [173] + + +At a certain city three cultivators cut a chena. Having cut it they +spoke [about it]: "Let us plant plantains." Having planted plantains, +the flowers that came on the plantains began to fall when the fruits +were coming to mature. + +When they looked, having seen that except the fresh ones [the trees] +were without ripe [fruits], they began to seek [the reason]. Having +sought and sought it, they do not perceive whether some one is +destroying them [or not]. Owing to it they contrived a device. What was +it? Having brought a plantain tree they set it up [? after inserting +poison in the fruits that were on it]. + +The flowers on it having fallen, and [the fruits] having become ripe, +after they were emitting a fragrant smell [a female Palm-cat came +there with its kitten]. When the [young] Palm-cat looked upward the +female Palm-cat says, "Cultivator, that is not good." + +When it said it, the [young] Palm-cat says, "What though I looked up, +if I didn't go up the tree!" it said. + +It went up the tree. Once more the female Palm-cat said again, "Don't." + +Thereupon the [young] Palm-cat says, "What if I went up the tree, +if I didn't take hold of it!" it said. + +Having taken hold of it, it looked at it. When the female Palm-cat +said, "What is that [you are doing]?" it said, "What if I took hold +of it! If I didn't eat it is there any harm?" + +After it removed the rind, when she said, "What is that [you are +doing]?" it says, "What if I removed the rind, if I didn't eat it!" + +Having set it to its nose it smelt at it. When she said, "What is that +[you are doing]?" it said, "What if I put it to my nose, if I didn't +eat it!" + +It put it in its mouth. "What if I put it in my mouth, if I didn't +swallow it!" it said. + +It swallowed it; then it fell down. It having fallen down and died, +the female Palm-cat went away lamenting. + +The thief of the garden was caught. + + + Tom-tom Beater. North-western Province. + + + + + + + + +STORIES OF THE WESTERN PROVINCE AND SOUTHERN INDIA + + +NO. 225 + +THE WAX HORSE [174] + + +In a certain country a son was born to a certain King, it is +said. Having caused Brahmanas to be brought to write this Prince's +horoscope, at the time when they handed it over, after they gave +information to the King that when the Prince arrived at maturity he +was to leave the country and go away, the King, for the Prince to be +most thoroughly guarded, caused a room on an upper story to be made +[for his occupation], it is said. + +This infant Prince having become somewhat big, being suitable for game +amusements and the like, during the time while he was passing the days +he saw in the street a Wax Horse that [persons] brought to sell; and +having told his father the King to take and give him it, at the time +when he considered it his father the King paid the price, and taking +the horse gave it to his son, it is said. This horse, furnished with +two wings, was one possessing the ability to fly in the sky. + +After he had got this horse for a little time, when the Prince became +big to a certain extent, not concealing it from anyone whatever, +by the help of the Wax Horse he went to fly. Well then, the saying, +too, of the soothsayer-Brahmana became true. + +The Prince having gone flying by the power of the horse, went to +the house of an old mother, who having strung [chaplets or garlands +of] flowers gives them at the palace of yet [another] King. While +here, having hidden the Wax Horse somewhere, when staying at the +flower-mother's house he asked the flower-mother [about] the whole +of the circumstances of the royal house, and got to know them. + +Ascertaining them in this way, and after a little time getting to know +the chamber, etc., on the floor of the upper story in which the King's +daughter stays, he went during the night time by the Wax Horse to a +room in which is the beautiful Princess; and for even several days, +without concealing himself having eaten and drunk the food and drink, +etc., that had been brought for the Princess, he went away [before +she awoke]. And the Princess, perceiving that after she got to sleep +some one or other had come to the chamber and gone, on the following +day not having slept, remained looking out, it is said. + +At that time the Prince having come, when he is partaking of the food +and drink, etc., the Princess, taking a sword in one hand and seizing +the Prince with one hand, asked, "Who art thou?" [175] + +The Prince having informed her that he was a person belonging to a +royal family, and while conversing with her having become friendly, +he, making a contract to marry her also, began to come during the +following days after that. + +Well then, there was a custom of weighing this Princess in the morning +on all days. [176] During the days after the Prince became [accustomed] +to come, the Princess's weight having by degrees gone on increasing, +the King, ascertaining that she was pregnant, and having thought +that there will be a friendship of the Minister with the Princess, +settled to kill the Minister. + +And during the time when the Minister was becoming very sorrowful, +when the other daughters of the King having come asked the Minister, +"Why are you in much grief?" he gave them information of the whole +of the circumstances. The Princesses having assembled together, in +order to save the Minister contrived a stratagem thus, that is, having +thought that without a fault of the Minister's indeed, some one or +other, a person from outside, by some stratagem or other will be coming +near the Princess, they put poison in the bathing scented-water boat, +and placed guards at the pool which is at the royal palace gateway. + +The Prince having come, when he bathed in the scented water prior to +going to the Princess's chamber the poison burned him, and having gone +running, when he sprang into the pool the guards seized him. Having +gone [after] causing this Prince to be seized, when they gave the +explanation of the affair to the King he freed the Minister, and +ordered the Prince to be killed. + +At the time when the executioners were taking the Prince, having said +"A thing of mine is [there]; I will take it and give it to you," he +climbed a tree, and taking the Wax Horse which at first he had placed +and hidden there among the leaves, he flew away. [177] Having gone +thus a little far, and stopped, during the night time he came again +to the royal palace; and calling the Princess, while they were going +[on the flying horse] by the middle of a great forest wilderness, +when pain in the body was felt by the Princess they alighted on the +ground. Having caused her to halt [there] he went to a village near by, +in order to bring medicine and other materials that she needed for it; +and having set the Wax Horse near a shop and gone to yet [another] +shop, when coming he saw that there having been a fire near the shop +the Wax Horse having been melted had gone. After the Wax Horse was lost +this Prince was unable to go to the place where the Princess stayed. + +And the Princess while in the midst of the forest having borne a son, +said, "I don't want even the son of the base Prince"; and having put +the child down she went into the neighbourhood of villages. During the +time when this Princess's father went into the midst of the forest +for hunting he met with this child, and having brought it to the +royal house he reared it. + +The Princess who was this child's mother, having joined a company of +girls, [178] during the time while she was dwelling [there] this boy +whom [the King] reared having arrived at maturity went and sought a +marriage; and having seen his own mother formed the design to marry +her. Having thought thus, when on even three days he set off to go +for the marriage contract there having been an unlucky omen while on +the road, on even three days having turned he came back. + +One day, having mounted on horse-back, while he was on the journey +going for the marriage contract some young birds having been trampled +on by the horse, the hen in this way scolded the Prince, that is, +"As it is insufficient that this one is going to take his mother +[in marriage], he killed my few young ones." [Thus] she scolded +him. Because during this day there was [this] unlucky omen, having +turned back and come, he went on the following day. + +When going on that [second] day, a young goat having been trampled on +by the horse the female goat also scolded him: "As it is insufficient +that he is going to take this one's mother [in marriage], he killed +our young ones." + +When going on the third day also, just as before there was the +unlucky omen. + +This Prince in this way sought a marriage from the girls' society +itself, because he being a foundling [179] no one gives a [daughter in] +marriage on that account. Before this, one day while at the playground, +when the other boys said, "He is base-born," he having asked the King +who reared him where his two parents were, had ascertained that having +brought him from the midst of the forest he reared him. + +Well then, on the third day, also, there having been the unlucky omen, +not heeding it and having gone for the contract, not knowing even a +little about his mother, from her bearing him up to the time when she +came to the girls' society he asked about the principal occurrences +[of her life. Hearing her account of her abandonment of her child], +he said, "It was I indeed who was met with in the midst of the forest +in such and such a district; because of it this is indeed my mother." + +Ascertaining it, and having gone spreading the news, and seeking out +even his father and having returned, he was also appointed to the +sovereignty in succession to the King his relative, or who was his +mother's father; and having married [a Princess] from a royal family, +he caused the time to go with glory, it is said. + + + Western Province. + + + +See the first note after No. 81, vol. ii. + +In The Story of Madana Kama Raja (Pandit Natesa Sastri), p. 50, a +Prince who had been adopted by a King of Madura, whom he had succeeded +on the throne, saw, at the house occupied by dancing-girls, his own +mother, from whom he had been separated since his birth, and who had +been banished,--and took a fancy for her. When he was about to visit +the house in the evening he trod on the tail of a calf and crushed +it. In reply to the calf's complaint, the cow exclaimed that such an +act might well not be considered a dishonour by one who was about to +visit his own mother. The young King, who understood the language of +animals, retraced his steps, prosecuted inquiries, learnt from the +Goddess Kali the story of his birth, his abandonment, and protection +by her, and the history of his mother. He brought his mother to the +palace, and thanks to Kali's advice recovered his father, who had +been spirited away by the Sapta-kanyas or Seven Divine Maids. + +In The Kathakoça (Tawney), p. 49, a Prince, who when an infant had been +carried off and adopted by a Vidyadhara, afterwards saw his mother +seated at a window, fell in love with her, and by the magical art of +the Vidyadharas, which he had acquired, carried her off in an aerial +chariot. While he was in a garden with her he heard the conversation +of two monkeys, and learnt from it that he was her son. Two hermits +confirmed this, and in the end the Prince and his parents became +Jain hermits. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 177 ff., the son of +a woman who had been sent away during her husband's absence, in the +belief that she was an ogress, was sold to a Queen soon after birth by +the widow with whom his mother lodged, and was brought up as her son, +the King believing her false statement that she had borne him. When +he grew up, the supposed Prince saw his mother, who still lived with +the widow, fell in love with her, and induced the King to agree +to his marriage to her. She stated that she was already married, +and obtained a postponement of the wedding for six months. In the +meantime her husband returned, went in search of his wife, heard +that she was to be married to the Prince, sent her his ring, and +they were reunited. The Prince ascertained that he was their son, +the widow who sold him was executed, and the Queen was banished. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 79, a Brahmana who had +obtained a young Garuda or Rukh from Vibhisana, the Rakshasa King of +Ceylon, visited on it, on three successive nights, a courtesan with +whom he had fallen in love, whom he eventually married. + +In Old Deccan Days (M. Frere), p. 145, there is an account of a +Princess who was weighed every day against five lotus flowers, being +no heavier than they were. + +In Indian Fairy Tales (M. Stokes), p. 1 ff., there is a story of +a Princess who was weighed against one flower every day, after her +bath. She was married by her parents to a Raja of the same weight +as herself. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 376, +a girl who was reared by a crane in its nest on the top of a tree +was weighed daily by it. In this manner it ascertained that she had +improper relations with a young man who had climbed up the tree and +was concealed there by her. + +In Folk-Tales of Hindustan (Shaik Chilli), p. 108, a Prince got +his grandfather, who was a carpenter, to make a wonderful wooden +horse which could either move on the earth or fly in the air, as it +was bidden. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 137 ff.), an +aged Persian sage presented a Persian King with a flying horse made +of ebony, which could carry its rider where he wished, and "cover +in a single day the space of a year." In return for it the King +promised him his daughter in marriage, but her brother objected to +this, tried the horse, and was carried far away before he found the +pin which controlled the descent. He alighted at night on a palace +roof, entered a Princess's room, was discovered, offered to fight +all the troops if he had his own horse, and while they awaited his +charge rose in the air and returned home. At night he sailed back +and brought away the Princess. + +In a foot-note, p. 139, Sir R. Burton suggested that the Arabian +magic wooden horse may have originated in an Indian story of a wooden +Garuda [bird]. The legend of a flying horse, however, is found in the +earliest hymns of the Rig Veda. If this period was about 2,000 B.C., +the notion may have arisen in the third millennium B.C. In the hymn +163 of Book I, the horse is mentioned as possessing wings--"Limbs of +the deer hadst thou, and eagle pinions" (Griffith's translation). In +iv, 40, 2, the horse Dadhikras is described as having wings. In i, +85, 6, the wings of the spotted deer (clouds) which draw the cars of +the Maruts, the Storm Gods, are referred to; the car of the Asvins +was drawn by winged asses (i, 116-117, 2). + +At a later date, the account of the treasures produced by the great +Churning of the Ocean by the Gods and Asuras includes the winged +horse Uccaihsravas. + +In the Jataka tale No. 196, the Bodhisatta is described as transforming +himself into a flying horse which carried a party of wrecked merchants +and sailors from Ceylon to India. + +Two or three steps further bring us to the position in the +folk-tales:--(1) the creation of a wooden flying horse by a +supernatural being, (2) the construction of a similar animal by a +human being, by magical art, (3) the construction of one by mechanical +art. Thus, if this development occurred in India or Ceylon, the notion +of a wooden or wax flying horse, such as the folk-tales describe, +is possibly of earlier date than the time of Christ. Arabian traders +or travellers may have carried the idea to their own country either +by way of Persia or more directly by sea. They may have had a local +tradition of flying quadrupeds, however, based on the winged lions +and bulls of Assyria, belonging to the eighth and ninth centuries +B.C. Winged quadrupeds of a composite character were known to the +Babylonians in the time of Gudea, Patesi of Lagash (2450 B.C.), and +probably some centuries earlier; [180] the idea may have spread from +them to the early Aryans in the first place. + + + + + + + + +NO. 226 + +THE THREE-CORNERED HATTER [181] + + +In a certain country a greatly-poor man dwelt, it is said. The man +having prayed to a friend of his [for assistance], received from +his friend a calf. In order to sell the calf for himself, having set +out from the village at which he stayed, and come and descended to +the road, at the time when he was going along driving it he met with +three young men of yet [another] village. + +At the time when the three young persons saw this poor man, they spoke +together in this fashion. The speech indeed was, "Having cheated the +man who is going driving this bull, let us seize the bull," they said. + +Having spoken to the man, when they asked him, "Will you give us the +goat?" the poor man who is going driving the bull, says, "Friends, +I am not taking the goat; it is a bull," he said. + +Then the men who were cheating him began to say, "Why, O fool, when +you have come driving the goat, are you trying to make it a bull? We +recognise goats, and we recognise bulls. Don't make fun [of us]. Having +given us that goat, and taken a sufficient amount, go away," they said. + +Having said and said thus, when these three persons began to make an +uproar [about it], the poor man who is driving the bull, having made +the bull the goat, and spoken to the three persons, says, "It is good, +friends. Taking this goat that I brought, and having fixed a sufficient +price, give [me it]," he said. + +When he said thus, those three enemies say, "What are you saying? The +full value of a goat is five rupees; this one is worth three rupees, +but we shall not do in that manner to you. To you we will give four +rupees," they said. + +Having said thus, and given that poor man four rupees, "Now then, +you go away," they said. + +When they said thus, that man who went driving the bull having spoken +[to himself]: "I will do a good work for these three persons," says, +"Ane! Friends, except that I have a thought that I also having joined +you three persons [should be] obtaining a livelihood, for what purpose +should I go to my village? It is not the fact [that I think of going +there]. It is my thought to live joined with you," he said. + +When he said this, those thieves say, "It is good. We also are much +pleased at your living joined with us," they said. + +The two parties speaking thus, the man who came driving the bull +stayed near those men who cheated him. Having stayed thus, after +about eight days or ten days had gone, he said, "I will do a thing +for their having cheated me and taken the bull"; and making a hat +which had three corners he put it on his head. + +While he is there [after] thus putting the three-cornered hat on +his head, those three persons ask, "What is it, friend? Where did +you meet with a hat of a kind which is not [elsewhere]? This is the +first time we saw such hats," they said. + +When they said thus, the man says, "Ane! Friends, if you knew the +facts about this hat you will not speak in this way," he said. + +"Because of what circumstances are you praising this hat?" they asked. + +This poor man says, "By this hat I can obtain food and drink while +at any place I like. Moreover, by the power of this hat I can also +do anything I think of," he said. + +When he said thus, those three persons say, "Ane! Friend, will you +give us that hat?" + +When they asked him, he says, "Having shown you the power which there +is in my hat, I can give you the hat also for a sufficient sum," +he said. + +They said, "If so, show us the power that is in your hat. We having +looked at the power of the hat, we will give you the whole of the +goods that there are of ours, and take the hat." + +Having said, "It is good. I will show you to-morrow the power of my +hat," that day evening he went to the eating-houses that are in that +village, and spoke to the persons who are in the eating-houses: "We +four persons to-morrow are coming for food. When we have come you must +promise to treat us four persons well. Take the money for it to-day." + +Having given the money, and also having gone to the place where +they eat during the [mid]day, and the place where they drink tea, +and the place where they eat at night, speaking in that manner he +gave the money. + +On the following day he says to those three persons, "I will show you +the power of my hat. Come along." [182] Summoning them, and putting +on that hat, at the place where he came and gave the money first he +went in, together with the three friends. + +Having taken off the three-cornered hat, when he lowered his head the +men who were in the eating-house say, "It is good. Will you, Sirs, +be seated there?" Having placed and given them chairs, and made ready +the food, they quickly gave them to eat, and when they had finished, +gave them cheroots. + +Having been talking and talking very much, the Three-cornered Hatter +says, "Now then, we must go, and come [again]." + +When he said it, the men of the eating-house say, "It is good; having +gone, come [again]. Should you come [this way] don't go away without +coming here." + +When they said it, the Three-cornered Hatter says, "Yes; should we +come, we will not go away without coming here." + +Having gone from there, and walked there and here, and at the time for +the [mid] day rice having gone to the place where he gave the money, +in that very manner they ate and drank. Having also gone to the tea +drinking place, and in that very way having drunk, after it became +night they went to the place where he gave the money for the night +food, and ate. + +From the time when they came back to the place where they dwell, +those three persons speak [together], "This hat is not a so-so [183] +hat. To-day we saw the power there is in the hat. What are the goods +for, that we have? Having given the whole of our goods, let us take +that hat." Speaking [thus], and having spoken to the Three-cornered +Hatter, they say, "Friend, taking any price you will take, give us +this hat." + +When they said it [he replied], "Ane! Friends, having made the bull +the goat, even should you [be willing to] take it, I cannot give this +hat. My life is protected by that hat." + +When he said [this, they replied], "If so, it is good. Taking the whole +of the goods that there are of us three persons, give us the hat." + +When they said [this], the Three-cornered Hatter says, "It is +good. Because you are saying it very importunately, [184] and because +up to this time from the first [I have been] the friend of you three +persons, taking the hat give me the goods." + +Having said [this], tying all the goods belonging to the three persons +in bundles, the Three-cornered Hatter says, "Now then, I am going. I +gave you the hat that I had for the protection of my life; you will +take good care of that hat." Having said it, the Three-cornered Hatter +bounded off and went away. + +On the following day after that, those three persons made ready to go +in the first manner, for eating. One putting on the hat, they went, +and sitting in the eating-house they ate and drank. + +Having finished and talked, when they said, "We are going," [185] +[the people of the eating-house] ask, "Where is the money?" When they +said, "Having given the money, go away," where have these three got +money to give? + +When they did not give it on the spot, the men who are in the +eating-house, seizing them and having beaten them, put them out of +the eating-house. + +When they put them out, these three persons are quarrelling along the +road. [One of them] said, "Because, indeed, they did not see that you +went [after] putting on the hat, we two also ate blows. I will see +[about it]; I will put it on and go. Give me it here." + +This one, taking the hat from that man, and having gone [after] +putting it on, to the place where they eat during the [mid] day, +they ate and drank in the first manner. Having been there talking and +talking for a little time, they say to the men of the eating-house, +"Now then, we are going." + +When they said it, the men of the eating-house say, "Having gone, +no matter if you should come again. For what you ate to-day we want +the money. Give the money, and having gone, come [again]." + +When they said [this], these three persons, except that they ate in +order to look at the power of the hat, whence are they to give the +money? While they were there without speaking, they said in the very +first manner, "Thrash these three thieves for the money," and there +and then also seizing the men, beat them. + +When they had put them to the door, having descended to the path on +the journey on which they are going, the man who did not put on the +hat says, "[The people] not seeing you two [wearing it] and your +putting on of that hat, can you go and look at the power of the +hat, stupids both? If you want, you can look for yourselves [this] +evening. Give me that hat. In the evening, at the place where they +eat food I will show you the power of the hat." + +Having said [this], the man having gone in the evening [after] putting +on the hat, to the place where they eat food, in the very first manner +they ate and drank. Having been talking and talking, they say, "Well, +we are going." + +When they said it, "Having given the money for what you ate, go," +they said. + +Then these three persons, whence are they to give the money? Many a +time (bohoma kalak) having asked for the money, while they were there +without speaking, the men having well beaten these three persons put +them out of the eating-house. + +The three persons that day's day having eaten blows three times, in +much distress each one comes to his own house. In not many days, on +account of these blows that they ate, and through sorrow at the loss +of their goods, the end of the lives of the three persons was reached. + +The Three-cornered Hatter having gone away taking the goods of these +three persons, and having eaten and drunk in happiness, [at last] +he died. For their making the Three-cornered Hatter's bull the goat, +taking the goods of these three he also destroyed the lives of the +three persons. + + + Western Province. + + + +In the Hitopadesa, a well-known form of the first incident +occurs. Three rogues, seeing a Brahmana carrying home a goat on +his shoulder for sacrifice, sat down under three trees at some +distance apart on the road. As the man came up, the first rogue said, +"O Brahmana, why dost thou carry that dog on thy shoulder?" "It is +not a dog," said the Brahmana, "it is a goat for sacrifice," and he +went on. When the second rogue asked the same question, the Brahmana +put down the goat, looked at it, returned it to his shoulder, and +resumed his journey. When the third man inquired in the same way, +the Brahmana threw down the goat and went home without it, the rogues +of course taking it to eat. This story is given in the Katha Sarit +Sagara (Tawney), vol. ii, p. 68, with the difference that first one +man spoke to the Brahmana, then two men, and lastly three. + +In Indian Nights' Entertainment (Swynnerton), p. 106, when a foolish +man was passing through a village driving a buffalo that he had bought, +some men asked him where he got the ram; and as the whole of them +insisted that it was a ram he left it with them through fear of his +brother's anger at his buying a ram instead of a buffalo. + +In Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 61, it is +repeated with the variation that the Brahmana had four or five goats +which he was leading. Four Sudras (men of low caste) who wished to get +them, in turn asked him why he was taking a number of mad dogs. The +last Sudra suggested that it was unsafe to release them, so he tied +them to a tree, whence the four men removed them when he had gone. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 200), a thief +promised another that he would steal an ass that a man was leading by +a halter. He went up to it, quietly took off the halter and placed +it on his own head without the ass-owner's observing it, and his +friend led away the ass. When he had gone off with it, the haltered +man stood still, and on the ass-owner's turning to look at his ass, +told him that he was really the ass, and that he had been transformed +into it because of his mother's curse when he went home drunk and beat +her. She had now relented, and as the result of her prayers he had +taken his original form once more. The ass-owner apologised for any bad +treatment meted out to him, went home, and told his wife, who gave alms +by way of atonement, and prayed to Heaven for pardon. Afterwards, when +the owner went to purchase another ass he saw his own in the market, +and whispered to it, "Doubtless thou hast been getting drunk again +and beating thy mother! But, by Allah, I will never buy thee more." + + + + + + + + +NO. 227 + +THE GAMARALA WHO WENT TO THE GOD-WORLD + + +In a certain country there was a newly-married Gamarala, it is +said. For the purpose of the livelihood of these two persons (himself +and his wife), he begged and got a piece of chena from the King, to +plant it on shares. [186] Near the time when they obtained the chena, +having taken great pains and cut the ground and tied the fence, they +sowed the millet (kurahan). But during the course of time having +completely forgotten about the millet chena, they remained doing +house work. + +After two or three months passed away in this manner, one day the +Gama-Mahage (Gamarala's wife) having remembered the millet chena, +spoke to her husband, "Have cattle eaten the millet chena?" and she +sent him to look. + +The Gamarala, too, having gone hastily at the very time when he heard +the word, saw at the time when he looked that rice mortars having gone +had trampled the millet, and eaten it, and thrown it down. Having +come home, perceiving at the time when he looked that his very own +rice mortar had gone, making it fast he tied it to a tree. + +On the following day also having gone, and again having seen, at the +time when he looked, that the rice mortars had come and had eaten the +millet, he walked everywhere in the village, and ordered [the owners] +to tie up the rice mortars that were at the whole of the houses. The +residents in the village being other fools did in the way he said. + +On the third day, also, the Gamarala having come, and having seen +at the time when he looked that the rice mortars still had come, he +thought, "It is our own rice mortar," and having gone home he split +the rice mortar with his axe, and burned it. The ashes he threw into +the river. + +Nevertheless, on the fourth day having come, and at the time when +he looked having seen that rice mortars had come, not being able to +bear his anger he came home, and while he is [there] he remains in +the house, extremely annoyed. + +"Why is it?" his wife asked. + +Thereupon the Gamarala replied thus, "The rice mortars having come +to cause our millet eating to cease, I am not rich. Art thou clever +enough to arrange a contrivance for it?" he asked. And the Gama-Mahage, +having considered a little time, ordered the Gamarala to watch in +the watch-hut at the chena. + +The Gamarala, accepting that word, on the following day went to the +chena with a large axe, and during the night-time having been hidden, +at the time when he was looking out saw that a tusk elephant, having +come from the Divine World and trampled on the millet, and eaten +it, and thrown it down, goes away. Having seen this wonderful tusk +elephant, and thought that having hung even by his tail he must go to +the Divine World, he went home and told the Gama-Mahage to be ready, +putting on clothes to-morrow for the purpose of going to the Divine +World. At the time when the Gama-Mahage also asked "In what manner +is that [to be done]?" he made known to her all the news. + +The Gamarala's wife hereupon wanted to know the means to get clothes +washed when she went to the Divine World. At that time the Gamarala +said that they must perhaps take the washerman-uncle, [so he went to +him and told him]. When the washerman-uncle set off to go he wanted +his wife also to go, [and he brought her with him]. + +At last, these very four said persons having become ready and having +been in the chena until the tusk elephant comes, after the tusk +elephant came, at the very first the Gamarala hung by the tail. The +Gamarala's wife hung at his back corner (piti mulla). After that, +while the washerman-uncle and his wife were hung in turn behind the +others, the tusk elephant, having eaten the millet, began to go to +the Divine World. + +After these four persons with extreme joy went a little distance, +the washerman-uncle's wife spoke to the Gamarala, and asked thus, +"For a certainty, Gamarala, in that Divine World how great is the +size of the quart measure which measures rice?" she asked. + +Thereupon the Gamarala, who was holding the tusk elephant's tail the +very first, said, "The quart measure will be this size." Having put +out his two hands he showed her the size. + +At that time, these very four persons being extremely high in the sky, +and from that far-off place having fallen to the earth, each one went +into dust. + + + Western Province. + + + + + +THE TUSK ELEPHANT OF THE DIVINE WORLD (Variant). + +In a certain country a man having worked a rice field, after the +paddy became big a tusk elephant comes from the Divine World and eats +the paddy. + +The man having gone, when he looked (balapuwama) there are no gaps [in +the fence] for any animal whatever to come; there are footprints. The +man thought, "It is the rice mortars of the men of our village that +have eaten this; I must tell the men to tie the rice mortars to the +trees." Thinking it, in the evening the man having told it to the +whole of the houses, [187] together with the man they tied all the +rice mortars to the trees. Having tied them, the man who owned the +rice field and the men of that village went to the rice field and +remained looking out. + +Then from the Divine World they saw a tusk elephant, and with the +tusk elephant also a man, come. Having seen them, when the men having +become afraid are looking on, the tusk elephant eats the paddy. Then +the men asked at the hand of the man who came with the tusk elephant, +"You [come] whence?" + +Then the man said, "We come from the Divine World; if you also like, +come." + +After that, the men having said "Ha," [added], "How shall we come +now? At the speed at which you go we cannot come." + +Then the man said, "As soon as the tusk elephant has got in front [188] +I will hang at the elephant's tail. One of you also take hold at my +waist, [189] let still [another] man take hold at the man's waist, +and thus in that manner all come." + +After that, the men having said "Ha," in that very way the tusk +elephant got in front. The man having hung from the tusk elephant's +tail, when they were going away, the other men holding the waists, +there was a coconut tree in the path. + +Then the man who came from the Divine World said, "Ando! The largeness +of these coconuts!" + +Then these men asked, "In the Divine World are the coconuts very +large?" + +Then the man [in order] to say, "They will be this much [across]," +released the hand which remained holding the tail of the tusk +elephant. So the man fell to the ground, and all the other men fell +to the ground. + +Only the tusk elephant went to the Divine World. + + + Cultivating Caste, North-western Province. + + + +In The Orientalist, vol. i, p. 234, Mr. C. J. R. Le Mesurier mentioned +the man who tied up the rice mortars in the belief that the elephants' +foot-prints in a rice field were caused by them. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 111, a man who +got a tank made found that some animal tore up the surface of the +embankment. When he remained on the watch for it he saw a bull descend +from heaven, and gore it; and thinking he might go to heaven with it, +he held the tail and was carried up to Kailasa, the bull evidently +being the riding animal of the God Siva. After spending some time +in happiness he descended in the same way, in order to see his +friends. They asked him to take them with him on his return, and he +consented. He seized the bull's tail, the next man held his feet, +the third his, and so on, in a chain. While they were on their way +upward one of the men inquired how large were the sweetmeats he ate +in heaven. The first man let go, joined his hands in a cup shape, +and said, "So big." Thereupon they all fell down and were killed. The +story adds that "the people who saw it were much amused." + + + + + + + + +NO. 228 + +THE GAMARALA WHO ATE BLACK FOWLS' FLESH AND HIN-AETI RICE + + +In a certain country there were a Gamarala and a Gama-Mahage, it is +said. There was a paramour for this Gama-Mahage, it is said. Because +the Gamarala was at home the paramour was unable for many days to +come to look at the Gama-Mahage. + +Because of it, the Gama-Mahage having thought she must make her +husband's eyes blind, went on the whole of the days to the bottom of +a spacious tree in which it was believed that there is a Devatawa, +and cried, "O Deity, make my man's eyes blind." + +Having seen that in this way incessantly (nokadawama) the Gama-Mahage +in the evening having abandoned all house work goes into the jungle, +the Gamarala wanted to ascertain what she goes here for. The Gamarala +also in order to stop this going of the Gama-Mahage settled in the +afternoon that there will be a great quantity of work [for her] to +do. The Gamarala, who saw that nevertheless, whatever extent of work +there should be, having quickly finished all the possible extent she +goes into the jungle, on the following day in the evening having been +reminded of the preceding reflections, remained hidden in a hollow +in the tree there. + +And the Gama-Mahage, just as on other days, in the evening having +finished the work and having come, cried, "O Devatawa who is in this +tree, make my man's eyes blind." Having cleared the root of the tree +and offered flowers, she also lighted a lamp. + +The Gamarala who was looking at all these, having been struck with +astonishment, after the Gama-Mahage went away descended from the tree +and went home. + +On the following day, also, in the evening the Gamarala, catching a +pigeon and having gone [with it], remained hidden in the hollow of +the very same tree. At the time when he is staying in this way, the +Gama-Mahage having come, and having offered oil, flowers, etc., just +as before, when she cried out [to the deity] to blind her man's eyes, +the Gamarala from the hollow of the tree, having changed his voice, +spoke, "Bola!" + +Thereupon the Gama-Mahage, having thought, "It is this Deity spoke," +said, "O Lord." + +At that time the Gamarala said thus, "If [I am] to make thy man's +eyes blind, give [him] black fowls' flesh [190] and cooked rice of +Hin-aeti rice." Having said [this], he allowed the pigeon which he +had caught to fly away. + +Thereupon the Gama-Mahage having thought, "This Deity is going in the +appearance of a pigeon," having turned and turned to the direction +in which the pigeon is going and going, began to worship it. And the +Gamarala after that having slowly descended from the tree, went away. + +Beginning from that day, the Gama-Mahage, walking everywhere, having +sought for black fowls' flesh and Hin-aeti rice, began to give the +Gamarala amply to eat. While the Gamarala, too, is eating this tasty +food, after a little time he says to the Gama-Mahage, "Ane! Ban, +[191] my eyesight is now less." When he said thus, the Gama-Mahage +more and more gave him black fowls' flesh and cooked Hin-aeti rice. + +After a little time more went by, he informed her that by degrees the +Gamarala's eyesight is becoming less. At this time the Gama-Mahage's +paramour began to come without any fear. The Gamarala, groping and +groping like a blind man, when he is walking in the house saw well +that the paramour has come. + +Having said, "Ban, at the time when you are not [here], dogs having +come into the house overturn the pots," the Gamarala asked for a large +cudgel. Keeping the cudgel in this manner while he was lying down, +when the paramour came having seized his two hands and beaten him +with the cudgel, he killed him outright. + +While he was thus, when the Gama-Mahage came he said, "Look there, +Ban. Some dogs having come from somewhere or other, came running and +jumping into this. Having thrown them down with the cudgel, I beat +them. What became of them I don't know." + +Having heard this matter, at the time when the Gama-Mahage looked she +saw that the paramour was killed, and having become much troubled about +it because there was also fear that blame would come to her from the +Government, lifting up the corpse and having gone and caused it to +lean against a plantain-tree in her father's garden, she set it there. + +Her father having gone during the night-time to safeguard the plantain +enclosure, and having seen that a man is [there], beat him with +his cudgel. Although the blows he struck were not too hard, having +seen that the man fell and was killed, the plantain enclosure person, +having become afraid, lifting up the corpse and having gone [with it], +pressed the head part in the angle of the shop of a trader in salt, +and went away. + +The salt dealer having thought, "A thief is entering the house," +struck a blow with a cudgel. But having come near and looked, and seen +that the man is dead, at the time when it became light he informed +the Government. He said that the man could not die at his blow, +and that some person or other had put him there. [192] + +Because on account of the dead man there was not any person to lament, +having employed women for hire he caused them to lament. At this time +one woman lamented: "First, it is my misfortune; next to that, father's +misfortune; and after that the salt dealer's misfortune." [193] At +the time when they asked, "What is that?" when she related the whole +account for her punishment they ordered her to be killed. + + + Western Province. + + + +In The Jataka, No. 98 (vol. i, p. 239), a man in order to cheat +his partner got his father to enter a hollow tree, and personate a +Tree-Sprite who was supposed to occupy it. When the matter in dispute +was referred to this deity, the father gave a decision in favour of +his son. + +In The Adventures of Raja Rasalu (Swynnerton), p. 138, a man whose +wife absented herself every night, followed her and discovered that +she prayed at the grave of a fakir that her husband might become +blind. He hid himself in the shrine, and on the next night told her +that if she fed her husband with sweet pudding and roast fowl he would +be blind in a week; he then hurried home before her. Next morning +she remarked that he was very thin and that she must feed him well; +he acquiesced and was duly fed on the two dishes. He first stated +that his eyes were getting dim, and after the seventh day that he was +quite blind. Her paramour now began to visit the house openly. One +day the man saw his wife hide him in a roll of matting; he tied it +up, and saying he would go to Mecca, shouldered it and left. He met +another man similarly cheated, and they agreed to let the lovers go. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 40, after two +brothers buried at the foot of a tree two thousand gold dinars, +one of them secretly carried them off, [194] and afterwards charged +the other with stealing them. As the King could not decide the case, +the thief claimed that the tree at which the money was buried would +give evidence for him. The question was put to it next day and a +voice replied that the innocent brother took the money; but when the +officers applied smoke to the hollow the father who was hidden there +fell out and died, so the thief was punished by mutilation. + +In Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 28, there +is a similar story in which the thief was sentenced to pay the whole +amount to the other man. + +In the Kolhan folk-tales (Bompas) appended to Folklore of the Santal +Parganas, p. 482, a Potter's wife whom a Raja advised to kill her +husband, set up a figure of a deity in her house, and prayed daily +to it that the man might become blind and die. On overhearing her, +the Potter hid behind the figure, said her prayer was granted, +and predicted that he would be blind in two days. When he feigned +blindness she sent for the Raja, who together with the woman was killed +at night by him, and his corpse placed in a neighbour's vegetable +garden. Towards morning the neighbour saw an apparent thief, struck +him on the head, and discovered he had killed the Raja. He consulted +the Potter and by his advice placed the body among some buffaloes, +where their owner knocked it over as a milk thief, and after consulting +the Potter threw it into a well. It was discovered there and cremated. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 247, a smith was the hero in place of the Potter. The body of a +Prince was left at three houses in turn, the last householder being +imprisoned. + +In Santal Folk Tales (Campbell), p. 100, a man whose wife died left her +corpse in a wheat field, tied in a bag loaded on a bullock, and got +hid. When the field owner thrashed the bullock the man came forward, +charged him with killing his sick wife, and received six maunds of +rupees as hush money. The standard maund being one of 40 sers, each of +80 tolas or rupee-weights (Hobson-Jobson), this would be 19,200 rupees. + +Regarding the black fowls, Bernier stated that in India there was +"a small hen, delicate and tender, which I call Ethiopian, the skin +being quite black" (Travels, Constable's translation, p. 251). In +a note, the translator added the remarks of Linschoten (1583-1589) +on Mozambique fowls:--"There are certain hennes that are so blacke +both of feathers, flesh, and bones, that being sodden they seeme as +black as ink; yet of very sweet taste, and are accounted better than +the other; whereof some are likewise found in India, but not so many +as in Mossambique" (Voyage, i, 25, 26. Hakluyt Soc.). + + + + + + + + +NO. 229 + +HOW THE GAMARALA DROVE AWAY THE LION + + +In a certain country the wife of a Gamarala had a paramour. Having +given this paramour to eat and drink, because she wants him to stay +there talking and associated [with her] the Gama-Mahange every day +at daybreak tells the Gamarala to go to the chena, and at night tells +him to go to lie down at the watch hut; even having come to eat cooked +rice, she does not allow him to stay at home a little time. + +The Gamarala, having felt doubtful that perhaps there may be a paramour +for the Gama-Mahange, one day at night quite unexpectedly went home +and tapped at the door. + +Then, because the paramour was inside the house, the Gama-Mahange +practised a trick in this manner. During the day time the Gamarala had +put in the open space in front of the house a large log of firewood +that was [formerly] at a grave. "A Yaka having been in this log of +firewood, and having caused me to be brought to fear, go and put down +that log of firewood afar. Until you come I cannot open the door," +the Gama-Mahange said. + +The Gamarala having been deceived by it, lifting up the log of firewood +in order to go and put it away, went off [with it]. Then the paramour +who was in the house having opened the door, she sent him out. When +the Gamarala came back (apuwama) anybody was not there. + +After this, one day when the Gamarala came at the time when the door +had been opened, because the paramour was in the house the Gama-Mahange +told the paramour to creep out by the corner of the roof [over the +top of the wall], to the quarter at the back of the house, and go away. + +But having crept a little [way], because he remained looking back +the Gama-Mahange says, "You are laughing. Should he even cut my body +there will be no blood [of yours shed]. Creep quickly. If not, there +will be great destruction for us both." But because he does not speak, +when she came near and looked she saw that the paramour having stuck +fast was dead. Because his mouth was opened, this woman thought, +"At that also he is laughing." + +Well then, when the Gamarala came into the house the Gama-Mahange said, +"Look here. A thief having come and having prepared to steal the goods +that are in the house, is dead on the path on which he crept from +here when I was coming. It is a good work," she said. The Gamarala, +taking this for the truth, buried the man. + +After this the Gama-Mahange met with another paramour. The man said +to the Gama-Mahange, "We must kill the Gamarala. The mode of killing +[shall be] thus:--Because it troubles men when a lion that is in the +midst of such and such a forest in this country is roaring, to-morrow +during the day the King will cause a proclamation tom-tom to be beaten +[to notify] that he will give goods [amounting] to a tusk elephant's +load to a person who killed [195] the lion, or to a person who drove +it away. You having caused the proclamation tom-tom to halt, say that +our Gamarala can kill the lion," the paramour taught the Gama-Mahange. + +In this said manner, the Gama-Mahange on the following day having +stopped the proclamation tom-tom, said, "Our Gamarala can kill +the lion." + +Well then, when the Gamarala came [home] they told him about this +matter. Then the Gamarala, having scolded and scolded her, began to +lament, and said, "Why, O archer, can I kill the lion?" But because +the King sent the message telling the person whom they said can kill +the lion, to come, when the Gamarala, having submitted to the King's +command, went to the royal house [the King] asked, "What things do +you require to kill the lion?" + +Thereupon the Gamarala thought, "Asking for [provisions] to eat and +drink for three months, and causing a large strong iron cage to be +made, I must go into the midst of the forest, and having entered +the cage, continuing to eat and drink I must remain in it doing +nothing." Having thought it, asking the King for the things and +having gone into the midst of the forest, he got into the iron cage, +and continuing to eat and drink stayed in it doing nothing. + +While he was staying in this manner, one day the lion having scented +the iron cage looked at it. Then the Gamarala with a lance that was +in his hand stabbed [at it, for the blade] to go along the nose. The +Gamarala did thus through fear; but the lion having become afraid, +not staying in the midst of that forest went to another forest. + +After that, the Gamarala [informed the King that he had driven it +away, and] taking the goods [amounting] to a tusk elephant's load, +went home and dwelt in happiness. + + + Western Province. + + + +In The Orientalist, vol. ii, p. 175, in a story given by +Mr. T. B. Panabokke, a foolish Adikar who was sent to kill a lion, +ran off as it was coming, and climbed up a tree. The lion came, +and resting its fore-paws against the tree trunk, tried to climb up +it. The man was so terrified that he dropped his sword, which entered +its open mouth and killed it. He then descended, cut off the head, +and returned in triumph. In a variant in the same volume, p. 102, +the animal was a tiger. The story is given in Cinq Cents Contes et +Apologues (Chavannes), vol. ii, p. 207, the animal being a lion. + +In Tales of the Punjab (Mrs. F. A. Steel), p. 85, a weaver who had +been made Commander-in-Chief killed a savage tiger by accident in +the same manner, through his dagger's falling into its open mouth +when he was in a tree. + +In The Indian Antiquary, vol. xiv, p. 109, in a South Indian story +by Natesa Sastri, a man who was sent to kill a lioness climbed up a +tree for safety. When the lioness came below it and yawned he was so +much alarmed that he dropped his sword, which entered her open mouth +and killed her. + + + + + + + + +NO. 230 + +THE SON WHO WAS BLIND AT NIGHT + + +In an older time than this, in a certain village there was a nobleman's +family. In the nobleman's family there was a Prince whose eyes do +not see at night. + +Because the nobleman-Prince is not of any assistance to his parents, +the nobleman having spoken to his wife, told her that having given +him suitable things, etc., she is to send off this one to any place +he can go to, to obtain a livelihood. The lady (situ-devi) having +tied up a packet of cooked rice and given it to her son, says, +"Go in happiness, and earn your living." + +Thereupon this Prince whose eyes were blind at night, taking the packet +of cooked rice and having started, goes away. Having gone thus, and +at the time when it was becoming evening having eaten the packet of +cooked rice, he thinks, "Should it become late at night my eyes do +not see." Having thought, "Prior to that, I must go to this village +near by," and having arisen from there very speedily, he arrived at +a village. + +Having gone there and come to a house, during the time while he is +dwelling with them this one says, "I am going away [from] there for +no special reason (nikan). I am going for the purpose of seeking a +marriage for myself," he said. + +Thereupon they say, "There is a daughter to be given with our +assent. We do not give that person in that manner (i.e., not merely +because she is sought for). From our grandfather's time there is a +book in our house. To a person who has read and explained the book +we are giving our daughter in marriage," they said. + +At that time this person who is blind at night asked for the book. The +party brought and gave him the book. This person who is blind at night, +taking the book into his hand, began to weep. + +When they asked, "What are you weeping for?" he says, "Except that +in my own mind I completely understand the difficulty of the matters +that are in this book, I wept because of the extreme difficulty that +there is for some one else in expounding it," he said. + +At that time the party think, "To give our daughter [in marriage] +we have obtained a suitable son-in-law." They gave her in marriage. + +At the time when he is living thus for a few days, his father-in-law +having spoken, says, "Don't you be unoccupied (nikan). There is our +chena; having gone to the chena with the other brothers-in-law, taking +a tract of ground for yourself clear it and sow it for yourself." + +This one having said, "It is good," and having gone, taking a side +of the chena began to clear it. This one worked more quickly than +the other persons. Thereupon the father-in-law felt much affection +for this person who was blind at night. + +During that time when he was clearing it, a porcupine having been there +at the corner of a bush, he killed it unseen by anyone, and put it away +and hid it. At the time when it became evening the other dependants +(pirisa) went home. This one, his eyes not seeing, was in the chena, +clasping the dead body of the porcupine. + +During the time while he was thus, the father-in-law came to seek +him. Thereupon he says to the father-in-law, "It is excellent that +you came first to do a work. Was it good to go home empty-handed? When +I stopped for this business you went away, didn't you?" + +Thereupon the father-in-law says, "Don't you be displeased; we did +not know that you stopped. Come, to go home." + +Then he says, "I cannot go in that way. Getting a stick and having +come, hang this animal in the manner of the carrying-pole load (tada), +in order to carry it," he said. + +Thereupon, tying the carrying-pole, and placing the father-in-law +in front, [196] he came to the house. That his eyes do not see, +this one did not inform the father-in-law. + +While a few days are going in that manner, the work in the chena +having been finished he sowed it, and fitting up a watch-hut there +he is [watching it] carefully. + +While he is thus, thieves having broken into the house of the King of +that country came near the watch-hut to which this one goes, in order +to divide the goods. When they were sitting there dividing the goods, +this one opened his eyes, and becoming afraid says, "Seize them! Beat +them! Tie them!" + +At once the thieves, leaving the goods and having become afraid, +jumped up and ran away. When this one, collecting the heap of goods +and having arrived at the house, informed the father-in-law, the +father-in-law gave the King notice of it. The King having become much +pleased, caused this one to be brought, and having given him various +things appointed him to the office of Treasurer [197] of that city. + + + Western Province. + + + + + + + + +NO. 231 + +THE SON AND THE MOTHER [198] + + +In a certain country a widow woman lived with her only son, it +is said. At the time when her son arrived at a young man's age, +this woman for the purpose of bringing and giving him a [bride in] +marriage, having descended to the road, set off to go to a village +not distant from it. While this woman was going thus, in order to +quench her weariness she went to a travellers' shed that was at the +side of the path. + +After a little time, yet [another] woman having arrived at this very +travellers' shed, when these two were conversing one of those persons +asked [the other] on account of what circumstances she went along by +that road. At that time the woman who had come first to the travellers' +shed gave answer thus, that is, "My husband having died I have only +one son. Because of it, in order to seek a marriage for that son I +set out and came in this manner," she said. + +Thereupon the other woman says, "My husband also having died, I have +only one daughter. I came on the search for a suitable husband for +that daughter," she said. + +After that, these two persons ascertaining that they were people +belonging to the [good] castes, agreed to marry the son and daughter of +these two persons. [After] promising in this manner, having given in +marriage the other woman's daughter to the son of the first-mentioned +woman, because the daughter's mother is living alone they summoned +the whole four persons to one house, and resided there. + +When they are coming and dwelling in that manner a very little time, +the young man said to his mother that his wife was not good. A very +little time having gone thus, the young woman says to her husband, +"I cannot reside here with your mother. Because of it [please] kill +her. If it be not so, having gone away with my mother we shall live +alone," she said. + +Although even many times he did not give heed to the word of his wife, +because the young man was unwilling to kill his mother, in the end, +at the time when his wife set off to go away, he said, "It is good; +I will kill mother. You must tell me the way to kill her." + +Thereupon his wife said thus, "In the night time, when thy mother is +sleeping, taking completely [199] the bed and having gone [with it], +let us throw it in the river," she said. + +In the night time, at the time when all are sleeping, the young woman +having tied a cord to the leg of the bed on which her mother-in-law +is sleeping, went to sleep, placing an end of the cord in her hand. + +The young man having seen this circumstance, after his wife went to +sleep unfastened the end of the cord that was tied to the leg of +his mother's bed, and tied it to the leg of the bed of his wife's +mother. While it was thus, suddenly this young woman arose, and spoke +to her husband: "Now the time is good," she said. + +When he asked, "Because there is darkness how shall we find our +mother's bed?" "I have been placing a mark," the woman said. Well then, +because the end of the cord was tied to the leg of this woman's bed, +both together lifting up the bed went and threw it in the river. + +After it became light, when she looked, perceiving that the young +woman's mother was thrown into the river, and coming to grief, and +having wept, she said thus to her husband, "For committing some fault +[200] we have thrown my mother into the river. Well, let us kill your +mother, too," she said again. + +The husband being not satisfied with this, because the request of +his wife was stronger than that [disinclination], said, "It is good; +let us kill her." + +When her husband further asked, "By what method shall we kill +mother?" she said, "When thy mother is asleep, lifting up the bed +completely and having gone [with it], and having placed a pile of +sticks at a new grave, let us burn her." The husband approved of +her word. + +On the following day, subsequently to its becoming light, when the +woman whom the two persons were lifting up was asleep, having gone +[after] lifting up the bed completely, they placed this woman together +with the bed on the middle of the pile of firewood which they had +gathered together previously. But to set fire to the heap of firewood +they did not remember to take fire. Because of it, and because to +bring fire each person was afraid to go alone, both set off and went. + +During the time while they were going thus, when strong dew was +falling like rain the woman who was asleep on the pile of firewood +having opened her eyes, said, "Am I not at this grave mound?" She also +having looked far and near, [201] thought, "It is indeed a work, this, +of my son and daughter-in-law;" and having descended from the pile of +firewood, lifting up a new corpse that was at the grave, and having +gone and placed it upon that bed that was on the pile of firewood, +she plucked off her cloth, and having clothed the corpse she entered +the jungle quite unclothed. + +The son and daughter-in-law having come, remained looking about. Then +her son and daughter-in-law procuring fire, [202] and having come +to the new grave, both persons made the fire burn at the two ends of +the pile of firewood, and went away. + +The woman, who had looked very well at this business, because she +was unclothed could not come near villages. Having entered a forest +wilderness that was near there, when going a considerable distance +she saw a rock house (cave). Having gone to this rock house, +when she looked [in it] she saw that a great number of clothes, +and ornaments, and kinds of food and drink were in this rock house, +and having thought, "For these there will be owners," she remained +quite afraid to seize them. + +At that time a gang of thieves who owned the goods, hundreds of +thousands in number, that were in this rock house, having come and +looked in the direction of the rock house, saw that an unclothed +Yaksani had entered there. Having become afraid at it, the whole of +them bounded off, and having gone running arrived near a Yakadura, +[203] and said thus, "Friend, one Yaksani having entered is now +staying at the rock house in which are the goods that we collected +and placed [there] during the whole eight years in which we now have +been committing robberies. Because of it, should you by any means of +success whatever drive away the Yaksani for us, we will give a half +from the goods," they said to the Yakadura. + +Thereupon the Yakadura being pleased, when he went to the neighbourhood +of the rock house with the thieves, the thieves, through fear to go, +halted. The Yakadura having gone quite alone to the rock house, when +he asked the woman who was unclothed, "Art thou a human daughter +[204] or a Yaksani?" she gave answer, "I am a human daughter." + +At that time the Yakadura said, "If so, I cannot believe thy word. Of +a Yaksani, indeed, there is no tongue; of a human being there is the +tongue. Because of it, please extend the tongue [for me] to look at +it, having rubbed my tongue on thy tongue," the Yakadura said. + +Thereupon this woman thought thus, "If so, these men having thought +I am a Yaksani, are afraid of me. Because of it, having frightened +them a little more I must get these goods," she thought. + +Having thought thus, and having come near the Yakadura, at the time +when he extended the tongue she bit his tongue. Thereupon, when +the Yakadura began to run away, blood pouring and pouring from his +mouth, the thieves, having become more frightened at it, ran away; +and having said, "If she did so to the Yakadura who went possessing +protective spells and diagrams, [after] uttering spells over limes, +and uttering spells over threads coloured with turmeric, how will +she do to us?" they did not go after that to even that district. + +Well then, that woman, putting on clothes that were in the rock house, +and having eaten and drunk to the possible extent [after] making up the +goods into bundles as much as possible, came to look for her son. When +the daughter-in-law and son saw her coming while afar, having arrived +at astonishment at it, they asked, "How have you who were put on the +pile of firewood and burnt, come again? Whence are these goods?" + +Thereupon the woman says, "Why, Bola, don't you know that after their +life, when they have burnt men they receive goods?" she asked. + +Then her daughter-in-law, having thought that she will be able to +bring goods, said, "Ane! Please burn me also in that way." + +Having said, "It is good," the mother-in-law, having gone taking her +daughter-in-law, and having put her on the pile of firewood, set fire +[to it]. + +At that time, "Apoyi! I indeed cannot stay," she cried when she began +to burn. + +Thereupon her mother-in-law cries out, "Ha! Ha! Don't cry out. Should +you cry out you will not receive the goods. While you were burning +me did I also cry out? Ane! Because you are stronger than I, [after] +making a great many articles into bundles come back," she said. In this +manner having told and told her, and having burnt the daughter-in-law, +the mother-in-law went home. + +After a few days had gone, her son asks, "Mother, you by this time +came bringing the goods. This giantess [205] has not [come] yet; +what is that for?" he asked. + +She said, "No, son; she is staying to bring a great many goods." + +Having waited, one day the son having thoroughly tied the mother +to kill her, on account of the manner in which he accepted the +daughter-in-law's word, she said, "Why, Bola, fool! Dead men having +arisen from the dead, will there be a country also to which they +come? [206] I came in this manner," and having told her whole story, +and employed her son, they went taking a great many carts, and brought +to the village the whole of the goods that were in the above-mentioned +rock house. + +After that, this son contracted another marriage. Having seen +his wealthiness, the King of that country gave him a post as +Treasurer. [207] + + + Western Province. + + + +This is also a folk-tale called "The Wicked Daughter-in-law," in +the North-western Province, the parents of the young man being a +Gamarala and Gama-Mahage. The wife wished to kill her mother-in-law +because the latter and her own mother were quarrelling. She and her +husband threw the first bed into a forest pool (eba). The incident +of the return of the robbers to the cave where they had hidden their +plunder is omitted; the Mahage simply put on a number of silver and +gold articles and carried home a bundle of others, including necklaces +and corals. She told her daughter-in-law that there were many more +at the burial ground, and the latter went to fetch them. When she +arrived there she saw a fresh corpse, and became so much afraid that +she fainted, and fell down and died. + + + +This story is given in The Jataka, No. 432 (vol. iii, p. 303). + +In the Katha Sarit Sagara (Tawney), vol. i, p. 88, a servant girl who +had absconded with her master's store of gold, climbed up a leafy tree +to escape from him. One of his servants climbed up it in search of +her. Seeing that she would be captured, she pretended to be in love +with him, and as she was kissing his mouth she bit off his tongue, +and he fell down unable to speak. Her master thought he had been +attacked by a demon, and at once ran off. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 141, +a woman who wished to kill her mother-in-law persuaded her husband +to believe that if she were burnt she would be re-born as a deity, +and receive continual offerings from them. They made a great fire +in a deep trench, gave a feast at it, and when the people had gone +pushed the mother over the edge into it, and ran off. She fell on +a ledge in the side of the trench and thus escaped, was unable to +return home in the darkness, and climbed up a tree for safety from +animals and demons. While she was there, robbers came to the foot +of the tree with valuable articles they had stolen, and when they +heard her sneeze ran off, thinking she was a demon. In the morning +she returned home with a heavy bundle of jewellery they had left, +told the daughter-in-law that she had become a deity and had therefore +received these valuables, and offered to send her also. The fire was +made up afresh, the man pushed his wife into it, and she was burnt up. + + + + + + + + +NO. 232 + +CONCERNING THE HETTI MAN'S SON + + +In a former time, in a certain country there was a certain Hetti family +possessing a great quantity of goods, it is said. There were seven sons +of the Hettiya. For the purpose of learning he sent the seven sons to +school. Out of the Hetti children who go to school, as the youngest +son was a mischievous rough fellow, having set out from the house in +order to go to school, while on the road he got hid, not going to the +school. At the time when, the school having been dismissed, the other +children are coming back, this child also, like a person who went to +school, comes to the house with his brothers, and dwells [there]. + +That this one did not go (nongiya) to school no one tells either the +father or mother. Because of what thing? Because of the harshness that +there is of his, should they give information to his parents that he +did not go to school they are afraid he will cause great annoyance +to the people who give the information. + +In that manner going to the school and coming according to his will, +and making disturbance with the other children (lamo), and walking +to several places at the time when he is dwelling [there], he one +day in the eventide having descended to the city street goes to walk. + +While going, a certain horse-keeper taking a horse brought it for +sale. He having stopped the horse-keeper, asks, "To which district +are you taking this horse?" + +To that the horse-keeper gives answer, "I am taking this horse +for sale." + +Thereupon he said, "It is good. For how much money will you give +this horse?" + +Then the horse-keeper says, "You a man who takes horses, indeed! There +is not any profit in telling you the amount. The value of this horse +is much," he said. + +Thereupon, having much scolded the horse-keeper, and having arrived +at his house calling [the man to bring] the horse, he speaks to his +father and says, "Take and give me this horse." + +At that time his father the Hettiya having rebuked him, drove him +away. As this one was a vile rough fellow, taking the saying heavily, +he began to make disturbance with his father. Thereupon anger having +gone to the father, seizing him and having beaten him, he drove +him away. + +Having done thus, this one came into the house, and taking a gun speaks +to his father and says, "Should you not take and give me this horse, +shooting myself I will die." Thereupon his father having become afraid, +took the horse and gave [him it]. + +From the day when he took and gave the horse, he did not even go to +the school. Having gone away according to his own notion, he joined +the war army of that country. During the time when he was thus, also, +he began to work there, so as to be a great dexterous person. The +Chief of the war army there showed him much favour. + +When a little time had gone thus, having been ordered to a war they +came [for it]. Thereupon this one also having gone with the war +force, and having been halted on the battle-ground, during the time +while they are [there] the Chief of the Army spoke to this force +(pirisa). When he said that in order to fight, a person who is able +is to go to the enemy-King, and give the leaf missive (pattraya) which +the Counsellor had prepared for the purpose, having seen that everyone +remained without speaking, this one came forward, and having said, +"I am able to go and give it," asked for the letter. + +When he thus asked, the Commander of the Army, having arrived at great +sorrow, says, "By this fight to whom will occur victory, defeat, +or any other thing I am unable to say. But should you stay on the +battle-ground, harm not befalling you at any time, you may escape. The +messenger who goes in order to give notice to this enemy-King does not +escape at any time. When, having said the message, he is dismissed, +the guards strike him down. I know that you are a person of a great +wealthy family. I know that the advantage that is obtained from another +twelve soldiers I am receiving from you. [But] because at the time +when I spoke to any person who was willing to despatch and make known +this message, you came forward, it is not justice to cause another +person to go." Having said [this], the General arrived at great sorrow. + +Thereupon this one says, "Don't be afraid. Having gone and given +the letter I shall come back. But I cannot go thus; I don't want +these clothes. Please make afresh and give me clothes in the manner +I say." When he said [this], the General, in the manner he said, +made and gave him the clothes. + +Thereupon, putting on the clothes and having mounted on the back of +the horse which his father took and gave him, taking the leaf that +was written for the purpose of giving the notice to the enemy-King, +he went off. + +At the time when he was going there, the guards of the King's house +thought that a trader gentleman was coming in order to give assistance +connected with the war. Without any fear whatever he went on horse-back +to the royal palace; and having given the leaf and turned back, +driving the horse a little slowly to the place where the guards are, +and, having come there, driving the horse with the speed possible, +he arrived at the place where his force is. + +When he arrived thus, the General, having become much attached to +him, established this one as the third person for that force. After +that, having fought he obtained victory in the fight also. After he +obtained victory in the fight, he appointed him to the chiefship of +the army. During the time while he was dwelling thus, he went and in +still many battles he obtained victory. + +After that, having appointed him to the kingship, [208] he sent +him to improve the out-districts. Having dwelt in that manner for +much time, and having reached old age, he performed the act of death +(kalakkiriya). + + + Western Province. + + + + + + + + +NO. 233 + +THE FORTUNATE BOY [209] + + +At a certain city there was a poor family, it is said. Of that family, +the father having died, the mother and also a son remained, it is +said. The mother, by [reason of] her destitute state without food, +was supported by pounding [rice into] flour for hire at the shops, +it is said. + +While getting a living thus, having sent the son to school he began +to learn letters. While he was staying in that way for learning them, +one day [his mother] having sent him to school, at the time when he +was coming home he was looking on nearby while a great rich man was +getting a ship prepared on the sea shore. While he was thus looking, +at the time when this boy having gone near looked, the work at the +ship was becoming finished, it is said. + +Owing to it, the boy, speaking to the rich man, says, "Will you sell +this ship?" He asked [thus], it is said. + +[In reply] to it, the rich man having looked in the boy's direction, +said in fun, "Yes, I will sell it." + +The boy asked, "For how much will you sell it?" + +"For five hundred pounds for the ship on which pounds, thousands in +number, have been spent I will give it," he said. + +On account of it the boy, having placed in pawn his books and slates at +a shop near by, and having [thus got and] brought twenty-five cents, +[210] and given them as earnest money for the ship, says, "To-morrow +morning at nine, having secured the money I will take the ship," +he said. The rich man through inability to say two words remained +without speaking, it is said. + +The boy having gone home, at the time when he was there, when his +mother asked, "Why, Bola, where are thy books and slates?" the boy +says, "Having asked the price for a new ship of such and such a rich +man, and agreed to take it, I placed the slates and books in pawn, +and bringing twenty-five cents I gave them as earnest money," he said. + +His mother having become angry at it, and having beaten the boy, +scolding him drove him away without giving him food, it is said. + +At the time when she drove him away, having gone near a Hettiya of +that city he says, "Ane! Hettirala, I having agreed to take such and +such a rich man's ship, and having gone to school, at the time when +I was coming I placed my books and slates in pledge at a shop; and +bringing twenty-five cents and having given them as earnest money, +and agreed to secure the remaining money to-morrow morning at nine, +I was going home meanwhile. When I told my mother these matters, +she bringing anger into her (undae) mind, beat me, and drove me from +the house without having given me food. Because it is so, you having +paid this price for this ship keep it in your name," he said. + +The Hettiya becoming pleased at it, on the following day morning +having made ready the money and gone with the boy, the Hettiya says, +"I will stay here. You having gone with this money and given it to him, +take the ship. As soon as you take it (e aragana wahama) speak to me; +then I will come," he said. + +Then the boy, having gone in the manner he said, at the agreed time, +and having spoken to the rich man, says, "According to the agreed +manner, here (menna), I brought the price for you. Taking charge of +it and having written the deeds, give me the ship," he said. + +The rich man, as soon as he was out of a great astonishment, [211] +having gone and written the deeds, and having handed over the ship, +says, "Ade! Bola, boy, is thy filth (kunu) a religious merit? Where, +indeed, if this had not broken and fallen [on me], for a price of +that manner was I to give the ship on which I incurred expenses to +the amount of thousands of pounds! Thy birth having been consistent +with it, it will be a debt [of a previous existence] which I was to +give to thee. Because it is so, I will launch on the great sea this +ship on which these five hundred pounds are spent, and will give +[thee it there]," he said. + +On account of it, the boy having summoned the Hettiya, says, "There +(Onna)! I got the ship! Although I got it, the price I gave for the +ship was not mine; it was yours. Because of that, load into this ship +the goods you want [to send], and having placed hired workmen [on +board] for it, give charge of it to me. I having gone to some country +or other [after] doing trading shall come back in happiness," he said. + +Then that man who sold the ship, having collected together people and +incurred great expenses, and caused the ship to be launched on the sea, +gave him it, it is said. Having acted in that manner and given it, +out of that price not bringing a cent home, he spent it over that; and +having related the circumstance to his family, not feeling (ne-gena) +any grief, in good happiness he dispatched the time (kal aeriya), +it is said. If you said, "What is [the reason of] that?" "There is +no need for us to take [to heart] sorrow. From the debt that we were +to give him [in a previous existence] we are released," he said. + +After that, the Hettiya having loaded into the ship bags of rice, +thousands in number, and placed [over it] a hired captain, made the +boy the principal (palamuweniya), and having given him charge sent +it off, it is said. + +While the ship was going, time went by, many days in number, it is +said; but while they were going on as a land (godak) was not yet +to be perceived, the ship drifted to a great never-seen country, +it is said. When they investigated in the country, and looked at the +auspicious character of the kind of men who are [there], their faces +were of the manner of dogs' faces, the body like these bodies of ours, +[212] but the food was human-flesh food, it is said. + +On account of it, the persons who were in the ship being afraid, +say, "Ane! This is indeed a cause for both ourselves and our ship to +be lost!" + +While they are staying [there] the boy says anew, "I think of an +expedient for this, that is, let us cook a great rice [feast] on the +ship. Having cooked it, I will go to this village, and having spoken +to the men and come [after] assembling them, and having eaten this +food of ours, we will tell them to look [round the ship]." + +Having caused the rice to be made ready the boy went to the village, +and having come [after] assembling the men, while giving them the food +to eat, these men, perceiving that it was a food possessing great +flavour that they had not eaten and not seen (no-ka nu-dutu) say, +"This sort you call 'rice' we [first] saw to-day indeed. For what +things will you give this?" [213] they asked. + +To that the sailors say, "Except that we give for money, for another +thing we do not give," they said, it is said. + +Meanwhile the men (minisun) say, "In our country there is not a kind +called 'money'; in our country there are pieces of silver and gold. If +you will give it for them, give it," they said, it is said. + +After that, the sailors having spoken [together] and caused them to +bring those things, began to measure and measure and give the rice, it +is said. Should you say, "In what manner was that?" that kind of men, +putting the pieces of silver and gold into sacks and having brought +them, began to take away rice to the extent they give, it is said. + +During the time while they are doing taking and giving (ganu denu) +in that way, because the sailors had great fear of staying, at night, +at about the time when both heaps were equal (hari) by stealth they +began to navigate the ship, it is said. At that very time, at the +time when they looked at the accounts of that rice they gave, the +cost had been not more than a hundred bags in number, it is said. For +the rice that was of that cost there had been collected sacks of gold +and silver,--about twelve were assembled, it is said. + +Having gone to yet [another] country, and sold those things, and made +them into money (mudal kara), taking for the money yet nine ships, +and together with this ship having loaded goods into the whole ten +ships, he began to come to his own city. + +While coming there, at the time when [the citizens] looked at this it +was like the mode of coming for a great fight. Meanwhile, not allowing +them to approach their own country, the King asked, "Of what country +are these ships? Are they coming for some fight, or what?" + +At that, having raised the flag of the ship they say, "No; we have +not come for a fight. In these ships are trading-goods. In any other +way but that we have not come," they said. + +Yet still the King asked, through the excess of his fear, saying and +saying, "Whose ships? Who is the owner?" + +To that the boy, having caused them to raise the ship's flag, says, +"Such and such a Hettirala's indeed are these ships," he said. + +Then speedily having caused the Hettiya to be brought, when he asked +him, the Hettiya says, "These ships are not for me. I bought such +and such a rich man's ship for such and such a boy, and loaded rice +in it; since I sent it (aeriya haetiye) there is not even news yet," +the Hettiya said. + +After that, having sent a boat, and caused the principal person of the +ships to be brought, when he asked, indeed, thereafter the Hettiya +gets to know [the facts]. As soon as he ascertained he caused the +ships to be brought, and when the Hettiya asked the boy about these +matters the boy gave account of (kiya-dunna) the wonderful things +that occurred, it is said. + +At the time when he reported them the Hettiya says, "I will not +take charge of these ships. Should you ask, 'What is [the reason of] +that?' because your merit (pina) is great, when I have taken the things +you obtained they will not flourish for me," he said. On account of +it, the Hettiya took only the five hundred pounds that the Hettiya +gave the boy, and the price of the rice, it is said. + +Thereupon the boy, having caused a great palace to be built, and having +decorated his mother with great beauty, causing her to ascend a great +horse-carriage, published it by beat of tom-toms; and obtaining the +office of Treasurer (situ tanataera) he dwelt in that palace. Having +established hired persons for the ships, he began to send them to +various countries (rata ratawala), it is said. + + + Western Province. + + + + + + + + +NO. 234 + +HOW THE DAUGHTER-IN-LAW GOT THE MASURAN + + +In a certain city there was a nobleman. [214] There had been a great +quantity of the nobleman's goods, but the goods in time having become +destroyed, he arrived at a very indigent condition. During the time +while he was [thus], existing by his son and daughter's continuing +to strongly exert themselves as much as possible, at last this +nobleman died. + +After that, at the time when his son arrived at full age, his +mother began to say to the son, "Son, because I am now a person +who is approaching old age, you are unable quite alone to provide +for me. Because it is so, thou must take in marriage a woman from a +suitable family," she said. + +Well then, after he had married, the woman does not exert herself for +his mother. Her husband having succeeded in ascertaining that she +does not exert herself in this manner, and having thought that for +[counteracting] this he must make a means of success, collected a +quantity of fragments of plates that were at the whole of the places +in the village; and taking a large skin, and having caused a purse +to be made from the skin, and put in the skin purse the quantity +of fragments of plate that he collected, he says to his mother, +"Mother, when you have come near that woman, open the box so as to +be visible from afar, and having behaved as though there were great +wealth in it, and shaken this skin bag, place it in the box [again], +and put it away." + +When he said thus, his mother, taking [to heart] her son's saying, +having made a sound with the skin bag in the manner he said, so as +to be noticed by her son's wife, and having treated it carefully, +placed it in the box. + +From the day on which the son's wife saw it, she began to exert herself +for her mother-in-law. During the time when she is exerting herself +thus, a leprosy disease attacked her mother-in-law. Thereupon the +son spoke to his mother, and said, "Mother, taking that skin bag, +and placing it at the spot where you sleep, say in this manner to +your relatives and my wife, that is, 'Beginning on the day when I +was little (podi dawase patan) until this [time] I gathered together +these articles. For not any other reason but in order to give them at +the time of my being near death, to a person who has exerted herself +for me, I gathered these together. Should any person out of you exert +[herself] for me, to that person I will give these.' You say [this]," +he said secretly to his mother. + +After that, his mother having gathered together her relatives, and +having called her daughter-in-law near, while in front of the whole of +them she said in the mode which her son taught her, that to the person +who exerted herself for her she will give the skin bag of masuran. + +Thereupon each one, competing according to the measure of her power, +attended on this female leper. That son's mind arrived at [a state of] +much delight. [After] in this manner enjoying pleasure, when a little +time had gone this female leper died. Thereupon, anybody among the +relatives not having hidden it, the son's wife, stealing the masuran +bag, concealed it. + +Having buried the corpse, after the disturbance was done with the +son's wife unfastened the bag of masuran. When she looked [in it], +having seen that it had been filled with only the fragments of the +plates that were in the village, she arrived at extreme grief. + +That woman's mother also having come at this time, very noisily asked, +"Did my daughter receive the bag of masuran?" + +Thereupon her daughter having told her that she was cheated, when she +had shown her the bag of fragments of plates both of them wept; and +that woman having become angry with her husband separated from him, +and went to her own house. + + + Western Province. + + + +In The Orientalist, vol. iv, p. 121, Miss S. H. Goonetilleke published +nearly the same story without the introductory part, presumably as it +is found in Kandy. The son gave his mother a bag containing stones, +telling her to pretend that it held valuables. She threatened to +leave owing to her daughter-in-law's neglect of her, and to go to her +own daughter's house, and she went off while the daughter-in-law was +asleep. The son scolded his wife, and told her the bag of gold would +now be left to his mother's daughter, so she went off next morning, +coaxed her back, and attended to her carefully afterwards, and only +learnt about the trick when the woman was dying. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 241, an old man who +was wealthy, thinking he was about to die, divided his property among +his sons, who afterwards neglected and abused him, and treated him +with cruelty. A friend to whom he related his troubles afterwards came +with four bags of stones, and told him to pretend that he had returned +to pay off an old debt of large amount, on no account allowing the +sons to get the bags. This had the desired effect; the sons attended +carefully to him until he died, and then greedily opening the bags +learnt how they had been tricked. + + + + + + + + +NO. 235 + +THE MONKEY AND THE BEGGAR, OR THE MONKEY APPUSIÑÑO AND +THE BEGGAR BABASIÑÑO + + +A certain Beggar having gone from village to village was earning a +subsistence by making a Monkey [215] dance and dance. By it those +two collected a very little money. Having changed the small coins +they got a pound in gold, and a rupee. During that time the Monkey +was well accustomed to [visit] the royal house. + +For marrying and giving the Princess of the King of the country, +the King began to seek Princes. At that time royal Princes not being +anywhere in those countries, he stayed without doing anything (nikan). + +At that time the Monkey called Appusiñño asked Babasiñño the Beggar, +"Am I to arrange and give you an opportunity [for a marriage]?" + +Then Babasiñño said, "What is this you are saying, Appusiñño? For +you and for us what [wedding] feast!" + +Then Appusiñño said, "It doesn't matter to you. I will arrange and +give it from somewhere or other." + +Having said thus, Appusiñño went to the royal house. At that time +the King having seen Appusiñño, asked, "What have you come for?" + +Then Appusiñño said, "The Mudaliyar [216] Babasiñño told me to go +and ask for the bushel for measuring golden pounds. On that account +I came." + +Then the King thinking, "Who is it, Bola, who is a rich man to that +degree?" told him to ask a servant for it, and go. So Appusiñño, +asking a servant for it, went back [with it]. + +[Afterwards] taking the golden pound which, having changed [their small +coins for it], they were hiding, and having glued it in the bushel +so as not to be noticed, he handed over the bushel, with the golden +pound also, at the royal house. Thereupon the King, having looked +at the bushel, said, "Look here. A golden pound has been overlooked +[217] in this. Appusiñño, take it away." + +Thereupon Appusiñño said, "Golden pounds like that are swept +up into the various corners of the house of our Lord Mudaliyar +Babasiñño. Because of it, what of that one!" + +The King thought, "Maybe this person is a richer man than I!" + +The Lord Mudaliyar Babasiñño and Appusiñño stay in a hut enclosed +with leaves. [218] There are deficiencies of goods for those persons, +for cooking and eating; there are only the small cooking pot (muttiya) +and the large cooking pot (appalla) [as their goods]. + +On yet a day Appusiñño went running to the royal house. Having said +that the Lord Mudaliyar told him to go and ask for the bushel for +measuring rupees, he asked for it. + +At that time the King asked Appusiñño, "Whence comes this money?" + +Appusiñño said, "All is indeed the revenue which he receives from +gardens, and grass fields, and rice fields." + +After that, he took away the vessel. At that time taking the rupee +which was hidden, having brought it again, he gave it [with the +rupee inside]. + +That day also the King said, "Look here. A rupee has been overlooked; +take it away." + +Thereupon he says, "If one gather up rupees at home in that way there +are many [there]. What of that one!" + +Appusiñño having gone, and having walked to the shops in the villages, +[after] finding about a hundred old keys, returned. Having brought the +keys, and having thoroughly cleaned them, and made them into a bunch +of keys, he tied them at his waist. [After] tying them at his waist +he went in the direction of the royal house. The King, having seen +this bunch of keys, asked, "Whence, Appusiñño, keys to this extent?" + +"They are the keys of the cash-boxes in the wardrobes of the Lord +Mudaliyar," he said. Having said it, Appusiñño said, "O Lord King, +Your Majesty, will you, Sir, be angry at my speaking?" + +The King replied, "I am not angry at your speaking, or at your saying +anything you want." + +Thereupon Appusiñño says, "Our Lord Mudaliyar having walked to every +place in this country, there was not an opportunity (idak) [for a +marriage] to be found." The Monkey informed the King that although +during the little time that had passed he was poor, at present he +was a great rich man, and that he was a person born formerly of an +extremely important lineage. "Because of it I am speaking," he said. + +At that time the King said, "That there are signs of his wealth, +I know. His caste and birth [219] I do not know. Hereafter (dewenu) +having inquired [about them], I will say." + +Thereupon Appusiñño having gone into a multitude of villages, told +the men, "The King having sent messages and told you to come, will +ask, 'Is Babasiñño a very wealthy person? Is he a person of good +lineage?' Then say, 'He is of a very good caste.'" + +After that, the King having summoned the Talipat fan men [220] who +were in that country, made inquiry, "Is Babasiñño's house (i.e., +lineage) good or bad?" + +The whole of them began to say, "He is a monied man, an overlord of +lineage," [221] they said. + +After that, Appusiñño came once to the royal palace. At that time +the King said to Appusiñño that he must see the bridegroom. + +Thereupon Appusiñño having gone home, and again having gone to the +bazaar and bought a piece of soap, caused the Lord Mudaliyar Babasiñño +to bathe. + +Again, the Monkey known as Appusiñño, splitting his head with a stone, +went running to the royal house. + +Thereupon the King asked Appusiñño, "What has split your head?" + +Appusiñño says, "The Lord Mudaliyar sought for the keys to get clothes +to go somewhere or other. Out of my hand the keys were lost. On +account of it having beaten me with a club and my head having been +split, I came running here," he said. + +Thereupon the King says, "You can find the keys some time. Until then, +there are the needful clothes. Go and give him any cloth you want +out of them," he said. + +So having taken a good cloth in which gold work was put, he dressed +him, and he having come to the royal house, the King became pleased +with the Lord Mudaliyar Babasiñño; and having caused the naekat +(planetary prognostics) to be looked at, settled to marry [him to his +daughter]. Thereupon, having told the men who were in that country, +and having decorated the city, he observed the [wedding] festival, +having also been surrounded by much sound of the five instruments of +music in an extremely agreeable manner. + +Well then, while they were going summoning the Princess to Babasiñño's +own country, the Monkey through extreme delight ran jumping and jumping +in front. While the Monkey was going thus, a party of boys who were +causing certain goats to graze, having heard the noise of the five +instruments of music, became afraid. At the time when they asked, +"What is this?" "They are coming breaking up a country, upsetting +a country. If ye are to save these goats, say they are the Lord +Mudaliyar Babasiñño's," the Monkey said. + +When they are going a little further, certain herdsmen who are looking +after cattle having become afraid, at the time when they asked [what +the noise was], "They are coming breaking up a country, upsetting a +country. If ye are to escape say, 'We are causing the Lord Mudaliyar +Babasiñño's cattle to graze,'" the Monkey said. + +When they are going a little further, certain men who are doing +rice-field work having become afraid, at the time when they asked, +"What is this noise?" he said, "They are coming breaking up a country, +upsetting a country. If ye are to escape say, 'We are doing work in +the Lord Mudaliyar Babasiñño's rice fields.'" + +At the whole of the aforesaid places the men observed the method +which the Monkey said. + +The Monkey saw during the time he was staying in the midst of the +forest, a house in which is a Yaksani. As in that house there are +riches, silver and gold, like a palace, and because there was nothing +in Babasiñño's house, he thought of going there. Having thought it, +and having left the bride and bridegroom and the whole of them to +come in carts, and having said, "Come on this path," Appusiñño got +in front, and having gone to the place where the Yaksani is, said, +"Isn't there even news that they are coming breaking up a country, +upsetting a country? The King is coming to behead you. Because of it, +go to that stone well and get hid." + +Thereupon, the Yaksani having gone to the stone well, got hid. While +she was hiding [in it], this Appusiñño having thrown stones [into it], +and having killed the Yaksani, swept the Yaksani's house, and when +the party were coming was there. + +The King and the rest having come, when they looked much wealth +and corn were there. Having said, "This one is a great rich person, +indeed," while the servants and the Princess remained there the King +came back to the city. + +But however much assistance the Monkey gave, Babasiñño having forgotten +the whole of it did not even look whether they gave the Monkey to eat. + +Well then, while the party are staying there, one day, to look, +"Does the Lord Mudaliyar Babasiñño regard me?" Appusiñño was getting +false illness. + +At that time Babasiñño said, "What a vile remnant [222] is this! Take +it and throw it away into the jungle." + +Thereupon the Monkey made visible and showed the absence (naetikama) of +Babasiñño's good qualities (guna), bringing forward many circumstances +[in proof of it. He said], "Putting [out of consideration] that I was +of so much assistance, you said thus!" Having said, "Because of it, +staying here is not proper," he went into the midst of the forest. + + + Western Province. + + + + + + + + +NO. 236 + +HOW THE BEGGAR AND THE KING GAMBLED + + +In a certain country there was a King who having gambled gets the +victory. At that time, in that country there was a Beggar. + +One day, Senasura, [223] having come near the Beggar, said, "Taking the +money that thou hast begged and got, go near the King, and say thou, +'Let us gamble.' Then the King will say, 'I will not.' Then say thou, +'Somehow or other, to the degree in which you, Sir, hold [a wager], +I will hold wagers. Because of that you ought to play.' Then the King +will say, 'Ha.'" + +At that time the Beggar by begging had obtained about a thousand +pounds. Having taken that little money he spoke to the King about the +gambling. Then the King scolded him: "What gambling with thee, Beggar!" + +Then the Beggar says, "Should I hold the wager that you, Sir, hold, +that is as much [as matters] to you, isn't it? Why are you saying +so? Let us gamble." Then anger having come to the King, and having said +"Ha, it is good," he became ready to gamble. + +Having made ready the two gambled. While gambling the King began to +lose at the wagers they were laying and laying. Having thus lost, he +staked (lit., placed) the palace, also, and played. By that [throw] +also, he lost. Then having staked Lankawa (Ceylon) also, he played. By +that [throw] also, he lost. + +After that, going from the palace the King and Queen made an outer +palace, and the Beggar stayed in the palace. This King and Queen +[afterwards] went away. Being unable to go on, they sat down at a +place. While they were sitting the Queen lay down, and placed her head +on the foot of the King. During the time while the Queen was asleep, +the King taking a ball of straw placed it for the Queen's head; +and while the Queen was sleeping there the King went away. + +At that time some men came there, bringing laden oxen. Then having +heard the noise of the caravan (tavalama), the Queen awoke. When she +looked about the King was not there. Then the Queen also having joined +the caravan people, went away [with them]. + +Having gone, while she was lying down at a place, Senasura, having +come taking the disguise of a leopard, sprang at the party of caravan +cattle. Then all the cattle which were tied up, breaking [loose] +bounded off. Having bounded off, while they were running all these +men sprang off on that road. This Queen sprang off to one hand (a +different direction). + +Having bounded off she entered a city. The mother who makes garlands +for the royal house, being without a person [as an assistant], having +sought one and walked there, met with this Queen. At the time when +she asked at the hand of the Queen [if she would help her], she said, +"I can work." Well then, the Queen stayed [there], doing and doing +garland-making work. + +That King having abandoned the Queen, while he was going away, +Senasura, taking the disguise of a polanga [224] (snake), stayed +on the path. When the King was going from there the polanga said, +"Having swallowed a prey I am here, unable to go. Because of it take +hold of my tail, and having drawn me aside and left me, go away." + +Thereupon the King having taken hold of the tail of the polanga, +while he was drawing it aside it bit him on the hand. Then leprosy +having struck the King, the King's eye became foul. + +At that time a horse belonging to the King of yet [another] city was +born. [The King went there, and was appointed as a horse-keeper under +the King who owned the horse.] + +That garland-making mother (the ex-Queen) one day having gone taking +flowers, placed them on the couches at the palace. When she was +coming out, a trader who sold clothes when at that gambling city, +having brought clothes to this city and having seen her as that +garland-making mother was coming out, this trader made obeisance to +this garland-making mother. + +Thereupon the Queen of the King of the city having seen it summoned +the trader, and asked him, "Why didst thou make an obeisance to our +garland-making mother?" + +The trader says, "What of that Queen's doing garland-making work! [She +is] the Queen of the King of such and such a city. Having seen her +before, through being accustomed to it I made obeisance." When she +asked the garland-making mother about the circumstances, all was +correct. + +After that having told the King, when the King, having heard of it, +went looking at her she was the King's elder sister. Thereupon he +caused the garland-making mother to bathe in sandal-wood water, +and robed her. + +Having heard the circumstances, in order to find the King (her husband) +he made use of an expedient in this manner. Settling to eat a feast, he +sent letters to the royal personages of cities successively, to come to +this city. Then on the day the whole of the Kings came. Before that, he +had told that Queen that should that King come she was to ascertain it. + +All these royal parties and their horse-keepers having come, and +the royal party having arrived at the palace, that horse-keeper (the +former King) went to another quarter, and placed a gill of rice on the +hearth [to boil]. Cooking it and having eaten, because he was a King +before that he set off to look at this royal party when eating food, +and having come, peeped a little and looked. When he looked he saw +that that Queen was there. + +Thereupon both these persons having seen each other began to weep. Then +the whole of the Kings, having hit upon a little about it, inquired, +"What is it?" Then the [royal] party said, "It is thus and thus." + +Then the King summoned the horse-keeper, and having made him bathe in +sandal-wood water, kept the Queen and the King in the palace. Having +much thanked that royal party [of guests] and said, "It was for the +sake of finding this one, indeed, that I laid this feast," he sent +the party [of guests] to those cities. This party (the King and Queen) +remained at this royal house. + + + Western Province. + + + +This story is a variant of the Indian tale of King Nala and Queen +Damayanti. The two dice, Kali and Dwapara, personified, as well as +several Gods, were in love with Damayanti, but she married Nala, +selecting him at a Swayamvara (at which a Princess makes her own +choice of a husband). In order to separate them, Kali entered Nala +when he had neglected his religious practices one day; and he became +a drunkard and a gambler, and thus lost his kingdom, which was won by +his brother at dice. He and his wife wandered away, and after showing +her the path to her father's kingdom, he abandoned her while she was +asleep. He met with Karkotaka, a snake King, and carried him from +a fire which scorched him. The snake then bit him on the forehead, +causing him to become deformed, and gave him garments which restored +his original form when worn; and he entered the service of a King as +cook and horse-keeper. Damayanti joined a caravan, and then became a +palace attendant of a Queen who proved to be her mother's sister. A +Minister of her father's recognised her; and on her story's becoming +known her uncle sent her back to her father. She heard of a clever cook +and horse-keeper whom she suspected to be Nala; when she got a false +notice of a Swayamvara to be sent to the King his employer he made Nala +drive him there. Nala was tested in various ways by Damayanti, who at +last felt sure of his identity; she then sent for him, and Kali having +now left him he told his story, put on his magic garments, and they +were re-united. He afterwards recovered his kingdom from his brother. + +In the Sinhalese version which has been given, the dice are not +mentioned, and the reason why Senasura brought about the misfortunes +of the King and Queen,--that is, his jealousy,--is also not explained. + +In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 144, the +story is given without any intervention of the deities or personified +dice. After being abandoned, the Princess was engaged as a servant +at a palace, and the Prince became a groom at the same place. She saw +and recognised him, and afterwards the younger brother restored half +the kingdom to him. + + + + + + + + +NO. 237 + +THE STORY OF THE KING + + +In a certain country, during the time when a King was exercising +sovereignty the King married a Queen, it is said. In the Queen's womb, +begotten by the Great King, three Princes were conceived, it is said. + +While the three Princes were in the state approaching full age, +the eldest Prince of the three Princes improved himself in throwing +stones with the stone-bow, it is said. During the time when he was +improving himself thus, he became a very skilful and dexterous person +at stone-bow throwing. After that, the same Prince having abandoned the +stone-bow began the shooting of animals with the bow and arrows. By +that means, having shot at animals and killed animals, while eating +the flesh with good joy and pleasure he passed the time in happiness +with his father the King, and his mother the Queen, and his younger +brothers who were the other two Princes. + +At the time when he passed the time thus, his mother reached the +other world. Not much time after it the Great King effected the +wedding festival for yet [another] Queen from another country. The +Queen was a childless proud woman. Because it was so, her happiness +was in passing the time in discourtesy. + +Furthermore, by this Queen there not being any notice of the three +Princes, and as she was passing the time in anger and jealousy, +the three Princes spoke together, "When our father the King has +gone to war with any city, we three persons, taking three bags of +masuran and causing a bag of cooked rice to be made ready, will go +to another country." + +[After] saying [this], at the time when they are there the King +received the message to go to a war. As soon as he received it, [225] +having spoken to the Princes and the Queen, "Remain in happiness, +looking after the country and the palace," the Great King having been +adorned to go went away. + +After he went, the three Princes, making ready the bags of masuran +and cooked rice, and forsaking the country, having started to go to +another country, went off. While they were thus going, a very severe +water-thirst [226] seized the elder Prince. While going seeking water, +perceiving that there was no water he said to the other young Princes, +"Having gone to a high hill or up a large tree, look if there is water +near." Then a Prince having gone up a tree, when he looked said that +very far away a pool of water is visible. + +After that, having gone to the quarter in which is the pool and having +met with water, staying there and dividing the bag of cooked rice they +ate. Having eaten and drunk, and having finished, they spoke together, +"Let us three pluck three [lotus] flowers from this pool. [After] +plucking them let us go to three countries. When we have gone there, +should there be harm to anyone whatever of us, the flowers of the +remaining two will fade." Having said [this], the three Princes +[plucked three flowers, and taking them with them] went to three +countries. + +After they went there, while the eldest Prince was going on the +road, a palace of great height was visible. When he went to the +palace that was visible, there was a Princess [at it] possessing much +beauty. Having seen this Prince's splendour [227] that very Princess +fell down unconscious, without sense. Afterwards the Prince having +restored the Princess to consciousness, asked, "What happened?" + +The Princess having spoken, said, "Having seen your beauty, Sir, +it caused a great dizziness to seize me, and I fell down." + +After that, the Prince, begging a little water from the Princess, +drank. After he drank, "Why is there no one in this palace?" he asked. + +The Princess spoke, "My father the King, and mother went for bathing +their heads with water. [228] I and the flower-mother alone are +[here]," she said. + +When the Prince asked on account of it, "Will the party come +now?" "They will come now quickly," said the Princess. + +Then the King and the Queen, [after] doing the head-bathing, came. The +King and the Queen having seen this Prince became greatly afraid. "Of +what country are you, Sir? Who and whose?" they asked the Prince. + +The Prince says, "I am a son of such and such a King of such and such +a city," he said. + +Because of it, the Great King asked, "Came you with the thought of +perhaps a war, or what?" + +Then the Prince said, "No. After my mother died, while I was remaining +in great sorrow, when my father the King, marrying another Queen, +was there, for me a great shame entered my mind because of the +Queen's unseasonable action; and while the King went for a war I +having forsaken my country came to this country." + +After that, the truth of it went to the Great King, to his mind. As +soon as it went there, [229] when a [little] time was going by, having +married and given the King's daughter [to him], and made it public +by the proclamation tom-tom, and having handed over the country also, +he decorated them [with the regal ornaments]. + +While he was exercising the kingship of that country, the other +Princes of the country, having become angry concerning this Prince +and having thought of a means of killing him, said, "We will give the +flower-mother five hundred masuran to give him this small quantity +of poisonous drug, having deceived the Princess by some method or +other." [They said to her], "Should you do as we said, we will give +you these presents." Should she be unable in that manner they told +her to [tell] the Princess to ask where the Prince's life is. + +In that way, the flower-mother having prepared a new [sort of] food for +the Prince, and having also put [into it] this drug and deceived the +Princess, at the time when the Prince is eating food she told her to +give him this new food. This having seemed the truth to the Princess, +at the time when the Prince was eating food she gave it. The Prince, +too, having been much pleased with the food, and having eaten and +drunk, finished. Owing to it, anything did not happen. + +On the following day the flower-mother says to the Princess, "Where is +the Prince's life?" She told her to ask. When she asked the Prince on +account of it, "My life is in my breast," he said. When she told it +to the flower-mother in the morning, the flower-woman said, "What he +said is false." She told her to ask thoroughly. + +At night on the following day, when she asked he asked for oaths from +the Princess, [of a nature to ensure] the impossibility of escaping +from them, that the Princess must not tell it to any person. Afterwards +the Princess swore, "I will not tell it." Then the Prince says, +"My life is in my sword," he said. + +On the following day, when the flower-woman asked, having deceived +the Princess, the Princess said, "If you will not tell it to anyone +I will tell you. [For me] to tell it, you [must] take an oath with +me," she said. When the flower-mother swore to it the Princess said, +"The Prince's life is in the Prince's sword." + +From the day when she heard the fact for herself, that flower-mother to +an extent never [done] before, began to pile up a heap of firewood and +coconut husks. When the Princess asked, "What is that for?" she says, +"For us to put in the hearth at the time when rain rains," she said. + +While not much time was going in that way, one day not having shut +the door of the palace, at night this flower-mother stole the Prince's +sword, put it into that piled up heap of firewood, and set it on fire; +but the handle for holding the sword was left outside the flames. That +fire fell into the heap. [230] At the time when it was thoroughly +burning the Prince's life was becoming ended here. After the sword +was burnt the Prince completely died. + +Not allowing them to bury the dead body, the Princess having caused +a coffin to be made, and placed the dead body inside the coffin, +remained in much grief. + +While she was thus, the flowers of the Prince's brothers having faded, +when they came seeking him ascertaining the truth they went to the +palace. At the time when they went, having seen the Princess who +was in the palace they asked the Princess, "Why? For what [reason] +are you without cause (nikan) in this great trouble?" they asked. + +To that the Princess says, "At the time when a Prince of such and such +a King of such and such a country came to this country, my father the +King having asked the Prince his age, and looked [into his horoscope], +married and gave me to him; and having given him charge to rule the +country also, that person (her father) died," she said. "After that, +while he is exercising the kingship this flower-mother told me to +ask where the Prince's life is. When I asked, the Prince's life is +in the Prince's sword, he said. After that, whether such and such a +thing occurred I do not understand," she said. + +When those Princes sought for the sword there was no sword. Afterwards +they looked in that heap of ashes on the fire ground. They met with +only the piece of that hilt for holding. Having met with it, one +person having gone running and having come [after] plucking limes, +began to polish that piece of sword. The other having opened that +coffin (lit. corpse-box) was near it. While he was there, by an +authorisation of the Deity the sword was restored (lit. went right) +better than it was [before]. Then life being as though [re-]established +for the Prince also, he arose. + +After that, having investigated about these matters and looked [into +them], perceiving what the flower-mother did he impaled that woman +and killed her. Afterwards these three Princes and the Princess sought +their father the King, and went to [their own] country. + + + Western Province. + + + + + + + + +NO. 238 + +THE KING WHO LEARNT THE SPEECH OF ANIMALS + + +In a certain country a King was rearing wild animals. The King had +learnt in a thorough manner the speech of animals. + +One day at that time the fowls were saying, "Our King assists us +very much; he gives us food and drink." They thanked the King very +much. The King having heard their talk, the King laughed with pleasure. + +The royal Queen having been near, asked, "What did you laugh at?" + +"I merely (nikan) laughed," the King said. Should he explain and give +the talk to any person the King will die. Because of it he did not +explain and give it. That the King knows the speech of animals he +does not inform anyone. + +The royal Queen says, "There is no one who laughs in that way without +a reason. Should you not say the reason I am going away, or having +jumped into a well I shall die." + +Thereupon the King, because he was unable to be released from [the +importunity of] the Queen, thought, "Even if I am to die I must +explain and give this." + +Thinking thus, he went to give food to the animals. Then it was evident +to those animals that this King is going to die. Out of the party +of animals first a cock says, "His Majesty our King is going to be +lost. We don't want the food. We shall not receive assistance. Unless +His Majesty the King perish thus we shall not perish. In submission to +me there are many hens. When I have called them the hens come. When +I have told them to eat they eat. When I have told them to go they +go. The King, having become submissive in that manner to the thing +that his wife has said, is going to die." The King having heard it, +laughed at it, also. + +Then, also, the royal Queen asked, "What did you laugh at?" + +Thereupon, not saying the [true] word, the King said, "Thinking of +constructing a tank, I laughed." + +Then the Queen said, "Having caused the animals that are in this +Lankawa (Ceylon) to be brought, let us build a tank." + +Then the King having said, "It is good," caused the animals to be +brought. The King having gone with the animals, showed them a place +[in which] to build a tank; and telling them to build it came away. + +The animals, at the King's command being unable to do anything, all +together began to struggle on the mound of earth. Those which can take +earth in the mouth take it in the mouth. All work in this manner. The +Jackal, not doing any work, having bounded away remained looking on. + +After three or four days, the King having gone [there] trickishly +stayed looking on. The King saw that the other animals are all moving +about as though working; the Jackal, only, having bounded off is +looking on. + +Having seen it he asked the Jackal, "The others are all working; +thou, only, art looking upward. Why?" + +Thereupon the Jackal said, "No, O Lord; I looked into an account." + +Then the King asked, "What account art thou looking at?" + +The Jackal says, "I looked whether in this country the females are +in excess or the males are in excess." + +The King asked, "By the account which thou knowest, are the females +in excess or the males in excess?" + +The Jackal said, "So far as I can perceive, the females are in excess +in this country." + +Then the King said that men are in excess. Having said it the King +said, "I myself having gone home and looked at the books, if males +are in excess I shall give thee a good punishment." + +The King having come home and looked at the books, it appeared that the +males were in excess. Thereupon the King called the Jackal, and said, +"Bola, males are in excess." + +Then the Jackal says, "No, O Lord, Your Majesty; they are not as +many as the females. Having also put down to the female account +the males who hearken to the things that females say, after they +counted them the females would be in excess." Then the Jackal said, +"Are the animals able to build tanks? How shall they carry the earth?" + +Thereupon the King having considered it, and having said, "Wild +animals, wild animals, you are to go to the midst of the forest," +came home. + +At that time, the Queen asked, "Is the tank built and finished?" + +Then the King, taking a cane, began to beat the Queen. Thereupon the +Queen, having said, "Ane! O Lord, Your Majesty, I will never again +say anything, or even ask anything," began to cry aloud. + +The King got to know that the Jackal was a wise animal. + + + Western Province. + + + +Compare vol. ii., Nos. 167 and 168. + +In Santal Folk-Tales (Campbell), p. 22, after a King had received +from the Snake King the power of understanding the speech of animals, +he laughed on hearing a dispute between a fly and an ant over some +grains of rice. As the Queen insisted on being told the reason, +to disclose which he had been warned would be fatal to him, he was +about to tell her and then get her to push him into the Ganges, when +he overheard the talk of some goats. A he-goat replied to a she-goat's +request that he would bring her some grass from an island in the river, +that he would not be made like this foolish King who vainly tried to +please a woman and was about to die because of it. The King saw his +foolishness, made the Queen kneel to pay obeisance to him in order +to be told the secret, and then beheaded her. + + + + + + + + +NO. 239 + +THE MAD KING + + +In a certain country there was a King. Madness seized the King. It +having seized him, he caused all the men of the city to be brought, +and seized from them their gains; should the party say even a word +about it he kills them. + +Having killed them in this manner, when the city was diminished a +half share, he sent to tell the Treasurer (sitano) to come. He knows +thoroughly that in order to kill that person he had been told to come. + +The Treasurer asked at the hand of the Treasurer's wife, "What shall +I do for this?" + +Thereupon the woman said, "You having gone, to the talk which the King +says having said nothing [else] in reply, say 'Eheyi' (Yes), [231] +to the whole." Having heard her word the Treasurer went to the palace. + +The King asked, "Treasurer, is there rain in your quarter?" The +Treasurer said "Eheyi, Lord." + +"Are you well now?" he asked. The Treasurer, not saying another speech, +to that also said, "Eheyi, Lord." + +In this manner they talked until the time for eating rice in the day +time. To all he said, "Eheyi." + +Then the King said to the Treasurer, "Treasurer, now the time for +eating rice has come, hasn't it?" The Treasurer said, "Eheyi, Lord." + +Thereupon the King said, "Treasurer, let us go to bathe." The Treasurer +said, "Eheyi, Lord." + +The King said, "Ask for the copper water-pot." The Treasurer said, +"Eheyi, Lord." Having said it and gone, he returned [after] asking for +[and getting] it. + +Then the King said, "Get in front." The Treasurer said, "Eheyi, Lord"; +having said it the Treasurer got in front. Having gone to the river, +the King took off his clothes, and putting on the bathing cloth, +[entered the water, and] asked the Treasurer, "Treasurer, won't +you bathe?" The Treasurer, having said, "Eheyi, Lord," remained on +the rock. + +While the King was talking and going backwards and backwards, he was +caught by an eddy in the water, and went to the bottom. Having sunk, +when he was rising to the surface he said, "Treasurer, I shall die; +draw me out quickly." Thereupon the Treasurer said, "Eheyi, Lord," +[but did not move]. When he was going to the bottom the next time +the King died. + +Then the Treasurer, taking the few royal ornaments, came home. Having +come, he said at the hand of the Treasurer's wife, "The King died," +[and he gave an account of his death]. + +Thereupon the woman said, "O fool! I said that indeed. Putting on +those royal ornaments, go to the royal palace and say, 'It is I who +am King; also I killed the King. If ye do not hearken to the things +I say I will kill you also.'" + +The Treasurer did in that very way. The whole of the men of the city +were afraid. Well then, the Treasurer exercising the sovereignty over +the city, the Treasurer's wife became the Queen. + + + Western Province. + + + + + +THE KAHAWANA SOWING (Variant) + +At a certain city there was a foolish King. At the time when the +King says anything he kills the whole of the Ministers who do +not give answer, "Yahapati" (It is good), to it. In this way, by +not remembering to say Yahapati a great number of Ministers tasted +death. [232] By his doing thus, on account of his making this order +[in the end] there was not a Minister for the King. + +After that, he caused notice to be given by tom-toms in the city for +a person to come for the ministership (aemaeptiyakama). Because they +were not willing to taste death anybody was unwilling to do it. + +At last, a drunken cheat having the name Jobbuwa arrived. "Yahapati; +be pleased to give me the office of Minister," he said. The King +having said, "Yahapati," gave him the office of Minister. + +While time was passing, he spoke to the Minister one day, and said, +"Cannot I obtain profit by cultivating kahawanas (coins)?" + +"Yahapati; you can get much gain by it," he said. + +"If so, for the purpose of sowing them cause a chena to be cut," +the King said to the Minister. + +The Minister, having said, "Yahapataeyi" (It is good), went away, and +firstly having told the Chiefs (pradaninta) of the village to collect +and bring Tamarind seeds, told the villagers to put in order a wide, +level, open place on the border of a certain river. The villagers +having put the Tamarind seeds into sacks and stitched them up, +brought them. + +Having cut the chena, after it was completed the Minister having +gone, asked the King for kahawanas [to sow in it]. The King said, +"Take as many as you require for sowing in the chena." The Minister +having brought the kahawanas home, caused the Tamarind seeds to be +sown in the chena. + +After they sprouted, the King said he must go to look at the chena. The +Minister inviting the King [to go], having gone in state (peraharin) +with him, and caused the army to stay on one side, the King and +the Minister went into the chena. Because, when the Tamarind seeds +sprouted, many young shoots were of golden colour [233] the King said, +"These are very good." + +While he was walking there a long time, having arrived at weariness +the King went to the river to bathe. In that river the water is very +rapid. Because of it, at the time when the King descended into the +water he began to be drawn down into the water. Thereupon, at the +time when the King says, "Take hold of me," the Minister, having said, +"Yahapati," remained looking on. + +After the King had been swallowed up in the river and died, the +Minister, having put on the royal ornaments and gone away with the +army, exercised the sovereignty of that city with renown. + + + Uva Province. + + + + + + + + +NO. 240 + +CONCERNING THE PRINCE WITH HIS LIFE IN HIS SWORD + + +In a certain country there was a King. There were seven Princes for +the King. Having instructed the whole seven, the King tried to fit +them [for their position]. The party without wanting to do anything +whatever passed the days in amusement. + +The King thought when he looked [at their idleness], "From this party +of seven persons there is not an advantage," and having punished +(dada gahala) the whole seven, "Go to any kingdom you can; don't stay +in this country," he said. + +The seven persons speaking [together] said, "Our father the King told +us to go!" and the whole of them went. + +Out of them, the eldest Prince, took six flower seeds. The whole seven +having arrived at a kingdom, to the youngest Prince the eldest Prince +said, "Getting any livelihood you can, remain in this country. At the +place where you stay plant this flower seed for yourself. It having +sprouted, when the flower tree has grown, on the tree a flower will +blossom. At the time when the flower has faded come seeking me." Having +told him thus he made the Prince stay in that country. + +In that very way he made the other five stay in five countries. Having +given to those persons five flower seeds, he told them [about them] +in the very way he told that Prince. + +To the last country the eldest Prince went. When he was living in +that country doing cultivation work, one day he went to walk in the +midst of the forest. In the midst of the forest there is a house. The +Prince saw it. Having gone to that rock house (cave), when he looked +a Princess was [there]. + +He asked the Princess, "Are you a human daughter, or a Yaksa-daughter?" + +Thereupon the Princess said, "I am a daughter of a King. Having +eaten food at night I went to sleep. That Yaka having brought me, +I am in this rock house. I also do not know a path for going away; +I stay in fear," the Princess said. + +Then the Prince asked the Princess, "Will you come to go with me?" + +At that time the Princess having said, "It is good," the two together +having bounded off, proceeded to the place where the Prince who went +there stays. During the time while these persons are staying there +obtaining a livelihood, the Prince's life is in his sword. Except +that his brothers know that his life is in this sword, no other +person knows. + +The Princess one day went to the river to bathe. While bathing there, +three or four hairs of her head in the Princess's hair knot having +become loosened and having floated, went away in the river. When the +Prince of the King of that country was bathing lower down in the river, +those hairs of her head which went became entangled on the hand of the +Prince. When the Prince, having said, "What is this?" was looking, +it was a sort of long hairs of the head, hair of the head of gold +colour, and about two fathoms' length. + +Having seen this hair, and known that these were the very best, like +[those of] a royal Princess, he thought, "I must seek this Princess," +and went to the palace. Having taken the hairs of the head he showed +them to his father the King. Having shown them he told him to do +whatever [was necessary], and seek and give him the Princess to whom +this hair of the head belongs. + +He published by the notification tom-tom that to a person who, having +found, gave her, he will give goods [amounting] to a tusk elephant's +load. An old woman who stayed near there said, "I can." Having told +the old woman to come, the King asked, "What do you want in order to +go to seek the Princess?" + +"I don't want anything, O Lord; I only want a boat," she said. So he +gave her a boat. + +Having gone to the river taking the boat, the old woman sat in the +boat, saying and saying lamentations, and having floated she went up +[234] the river. Having gone in that way, and tied the boat on that +side, the old woman went to the place where the Princess possessing +that hair, and the Prince, are staying. + +When the old woman was going there the Prince was not at home. To +the Princess the old woman said, "Ane! Daughter, there is no person +to look after me. Assist me for the sake of charity," she said. The +Princess becoming grieved at it told the old woman to remain. + +After a little, the Prince came home. Having come he asked, "This +mother, a person from where is she? What came she here for?" + +Thereupon the Princess also [said], "She came and said, 'There is +no one to give me to eat!' Because of it, I being alone I said, +'Remain with me,'" she said. + +While she was [there] in that way, at the time when the Prince was +not [there] the old woman said to the Princess, "You having eaten +and drunk, when you are lying down by way of fun ask the Prince, +'Where is your life?'" + +So the Princess asked the Prince, "Where is your life?" + +At that time the Prince said, "My life is in my sword." + +Through the ignorance of the Princess regarding it, she told that +old woman that his life is in the sword. Well then, the old woman +from that day, having said that it was for putting in the hearth on +rainy days, sought for firewood and heaped it up. When the old woman +is going to sleep, every day having built a bon-fire she goes to sleep. + +One day during the day time, having been [there] at the time when +the Prince is not there, she looked where the sword is. Thereupon, +at night a rain began. Having said, "To-day there is rain," she +strengthened the bon-fire. After the Princess and the Prince went to +sleep she brought the sword and put it in the bon-fire. + +Having arisen in the morning, when she looked the Prince having died +the Princess began to lament. The old woman also falsely lamented. The +two persons having been lamenting and lamenting a little time, the +old woman, calling the Princess, went to obtain shelter at another +place. Having gone there, and handed over the Princess to the King +of that country, taking the presents also, the old woman went home. + +At that time the King told the Princess to take that Prince in +marriage. Thereupon the Princess said, "My Prince is now dead only +two or three days. Because of it I want time for a month." Having +found an upper-story house very near there, he sent the Princess to +stay in the upper-story house in that street. + +Having seen that the flowers of the flower trees of the younger +brothers of that Prince had faded, [his brothers] began to seek +him. Seeking him, they went to the place where the Prince is +dead. Having gone, these six persons together said, "Where is the +sword?" and began to seek it. When seeking it, the sword having been +in a heap of ashes they took it. Thereafter having taken the sword to +the river, they cleaned it; at that time life was [re-]established for +that Prince. Then the Prince having arisen spoke to those Princes, and +having said, "Now then, go you to each of the places where you were," +he did that cultivation work, and remained obtaining a livelihood +[thus]. + +This one got news that that old woman having taken the Princess +and given her to the King, received for herself presents and +distinctions. At that time sorrow having gone to the Prince he went +to seek the Princess. When [he was] going walking in the street in +which is the Princess, the Princess saw that this one is going. The +Prince did not see her. + +At that time the Princess began to write a letter. Having written +the letter, the Princess remained in expectation of the time when +the Prince is coming. The Prince, through news that she is in that +very street, came back. At that time the Princess, having seen that +the Prince is coming, taking the letter dropped it [so as] to fall +in front of him. The Prince having taken the letter, when he looked +at it and read it there was written, "That old woman who stayed near +us having deceived us and having brought and given me to the King, +received for herself presents and distinctions. The King said to me +that he must marry and give me to the King's Prince. Thereupon I said, +'My Prince is not dead a month now.' Because of it, asking for time for +a month, I am staying in another house," there was written. "I said +so through the thought that I shall obtain my Prince again. In three +days more we are going to the church (palliya) to marry. Because of +it, having got a horse carriage should you come on that day to the +church we can escape and go off," there was written. + +Thereupon the Prince on the day she told him having got a horse +carriage also, went near the church in the disguise of a horse-keeper, +and halting the carriage, remained [there]. + +On the wedding day the King, the Prince, the Princess, the whole +of the party, went in a horse carriage. The Princess saw that that +Prince is staying like the horse-keeper, holding the horse. But when +the Princess looking [at him] went into the church, the horse-keeper +[Prince] having remained standing, becoming sleepy reclined a +little. Then the Prince went to sleep. + +That Princess having got married and come, and having ascended into +the carriage which the Prince brought, not knowing that the Prince was +asleep struck the horse, and making it bound went off as though she +flew. The other people who were there, not observing the quarter to +which the Princess went, went away. The King and the married Prince +after that sought her; they did not meet with her. The sleeping +horse-keeper Prince having ascertained that the carriage was not +[there], weeping and weeping began to go along the path on which that +Princess went. + +When the Princess was going in the midst of a forest wilderness, +Vaeddas having been there came and watched in order to seize +her. Having watched, they said to the Princess, "If thou come not +with us we will shoot and kill thee." + +Thereupon the Princess asked, "I can come with one of you. How shall +I come with four or five persons?" + +The Vaeddas asked the Princess, "If so, how is it [to be]?" + +Thereupon the Princess says, "You having been set in line, all at +one discharge shoot. Having shot, I will join the person whose arrow +should fall far, who came [after] picking up the arrow, and will come +[with him]," she said. + +At that time the whole of the party having been fixed in line shot +[for the arrows] to go very far. Having shot, all ran for the purpose +of bringing the arrows. Thereupon the Princess having struck the horse, +driving it off went away without being perceived. The Vaeddas having +got the arrows and come, went away without the Princess. + +When she was going to that side from the forest wilderness in which +are the Vaeddas, the Princess thought that should she go by the +carriage she will be unable to escape. So she descended from the +carriage to the ground, and having unloosed the horse drove it into +the jungle. She rolled the carriage over into the jungle. + +The Princess having thrown away the Princess's dress, dressing like a +Hettiya went away. In this manner she went to another kingdom. In that +country, establishing shops, there was a rich Hettiya. She approached +near him. At that time the shopkeeper Hettiya having become much +pleased with the [apparent] Hettiya, told him to remain there. Well +then, the shopkeeper Hettiya asked, "Who art thou?" + +Thereupon the Princess said, "I am a Hettirala of a country; I came +to establish a shop." + +The shopkeeper having heard that word, said, "If so, let us two +trade in partnership." Having said [this] he handed over a shop to +the Princess resembling a Hettiya. He gave for it suitable servants. + +At that time this Princess says, "I having come to a new country, when +establishing a shop have the thought to give a dana (free donation +of food), and secondly to establish the shop." + +Thereupon the shopkeeper Hettirala having become pleased, and having +said, "Let us two pay the amount that the cost comes to," they gave +the dana. + +Then that horse-keeper Prince having come, approached there. The +Hettirala having seen the horse-keeper gave him alms. The [Princess] +Hettirala after the man ate the food put him in a house and told the +servants to shut the door. + +During that night having given the dana and having finished, "Whence +are you?" the new Hettirala asked the horse-keeper. + +At that time the horse-keeper said to that Hettirala, "Ane! Hettirala, +I indeed am a royal Prince. The Princess whom I had married, driving +off in the horse-carriage came here. I also having become hungry when +coming here [saw that] there was an alms-house. Because of it I came +here," he said. + +The Hettirala, having cast off those clothes and put on clothes in +the manner of a Princess, came and asked, "Am I the Princess?" + +Having said, "You indeed are my Princess," holding her hand he began +to weep. The clothes that she wore like the Hettirala that Prince +put on. After that, having gone near the shopkeeper Hettirala, they +told him completely the things that occurred to these people. This +Hettirala having become pleased at it told them to stay at that very +shop. The two persons trading at the shop and having become very +wealthy, remained at that very city. + + + Western Province. + + + + + + + + +NO. 241 + +THE ROYAL PRINCE AND THE HETTIRALA [235] + + +In a certain country both the royal Prince and the Minister-Prince +were joined together by much friendship, it is said. Thus, having +been in that way, one day the royal Prince having talked with the +Minister-Prince, says, "Friend, we two having come to a foreign +country, let us do trading." + +The Minister-Prince also having said, "It is good," the two persons +taking as much money as each can carry for the purpose of trading, +set off to go to a foreign country. + +During the time when they are going thus, the two having met with a +junction of two roads, the two persons say, "We two having separated at +these roads let us go to two districts." So speaking, having separated +they went to two districts. + +Out of them, the royal Prince having arrived at the place where a +courtesan woman is gambling, and having staked with the courtesan +woman this money he brought, gambled. The courtesan woman won the +whole of the money. Well then, the royal Prince having staked the +clothes he was wearing, when he gambled the Prince lost them also. + +Well then, the Prince says, "It is good. [236] If so, you and I having +staked ourselves let us gamble." + +So speaking, staking each against the other they gambled. Thereupon +the Prince lost. Having shaved the Prince's head, taking him for +the state of labourer, while he was drawing water and washing pots, +when the Hettirala of that village was going by that street he saw the +Prince who was washing and washing pots, and great sorrow having been +produced for the Hettirala, he spoke to the courtesan woman, and says, +"The labourer who is washing these pots is of very white colour. It +is not worth [while] taking this work from him. If you will give me +him I can give him a suitable means of livelihood." + +Thereupon the courtesan woman says, "Yes, if there is sorrow for +you concerning him; although I can give him I cannot give him without +payment (nikan). Why? He has let me in [237] for a thousand masuran. If +the Hetti-elder-brother give that money I can give him; if not so, +I cannot give him," the courtesan woman said. + +Then the Hettirala says, "It is good. Taking the money from me give +me him." + +The Hettirala gave the money; and taking the Prince and having arrived +at his house the Hettirala having spoken to the Prince, asks, "What +can you do?" + +The Prince says, "I can do anything." + +Thereupon the Hettirala says, "Don't you do work [so as] to become +tired. There are my shops; you can stay at a shop." When he asked, +"Can you [do] letter accounts?" [238] the Prince said, "I can." When +he said it, having said, "If so, go to my shop," he started him, +and having gone with the Hettirala he gave him charge of the shop. + +Thereupon the Prince asks, "Do you give the shop goods on credit +(nayata) and the like? How is the mode of selling the goods?" + +The Hettirala says, "Yes, give them on credit. When giving them on +credit don't merely give them; [after] writing the name give them." + +Thereupon the Prince having said, "It is good," and taking charge, +from that time spoke to men who are going on the road. When the men +came he asked, "Where are you going? Where is your village? What is +your name?" Afterwards he says, "It is good. Taking anything you want, +go." Having said and said it, and having brought in that manner all +the men going on the road, in a week's time he finished the goods +that were in the shop. During the time when he was giving the goods +in that way, should anyone come and having given money ask for goods, +taking the money he gave goods for the money. + +When he finished the goods in that manner, the Hettirala, not knowing +[about it], having become much pleased, said, "You are very good, +having looked with this promptitude at the account of the money for +which you sold the goods. Bringing goods afresh will be good, will +it not?" + +When he was preparing to look at the accounts, having brought the book +in which he wrote the men's names, and a little money, [the Prince] +placed them [before him]. The Hettirala asked, "What is this?" + +Then the Prince says, "Why, what is it you are asking? Have I +blundered? In the book, indeed, the names will be correct; having +indeed written the names I gave the goods. I did not give goods to +even a person without having written the name." + +The Hettirala says, "Ane! You are a great fool; you are not a person +who can do trading." Having said [this], the Hettirala, calling the +Prince, went home again. + +Having gone [there], when three or four days were going the Hettirala's +wife began to scold the Hettirala, "For what reason are we causing +this one to stay, and undergoing expense by giving him to eat and to +wear?" When she shouted to the Hettirala, "If this thief is sitting +unemployed, this very day having beaten him I shall drive him away," +the Hettirala asks the Prince, "Child, there are many cattle of mine; +can you look after the cattle?" + +At that time the Prince says, "It is good; I can look after cattle." + +Thereupon the Hettirala having gone, calling the Prince, to the +district where the cattle are, and having shown him the cattle, says, +"All these cattle are mine. You must look after them, taking care of +them very well. Do not send them into outside gardens. You must tie +the fastening (baemma) well." + +Thereupon the Prince says, "It is good, Hetti-elder-brother. Don't be +afraid. Having well tied the fastening I shall look after the cattle." + +Having started off the Hettirala and sent him away, the Prince placed +each one of the cattle at each tree, and having tied the fastenings +and tightened them to the degree that they were unable to take +breath, was looking in the direction of the cattle. While he was +there some cattle died, some were drawing the breath (i.e., gasping +for breath). At that time, the time of eating cooked rice went by. + +The Hettirala, having remained looking for the Prince's coming at +the time of eating cooked rice during the day, when the time went by +thought, "He is a great fool, isn't he? Having sent the cattle into +the gardens of others they have been seized, maybe." As he did not +come at noon to eat cooked rice, he said, "I must go to look"; and +having come there, when he looked some had died at the very bottom of +the trees to which they were tied, some are drawing and drawing breath. + +The Hettirala asks the Prince, "Why, fool, what a thing this is +you did! Do you look after cattle in this way?" Having said [this], +he scolded him. + +Thereupon the Prince says, "What is the Hetti-elder-brother saying? The +Hetti-elder-brother said at first, 'Having tied the fastenings well, +look after them, not letting (nendi) them go into the gardens of +others.' I tied the fastenings well, and stayed looking at them. What +is it you are saying? Have I tied them badly? If there is a fault in +the tying, tell me." + +Well then, the Hettirala being without a reply to say, [thought], +"Because I told this fool to tie the fastenings well, he, thinking +foolishly, in observance of the order killed my few cattle. I was +foolish; this fool will not have the ability to do this work;" and +he went, calling the Prince again, to the Hettirala's house. + +When he is there three or four days, in the very [same] manner as at +first the Hettirala's wife began to scold the Hettirala:--"Having +come calling this thief again, is he simply sitting down? Even for +a day there will not be [the means] here to give this one to eat, +sitting down unemployed. This very day I will drive him from the +house." Having said various things she scolded the Hettirala. + +Thereupon the Hettirala having spoken to the Prince asks, "Can you +plough rice fields?" + +At that time the Prince says, "It is good. I am able to do that work." + +Thereupon the Hettirala says, "It is good. If so get ready to go +to-morrow morning." + +Having given the Prince a plough also, and having arisen at daybreak, +the Hettirala set off to go on a journey. Calling the Prince on the +journey on which he is going, and having gone and shown the Prince +the Hettirala's fields, he says, "Look there. From the place where +that egret is perched plough to that side until the time when I have +gone on this journey and come back." + +Well then, this Prince says to the Hettirala, "It is good, +Hetti-elder-brother. Let Him go on the journey He is going. [239] +I will plough to the place where the egret is." + +Taking over the charge, and having started off the Hettirala and +sent him away, he tied the yoke of bulls in the plough. When he went +driving them to the place where the egret is, the egret having gone +flying perched at another place. Driving the yoke of bulls he went +there also. The egret having gone flying from there also, perched at +another place. Driving the yoke of bulls he went there also. From there +also the egret having gone flying, perched at another place. Thereupon +the Prince, driving the yoke of bulls and having gone to the root of +the tree, taking a large stick and beating and beating the yoke of +bulls, says, "Why, bulls (gonnune)! Go to the place where the egret +is. Should you two not go to the place where the egret is I shall +not succeed in escaping from the Hettirala; to-day there is not any +work [done], and I myself did not eat." Saying and saying [this], +he began to beat the yoke of bulls. While he was there beating and +beating them it became night. + +The Hettirala, also, having made that journey, came to the +house. Having come there the Hettirala asks, he asks from the house +people, "Hasn't the fool himself who went to the rice field come?" + +Thereupon the house people say, "After he went with the +Hetti-elder-brother in the morning, he did not come back." + +The Hettirala says, "Apoyi! As that fool himself came not there will +be some accident or other!" + +Quickly having gone running to the rice field, when he looked, at +no place in the rice field had [the ground] been ploughed, and he +does not see the yoke of bulls or the man. When the Hettirala looks +on that and this side, the Prince whom the Hettirala came to seek +having seen him, breaking a large cudgel he began to beat the yoke +of bulls more and more, as though he did not see him. + +Thereupon the Hettirala, having heard this noise when he looked, +having heard it and gone running, asks, "Why, fool! What is this you +are doing?" + +The Prince says, "Go away, go aside. From the morning itself I drove +and drove this yoke of bulls [so as] to go to the place where the egret +is. They did not go yet. You are good, the way the bulls have been +trained!" Having said [this], the Prince began to scold the Hettirala. + +Thereupon the Hettirala says, "Yes, the way that yoke of bulls has +been trained is indeed not good. Because the bulls will not go up +trees those bulls are not good. Afterwards taking a yoke of bulls that +go up trees you can plough. Let us go now, to go home." Having said +[this], he came calling the Prince. + +The Hettirala's wife asks, "Even to-day did that fool do even that +work?" + +The Hettirala says, "To-day indeed don't speak to that fool. He has +been very angry. Because he was angry I came calling him, without +speaking anything." + +Thereupon the woman having been silent that day, on the next day began +to scold the Hettirala and the Prince. The Hettirala having thought, +"Should I remain causing this fool to stay he will cause much loss +to me. Having gone, taking him, and having spoken to my son-in-law, +I must put him in a ship and send him away." Having thought thus, +and having spoken to the Hettirala's wife, he says, "Don't you scold; +I am sending him away soon." Thereupon the woman remained without +making any talk. + +Then the Hettirala says, "Taking him I must go to-morrow or the +next day; having prepared a suitable thing (food) for it give me +it." Thereupon the woman having gone, and very well prepared a food +box to give to her daughter and son-in-law, and for these two persons +to eat for food on the road a package of cooked rice, gave him them. + +The Hettirala tied them well, and taking also a suit (coat and cloth, +kuttamak) of the Hettirala's new clothes to wear when they got near the +son-in-law's house, and having tied them in one bundle, and called the +Prince, he says, "We two must go on a journey and return. Can you go?" + +When he asked the Prince, the Prince says, "It is good; I can go." + +The Hettirala having said, "If so, take these two bundles," gave him +the two packages. Just as he is taking the two bundles in his hand, +the Prince asks, "What are these?" + +Thereupon the Hettirala says, "One bundle is my clothes; one is things +for us for the road, to eat." + +The Prince taking them, when he was starting to go on the journey +the Hettirala's wife gave him yet a package. The Prince asks, "What +is this?" + +Thereupon the woman says, "For our son-in-law there is need of snakes' +eggs; in that packet there are snakes' eggs. Having gone, give that +packet into either son-in-law's hand or daughter's hand." The Prince, +taking the packet, put it away. + +The Hettirala, dressing well, mounted upon the back of a horse, and +calling the Prince went off. When he had gone a considerable distance, +the Prince alone ate the package which she prepared and gave him to +eat for the road. Taking the food which was in the packet that she told +him to give to the son-in-law, having said they were snakes' eggs, he +ate of them to the possible extent; and having thrown the remaining +ones there and here, and seen an ant-hill on the path when coming, +he broke a stick, and taking it, prodding and prodding [the ground] +round the ant-hill he began to cry out. The Hettirala having turned +back, when he looked the Prince says, "The snakes that were in this +packet, look! they entered this ant-hill!" Thereupon the Hettirala, +ascertaining that he is telling lies, having said, "It is good; if so, +you come on," calling him, goes on. + +At that time, the time for eating cooked rice at noon having arrived, +the Hettirala, stopping the horse, said, "Bola, I am now hungry. Take +out even the packet which you brought to eat for the road." + +Thereupon to the Hettirala the Prince says, "Hetti-elder-brother, +what is this you say? Because you said, 'They are for the road, to +eat,' I threw them away for the road to eat, and came. For eating +for the road, what shall we eat?" + +Well then, much anger having gone to the Hettirala, because there +was not a thing to do he said, "If so, come, to go." + +As they were going, the Hettirala, having hunger which he was unable to +bear, says to the Prince, "Bola, can you climb this tree, and pluck a +young coconut for me and give it?" Thereupon the Prince says, "I can." + +Having climbed the tree, and gone round the stems of the branches of +the tree, holding two stems firmly, with his two feet he began to +kick down the clusters of [ripe] coconuts into the jungle, and the +clusters of young coconuts into the jungle. Thereupon the Hettirala +having descended from the horse's back, began to shout, "Ha! Ha! Don't +pluck them, don't pluck them!" At that time the person who owned the +place having come, prepared to beat him. + +Thereupon the Hettirala says, "It is I who sent him up the tree to +make him pluck a young coconut. He is a great fool; don't beat him." + +The man, treating with respect the Hettirala's saying, said, "It is +good. If so, having eaten as many young coconuts as possible, go ye"; +and the man went away. + +Thereupon the Prince having eaten young coconut with the Hettirala, +when they set off to go the Hettirala says, "Having struck [thy hand] +on my head, swear thou in such a way that thou wilt not go [in future] +by even a foot-bridge (edanda) in which a coconut trunk is laid, +putting [out of consideration] going up a coconut tree." + +Thereupon the Prince having struck on the Hettirala's head, swears, +"I will not go up a coconut tree, and I will not go by a foot-bridge in +which a coconut trunk is placed." Having sworn this, they began to go. + +When going they met with a bridge in which a great many coconut trunks +were placed. The Hettirala having gone to the other side, spoke to the +Prince, [telling him to follow]. Thereupon the Prince says, "Ane! I +cannot come. Having struck on the head of the Hetti-elder-brother +and sworn, how can I come?" + +Thereupon the Hettirala having descended from the back of the horse, +came [across]; and lifting up the Prince and having gone [over], +placed him on the other side. Through that disturbance the cloth that +was on the Hettirala's head fell on the ground. The Hettirala did not +see it. The Prince having seen that the cloth fell, took it with his +foot, and having thrown it into the bush went on. + +When going a considerable distance, ascertaining that the cloth on +the Hettirala's head was not [there], he asks the Prince, "My cloth +fell on the ground; didn't you see it?" + +Thereupon the Prince says, "The thing which the Hetti-elder-brother +has thrown away when coming, why should I bring? I threw it into the +bush with my foot." + +Then the Hettirala says, "Since you threw away the cloth and came, +beginning from this time when anything has fallen from us don't leave +it and come." + +The Prince says, "It is good. If so, beginning from this time, +without throwing it away I will bring it." + +Beginning from there, taking the horse-dung and earth from the +staling-place he went along putting and putting them in the Hettirala's +clothes box. Having gone there, when they came near the house of the +Hettirala's daughter, [the Hettirala] having spoken to the Prince +asking for the bundle of clothes, he unfastened it. When he looked, +he saw that the horse-dung and mud were in the bundle of clothes, +and much anger having gone to the Hettirala, he said, "Æ! Enemy, +what is this?" + +Thereupon the Prince says, "What, Hetti-elder-brother, are you +saying? At first you said, 'Don't throw away anything that falls from +us.' What is this thing you are saying now?" + +Then the Hettirala thought to himself the word he said at the beginning +was wrong; bearing it because of it, he says, "With these clothes on +my back I cannot go to the house of son-in-law's people. My clothes +are very dirty. I shall come when it has become night. Thou having +gone immediately (daemmama) say that I am coming." Having said [this], +and told the Prince the road going to the house, he started him. + +Thereupon the Prince having gone to that house and having spoken, +says, "The Hetti-elder-brother started and came in order to come +with me. Thereupon he got a stomach-ache. [240] Before this also +[241] he got a stomach-ache. The Hetti-elder-brother having told me +the medical treatment he applies for the stomach-ache, and started +me quickly, sent me to prepare the medicine," he said. + +Thereupon the Hettirala's daughter having become much afraid, asked, +"What is the medicine?" + +The Prince says, "Don't be afraid; it is not a difficult medicine [to +prepare]. Taking both coconut oil of seven years and the dust of Ma-Vi +(the largest kind of paddy), and having ground them together, when you +have made ball-cakes (aggala), and placed them [ready], it will do; +that indeed is the medicine. Don't give him any other thing to eat." + +Thereupon, the Hettirala's daughter very quickly having ground +up coconut oil and Ma-Vi dust, and made ball-cakes, placed them +[ready]. When, after a very long time, the Hettirala came, quickly +having given him to wash his face, hands, and feet, as soon as he +had finished she gave him that ball-cake to eat. + +Thereupon the Hettirala thinks, "My daughter and son-in-law having +become very poor, are now without a thing also to eat"; but through +shame to ask he remained without speaking. Well, then, at the +time for eating rice at night, although the whole of the [other] +persons ate cooked rice and finished, she did not give cooked rice +to the Hettirala. Having made ready [the necessary things,--mat and +pillow]--to sleep, only, she gave them. + +The Hettirala lay down. Having been in hunger during the daytime and +night, when he had eaten the ball-cakes he began [to experience the +purgative effect of the oil]. After he had [been affected] four or +five times, being without water to wash his hands and feet, having +spoken to the Prince he asks, "Bola, the water is finished; there is +not a means to wash my hands and feet. Didn't you see a place where +there is water?" + +Thereupon the Prince says, "I saw it. There is a sort of +water-pot." Having gone to the place where there are pots of palm +juice, and filled a cooking pot, he brought the palm juice, and saying +it was water gave it. + +Thereupon the whole of his body having been smeared with the palm +juice, he says, "Bola, this is not water; it is a sort of palm +juice. Seek something to wipe this, and give me it." + +Then the Prince having torn in two the pillow that was [there] for +placing the head upon, gave him the cotton to wipe off the palm +juice. When the Hettirala was wiping off the palm juice with the +cotton, the palm juice and cotton having held together, it became +more difficult than it was. Thereupon having become very angry with +the Prince, and having looked to that and this hand, finding a little +water and slightly washing himself he came to the bed, and made ready +to go to sleep. Again [the purgative affected him violently, and +he was compelled to utilise a cooking-pot which the Prince brought +him]. When he was removing it in the early morning, unobserved by +the people at the house, [the Prince] having gone running says to the +Hettirala's daughter, "Look there. Last night it was very difficult +for your father. Having become angry that you did not pay attention +to him he is going away." + +Thereupon the Hettirala's daughter having gone, embraced the +Hettirala. When she embraced him, the Hettirala and the Hettirala's +daughter were [befouled by the contents of the vessel]. + +The Hettirala having become very angry said, "He having done me +much injury until this time, now he smeared this on my body, didn't +he?" Being unable to bear it, and having told his son-in-law all +these matters in secret, "Taking him, we will go away and put him in +a distant country," he said. + +The son-in-law having said, "It is good," and having spoken to the +Prince, says, "We two are to go on a journey. The three [of us] having +gone together, let us return." So saying, on the following day after +that, the Hettirala, and the Prince, and the Hettirala's son-in-law, +the three persons together, went to the wharf (naew-totta). + +Thereupon the Prince thought, "Now then, it is not good; I must spring +off and go." Having thought [this], when he said to the two persons, +"I must go aside [for necessary reasons]," the two said, "If so, +having gone, come back." + +Having gone running from there to the place where the Hettirala's +daughter is, he says, "They told me to ask for the money which he +gave yesterday to be put away, and to go back quickly." Having said +it, asking for [and getting] the money from the Hettiya's daughter, +he bounded off and ran, and in much time arrived at his city. + +The Hettirala and the Hettirala's son-in-law having remained looking +till the Prince comes, said, "Let that fool go to any place he +wants." When they went home, ascertaining that he went [after] taking +the money also, [they searched until] they became much fatigued, +but did not succeed in finding him. + +The Minister-Prince, who having joined with the royal Prince +went away, [after] trading very well and gaining profit, again +arrived in happiness at the city. Having seen the royal Prince, +while the two are [there], having discussed each other's happiness +and sorrow, and binding their friendship in the very first manner, +when the royal Prince's father the King died, the royal Prince was +appointed to the sovereignty, and gave the post of Chief Minister to +the Minister-Prince. + + + Western Province. + + (By Saddhunanda Sthavira of Ratmalana Wihara.) + + + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 149, a young man who +went to gamble lost everything he possessed, and was himself made a +prisoner until he was rescued by his wife. + +Regarding some of the Hettirala's experiences, see the story of the +Moghul and his servant, of which a condensed account is appended to +the tale numbered 195 in this volume. + +In "The Story of Hokka," given by Mr. W. Goonetilleke in The +Orientalist, vol. i, p. 131 ff., there is the incident of the tying +up of the cattle. The order of the Gamarala was that the man was to +look after them, but the Sinhalese word balapiya means also "look +at," and the servant acted accordingly after tying up the cattle, +the result being that they were too weak to stand when the Gamarala +went to inspect them. + + + + + + + + +NO. 242 + +PRINCE SOKKA [242] + + +At a certain city, a lion having been caught by the King of the city +had been put in a house. While the King's Prince and the Minister's +Prince were playing at ball near the house in which was the lion, +the royal Prince's ball fell into the cage in which the lion is +lying. Thereupon the Prince asked the lion for the ball. Then the +lion said, "Should you let me go I will give the ball." Then the +Prince having said, "It is good," and having cheated him, asking for +[and getting] the ball remained without letting the lion go. + +Having come on the following day, while those two were playing at +ball, that day, also, the royal Prince's ball went and fell at the +place where the lion is. The Prince that day also asked the lion for +the ball. + +At that time the lion says, "You shall not cheat me as on that day, +indeed; to-day indeed, unless you let me go I shall not give it." Then +the Prince having let the lion go, asking for [and getting] the ball, +played. + +The King having come, when he looked the lion was not [there]. "Where +is the lion?" the King asked the party of Ministers. The party of +Ministers said, "By the Prince the lion [was] sent away." + +Then the King having said, "Should the disobedient Prince remain at +this palace I will kill him," sorrow seized the Queen regarding it, and +having given the Prince expenses, and given him also a horse, and said, +"Having gone to any country you like, get a living," sent him off. + +The Prince having mounted on the horse, when he was going the +Minister-Prince (son of the Minister), the friend of the Prince, asked, +"Where are you going?" + +Then the Prince says, "Having been guilty of sending away the lion, +it has occurred that I am to go away, not staying in this country." + +Thereupon, the Minister-Prince, having said, "If my friend the Prince +be not here my remaining is not proper," set off to go with the Prince. + +Having set out, when the two had gone a little far together, [they saw +that] a letter had been written, and fixed on a tree. Having taken +the letter, when they looked in it there was said that should one +go to the right district good will happen, should one go to the left +district evil will happen. Thereupon, having looked at the letter the +Minister-Prince went to the right district, the royal Prince went to +the left district. + +While the royal Prince was going he met with a gambling place. He, +also, having gone there gambled. Having gambled he lost all the money +he took. After that, being without money, while he was staying looking +on, owing to a rich Hettiya's being there he sold him the horse, +and taking the money played [again]. That also he lost. + +After that, having written himself as the slave of the Hettiya, and +having said, "Should I be unable to bring back the money I will do +slave work," taking the money he gambled [again]. That also he lost. + +At that time, the Hettiya, having mounted upon the horse, calling +the Prince for the horsekeepership went away. The Hettiya having gone +home established the name "Sokka" [243] for the Prince. + +That Sokka he told to look after the horse, having well attended to +it and bathed it. That Sokka not giving food and water to the horse, +the horse went decrepit. Owing to it, the Hettirala having become +angry, said, "Sokka, you cannot look after the horse. Because of it, +work you in the flower garden." + +Then Sokka says, "Hettiralahami, in our kingdom it was that very work +that was mine. I am much accustomed to it." Having said this he took +charge. [After] taking charge, every day uprooting and uprooting +the best (lit., good good) flower trees (plants) he began to plant +[them afresh]. + +The Hettirala having gone one day, when he looked saw that all the +flower trees had died. Having said, "Sokka, thou canst not [do] this +work; thou hast completely done for my flower garden," he beat him. + +He said, "After that, that work is of no use for thee," and gave him +charge of a plantain garden. Having handed it over he said, "Sell +the plantains; having brought the money thou art to give it to me." + +Then Sokka said, "It is good, Hettiralahami; I am accustomed to +that work." + +Well then, what does that Sokka do? Leaving aside the ripe plantains, +having cut the immature plantains he takes them to the shop. No one +taking them, having brought them back he throws them away. By this +means, all the plantain garden went to waste. + +The Hettirala having gone one day, when he looked the plantain garden +had been destroyed. Thereupon, having called Sokka, and having said, +"Where is the revenue obtained from this? Thou art a Yaka come to +eat me," he became angry, and scolded him. + +Having said, "Thou canst not do that work. Look here (Menna); from +to-day attend thou to the grazing of these cattle," he gave him charge +of them. + +Then Sokka, having said, "It is good, Hettiralahami. In our country +I do that for a livelihood; I am well accustomed to it," took charge +of them. Taking charge, he went driving the cattle to the jungle. + +Having gone there he looked for a bull to eat, and having killed it, +cutting a haunch he came home [with it]. At that time the Hettirala +having seen the haunch of flesh, asked, "What is that, Sokka?" + +Then Sokka says, "As I was going a leopard was [there], seizing +a deer. Then I said 'Hu.' Then the leopard sprang off and ran +away. After that, because I was unable to bring it I came [after] +cutting off a haunch." + +Thereupon the Hettiralahami said, "Sokka, it is good," and stroked +his head, and said, "Give ye abundantly to eat to Sokka." + +By that method he began to bring the haunch every day, one by one. The +Hettirala and the Hetti-woman on those days were very kind to Sokka. + +When a few days had gone, because of the eating of the deer's meat +it appeared that the cattle of the herd were finished. Then, having +called Sokka, he asked, "Where are the cattle?" + +Sokka says, "I could not drive the cattle to the stalls; they are in +the jungle." + +The Hettirala, not trusting the word he said, went into the jungle +to look at the cattle. When he was going, the stench [of the dead +bodies] began to strike him to the extent that he was unable to go +into the jungle. Having gone in, when he looked he saw that there are +the heads and legs of the cattle. "Sokka is good! I ate the meat. I +must kill Sokka," he got into his mind. + +The Hettirala had taken a contract to give firewood to a ship. He +told Sokka to cut firewood by the yard account for the ship. Because +he must give firewood once a month, having cut the firewood by the +yard account he was to heap it up. At that time, Sokka, having said, +"It is very good, Hettiralahami," taking that work also, went for +cutting firewood. + +The ship came after a month. The Hettirala went and looked, in order to +give the firewood. There were only three or four yards of firewood; +there was no firewood to give to the ship. When the ship person, +having called the Hettirala, asked for the firewood, there being no +firewood to give a great fault occurred. Having fined the Hettirala +he destroyed the firewood contract. + +"After Sokka came there was great loss of money; this one lost it. I +must kill him," the Hettirala got into his mind. + +Getting it in his mind, he said to the Hetti-woman, "I am going to +the quarter in which younger sister is. Having prepared something to +eat on the road please give me it." The Hetti-woman having prepared +a box of sugared food, and made ready a box of clothes, and tied them +as a pingo (carrying stick) load, placed [them ready]. + +The Hettirala having arisen at dawn in the morning and mounted on +horse-back, and said, "Sokka, taking that pingo load, come thou," +the Hettirala went on horse-back in front. + +Sokka, while going on and on (yaddi yaddi), ate the sugared food +until the box was finished. When going a little far in that manner, +the whip that was in the Hettirala's hand fell down. Sokka picked it +up and threw it into the jungle. + +The Hettirala, having gone a little far, asked, "Where [is the whip], +Bola? You met with it." + +Thereupon Sokka said, "I don't know; there is no whip." + +Then the Hettirala having become angry, said, "Thou must bring anything +that falls, whether from me or from the horse," and he scolded him. + +After that, Sokka picked up the dung which the horse dropped, +and began to put it in the clothes box. In that way and this way, +at noon the time for eating came. + +On that road there was a travellers' shed. For the purpose of eating +food at that travellers' shed they halted. Having opened the box in +order to eat, when [the Hettirala] looked there was nothing of food +in the box. "Where is the food that was in this?" he asked Sokka. + +Sokka said, "I don't know what was [in it] when it was given to me, +indeed." + +The Hettirala being very hungry, and in anger with Sokka also, started +to go. Having gone, when they were coming near his younger sister's +village he said to Sokka, "Go thou, and tell them to be quick and +cook a little food because I am fatigued." + +Then Sokka having gone said to the Hettirala's younger sister and +brother-in-law, "The Hettirala is coming; as he has become ill he is +coming. Because of it, he does not eat anything. He said that having +removed the shells from unripe pulse and prepared balls of it, you +are to place them [ready]; and that having killed a fowl for me I +am to eat it with cooked rice, he said. The Hettirala at night is +himself accustomed to salt gruel." + +Afterwards that party, having prepared them, gave them in the +evening. The Hettirala because of fatigue having eaten these things +and drunk a great deal of salt gruel, went to sleep. (It is necessary +to draw a veil over the nocturnal difficulties of the Hettirala owing +to the purgative action of his evening's repast. In the morning) +the Hettirala thought to himself, "It is Sokka himself makes the +whole of these traps. Because of it I must kill him." + +Well then, having said, "We must go," and having opened the clothes +box, when he looked horse-dung had been put [in it]. Then at the time +when the Hettirala asked, "Sokka, what is this?" he said, "That day +you told me to take anything that falls from the Hettirala or from +the horse. Because of it I put these things away; I put them in that, +without omitting one." + +After that, having set off, they went away to go home. Having gone a +considerable distance, when they were approaching the house he said +to Sokka, "Go thou, and as there has been no food for me for two days +or three days, tell grandmother to prepare something for food." + +Having said "Ha," Sokka having gone running, says, "Grandmother, +madness having seized him, the Hettirala is coming. No one can speak +[to him]; then he beats them. You will be unable to be rid of it." He +said all these words. + +Then the grandmother asked, "What, Sokka, shall we do for it?" + +Thereupon Sokka says, "Putting on a black cloth and a black jacket, +take two handfuls of branches, and without speaking having gone in +front of him, please wave them." + +Having said it and come running back to the Hettirala, he said, +"Hettiralahami, there is no means of doing anything in that +way. Madness having seized grandmother she is dancing, [after] putting +on a black cloth and a black jacket, and breaking two handfuls of +branches." + +When the Hettirala was asking at the hand of Sokka, "What shall +I do for it?" Sokka said, "Breaking two handfuls of branches, and +having gone without even speaking, please strike them on the head +of grandmother." + +Thereupon the Hettirala, having gone in that very way, without speaking +began to beat her. The grandmother also began to beat the Hettirala. In +this way constantly for half a day they beat each other. Afterwards +having recovered their reason, when he learnt, while they were +speaking, that it was a work of Sokka's, he thought of injuring him. + +On the following day after that, he wrote a letter to the Hettirala's +brother-in-law: "In some way or other please kill the person who +brings this letter." Having said, "Go and give this letter, and bring +a reply from brother-in-law," he gave it into Sokka's hand. + +Sokka, taking the letter, went to a travellers' shed on the road. While +he was there yet [another] man came there. Having broken open this +letter and shown it to the man, he asked, "What things are in this +letter?" + +The man, having looked at the letter, said, "'The person who brings +this letter has caused a loss to me of three or four thousand +pounds.' Because of it, it is said [that he is] to kill him." + +Thereupon Sokka, having thrown the letter away, went to a house, +and asking for pen and ink and having come back, told that man and +caused him to write the [following] letter:--"The person who brings +this letter has been of great assistance to me. Because of it, having +given to him your daughter [in marriage], give him a half share of +your landed property." Having taken it and gone, he gave it. + +Thereupon the Hettirala's brother-in-law having looked at the letter +and having been pleased, married to him and gave him his eldest +daughter; [244] and having given him a half share of his money, and +told him to go again to the place where this Hettiya is, sent him away. + +Well then, the Prince whom the Hettiya caught, taking his Hetti wife, +went away to the district where the Minister-Prince is. + + + Western Province. + + + +In the Aventures du Gourou Paramarta (Dubois), p. 312, while the +Guru and his foolish disciples were on a journey, the Guru being +on horseback, the branch of a tree caught his turban, and it fell +down. Thinking his disciples would pick it up he said nothing at the +time. As he had previously told them to do nothing without orders, +however, they left it. When he afterwards asked for it and found +it was not brought, he scolded them, and sent one to fetch it, at +the same time giving them orders to pick up everything that fell +from the horse. While the disciple was returning with the turban he +accordingly collected and stored in it the horse's droppings that +he found on the road, and handed over the bundle to his master. The +Guru made them wash the turban, and told them when they grumbled at +being reprimanded for obeying his orders, "There are articles that +are worthy of being picked up, and others that are unworthy of it." + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 81, two brothers who +had run away from home came to a place where the road bifurcated, +and found there an inscription on a stone, which contained a warning +that one of the roads should be avoided. The adventurous elder brother +went on this road and was robbed by a witch; the younger one selected +the other, and after being wrecked became a King. + +In The Orientalist, vol. i, p. 131 ff., Mr. W. Goonetilleke gave "The +Story of Hokka," in which the man who was sent in advance to announce +the coming of the Gamarala, told the daughter that he could take only +paddy dust. He left in anger on the following morning, and sent Hokka +to let his wife know of his return. Hokka advised her to meet her +husband clothed in rags and sitting on an edanda, or foot-bridge. In +the dusk, Hokka, who was in front, kicked her off, calling her "Bitch," +and she fell into the stream and was drowned, the Gamarala thinking it +was a dog. The Gamarala had previously mutilated Hokka's elder brother, +as related in No. 195, and Hokka was determined to have his revenge. + +The portion omitted on p. 290 will be found at the end of the +Additional Notes, by those who wish to see how the villager treats +such matters. + + + + + + + + +NO. 243 + +THE AFFECTIONATE PRINCE + + +In a certain city there was a King; the King was married. If the +Queen bore a Prince they rear the Prince; if she bore a Princess, +at the very time when she was born, [even] should she be alive, +they bury her. This order is a thing commanded by the King. + +The King's Queen formerly having given birth to a first-born Prince, +and having reared him and been satisfied with him, he continued to +stay there. During the time while he was there the Queen bore yet +a Princess. + +Then the King told them to bury the Princess. The midwife having given +her into the hand of a man told him to bury her. So the man in order +to bury the Princess took her and went to the burial ground. + +At that very time, as the elder Prince of the King, who had been for +sport, was coming back, he saw that this man [after] putting this +Princess into a bundle was going to the ground for new burials; +and he asked the man, "What is that you are going with, [after] +making it into a bundle?" + +The man said, "In this bundle is your younger sister, Sir." + +Then the Prince said, "Ane! Stop there for me to look at her a +little." So the man stopped. + +When this Prince went and looked, she was a Princess who was beautiful +to the extent that through sorrow he could not look at her. Thereupon +asking the man for the Princess, what does this Prince do? Having given +her to another woman, having given sufficient hire for it, he said, +"Having very thoroughly brought her up until she reaches maturity, +not showing her to anyone, hand her over to me." The woman said. "It +is good." + +Well then, the Princess in not much time had reached maturity. After +that, this Prince, sewing suitable robes for the Princess, came, +and causing the Princess to put them on went with her to the palace +at which he stayed. + +Then the King, having become angry at the Prince, contrived a stratagem +to kill her, that is, he wrote to a great person of the city, +"My Princess is [here]. To kill the Princess make ready an eating +(feast) at your house, and having put poison into the food for the +Princess send a letter to all of us to come for the eating." + +So the great man having made it ready just like that, sent a letter +to this King for all who are at the royal palace to come. Thereupon +the King, having looked at the letter, prepared to go there. + +This Prince perceived that it was a device which was adopted by +the King for the purpose of killing the Princess. Having perceived +it and told those parties to go before, at the time when they were +going this Prince and his younger sister, both of them, mounted on +a cart (carriage), and went along another path to the midst of a +forest. As they were going on, leaving the forest wilderness behind, +there was a city which a [wild] tusk elephant, having come, is making +desolate. They went to the city. While they were going to the city +it did not become light. + +As this Prince and Princess were going, not knowing that there is a +tusk elephant laying waste the city, the tusk elephant walked through +the whole city, and having broken down the houses, while it was coming +to go back to the midst of the forest this Prince and Princess met +it in front. + +Having met it, it chased the Prince and Princess along the road. As +it was going chasing them this Prince drew his sword and struck +it. Then the sword went and pierced the stomach of the elephant, +and it died. After it died they stayed that day night at the city. + +The King of the city having gone with the city tusk elephant to stay +at night at certain other rock houses (caves), comes to this city +only for hearing law-suits in the daytime. Having come and repaired +the houses which that [wild] tusk elephant had broken, and heard +law-suits, as it becomes night he goes to the rock house. + +The King [had] notified by beat of tom-toms [245]: "To the person who +[shall have] killed this tusk elephant I will give a portion from my +kingdom and marry my Princess, and I will send him to stay at this +city." Every one was unable. + +On the morning on which this Prince killed the tusk elephant, men +came in order to build [the damaged houses in] the city. When they +looked about that day, they said that the tusk elephant is still +staying there, sleeping; and the men having become afraid, ran away. + +After that, a man came, and having slowly come near the tusk elephant, +when he was looking at it perceived that was dead. Thereupon the man +having come near, when he looked [saw that] some one had stabbed the +tusk elephant. + +There was a house near by. Having gone near it, when he looked he +saw that a Prince and a Princess were sleeping. Having seen them, +he spoke to the Prince and awoke him, and asked, "How did you kill +this tusk elephant?" + +Then the Prince said, "I stabbed it with my sword and killed it." + +The man said, "Ane! By favour to me you must stay there a little," +and having gone he said to the King, "Last night a Prince and Princess +came to our city; and having stabbed the tusk elephant with the sword +and killed it, they are still staying [there], sleeping." + +Thereupon the King having come, when he looked they were there. The +King having heard from the Prince about the matter, and having gone +calling them to the palace, and given them food and drink, asked to +marry his Princess to the Prince. + +At that time the Prince said, "Until the time when I marry and give +my younger sister I will not marry"; and they went away to yet a city. + +When he was going, [persons] are robbing the city of this [other] +King. Because of it, [the King] gave notice by beat of tom-toms, +"Can any one seize them?" Thereupon all said they could not. + +This Prince having said, "I will endeavour [to do] this," went +away. While going, he met with a young Leopard, a young Parrot, and +a Kitten. Taking the three and placing them in a cart, while going +on he saw in the midst of the forest a very large house like a prison. + +Thereupon the Prince, not going to look at it during the daytime, +waited until it became night; and having gone at daybreak, when he +was looking about, the robbers having come [after] committing robbery +he ascertained that they were making ready to sleep. + +Having waited a little time after the men had gone to sleep, when he +looked for an opening, because there was not one, being on the back of +his horse he sprang on the wall. Having sprung on it, when he looked +[he saw that after] putting down their armour on going to sleep, +they were sleeping well. Thereupon the Prince cut them all down, +beginning from one end. One of them having been wounded and got hid +in the room, remained; all the other men died. The blood that came +from them flowed to the depth of the Prince's knee. + +After that, having waited until it became light he cut a hole, and +having put the dead bodies into the hole he thoroughly washed the +houses and cleaned them. Because there were many silver and golden +things there he stayed a little time. + +While he was staying, one day, having told the Princess to remain +[there], the Prince, taking a gun, went to hunt. At that time the +Parrot, the Leopard, and the Cat went with the Prince. + +The three and the Prince, or a person who would send him away, not +being near, that robber who had been wounded that day, and having got +hid remained after the Prince went away, came out into the light; +and asking for cooked rice from the Princess and having eaten it, +became associated with the Princess, and stayed a few days without +the Prince's knowing it, healing those wounds and the like. + +Then that robber spoke to the Princess, "Having killed your elder +brother and we two having married, let us remain [here]." + +Thereupon the Princess also being willing regarding it, asked the +robber, "How shall we kill elder brother?" + +Then the robber said, "At the time when your elder brother comes, say +that you have got fever, and remain lying down. Then he having come +will be grieved. Then say, 'Elder brother, the deity who protects +us--who he is I do not know--said there is a pool in the midst of +this forest. In the pool there is a lotus flower. Unless, plucking +the lotus flower, you come and boil it, and I should drink the gravy, +my fever will not be cured otherwise.'" + +The Princess asked the robber, "When he has gone to the pool what +will happen?" + +The robber said, "There is a Crocodile in the pool. No one can descend +into the pool. Because the Celestial Nymphs (Apsarases) bathe [there], +should another person go the Crocodile will swallow him." + +Then the Princess having become pleased, at the time when the Prince, +having gone for hunting-sport, came back, she remained lying down +groaning and groaning. + +The Prince having come asked, "What is it, younger sister?" + +The Princess said, "Ane! Elder brother, I have got fever." + +Thereupon the Prince through grief that the Princess had got fever +does not eat the cooked rice. Then the Princess said all the words +which the robber told her. So having said, "I will bring the lotus +flower," the Prince went. + +Having gone and found the pool, when he looked there was a large +lotus flower in the manner she said. The Prince, putting on the +bathing cloth, [246] and fastening his sword in his waist string, +prepared to descend into the pool. + +Thereupon, the three animals that went with the Prince said, "Don't +descend," and began to say it again and again. Out of them the Parrot +said, "Elder brother, having gone flying, I will bring each pollen +grain of the flower. Don't you descend." + +The Prince said, "While thou art going and bringing each grain of +pollen it will become night. On that account I will go, and cutting +the flower from the outside will come back"; and he descended into the +pool. As he descended, the Crocodile having come swallowed him. When +it was swallowing him the sword fixed at the Prince's waist pierced +the Crocodile's stomach, and the Crocodile and the Prince died. + +Thereupon the three animals which remained on the bank, rolling over +and over on the ground, breaking and breaking up the soil of the earth, +began to cry out. + +At that time the Celestial Nymphs came to the pool to bathe. Having +come, and seen the lamentation of these animals, they told the Devatawa +of the pool to come, and splitting open the stomach of the Crocodile +he caused the Prince to be [re]-born. Having come to life, the Prince, +plucking the lotus flower, came to the bank. + +Then the four, taking the lotus flower and having come back, and +boiled and given it to that Princess, the false fever of the Princess +was cured. Well then, by that they were unable to kill him. + +So the robber asked the Princess, "Now then, how to kill your elder +brother?" + +Then the Princess said, "Elder brother having come [after] walking, +goes from this side near the screen to wash his face. You stay on +the other side [of the screen] and cut him with your sword." So he +remained that day in that way. + +That day the Prince having come [after] walking did not go to the side +to which he goes before; he went to the other side. At that time the +man having been [there] tried to spring away. Then having cut down +the man with the sword that was in the Prince's hand, he asked the +Princess, "Whence this man?" The Princess remained silent. + +Thereupon the Prince said, "I shall not do anything to you; say the +fact." The Princess told him the fact. + +Then the Prince having said, "Thou faithless one! Go thou also," +cut her down with the sword; and taking those things, went with the +three animals to the city where he killed that tusk elephant. + +Having gone there, and told the King the manner in which he killed +the robbers, and all the dangers that had befallen him, the King, +having been pleased, married the King's Princess [to him]; and having +given the kingdom also to that very Prince, he remained there. + +The Prince having gone to his [father's] city, said to the King, +"Father, having destroyed the word which you, Sir, said, by the acts +that I performed, I was made to ascertain [the wisdom of] it." + +Having made obeisance to his father the King, and told him all +the circumstances that had occurred, thereafter he came back with +contentment to that city. Having come, he remained ruling over +that city. + + + Western Province. + + + +In the Kolhan tales (Bompas) appended to Folklore of the Santal +Parganas, p. 468, a girl and her brother, fearing their father wished +to kill them, ran away and lived in the jungle. While the brother +was hunting, a Raja met with the sister and wanted to marry her; +thinking the youth would object the Raja persuaded the girl to try +to get him killed. She pretended to be ill, and told him she could +not recover unless he brought a flower which grew in a lake. When +the boy was swimming to the flower a gigantic fish swallowed him; +but a Rakshasa friend drank the pool dry, caught the fish, and took +out the boy alive. The Raja carried off the girl, but was defeated +by the youth and Rakshasa and some animal friends, gave the youth +half his kingdom, and married him to his own daughter. + +In the actions of the animals, expressive of their grief at the death +of the Prince, there is a striking resemblance to those ascribed to the +Werewolf in William of Palerne (E.E.T.S., ed. Skeat), on discovering +that the child he was rearing was missing: + + + For reuliche (ruefully) gan he rore · and rente al his hide, + And fret (gnawed) oft of the erthe · and fel doun on swowe, + And made the most dool (sorrow) · that man mizt diuise. + + +The English translation of this twelfth-century Romance is said to +date from about A.D. 1350. + +In vol. i, p. 130, a dog shows its grief by rolling about and howling, +and in vol. iii, p. 446, a man rolls on the ground in feigned sorrow. + + + + + + + + +NO. 244 + +THE PRINCE WHO RECEIVED THE TURTLE SHELL + + +In a certain country there was a son of a King. After this son had +become big to a certain extent, for the purpose of teaching him +he sent him near a teacher; but as time was going on, the teacher, +ascertaining that he could not teach this one, gave notice to His +Majesty the King. Thereupon the King having summoned the Prince near +him, sent him to stay unoccupied (nikan) in the royal house. + +During the time while he was thus, the other Princes, having finished +learning the sciences and having again arrived near the King, began +to show him, one by one, their dexterity. Some of them began to make +jests about this ignorant Prince. Thereupon this Prince being much +ashamed, and his father the King also not concealing it, his Prince, +putting on his ornaments and decorating himself with his sword, bow, +etc., having entered a forest wilderness went away. + +When he had gone in this manner for a considerable distance through +the midst of the forest wilderness, he saw a house of a cow-herd. The +Prince went to this cow-herd's house, and having told him of his +hunger, asked for a little food. + +The cow-herd's wife, having thought that she must take the Prince's +costly ornaments, gave the Prince to eat, drink, and sit, and +[permitted him] to stay; and having told him to unfasten his clothes +and go to sleep, handed over to him a bed also. + +Thereupon having thought, "This woman is a most kind person," the +Prince having taken off his ornaments, gave them together with his +weapons to the cow-herd's wife. The Prince having been sleeping, +after his eyes were opened, when he asked for the ornaments from +the cow-herd's wife, without giving them she told the Prince to +dwell there. + +Well then, a certain goddess who saw that this young Prince in this +manner was causing the cattle to graze, having shown great compassion +towards him, one day approached near him and said thus, "I will give +thee a turtle shell and a spell. By the power of the spell thou canst +do the thing thou thinkest. Having got inside the turtle shell thou +canst stay there. If not in that way, thou canst become a Prince +decorated with beautiful ornaments. But without saying the spell just +now, thou art to say it when thou hast become twenty-five years of +age," she said. + +But this Prince, for the purpose of seeing whether the spell is true +or false, having said it, became a Turtle; and again having said it +became a handsome Prince. After that, until the twenty-fifth year +arrives he put away and hid the turtle shell. + +After this time, the Prince having stayed [there] causing the cattle +to graze, when the twenty-fifth year arrived, taking also the turtle +shell he set off in the very disguise of a poor man, and went away +to another country. This Prince having arrived at the house of a +flower-mother who gives flowers to the King of that country, dwelt +[with her] like a son. During the time when he was staying thus, +he got to know the affairs of the royal house. + +Out of the King's seven daughters six having contracted marriages, +only the youngest Princess was left. When the husbands of those six +Princesses went hunting, the Prince who stayed near the flower-mother +having gone into the midst of the forest became an extremely handsome +Prince; and having decorated himself with the sword, bow, etc., and +mounted upon a horse, and waited to be visible to the other Princes +who were in the midst of the forest, when they were coming to look +[at him] immediately having become a Turtle he hides in a bush. + +When he acted in this manner on very many days, the husbands of the six +Princesses related this circumstance while at the royal house. [Their +account of] this matter the youngest Princess who was unmarried heard. + +Thereafter, one day the six Princesses and their husbands also, went to +the festival pool to bathe. The youngest Princess went with these. The +Prince who had become the son of the flower-mother, creating a most +handsome Prince's body, and having gone after the whole of them, waited +[there] to show a pleasure to these Princesses who came to bathe; and +immediately having become a Turtle, got hid at the side of the pool. + +Only the youngest Princess saw this circumstance. Having thus seen it, +catching the Turtle and wrapping it in her silk robe she took it to +the palace. After she took it to the Princess's chamber, the Turtle, +having become the Prince, talking with the Princess told her all +his story, and when he told her that he was a royal Prince the two +persons agreed to marry each other. + +Beginning from that time (taen), this Prince whom men were thinking was +the son of the flower-mother, by the favour of the Princess began to go +to the floor of the upper story where the Princess resides. During the +progress of time, the King perceived that the Princess was pregnant, +and having menaced the Princess and asked who was the offender +regarding it, ascertaining that he was the flower-mother's son, he +gave the Princess to the flower-mother's son, and turned them out of +the palace. + +After this, one day because of a great feast at the royal house, the +King ordered these six Princes to go for hunting, and return. Because +the flower-mother's son was in an extremely poor condition, except +that the other Princes made jests at him they did not notice him. The +other six Princesses ask the Princess of the flower-mother's son, +"Is your husband going for the hunting-sport to-day?" + +Then having exhibited a most sorrowful state, the Princess says, +"That I do not know. I must ask my husband, and ascertain." + +When the other Princes had ornamented [themselves] for the +hunting-sport, the flower-mother's son, seeking a rust-eaten sword +and rotten bow, went to the midst of the forest, and taking a Prince's +appearance, mounted upon a horse. Having gone [hunting], cutting off +the tongues of the whole of the animals that he hunted [and killed], +and taking only a rat-snake [besides], he returned to the palace +before everybody [in his ordinary form]. + +The King required to look at the animals which these Princes had hunted +[and killed]. Thereupon, to be visible above the meat procured by the +hunting of the whole of them, [the Prince] placed [on the top of them] +the dead body of his rat-snake. Then the whole of them abused this one, +it is said. + +Thereupon this one says to the King, "It was not these Princes; I +killed these animals." Having said, "If these killed them, where are +the tongues of these animals?" he opened [their] mouths and showed +them. Having shown the King the tongues of the animals which he had, +and caused them to see [him in] the likeness of the Prince decorated +with all the ornaments, like the full moon, this flower-mother's son +stood before the King. Thereupon, the King and the other Princes also, +retreated in extreme astonishment. + +Thereupon, when he gave the King information of all the account of +this Prince from the commencement, [the King] having handed over the +sovereignty to him he put on the crowns. [247] + + + Western Province. + + + + + + + + +NO. 245 + +CONCERNING A PRINCE AND A KINNARA WOMAN + + +In a certain country there was a King, it is said. There was a single +daughter of the King's. From many places they spoke of marriage to +that royal Princess, but her father the King did not agree to it. + +At last, when a certain royal Prince asked to marry this Princess, +her father the King, having made inquiry, because of his not happening +to be a son of the Chief Queen was not satisfied with it. + +But on account of the Prince's possessing a mind extremely attached +to the said Princess, having considered several means of success for +bringing away this Princess, he made a very large brass lamp. The +chamber of the lamp had a size [sufficient] for the Prince to be +concealed [in it]. + +Having caused the lamp to be constructed in this manner, after the +Prince entered there, having employed four persons they took this +very lamp to sell. In order to go in this way, the Prince said thus +to his servants, "There is necessity for me to enter such and such a +royal house. While [you are] taking this lamp, when anyone [elsewhere] +asks for it, mention a price which it is not worth; but having gone +to the royal house give it at whatever they ask it for," he said. + +Thereafter the servants, keeping this word in mind, and the Prince +being concealed [in it], took the lamp to the royal house, it is +said. The King, having seen the lamp and having thought, "This is an +extremely fine lamp. This is suitable for placing in my daughter's +chamber," asked the price of it, it is said. Thereupon the servants +who took the lamp fixed the price at four hundred masuran. And when +the King said, "This is not worth so much; I will give seventy-five +[248] masuran," the servants because of the Prince's word gave the +lamp at that price, it is said. + +Thereafter, for the purpose of beautifying the royal Princess's chamber +he placed there this lamp. The Prince, also, having entered the lamp +was [in it]. + +Although for the care of the Princess many servants were staying there, +the Prince obtained opportunity in order to bring about conversation +with the Princess, it is said. By this method obtaining about a [half] +share of the Princess's food, the Prince remained hidden for a time. + +They give the Princess only one quantity of food. It was the custom +once in seven days to weigh this Princess; [249] but as the Prince +was eating a share of the Princess's food, the Princess having become +thin became less in weight. + +Having seen that the Princess's weight by degrees was growing less, +the servant women, becoming afraid, informed the King that the +Princess perhaps had some illness. The King also having thought that +the Princess perhaps had some sickness (abadayak), made inquiry, and +having ascertained that she had not a sickness in that way, ordered +them to give additional food on account of it. After this time, +having seen that the Princess is increasing in weight by the method, +at the time when he inquired about it, he ascertained, it is said, +that the Princess had been pregnant for eight months. + +After this, although the King investigated by several methods regarding +the manner in which this disgrace occurred to the Princess, he was +unable to learn it. Everyone in the country got to know about this. + +In this way, after the King was coming to great grief, he caused +notification to be made by beat of tom-toms throughout the country that +to a person who should seize and give him the wicked man who caused +the disgrace to the royal Princess, he will give goods [amounting] +to a tusk elephant's load. + +A certain old woman, having caused the proclamation tom-tom to stop, +said, "I can catch and give the thief," it is said. Thereupon they +took the old mother near the King. + +Then the King having spoken, asked, "Canst thou catch and give +the thief?" + +"It is so; may the Gods cause me to be wise," the old woman said, +it is said. + +"Dost thou require something for it?" he asked. + +"[You] must give me a permission for it in this manner," she +said. "That is to say, whether in the [right] time or in unseasonable +time, [250] it is proper that I should receive permission for coming +to any place I please in the palace," she said. And the King gave +permission for it. + +The old mother, upon that same permission having come to the royal +house, while conversing in a friendly manner with the Princess +after many days had gone by ascertained that from outside anyone was +unable to approach the palace. But perceiving that some one could +hide inside the lamp that is in the Princess's chamber, one day, in +the evening, at the time when darkness was about to fall, she came +to the Princess's chamber, and having been talking, dishonestly to +the Princess she scattered white sand round the lamp, and went away. + +In the morning, having arrived, when she looked she saw the foot-marks +of a person who went out of the lamp, and perceiving that most +undoubtedly the rogue is in the lamp, told the King (rajuhata), it is +said. Thereupon the King having employed the servants and brought the +rogue out, made the tusk elephant drink seven large pots of arrack +(palm spirit), and ordered them to kill him by means of the tusk +elephant. + +Having made the Prince sit upon the tusk elephant, they went near the +upper story where the Princess was. The elephant-driver was a servant +who was inside the palace for much time. As he was a man to whom the +Princess several times had given to eat and drink, the Princess said +for the elephant-keeper to hear, "With the tusk-elephant face don't +smash the tips of the cooked rice." [251] + +The elephant-keeper also understanding the speech, without killing the +Prince saved him. Although he employed the tusk elephant even three +times, and made it trample on his bonds, at the three times he escaped. + +Thereupon the King [said], "This one is a meritorious person;" [252] +and having caused him to be summoned, and made notification of these +things after he came, at the time when he asked, "Who art thou? What +is thy name?" he told all, without concealing [anything]. Thereupon +he married and gave the Princess to the Prince. + +While the two persons were living thus, a longing arose for the +Princess to wear blue-lotus flowers. As this time was a season without +flowers, having heard that there would be flowers only at one pool at +a Kinnara village at a great distance, the Prince went there. While +he was there, a Rodi (Kinnara) woman by means of a [knowledge of the] +teaching of the Kala [253] spells caused the Prince to stop there, +it is said. + +When time went in this manner without the Prince's coming, the +King started off and sent four Ministers for the purpose of finding +him. The four persons, ascertaining that the Prince had been captured +and taken into the Kinnara caste, went there, and spoke to the Prince. + +Perceiving that while by the mouth of the Rodi (Kinnara) [254] woman +the word "Go" was being said, he was unable to go, [255] they spoke +to the Prince, and did a trick thus, it is said; that is, they told +the Prince to say, "Certain of my friends have come; we must give +them amply to eat and drink." "Because of it [be pleased] to tell +the Kinnara woman to cook food amply," they said. When the Prince +told the Kinnari to cook food in that manner she did so. + +When the Prince summoned the Ministers to the food, they, the four +persons, putting sand in their waist pockets and mixing it with +the food, endeavoured to eat, it is said. Having done so, the four +Ministers said, "Although we came so far seeking our friend, we were +unable to eat even a mouthful of rice from our friend without sand and +stones [being] in it," and having scolded the Prince they went away. At +that time the Prince appeared as though approaching great grief. + +The Rodi (Kinnara) woman who saw this spoke to the Prince, "Go, calling +your friends to come," she said. After the way in which she said this +[word] "Go," the Prince very speedily having started, went with the +four Ministers to his own country. Having gone thus and arrived at the +palace, he told of the beauty of the Kinnara woman, and all his story. + +In the meantime the Kinnara woman also having arrived in front of +him, the Kinnara woman having said, "Here he is," when she seized +the Prince's hand the King, having pushed the Rodi (Kinnara) woman +from there, sent her out of the way. + +The Kinnara woman because of this trouble drew out her tongue, and +having bit it died, it is said; and after that having cast out the +dead body they burned it. On the grave mound a plant [used as a] +vegetable grew. + +Two women of the village near this place came here to break +fire-wood. Because one of the two women had pregnancy longing, +uprooting the plant [used as a] vegetable, she cooked and ate it to +allay the longing. After she ate thus, the woman having given birth +to a female child she grew up extremely beautiful, like the dead +Kinnara woman. + +During this time, the Prince in succession to his father-in-law +had come to the sovereignty, it is said. At the time when the child +born like the Kinnara woman had arrived at sufficient age, the King +having come and having seen her when he was going [past], remembered +the dead Kinnara woman, and having tied his affections on the young +woman endeavoured to obtain her, it is said. But her two parents not +being pleased at it, as the King was going to walk away beat him, +and killed him. + +After the King died, when the King's men were burying him they gave +the kingship to his son. After this son arrived at the time when +he understood matters, he asked his mother how his father the King +died, and ascertaining it he seized the men of the village at which +they killed the King, and having put them in a ship he launched it +on the sea. The men having cast nets, catching fish [in them] got +their livelihood. After this, having cast the net and made efforts, +catching a hundred Seer fishes they went to the village that was +visible on shore. That village, indeed, is now Migamuwa (Negombo). + + + Western Province. + + + +The capture of the Prince by a low-caste village girl is apparently +borrowed from Sinhalese history. In the second century before Christ, +Prince Sali, the only son of King Duttha-Gamani, fell in love with a +beautiful village girl of low-caste,--according to tradition a Duraya +girl--married her, and in order to retain her abandoned his succession +to the throne. According to the historians, his infatuation was due to +his grandfather's having been a pious man of low-caste in his former +life, and to the Prince's marrying the girl in a previous existence, +both of them then being of the same caste. + + + + + + + + +NO. 246 + +THE WAY IN WHICH THE PRINCE TRADED + + +In a certain country the son of a King having thought that he himself +earning it he must obtain a living, asked permission for it from his +father the King. + +Then the King said, "Son, if the goods that there are of mine will +do without your earning a living and [thus] obtaining it, you can +live happily, enjoying the possession of this wealth which there is," +he said. + +But the Prince, being dissatisfied with it, said to his father the +King, "In order for me to do trading, having loaded goods in a ship +please give me charge of it," he said. + +Because of the strong wish of the Prince in this matter, the King +having caused three ships to be constructed, loaded goods in one and +gave the Prince charge of it, and sent the other two ships for the +purpose of his protection. + +After these three ships had sailed a considerable distance, a strong +wind struck them; and the two ships which went for his protection +having sunk, the ship in which was the Prince drifted to a shore. + +Thereupon the Prince having said, "At what country have we +arrived?" when he began to walk there for the purpose of looking, +he saw a city in which were houses without men, and an abandoned +palace. At that time, in order to find a country in which are men, +he caused a dependant of this Prince to climb up a very high tree; +when he looked he saw at a place not far from there a city at which +men are dwelling, and they went there. + +When the Prince asked the men who were at the city the reason of there +being a city with abandoned houses and an abandoned palace, the men +said thus, that is, "Because the King who exercised the sovereignty +over that city did much wrong, a deity having sent a fire-ball [256] +through the whole city once in three months, began to destroy it." + +Thereupon this Prince who owned the ship, asking for a very clever +clerk from the Minister who ruled the city, arrived there on the +day on which he sends the fire-ball to destroy the city. When he is +sending the fire-ball the Prince asked the deity, "What is the reason +for sending this fire-ball?" + +The deity said, "The King who ruled here stole the goods of such +and such men to these extents, put in prison falsely such and such +men." When he is saying a quantity of such-like matters, the clerk +who went with the Prince wrote down the whole. + +Thereupon the Prince said to the deity, "The goods which the King +stole from the men I will apportion and give to them. I will assist the +men who were put in prison without cause. Because of it, henceforward +do not send the fire-ball and destroy the city." When he said it the +deity accepted it. + +After that, the Prince having sold the goods that were in the ship +and the ship also, and having assisted the families whom the wicked +King had injured, together with the Minister governed the country. + +One day this Prince having gone for hunting-sport, when he was going +hunting, a deer, feeling the wound at the shooting and shooting, ran +off in front. The Prince having run after the deer, became separated +from his retinue. Having seen, when going along, that a very beautiful +Princess is at a rock cave in the midst of the forest, when he asked +her [regarding] the circumstance, she said, "A Yaka brought me and +put me in this rock cave. Once in three months he comes to look +[at me]." Thereupon the Prince, calling for his retinue, and when it +came having gone away taking this Princess, gave her in marriage to +the Minister. + +After this, because neither this Princess nor the Minister, both of +them, paid regard to this Prince who had assisted them, the Prince +having become angry went away. + +Having gone thus, becoming wearied he went to sleep near a pool +in the midst of the forest. At this time, two robbers having come, +placed [there] a very beautiful Princess on a golden bed, and being +unable to divide them, [each] cried out, saying, "The bed for me; +the Princess for me. Give me them." + +Thereupon the Prince, having opened his eyes and said, "Who are +ye?" sprang near them, taking his sword, and said, "I am such and +such a Prince. I will kill you. If I am not to kill you, give me the +Princess, and if ye want the bed take ye it away." The two robbers +having become afraid, taking the bed went away. + +This Prince went away, taking the Princess, and having arrived at a +country, dwelt there in misery. At this time, her father the King made +public that to the person who, having found, gave him this Princess, +he will give a share from the kingdom, and marry and give her. + +Well then, for the purpose of finding her, a young man from the +Princess's country having walked to all places, at last arrived by +chance at the place where both of them are residing. Recognising the +Princess, and during that day night getting a resting-place there and +having stayed at it, he stole the Princess, and went near her father +the King. + +Thereupon the Princess said to her father the King, "Do not give me +in marriage to this wicked one. There is a Prince who at the very +first delivered me from robbers. While that Prince was there [after] +finding me, this wicked one having gone [there], stealing me by force +came away." Thereupon the King commanded them to impale this man, +and kill him. + +Through grief at [her loss], that Prince who was [there] having come +after seeking her for three months, [the King] gave him this Princess +in marriage, and gave him the kingship of that country, also. + + + Western Province. + + + + + + + + +NO. 247 + +A PRINCESS AND A PRINCE + + +In a certain country a King had an only daughter, it is said. The +Princess was a possessor of an extremely beautiful figure. The +King taught her the sciences to the extent to which she was able to +learn. This Princess having arrived at maturity, the King ordained +that a Prince who having heaped up masuran [amounting] to five tusk +elephants' loads, should show [and give] him them, may marry her. + +After that, although from several countries Princes came to marry +her because this Princess's figure is beautiful, having been unable +to procure masuran [amounting] to five tusk elephants' loads their +minds became disheartened, and they went away. + +At last, out of the seven sons of a certain Emperor-King, one person +said to his father the King, "Father, [257] should you not give me +masuran [equal] to five tusk elephants' loads, undoubtedly, cutting +my throat (lit., neck) myself, I shall die." + +The King asked, "What is that for?" + +"In such and such a country there is a very beautiful daughter of +the King. To marry her, first it is necessary to give masuran [equal] +to five tusk elephants' loads." + +Thereupon the Emperor-King having loaded the masuran into a number +of carts, handed them over to the Prince. Well then, this Prince, +taking the masuran also, approached near the Princess's father, the +King. Having weighed his masuran, when he looked [into the account] +still a few were short. Because of it having sold even the tusk +elephant which the Prince brought, and having righted the five tusk +elephants' loads, after he showed them to the King, the father of +the Princess, he gave the Princess in marriage to this Prince. + +Because of this Prince's act, the Princes who having come first to +marry the Princess and having been unable went away, became angry, +and formed the design to steal the Princess for themselves. + +After the Prince lived in happiness for a little time at the palace +of the King, the father of the Princess, he asked the King, the +Princess's father, for permission to go to his own country with the +Princess. When he had asked permission even many a time because the +father of the Princess was very unwilling, by very strong effort he +set off to go, together with the Princess. + +When going thus, the Princess's father gave her ten masuran. As these +two persons, taking the ten masuran, were going journeying they fell +into a great forest wilderness. Leaving behind the forest wilderness, +when they arrived at another country, because [only] two masuran +remained over for them, getting a living became very difficult. + +Thereupon the Princess said to the Prince, "I know the means to earn +our living, therefore be not afraid. For [the value of] the remaining +two masuran bring threads of such and such colours," she said. + +The Prince having brought them, the beautiful Princess knitted a scarf +[like one] she was wearing, and having put flower work, etc., [in it], +and finished, gave it to the Prince, and said, "Having gone taking this +scarf and sold it to a shop, please bring and give me the money," she +said. Thereupon the Prince having taken it and gone, and having sold +it for twenty masuran, thereafter bought at the price the requisite +threads of several colours, and gave them to the Princess. Well then, +while the Princess is making ready scarves, having obtained money +and rented a house at the city, she dwelt with the Prince. + +While [they were] dwelling thus, a Prince came to the shop at which +she sold the scarves, and buying an invaluable scarf of these, and +ascertaining that it was the scarf woven by such and such a Princess, +asked the shopkeeper, "Who brought and sold the scarves?" + +Then the shopkeeper said, "Such and such a handsome man sold them to +me," he said. + +Having said, "When will the scarf trader come again to the shop?" and +having ascertained it from the shopkeeper, he came on the day which +the shopkeeper mentioned, in order to meet the Prince scarf trader. + +Having come thus, and met with the very Prince who trades in the +scarves, and conversed well, he asked, "Who knits the scarves?" + +Then the Prince gave answer, "My wife knits them." + +Thereupon the other Prince said, "The scarves are extremely good. I +want to get knitted and to take about ten or fifteen of them." + +Having said [this], and having come to the place where this Princess +and Prince are living, and given a deposit of part of the money for +the month, he got a resting-place there that day night. + +In this manner getting a resting-place and having been there, in the +middle of the night stealing the Princess, the Prince who got the +resting-place took her to his palace. This Prince, for the Princess +whom he stole and the Prince who was her lord to become unconscious, +caused them to drink a poisonous drug while they were sleeping. This +Prince who stole the Princess was a person who at first having gone to +marry her, was not wealthy [enough] to procure the masuran [amounting] +to five tusk elephants' loads. + +Well then, on the day on which he went stealing the Princess, he +received a letter from his father the King, that he must go for a +war. Because of it, having put the Princess whom he stole in the +palace, and placed guards, and commanded that they should not allow +her to go outside it, he went for the war. + +While she was [there] in this manner, in the morning consciousness +having come to the Prince who had married the Princess and become +her lord, he opened his eyes, and having seen that the Princess was +not there, as though with madness he began to walk to that and this +hand. While going thus, he went to go by the street near the palace +in which his Princess is put. When going there, after the Princess +had looked in the direction of the street from the floor of the upper +story, she saw that her Prince is going; and at that very time having +written a letter she sent it to the Prince by the hand of a messenger. + +In the letter was said, "At night, at such and such a time please +come to such and such a place. Then I having arrived there, and both +of us having joined together, let us go by stealth to another country." + +The Prince as soon as he received the letter went near a jungle, +and thinking, "Here are no men," read the letter somewhat loudly. + +Then a man who, having gone into the jungle to draw out creepers +and having become fatigued, was lying down near there, heard his +reading of the letter. Because the man heard this matter, in the +night time, at the time which was written in the Princess's letter, +taking a sword also, he went to the place which she mentioned. When +the Princess, too, at the appointed time went to the said place, the +man who went to cut creepers having waited there, seized her hand, +and they quickly travelled away. While they were going, in order that +the guards and city residents should not be able to recognise them, +not doing much talking they journeyed quickly in the darkness, by +the jungle, to the road. + +The Prince who was appointed the husband of the Princess, having read +without patience the letter which the Princess sent, arrived at the +place mentioned before the appointed time; and having [sat down and] +leaned against a tree until she comes, after the journey he made +went to sleep. At this time the man who went to cut creepers came, +bringing the sword. If he had met with the Prince, he would have even +killed him, with the design to take away the Princess. + +This Princess, together with that man, having arrived at a great +forest wilderness, both persons went to sleep under a tree. After +it became light, having opened her eyes, and when she looked having +seen that she had come with a very ugly man, unpleasing to look at, +becoming very distressed she began to weep. + +Then the man said, "After you have now come so far with me, should +you leave me you will appoint yourself to destruction. Because of it, +are you willing that I should marry you?" he asked. + +The Princess said, "I am willing; but in our country there is a +custom. In that manner we must keep it," she said. + +The creeper cutter agreed to it, that is, the woman and man, both of +them, who are to marry, having looked face to face, with two ropes of +fine thread are to be tied at a post, and after they have proclaimed +their willingness or unwillingness for their marrying, they must +marry. "Well then, because in this forest wilderness there are not +ropes of fine thread, let us tie ourselves with creepers," she said. + +Because there was not anyone to tie the two persons at once (eka +parata), the other having tied one person, after this one proclaimed +her or his willingness the other was to be tied. Firstly having tied +the Princess with a turn of creeper, after she proclaimed her consent +he unloosed her. After that, the Princess, having very thoroughly +made tight and tied to the tree the creeper cutter, quickly went away +backward to seek her lord. + +While going in that way she met with two Vaeddas. Thereupon the two +Vaeddas, with the design to take this Princess, began to make uproar. + +Thereupon the Princess said, "Out of you two, I am willing to come +with the skilful one in shooting furthest," she said. + +At that time the two Vaeddas, having exerted themselves as much as +possible, shot the two arrows [so as] to go very far, and to fetch +the arrows went running to the place where they fell. While they were +in the midst of it the Princess went off very stealthily. + +The two Vaeddas having come and having seen that the Princess +had gone, began to seek her. When they were thus seeking her, that +creeper cutter whom she had tied and placed there when she came away, +somehow or other unfastening the tying, came seeking the Princess; +and having joined with these Vaeddas began to seek [her with them]. + +While they were in the midst of it, the Princess having gone walking, +met with a trader. The trader, taking her and having journeyed, at noon +became wearied, and went to sleep in the shade under a tree. Then the +Princess taking a part of the trader's clothes and putting them on, +went like a man, and arrived at a royal palace. The King having said +to this one, "What can you do?" [after] ascertaining it, gave this +one the charge to teach the King's son and also the Minister's son. + +During the time while she is thus educating in the sciences these +two Princes, one day the Minister's son, because of an accidental +necessary matter went into the room where this Princess who was made +his teacher is sleeping. At the time when he went, the Princess's +outer robe having been aslant, the Minister-Prince saw her two breasts, +and went seeking the King's son to inform him that she was a woman. + +The Princess, ascertaining this circumstance, stealing from the +palace the clothes of a royal Prince and putting them on, went away +very hastily. She went away thus in the disguise of a Prince, by a +street near a palace of the chief city in another country. + +Because a handsome husband, pleasing to the mind of the daughter of +the King of that country, had not been obtained by her, she remained +for much time without having married. Although many royal Princes +came she was not pleased with them. But having been looking in the +direction of the street from a window of the upper story floor, and +having seen this Princess of extremely beautiful figure going in the +disguise of a Prince, very hastily she sent to her father the King, +and informed him, "Please give me the hand of that Prince who is +travelling in the street, as my lord-husband." + +Then the King, having sent a messenger and caused this Prince to be +brought near the King, and shown him the Princess, said, "You must +marry this Princess. If not, I shall appoint you to death." This +Princess who was in the disguise of a Prince through fear of death +consented to it. + +After that, having appointed the wedding festival in a great +ostentatious manner, they married these two persons. In that night +the Princess who was in the disguise of a Prince, having told the +other Princess all the dangers that occurred to her, and told her +that she is a Princess, said to her, "Don't inform any one about it." + +Remaining in this manner, the Princess who is in the Prince disguise +began to seek her husband. It was thus:--This Princess having caused +to be made ready a very spacious hall which causes the minds of the +spectators who saw it to rejoice to the degree that from the outer +districts men come to look at it, began to cause donations [of food] +to be given to all who arrive there. + +Having caused her own figure to be made from wax, and having put +clothes on it, and established it at a place in front of this hall, +she caused guards to be stationed around, and commanded them, "Any +person having come near this wax figure, at the very time when he +has touched it you are to bring that person near me." She said [thus] +to the guards. + +While a few days were going, men came from many districts to look +at this hall. Among them, having walked and walked seeking this +Princess, were her Prince and the creeper cutter, the two Vaeddas and +the trader, the royal Prince and the Minister-Prince. The whole of +them having come and seen this wax figure, touched the hand of the +wax figure. The guards who were stationed there, because the whole +of these said persons touched the wax figure, arrested them and gave +charge of them to the Princess. + +Thereupon the Princess commanded them to kill the creeper +cutter. Having censured the Vaeddas she told them to go. To the son of +the King who caused her to teach, she gave in marriage the Princess +whom, having come in the disguise of the Prince, she married. Taking +charge of her own Lord she from that time lived in happiness. + + + Western Province. + + + +The story of the Prince and Princess (No. 8, vol. i) bears a close +resemblance to this tale in some of the incidents; see also No. 108 +in vol. ii. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 62) the story +of Ali Shar and Zumurrud also contains similarities. When the two had +no other means of support, Zumurrud sent her master or husband to buy +a piece of silk and thread for working on it. She then embroidered it +for eight days as a curtain, which Ali Shar sold for fifty dinars to a +merchant in the bazaar, after she had warned him not to part with it +to a passer-by. They lived thus for a year, till at last he sold one +to a stranger, owing to the urging of the merchants. The purchaser +followed him home, inserted opiates into a half plantain which he +presented to him, and when Ali Shar became unconscious fetched his +brother, a former would-be purchaser of Zumurrud, and they carried off +the girl. By arrangement with an old woman, a friend of the youth's, +she lowered herself from a window at midnight, but Ali Shar, who waited +there for her, had fallen asleep, and a Kurdish thief in the darkness +took her away, and left her in charge of his mother. When this woman +fell asleep she escaped on horse-back in male attire, was elected +King at a city at which she arrived, and by giving a monthly feast +to all comers in a great pavilion that she erected for the purpose, +seized all her captors, and caused them to be flayed alive. At last +she found her husband in this way. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 301, the marriage of the disguised wife of a Prince to a Princess +occurs. While they were travelling the Prince was imprisoned on a +false charge, his wife dressed as a man, was seen by a Princess who +fell in love with her, and agreed to marry the Princess if according +to the custom of her own country the vermilion were applied to the +bride's forehead with a sword (the marriage to the sword). When she +told the Princess her story the latter informed the Raja, who released +the Prince and remarried his daughter to him. + + + + + + + + +NO. 248 + +CONCERNING A ROYAL PRINCESS AND TWO THIEVES + + +In a certain country there was a King. There was one Princess, only, +of the King's. Except the King's Queen and Princess, only, there was +not any other child. At the time when the Princess was twelve years +old the King died. After he died any person does not go to do the +work at the royal house as in the time when the King was there. By +reason of this, the Princess and Queen are doing the work in the +palace without any one. + +When not much time had gone, two men came to the royal house without +[anything] to eat and to wear. At that time this royal Queen asked, +"What have ye come for?" + +Thereupon these men said that being without [anything] to eat and to +wear they came seeking a means of subsistence. + +Then the Queen said, "It is good. If so, remain ye here." The men +having said, "It is good," stayed there. The work she gave them, +indeed, was [this]: she told one person to cause the cattle to graze; +she told one person to pour water [on the plants] at the flower garden. + +After that, the man who looks after the cattle having taken the +cattle to a garden of someone or other and left them, was lying +down under a tree. At that time the owner of the garden having come, +and having beaten him and the cattle, drove them away. After that, +the man having put the cattle somewhere else, [after] causing them +to graze there went to the palace. + +The man to whom was given the charge to pour the water, from morning +until evening comes having drawn water, became much fatigued. On the +following day, with the thought of changing [the work of] both persons +that day, he asked the man who went to cause the cattle to graze, +"Friend, how is the work you went for? Is it easy or difficult?" + +Thereupon the man who looks after the cattle said, "Ane! Friend, +having taken the cattle and put them in a garden, I lie down. When it +becomes evening I come driving them, and tie them up. Except that, +there is not any difficulty for me," he said. Having said thus, the +man who looks after the cattle asked the man who pours the water, +"How, friend, is your work?" + +The man said, "What, friend, is my work? Having poured a bucket or +two of water on the flower trees I simply amuse myself." + +Then the man who looks after the cattle said, "If so, friend, I +will pour the water at the flower garden to-morrow; you take the +cattle." Thereupon the man, being thankful, said, "It is good." + +On the following day both persons did accordingly. That day, also, he +beat the man who looks after the cattle, in an inordinate manner. The +man who remained at home, having poured water until it became night, +was wearied. + +Having seen that these two works were difficult, both these men +in the evening spoke together very softly. The Queen and Princess +having become frightened at it, put all the money into an iron box, +and having shut it and taken care of it, put it away. + +These men having heard that noise, and having waited until the time +when the Princess and the Queen were sleeping, these two, lifting +up that box, came away with it. There was a waterless well. Having +said they would hide it in the well, one told [the other] to descend +into the well. What did the other do? Taking a large round stone, he +dropped it into the well, so that the man who was in the well should +die. Having dropped it, the man, taking the cash-box, went somewhere +else. That stone not having struck the man who descended into the +well, with much exertion he came to the surface of the ground, and +when he looked the man was not [there]. + +On the following day, the Queen having arisen, at the time when +she looked she perceived that the cash-box was not [there]. Having +perceived it, she asked the man who remained [regarding it]. The man +said, "Ane! I don't know." + +When the Queen asked, "Where is the other man?" this man said, +"That man himself will have taken it. The man is not here." + +The Queen having said, "Well, what can I do?" remained without doing +anything. + +The man who stayed at the palace having inquired on the following +day, when he looked about met with the cash-box, [the other man] +having placed it in the chena jungle. Having taken it, he came back +and gave it to the Queen. + +Thereupon, the Queen being very thankful, and having married and +given that Princess to the man, he remained [there] exercising the +kingship virtuously, as [was done] before. + + + Western Province. + + + +In Folk-Tales of Bengal (L. Behari Day), p. 160, two thieves determined +to live honestly, and were engaged by a householder, one to tend a +cow, the other to water a Champaka plant, at which he was told to +pour water until some collected round it. The dry earth absorbed all +he poured, and in the afternoon, tired out, he went to sleep. The +cow taken out by the other man to graze was a wild vicious one; it +galloped about into rice fields and sugar-cane plantations, and did +much damage, for which the man was well scolded, together with fourteen +generations of his forefathers. At last he managed to catch the cow, +and bring it home. Each man told the other of the easy day he had had, +intending to get the other man's work; and at last they arranged to +exchange duties. On the following day, when they met in the evening, +both worn out, they laughed, and agreed that stealing was preferable +to what people called honest labour. They decided to dig at the root +of the plant, and learn why it took so much water. Their subsequent +adventures are given in vol. ii, p. 94. A similar story is given in +Folklore of the Santal Parganas (Dr. Bodding), p. 139, the men being +two brothers who went off and were engaged as labourers, one by an +oilman and the other by a potter. + +In The Indian Antiquary, vol. xxv, p. 21, in a story by Natesa Sastri, +two rogues who agreed to work for an old woman had similar experiences, +each boasting of the easy day he had had. In this tale the woman had +secret subterranean channels which carried the water to a field that +she cultivated. Afterwards, as she overheard them arranging to rob +her she buried her treasure in a corner of the house, filled the box +which had contained it with stones and pieces of old iron, told them +she hid it in the well during the dark half of the month (when thieves +might try to take it), and made them carry it there and drop it in. At +night they went to remove it, the man who descended opened it in the +well and found she had tricked them, but being afraid the other would +leave him in the well he emptied it, sat in it, said it was full of +treasure, and told the other to draw it up. The man absconded with it +as soon as he raised it, until a voice told him to walk more slowly, +on which he opened it and found the other rogue in it. + + + + + + + + +NO. 249 + +HOW THE NAGAYA BECAME THE PRINCESS + + +In a certain country there was a royal Prince, it is said. This Prince +one day having gone for garden sport, and while on his return journey +having seen a beautiful woman belonging to a nobleman's family, his +mind was attracted towards her, it is said. When the Prince with his +mind thus greatly attracted towards the woman is feeling keen sorrow, +not obtaining sleep, dwelling foodless, for several days in succession +not having eaten, his body grew extremely emaciated. + +At the time when his father the King inquired what were the reasons of +it, he informed him that he wanted to take in marriage a nobleman's +daughter, it is said. The King having heard his word, asked the +assemblage of Ministers whether the transaction was suitable or +unsuitable. And the assemblage of Ministers having said that should +he take [a wife] in marriage in that manner a disgrace will go to the +royal race, he rejected it. But having seen that because of the young +Prince's grief from day to day his body becomes [more] emaciated, his +father the King took and gave him a [bride in] marriage from another +royal family. Yet except that he contracted this marriage because +of the urgent request of his father the King, for himself, indeed, +he did not desire even to look in the direction of the Princess whom +he married. + +At the time when he is thus, having concealed from the King that he +does not pay regard to his married wife, since thereafter the Prince +attempted the obtaining of the nobleman's daughter for himself [the +King] ordered the Prince to go out of the country. + +The Prince, upon the word of his father the King having mounted on a +ship and become ready to go to the foreign country, put the Princess +whom he took in marriage into a rock house (cave), and having placed +guards around, and made them give her food once in four days, said +thus to the Princess, "When, having gone to a foreign country, I come +again to this country, having borne a Prince like me do thou keep and +rear him virtuously. Should it not be so I will speedily cause thee +to be killed and cut into bits," he said. The Prince said thus with +the intention of indeed killing the Princess. Why was that? Because +from the day when he contracted the marriage there had not been a +[conjugal] association of these two. + +Well then, she ascertained that she cannot perform even one of the +orders that were told to the Princess. Well, this Princess's father +had presented and given to her two tunnelling rats. [258] By the help +of these rats having made a tunnel [by which] to go outside from the +rock house, she came out by the tunnel, and making even the guards +her friends, went near a woman who knows extremely clever dances; +and having given money, [after] learning up to the other shore itself +[259] her art of dancing, she went to the neighbourhood [of the place] +from which on the first occasion the Prince was to mount into the +ship, putting on a dress that was attracting the wonder of each of the +persons who saw it, in such a manner that anyone should be unable to +recognise her. Having shown dances in front of the Prince, and caused +his mind to long for her, and that day night having slept with him, +on the following day she went to the house of the King her father. + +The Prince having gone to foreign countries, the Princess was living +in happiness at the house of her father until learning news of his +coming again to his own country. Having heard news that the Prince +descended from the ship, and having gone to the rock house together +with the guards of whom at first she was making friends, she remained +[there] in the manner which the Prince ordered on going. Because the +Prince came after a number of years had passed away, she had a fine +infant Prince. + +Well then, the Prince, having descended from the ship and having +come with the intention [after] having killed his wife to take in +marriage the nobleman's Princess, opened the door of the rock house, +and at the time when he looked saw that the Princess is [there] with +an infant Prince in the very manner he said. While he was in extreme +anger, the Princess, while in the midst between the Royal Council +and her husband, related the method by which she obtained her child. + +After that, when in a very public manner the Prince completely +abandoned his wife her parents did not take charge of her. Because +of it, having gone near an indigent woman she dwelt with her +child. Because the Prince had extreme affection for the child he +thought to take the child [after] having given poison to the Princess +and killed her. + +At this time, because the Situ Princess whom the Prince was intending +to take in marriage had been taken and given and settled for another +person, he contracted marriage with another Princess. On the day of +the festival at which he contracts [260] this marriage, on his sending +to his indigent former wife a sort of cakes in which poison was mixed, +when she was partaking of them she performed the act of Yama. [261] + +After she died, a Naga maiden began to give milk to the infant. The +Prince having gone on horseback to bring the infant, at the time when +he brought it to the royal house the Naga maiden also went behind +[in her snake form]. The Prince having seen the Naga maiden while +the head part of the Nagaya was inside the doorway and the tail part +outside the doorway, when he cut it in two with his sword the Nagaya +vanished, and the Princess who was the mother of the infant remained +in front [of him]. [262] The Prince ascertaining [thereby] that he +was unable to kill her, established her in the post of Chief Queen. + + + Western Province. + + + + + + + + +NO. 250 + +THE STORY OF THE COBRA'S BITE + + +In a certain country there was a King, it is said. Belonging to that +King there was only a single son-Prince. He handed over this Prince to +a Royal Preceptor for teaching him the arts and sciences. Although +until this Prince became big to a [considerable] degree he was +learning near the Royal Preceptor, he did not properly get to know +even a single letter. + +While he was staying thus, a King of another country sent a letter to +his father the King. Thereupon he gave this letter to the Prince to +read. The Prince, bringing the letter near his forehead, looked at it, +rubbing his eye he looked, (after) running round the house he looked; +but he was unable to read it. The royal retinue who saw this laughed. + +At that time anger having arisen in the King concerning this, he very +quickly caused the Royal Preceptor to be brought. He spoke to him +angrily. The Royal Preceptor, becoming afraid [said], "Your Majesty, +your son is unable to learn. Let this [other] child who learnt at the +same time with that Prince, and this child who came to learn after +that, read, if you please;" and he presented two children before +him. Thereupon the two children read the letter with ease. After +that, the King being angry with his Prince, settled to kill him on +the following day. + +His mother the Queen having arrived at much grief concerning this, on +the following day, at the point of its becoming light, having tied up +a packet of masuran and given it to him, ordered him to set off and go +away from the country. And the Prince, in the manner his mother said, +taking the packet of masuran set off and went away from the country. + +While he was thus going he saw a place where an astrologer, assembling +children (lamo) together, is teaching. The Prince having halted at +that place and spoken to the teacher about learning [under him], +remained there. And although, having stayed there much time, he +endeavoured to learn, while he was there also he was unable to learn. + +During this time the astrologer-teacher having become afflicted with +disease, dismissed and started off the whole of the scholars. He +told the Prince to go away. At the time when the Prince was going, he +approached to take permission from the teacher. Thereupon the teacher, +having spoken to the Prince, said, "Learning even the advice which I +now give to yourself, take it and establish it in your mind as long +as there is life." The Prince answered, "It is good." + +The advice indeed was this:--"Having gone to a place to which you did +not go [before], should they give any seat for sitting down, without +sitting there at once you must draw out and shake the seat, and [then] +sit down. While you are at any place, should they give to eat, not +eating the food at once, [but] taking a very little from the food, +after having given it to an animal and looked at it a little time you +must eat. Having come to an evil place to take sleep, not lying down +at once you must lie down at the time of being sleepy. Not believing +anything that any person has only said, should you hear it with the ear +and see it with the eye [even], not believing it on that account only, +[but] having inquired still further, you must act." + +[After] hearing this advice the Prince having set out from there, +went away. At the time when he had gone a considerable distance, +the Prince became hungry; and the Prince having halted at a place, +said to the house man, "Ane! Friend, I am very hungry. I will give +you the expenses; give me to eat for one meal." + +Having said [this], the Prince unfastened the packet of masuran that +was in his hand, and from it gave him a single masurama. The man after +having seen these told his wife about the packet of masuran that +the Prince had. [263] The wife also having become desirous to take +the packet of masuran, told her husband the stratagem to kill the +Prince and take them. Talking in this way, they dug a secret (boru) +hole and covered it, and having fixed a seat upon it made him sit +there to eat food. + +The Prince having established in his mind the advice which the +astrologer-teacher gave, drew away and shook the seat; at the time +when he endeavoured to look [at the place] all the things that were +there fell into the secret hole. Having seen this and arrived at fear, +the Prince set off from there and began to go away. + +Having thus gone a considerable distance, and having halted at a place +because of hunger, the Prince said to a man, "On my giving the expenses +give me to eat for one meal." Thereupon the man said, "It is good." + +Then the Prince, having unfastened the packet of masuran, bringing a +masurama gave it to the man. The man having told his wife also about +the matter of the masuran, they arranged a means to kill the Prince +and take the masuran. Having thought of giving poison to the Prince to +kill him while here, they put poison into the food, and having set a +seat and brought a kettle of water for washing himself, gave it to him. + +The Prince, after washing his [right] hand and mouth, having gone +and sat down, according to the advice of the astrologer-teacher +taking from all the food a very little gave it to the dog and cat +that were near the Prince, and remained looking [at them] a little +time. While he was [waiting] thus, in a little time the dog and cat +died and fell down. Having seen this and become afraid, the Prince +set off from there and began to go away. + +Having gone on and on in this way, near the palace of another King +through hunger-weakness he fell, and struck the ground. The men who +saw this having gone running, said to the King [that] a man like a +royal Prince had fallen down, and was not far from the palace. The +King gave orders, "Very speedily bring him here." Thereupon the men +having lifted him up, took him to the royal house. + +While he was there, when he asked him [regarding] the circumstances, +"I am very weak through hunger; [264] for many days I have not obtained +any food," he said. + +"At first having made rice gruel, give ye him a little," the King said. + +Thereupon the servants having said, "It is good" (Yahapataeyi), +prepared and gave it. After his weakness was removed in this way, +he asked him [about] the circumstances. Commencing at the beginning, +from the time (taen) when he went near the Royal Preceptor, he told +the story before the King (raju). + +Then the King spoke, "Wast thou unable to learn letters? Not thus +should a royal Prince understand. Wast thou unable to learn the art +of swords, the art of bows, etc.?" he asked. + +Thereupon, when answering he said he knew the whole of those arts; +only letters he did not know. + +At that time the King thought thus, "Because of his not knowing +only letters, ordering them to kill him was wrong, the first-born +son. Remain thou near me," he commanded. + +Belonging to the King there was a single daughter only. As there were +no sons he regarded this Prince like a son. When not much time had +gone thus, the King thought of giving [a Princess] in marriage to +him. The King having spoken to him, said thus, "Tell me which place +is good for bringing [a Princess from], to marry to thee." Many a +time he told him [this]. + +And the Prince when replying on all the occasions said, "I am not +willing to leave His Majesty the King and go away." + +Thereupon ascertaining that he says thus through willingness that he +should marry the King's daughter to him, he said, "I am not willing +to give my daughter to thee. Shouldst thou say, 'Why is that?' seven +times now, seven Princes married (baendeya) that person. They having +died, on the following day after the Princes married her it befel +that I must bury them. Because death will occur to thee in the very +same way, I am not willing to give my daughter to thee," he said. + +Thereupon the Prince said thus, "To a person for whom death is +not ordained death does not come; death having been ordained that +person will die. Because of that, I am wishful to marry (bandinta) +that very Princess," he said. Then the King fulfilled his wish. Thus +they two having married, according to the custom he sent them away +[into a separate dwelling]. + +While he was with that very Princess, having remembered the warning +given on that day by the astrologer-teacher, being heavy with +sleepiness while eating betel, he woke up many times. At this time +the Princess had gone to sleep. + +[At last] he hears a sound in the house. The Prince having heard it +and become afraid, at the time when he was looking about [after] +taking his sword in his hand, he saw a cobra of a size equal to a +Palmira trunk descending from the roof. This cobra, indeed, was a +young man who had tied his affection to this Princess, a person who +having died through his love [for her] was [re-]born a cobra. Through +anger towards all who marry the Princess he killed them. + +The royal Prince having gone aside, in a little time it descended +until it was near the ground. [Then] the Prince by one stroke of the +sword cut the cobra into three pieces. Thus the danger which there +had been for much time that day was destroyed. + +On the following day, according to custom with fear the servants +arrived in front of the Princess's house. But the Prince having come +out, placed the three pieces of the cobra upon a post. Thereupon +having been amazed, the royal servants very speedily ran off and told +the King (rajuhata) about this. The King, also, having arrived there +was astonished, and commanded them to take the trunk of the cobra to +the cemetery, and burn it. + +During these very days, another King having asked the Great King for +assistance for a war, sent letters. And the King sent this Prince +to the war, with the army. When he had thus gone, in a few days the +Princess bore a son. + +The war lasted twelve years. After twelve years, having conquered +in the war he was ready to come to his own country. By this time +the Princess's son had become big. But the people of the country, +not knowing whose son [he was], thought him a person who had married +the Princess. And this news had become spread through the country. + +The royal Prince having arrived near his own country, the Prince +got to hear the news; but having remembered the warning of the +astrologer-teacher, he thought that to believe it in the future he +must make inquiry. + +Coming close to the royal palace by degrees, he addressed the army; +and thereafter, after he had beaten on the notification tom-tom, +"Assemble ye," having allowed them to go, when it became night he +arrived inside the palace by an outer window. Thus he arrived in the +house called after the Princess. + +Having come in that way and seen that a youth was living with the +Princess, he became angry, and said, "I will cut down the two persons," +taking the sword in his hand. [But] having remembered the warning of +the astrologer-teacher, he said, "Without being hasty I will still +test them," and again he put the sword into the sheath. + +At the sound, the [young] Prince who was with his mother opened his +eyes, and having seen his father and become afraid, saying, "Mother, +mother," crept under the bed. The mother, too, having opened her +eyes at this time and when she looked having seen her lord, spoke +[to him]. Thereupon he told the Princess the whole circumstances, +and for the Princess there was great sorrow [at the report spread +regarding her]. + +On the morning of the following day, the Prince having seen the +Great King told him about the war, and the manner in which he got +the victory in it. And the King, being much pleased, appointed great +festivals at the city; and having decorated the Prince with the Crown +and given him the kingship, the King began to perform acts in view +of the other world. + + + Western Province. + + + +Compare the advice given to the Brahmana in No. 209 in this vol., +and the variants appended. + +In Folk-Tales of Bengal (L. Behari Day), p. 100, a Queen was married +afresh every day to a person selected by the royal elephant, this +new King each morning being found dead in some mysterious manner +in the bed-room. A merchant's son who had been obliged to leave his +home was chosen as King by the elephant, and heard of the nocturnal +danger. While he lay awake armed, he saw a long thread issue from +the Queen's left nostril; it grew thicker until at last it was a +huge snake. He at once cut off its head, and remained there as the +permanent King. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 137, each time the +daughter of a King was married the bride-groom was found dead in the +chamber on the following morning. When royal bride-grooms could be +obtained no longer, the King ordered that from each house in turn a +person of either the royal or Brahmana caste should be brought and +allowed to remain in the room for one night, on the understanding that +anyone who survived should be married to the Princess. All died, until +at last a brave Brahmana from another country offered to take the place +of the son of the widow with whom he was lodging. He remained awake, +and in the night saw a terrible Rakshasa open the door, and stretch +out his arm. The Brahmana at once stepped forward and cut off the +arm, and the Rakshasa fled. The hero was afterwards married to the +Princess. He met with the Rakshasa in the same way at another city, +and learnt from him that by Siva's orders he was preventing the +Princesses from being married to cowards. + +In the same work, vol. ii, p. 449, there is an account of a Brahmana +who placed himself under a teacher at Pataliputra, but was so stupid +that he did not manage to learn a single syllable. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 32 ff., there is a +variant; see note after No. 209 in this volume. The closest resemblance +is in the episode in which the Prince takes the place of the Potter's +son who was about to be summoned to be married to the Princess whose +husbands had all died on their wedding night. During the night the +Prince was careful not to sleep; he lay down with his sword in his +hand. In the middle of the night he saw two snakes issue from the +nostrils of the Princess, and come towards him. He struck at them and +killed them. Next morning the King was surprised to find him alive, +and chatting with his daughters. The Prince then told the King who +he was, and he became the heir apparent. + +In Sagas from the Far East, p. 291, after a certain King died, the +persons who were elected in turn as his successor died each night +without any apparent cause. Vikramaditya and his companion, a youth +who had been reared by wolves, took the place of a youth who had +been chosen as King, and on inquiry learnt that as secret offerings +that were made by the former King to the devas and spirits had been +discontinued, it must be the offended spirits who killed each new King +every night. When the offerings were made the deities were appeased, +and no more deaths occurred in this way. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 263), there +is an account of a haunted house in Baghdad; any person who stayed +during the night in it was found dead in the morning. This was the act +of a Jinni (demon) who was guarding a treasure which was to be made +over to a specified person only. He broke the necks of all others, +but when the right man came he gave him the treasure. + +There is a variant of the first danger from which the youth escaped, +in a Sierra Leone story given in Cunnie Rabbit, Mr. Spider, and the +Other Beef (Cronise and Ward), p. 251. A King who had been falsely +told that his son was likely to depose him, gave him two tasks which +he accomplished successfully, and afterwards caused a deep hole to be +dug, placed broken bottles in the bottom, spread a mat over it, set +a chair on it, and told the boy to sit on it. The boy replied that he +never sat down without first shaking the place. When he beat the mat +with a heavy stick the chair fell into the hole, and the boy escaped. + +For the pit-fall compare No. 159, vol. ii, and the appended notes. + + + + + + + + +NO. 251. + +HOW THEY KILLED THE GREAT-BELLIED TAMBI [265] + + +In a certain country there was a King, it is said. This King's palace +having been dug into by three dexterous thieves, they stole and got +the goods. + +Having seized these very three robbers, for the purpose of effecting +their trial they brought them into the presence of the King. When the +King asked these three robbers if they committed the robbery or not, +they said that they committed the robbery. "If you thus committed +the robbery are ye guilty or not guilty persons?" he asked. Thereupon +they gave notice that they were not guilty persons. + +When he asked, "How is that?" [they said that], as it was easy for +them to dig into [the wall], because when the mason built the palace +the mortar had been put in loosely, the mason was the guilty person +owing to his doing that matter. + +Thereupon the King having summoned the mason, when he asked him +whether, because he put in the mortar loosely, he was guilty or not +guilty, he gave notice that he was not guilty. + +When he asked again, "How is that?" the mason said thus, "I had +appointed a labourer to mix the lime. Owing to his inattention when +doing it the mortar had become loose. Because of that, the labourer +is the guilty person," the mason said. + +Thereupon having summoned the said labourer, he asked him whether +because he put the mortar in loose (i.e., improperly mixed) he was +guilty or not guilty. Then he gave notice that he was not the guilty +person. How is that? While he was staying mixing the lime, having +seen a beautiful woman going by that road, because his mind became +attached to her the work became neglected. The labourer said that +the woman was the guilty person. + +Thereupon having summoned the woman, just as before he asked whether, +regarding the circumstance that having gone by that road she caused +the neglect of the labourer's work, she was guilty or not guilty. She, +too, said that she was not guilty. Why was that? A goldsmith having +promised some of her goods, through her going to fetch them because he +did not give them on the [appointed] day, this fault having occurred +owing to her doing this business, the goldsmith was the guilty person. + +Thereupon having summoned the goldsmith, when he asked him just as +before he was not inclined to give any reply. Because of that, the +King, having declared the goldsmith the guilty person, commanded them +to kill the goldsmith by [causing him to be] gored by the tusk of +the festival tusk elephant. He ordered them to kill this goldsmith, +having set him against a large slab of rock, and causing the tusk +elephant to gore him through the middle of the belly. + +Well then, when the executioner was taking the goldsmith he began to +weep. When [the King] asked him why that was, the goldsmith said thus, +"Two such shining clean tusks of the King's festival tusk elephant +having bored a hole through my extremely thin body and having struck +against the stone slab, will be broken. Because of sorrow for that +I wept," he gave answer. + +"What is proper to be done concerning it?" the King asked. + +Then the goldsmith says, "In the street I saw an extremely +great-bellied Tambi. If in the case of that Tambi, indeed, the tusk +elephant gore the belly, no wound will occur to the two tusks," +the goldsmith said. + +Thereupon the King having summoned the great-bellied Tambi, caused +the tusk elephant to gore him through his belly. + +The goldsmith and the whole of the aforesaid [persons] went away +in happiness. + + + Western Province. + + + +In The Indian Antiquary, vol. xx, p. 78, a South-Indian variant was +given by Natesa Sastri. In order to commit robbery, a thief made a hole +through a wall newly built of mud which slipped down on his neck and +killed him. His comrade found the body, and reported that the owner +of the house had murdered him. The owner blamed the cooly who built +the wall; he blamed the cooly who used too much water in mixing the +mud; he attributed it to the potter's making too large a mouth for +the water-pot; he blamed a dancing-girl for passing at the time and +distracting his attention. She in turn laid the blame on a goldsmith +who had not re-set in time a jewel which she gave him; he blamed a +merchant who had not supplied it in time, though often demanded. He +being unintelligent could offer no excuse, and was therefore impaled +for causing the thief's death. + + + + + + + + +NO. 252 + +HOW MARAYA WAS PUT IN THE BOTTLE + + +In a certain country, a woman without a husband in marriage bore a son, +it is said. At that time the men living in the neighbourhood having +come, asked the woman, "Who is thy husband?" Then the woman replied, +"My husband is Maraya." [266] + +Maraya having heard this word and being much pleased, thought, +"I must get this woman's son into a successful state." + +Having thought thus, after some time had gone, speaking to the son +Maraya said thus, that is to say, "Become a Vedarala. I will give +you one medicine only. Should I stay at the head side of any sick +person, by giving the sick person the medicine the sick person will +become well. Should I be at the feet side you cannot cure the sick +person." After that, this son having gone from place to place and +having applied medical treatment, became a very celebrated doctor. + +One day when this Vedarala went to look at a sick person whom he very +greatly liked, Maraya was at the feet part of the sick person. At +that time the Vedarala having thought, "I must do a good work," told +them to completely turn round the bed and the sick person. Then the +head side became the part where Maraya stayed. Well then, when he +had given him the Vedarala's medicine the sick person became well. + +Maraya having become angry with the Vedarala concerning this matter, +and having thought, "I must kill him," Maraya sat on a chair of +the Vedarala's. + +Because the Vedarala had a spell which enabled him to perform the +matters that he thought [of doing], [267] he [repeated it mentally +and] thought, "May it be as though Maraya is unable to rise from the +chair." Having thought thus, "Now then, kill me," the Vedarala said +to Maraya. + +Well then, because Maraya could not rise from the chair he told the +Vedarala to release him from it. + +Then the Vedarala said to Maraya, "If, prior to killing me, you will +give me time for three years I will release you," he said. + +Maraya, being helpless, [268] having given the Vedarala three years' +time went away. + +After the three years were ended Maraya went to the Vedarala's +house. The Vedarala having become afraid, did a trick for this. The +Vedarala said to Maraya, "Kill me, but before you kill me, having +climbed [269] up the coconut tree at this door you must pluck a young +coconut to give me," he said. + +After Maraya climbed up the coconut tree, having uttered the Vedarala's +spell the Vedarala thought, "May Maraya be unable to descend from +the tree." + +Well then, Maraya, ascertaining that he could not descend from the +tree, told the Vedarala to release him. At that time the Vedarala, +asking [and obtaining] from Maraya [a promise] that he should not +kill him until still three years had gone, having released Maraya +sent him away. + +The three years having been ended, on the day when Maraya comes to +the Vedarala's house the Vedarala entered a room, and shutting the +door remained [there]. But Maraya entered straightway (kelimma) +inside the room. + +Then the Vedarala asked, "How did you come into a room the doors of +which were closed?" + +Thereupon Maraya said, "I came by the hole into which the key is put." + +The Vedarala then said, it is said, "If I am to believe that matter, +be pleased to creep inside this bottle," he said. + +Well then, after Maraya crept into the bottle the Vedarala tightened +the lid (mudiya) of the bottle, and having beaten it down put it away. + +From that day, when going to apply medical treatment on all days +having gone taking the bottle in which he put Maraya, he placed the +bottle at the head side of the sick person; and having applied medical +treatment cured the sick person. In this manner he got his livelihood. + + + Western Province. + + + +In The Indian Antiquary, vol. i, p. 345, in a Bengal story by +Mr. G. H. Damant, a shepherd discriminates a demon from a man whose +form he has taken,--living with his wife during the man's absence,--by +boring through a reed, and saying that the true person must be the +one who could pass through it. As the demon was passing through it +he stopped both ends of the reed with mud, and killed him. + +In the South Indian Tales of Mariyada Raman (P. Ramachandra Rao), +p. 43, a husband was returning home on an unlucky day (the ninth +of the lunar fortnight), with his wife, who had been visiting her +parents. When he left her on the path for a few moments, "Navami +Purusha," the deity who presided over the ninth day, made his +appearance in the form of the husband and went away with the wife. The +husband followed, and took the matter before Mariyada Raman. The judge +got a very narrow-necked jug prepared, and declared that he would give +her to the claimant who could enter and leave the jug without damaging +it or himself. When the deity did it the judge made obeisance to him, +and was informed that the man's form had been taken by him to punish +him for travelling on an unlucky day against the Purohita's advice. + +In Folk-Tales of Bengal (Day), p. 182, when a Brahmana returned home +after some years' absence he was turned away by a person of his own +appearance, and the King could not decide the matter. A boy elected +as King by others in their play offered to settle it, and producing a +narrow-mouthed phial stated that the one who entered it should have +judgment in his favour. When the ghost transformed himself into "a +small creature like an insect" and crept inside, the boy corked it +up and ordered the Brahmana to throw it into the sea and repossess +his home. The first part resembles a story in the Kathakoça (Tawney), +p. 41, the interloper being a deity in it. + +In the well-known tale in the Arabian Nights (Lady Burton's ed., +vol. i, p. 33), the receptacle in which the Jinni was imprisoned was +"a cucumber-shaped jar of yellow copper" or brass, closed by a leaden +cap stamped with the seal-ring of Solomon. In vol. iii, p. 54, and +vol. iv, p. 32, other Ifrits were enclosed in similar jars made of +brass, sealed with lead. + + + + + + + + +NO. 253 + +THE WOMAN PRE-EMINENT IN CUNNING [270] + + +At a city there was a very rich Hetti young man. During the time when +he was [there], they brought a bride [271] for the young man. What +of their bringing her! The Hetti young man was [engaged] in giving +goods to many ships. Because of it, while the bride [272] married +(lit., tied) to the Hetti young man was staying at home, the Hettiya +went to give goods to ships. Having gone, [before his] coming back +about six months passed. + +At that time, [while he was absent], the Hetti girl who was married +[to him] one day went to the well to bring [water]. When she was going, +a beard-cutting Barber man having stayed on the path and seen this +beautiful woman, laughed. Thereupon the woman, not looking completely +on that hand, looked at him with the roguish eye (hora aehin), and +went to the village. + +On the following day also, the Barber having come, just as before +laughed. At that time also the woman, just as before, looked with +the roguish eye, and went away. + +The woman on the following day also came in order to go for water. That +day also, the Barber having stayed on the path laughed. That day the +woman having spoken to the Barber, asked, "What did you laugh for +when I was coming? Why?" + +The Barber said, "I did not laugh at anything whatever but because +of the affection which you caused." + +Thereupon the woman asked, "Were you inclined to come with me?" The +Barber said, "Yes." + +Then this woman said, "If you come, you cannot come in that way. [273] +The Great King having gone, after the Second King has come to Ceylon +(Seyilama), after jasmine flowers have blossomed without [being on] +creepers, having cut twenty, having stabbed thirty persons, having +pounded three persons into one, when two dead sticks are being kneaded +into one having mounted on two dead ones, should you come you can +talk with me." + +Thereupon the Barber went home, and grief having bound him because +he could not do [according to] the words which this woman said, +he remained unable to eat cooked rice also. + +At that time the Barber woman asked, "What are you staying [in this +way] for, not eating cooked rice, without life in your body?" + +The Barber said, "I thought of taking in marriage such and such a +Hetti woman. Owing to it the Hetti woman said, 'When the Great King +has gone, when the Second King has come to Ceylon, when the flower +of the creeperless jasmine has blossomed, having cut twenty, having +stabbed thirty, having pounded three persons into one, when two dead +sticks are becoming knocked into one, come mounted on the back of +two dead ones.' Because I cannot do it I remain in grief." + +Thereupon the Barber woman said, "Indo! Don't you get so much grief +over that. For it, I will tell you an advice. 'The Great King having +gone, when the Second King came to Ceylon,' meant (lit., said), when +the sun has set and when the moon is rising. 'When the creeperless +jasmine flower is blossoming,' meant, when the stars are becoming +clear. 'Having cut twenty,' meant, having cut the twenty finger [and +toe] nails. 'Having stabbed thirty,' meant, having well cleaned the +teeth (with the tooth-stick), to wash them well. 'Having pounded three +persons into one,' meant, having eaten a mouthful of betel (consisting +of betel leaf, areka-nut, and lime) you are to come. [These] are the +matters she said. [274] Because of it, why are you staying without +eating? If you must go, without getting grieved go in this manner, +and come back." + +Thereupon the Barber having gone in that manner, while he was there +yet two [other] persons heard that those two are talking. When they +heard--there is a custom in that country. The custom indeed is [this]: +There is a temple [kovila] in the country. Except that they give +[adulterers, or perhaps only offenders against caste prohibitions +in such cases as this?] as demon offerings (bili) for the temple, +they do not inflict a different punishment [on them]. Because of it, +seizing these two they took them for the purpose of giving [them as] +demon offerings for the temple. + +This Barber woman, learning about it, in order to save her husband +undertook the charge of the food offering [275] for the temple, +and went to the temple taking rice and coconuts. Having gone there, +and said that they were for the kapuwa [276] (priest) of the temple, +she came away calling her husband, too. + +Then to that Hetti woman this Barber woman [said], "Having said that +you are cooking the food offering (puse) which I brought, stay at the +temple until the time when the Hettirala comes. The deity will not take +you as the demon offering (billa). [277] Your husband having come back +will seek and look [for you]. When he comes seeking, say, 'I having +married my husband, he went away now six months ago. Because of it, +having told my husband to come I undertook the charge for [cooking] +the food offering. [278] Just as I was undertaking the charge he +came. Because of it, not having seen the face of my lord (himiya), +paying respect to the deity I came to cook the food offering.' Continue +to say this." + +Thereupon the Hetti woman having done in that very manner, the Hettiya +came. Well then, she having made the woman [appear] a good woman, +[her husband], taking charge of her, came calling her to the house, +and she remained [there] virtuously (honda seyin). + + + +This story was related by a woman in the North-central Province, to +a man whom I sent to write down some stories at a village at which I +had been promised them. Her name, given as Sayimanhami (Lady Simon), +and expressions she used, show that she probably belonged originally +to the Western Province. + + + +It is difficult to understand how the condemned persons escaped. The +interesting fact of the tale is the reference to the presentation of +human offerings at a temple devoted to either one of the demons or +the goddess Kali. The Sinhalese expression, deviyan wahanse, deity, +given in the text, might be applied to either. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 91, it is related in +one story that "whenever a man is found at night with another man's +wife, he is placed with her within the inner chamber of the Yaksha's +(Manibhadra) temple." In the morning the man was punished by the +King; the country in which this occurred is not stated, but it was +far from Tamralipta. When a merchant and a woman were so imprisoned, +the merchant's wife, hearing of it, went at night with offerings, +and was permitted to enter. She changed clothes with the woman, and +sent her out; and in the morning, as the woman in the temple was +found to be the merchant's own wife, the King dismissed the case, +and freed the merchant "as it were from the mouth of death." Thus the +usual punishment appears to have been death, as in the Sinhalese tale. + + + + + + + + +NO. 254 + +MATALANA + + +In a certain country there was a man called Matalana, it is said. This +man was the son of the concubine of the King of that country, it is +said. That Matalana from infancy was getting his living by committing +robbery. + +Having been committing robbery in this manner, and having arrived at +the age of a young man, Matalana having spoken to his mother, asked, +"Mother, who is our father?" + +Thereupon his mother says to him, "Son, thou art not a so-so (ese-mese) +person. The King of this country is thy father." + +When his mother said thus, having said, "It is good. If so, I will do +a good work," he began to steal things belonging to the King. During +the time while he is thus committing robbery, the King in various +ways having fixed guards, endeavoured to catch the thief, but he was +unable to seize him. + +Matalana getting to know that guard has been very carefully placed at +the royal house, without going for robbery to the royal house began to +steal the goods belonging to the King that are outside. Thereupon the +King, having thought that somehow or other having caught the thief he +must put him in the stocks, and having made the guards stop everywhere, +caused a carpenter to be brought and said, "Having seized the thief who +steals the things that are the King's property, to make him fast in the +stocks make a pair of stocks in a thorough manner. Regarding it, ask +for and take the whole of the requisite things from the royal house." + +When the King ordered it, the carpenter, taking all the things suitable +for it and having gone, made the stocks. On the day on which they +were finished, Matalana, having arrived at the carpenter's house, +and having been talking very well [with him], asks the carpenter, +"Friend, what is this you are making?" + +Thereupon the carpenter says, "Why, friend, don't you know? These +are indeed the stocks I am making for the purpose of putting in the +stocks the thief who steals the goods belonging to the King," he said. + +When Matalana asked, "Ane! How do you put the thief in the stocks +in this," the carpenter having put his two legs in the two holes of +the stocks, to show him the method of putting him in the stocks at +the time while he is making them, Matalana, having [thus] put the +carpenter in the stocks, taking the key in his hand [after locking +them], struck the carpenter seven or eight blows, and said, "[After] +opening a hard trap remain sitting in it your own self, master," +and saying a four line verse also, [279] went away. + +On the following day, when the King came to look at the stocks he +saw that the carpenter has been put in the stocks. When he asked, +"What is this?" he ascertained that the thief named Matalana, who is +stealing the goods belonging to the King, had come, and having put +the carpenter in the stocks and struck him blows went away. Thereupon +the King having said, "It is good, the way the thief was put in the +stocks!" dismissed the carpenter and went away. + +After that, Matalana having gone stealing the King's own clothes that +were given for washing at the washerman's house, at night descended +to the King's pool, and began to wash them very hard. The washerman, +ascertaining that circumstance, gave information to the King. Thereupon +the King, having mounted upon the back of a horse and the army also +surrounding him, went near the pool to seize Matalana. + +Matalana getting to know that the King is coming, the army surrounding +him, came to the bank at one side of the pool, carrying a cooking pot +that he himself had taken, and having launched [it bottom upwards] +and sent it [into the pool], began to cry out, "Your Majesty, look +there! The thief sank under the water; [that is his head]. We will +descend into the pool from this side; Your Majesty will please look +out from that side." + +While he was making the uproar, the foolish King, having unfastened +[and thrown down] his clothes, descended into the pool. + +Then Matalana [quickly came round in the dark, and] putting on the +King's clothes, and having mounted upon the back of the horse, says, +"Look there, Bola, the thief! It is indeed he." When he said, "Seize +ye him," the royal soldiers having seized the King, who had unloosed +[and thrown off] his clothes, tied him even while he was saying, +"I am the King." Having tied the King to the leg of the horse on +which Matalana had mounted, and, employing the King's retinue, having +caused them to thrash him, Matalana, in the very manner in which he was +[before], having unloosed [and thrown off] the clothes [of the King], +bounded off and went away. + +After that, the retinue who came with the King having gone taking the +[supposed] thief to the royal house, when they were looking perceiving +that instead of the thief they had gone tying the King, were in fear +of death. The King, not becoming angry at it, consoled his servants; +and having been exceedingly angry regarding the deed done by Matalana, +and having thought by what method he must seize Matalana, made them +send the notification tom-tom everywhere. + +After that, Matalana, again arranging a stratagem to steal clothes +from the washerman, and preparing a very tasty sort of cakes, hung the +cakes on the trees in the jungle, in the district where the washerman +washes. Matalana, taking in his hand two or three cakes and having +gone eating and eating one, asked the washerman for a little water. + +Thereupon the washerman asked Matalana, "What is that you are eating?" + +"Why, friend, haven't you eaten the Kaeppitiya [280] cakes that are +on the trees near this, where you wash?" he asked. + +Thereupon the washerman says, "Ane! Friend, although I washed so many +days I have not eaten cakes of trees of the style you mention that +are in this district," he said. + +"If so, please eat one from these, to look [what they are like]." + +When he gave it to the washerman, the washerman having eaten the cake +and having found much flavour in it, [281] says, "Ane! Oyi! Until +the time when I have gone [there] and come [after] plucking a few of +these cakes, you please remain here." + +When he said it, having said, "It is good. Because of the heat of the +sun I will stay beneath this tree," Matalana, having sent the washerman +to pluck the Kaeppitiya cakes and return, [after] tying in a bundle +as many of the King's clothes as there were, went away [with them]. + +When the washerman comes [after] plucking the cakes, either the clothes +or the man he had set for their protection, not being visible, he went +speedily and gave information to the King. The King having become more +angry than he was before, again employed the notification tom-tom [to +proclaim] that to a person who, having seized, gives him this Matalana +who steals the things belonging to the King, he will give goods +[amounting] to a tusk elephant's load, and a share from the kingdom. + +Matalana, ascertaining that he sent the notification tom-tom, having +stayed on the path and made the notification tom-tom halt, promised: +"I know Matalana. Within still three months I will seize and give +that Matalana while in a courtesan's house." The notification tom-tom +beater, accepting this word, went, and when he gave information to +the King, the King, because of the anger there was [in him] with this +thief, having become much pleased told him to summon the man to come. + +Thereupon, after Matalana came to the royal house, when he asked, +"In about how many days can you seize and give Matalana?" he said, +"In about three months I can." + +After that, Matalana having been like a friend of the King until three +months are coming to an end, one day, at the time when the King is +going to the courtesan's house, he said to the King's Ministers and +servants, "To-day I saw the place where the Matalan-thief is. In +order to seize him [be pleased] to come." + +Summoning in the night time the whole royal retinue, and having +gone and surrounded the house of the courtesan, and said [the King] +was Matalana, there and then also they seized the King. When they +seized him in this way, the King through shame remained without +speaking. After that, seizing the King and having gone, and having +very thoroughly struck him blows, and put him in prison, and kept +[him there], in the morning when they looked, just as before they saw +that the King had been seized, and struck blows, and put in the stocks. + +After all these things, Matalana, having again broken into the King's +house, stealing a great quantity of goods, reached an outside district, +and dwelt there. + + + Western Province. + + + +This story is partly a variant of No. 92 in vol. ii. + + + + + + + + +NO. 255 + +THE FIVE LIES QUITE LIKE TRUTH [282] + + +A certain King sent for his Minister and informed him that if he +could not tell him next morning five lies so closely resembling the +truth that he would believe them, he should be beheaded. + +The Minister went home with a sorrowful heart; he refused to eat or +drink, and threw himself on his bed. His wife came and inquired the +reason for such behaviour. "What has a dying man to do with eating +and drinking?" he replied, "to-morrow morning I must die;" and then +he told her what the King had said. + +His wife answered, "Don't be afraid; I will tell you what to say to +the King;" and she persuaded him to take his food as usual. + +She then related to him this story:--In a certain country there were +four friends, a carpenter, a goldsmith, an areka-nut seller, and a +dried-fish seller. The three latter persons decided to go and trade, +and for that purpose they requested the carpenter to build them a +ship. The carpenter did so; and understanding that large profits were +to be made in other countries, he also decided to join them. + +The four men then wished to engage a servant to cook for them on board +the ship, but they had considerable difficulty in finding one. At +last they met with a youth who lived with an old woman named Hokki, +who had adopted him as her son. The youth was willing to go, and as +there was no one at home to take charge of the old woman after he left, +it was settled that she should accompany them. + +Then they all sailed away, the goldsmith taking a number of hair-pins +(konda-kuru) for sale, and the other traders taking areka-nuts (puwak) +and sun-dried fish (karawala). After going some distance the ship +ran on a rock and was totally wrecked, and all the party were drowned. + +In his next life the carpenter became a Barbet, which bores holes in +trees, looking for a good tree with which to build a ship. + +The goldsmith became a Mosquito, which always comes to the ears and +asks for the hair-pins (kuru-kuru) that he lost. + +The dried-fish seller became a Darter, and constantly searches for +his dried-fish in the water. + +The areka-nut seller became a Water-hen (Gallinula phoenicura), and +every morning calls out, "Areka-nuts [amounting] to a ship [-load], +areka-nuts!" (a good imitation of the cry of the bird, Kapparakata +puwak', puwak'). + +And the cook became a Jackal, who still always cries for his mother, +"Seek for Hokki, seek" (Hokki hoya, hoya, the beginning of the +Jackal's howl). + +Next morning the Minister told the story to the King, who fully +believed the whole of it. The Minister then explained that it was pure +fiction, whereupon the King instead of cutting off his head gave him +presents of great value. + + + Matara, Southern Province. + + + +I met with a story of this kind among the Mandinko of the Gambia, +in West Africa, and as it is unpublished I give it here. It was +related in the Mandinka language, and translated by the clerk on the +Government river steamer, the Mansa Kilah. + + + + + + + + +NO. 256 + +THE THREE TRUTHS + + +One day a Hyæna met a Goat by the way. He tells the Goat, "Before you +move from this place you tell me three words which shall all be true, +or I eat you." + +The Goat said, "You met me in this place. If you return, [and if] you +reach the other Hyænas and tell them, 'I have met a Goat by the way, +but I did not kill him,' they will say, 'You are telling a lie.'" + +The Hyæna said, "It is true." + +The Goat said, "If I get out here myself, if I reach the other Goats +at home, and I tell them, 'I met a Hyæna by the way, but he did not +kill me,' they will say, 'You are telling a lie.'" + +The Hyæna said, "It is true." + +He said to him, "The third one is:--If you see us two talking about +this matter you are not hungry." + +Then the Hyæna said, "Pass, and go your way. I am not hungry; if I +were hungry we should not be here talking about it." + + + McCarthy Island, Gambia. + + + + + + + + +NO. 257 + +THE FALSE TALE + + +At a certain city there was a poor family, it is said. In that family +there were only a man called Hendrik, a female called Lusihami, and +a boy called Podi-Appu. There was a brother younger than Hendrik, it +is said. That person's name was Juwan-Appu. At the time when the two +brothers were getting a living in one house, they having quarrelled, +Juwan-Appu in the day time went away into the country. + +While the afore-said three persons are getting a living in that way, +Podi-Appu's father died. The boy was very young. While Lusihami was +doing work for hire, her boy got to be a little big. At that time +the boy is a boy of the size for walking about and playing. + +One day, when the boy went to another house he saw that the children +are playing. Having thought, "This boy must go for those games," +he went there. From that day the boy goes for those games daily. + +In another city there is a soothsayer. The soothsayer is a very good +clever person for bringing hidden treasures, it is said, the city in +which the soothsayer stayed not being included in this talk. When he +was going looking in the manner of his sooth, it appeared to him that +there is an outside city at which is a very great hidden treasure. For +taking the hidden treasure it appeared, according to his sooth, that +he must give a human demon offering (nara billak). When he looked +who is the man for the human demon offering, it appeared, according +to the sooth, that he must give for the demon offering Podi-Appu, +being the son of the aforesaid Lusihami. + +The soothsayer set off to seek this boy. What did he bring? Plantains, +biscuits, lozenges (losinjar); in that manner he brought things that +gladden the mind of the child. + +Having come to the district in which is the boy, walking to the +places where children are playing, when walking in that district +while dwelling there, one day having gone to the place where Podi-Appu +and the like are playing he stayed looking on. Meanwhile, according +to the soothsayer's thought, he had in mind that Podi-Appu was good +[for his purpose]. + +Next, the soothsayer having gone to one side, taking his medicine +wallet, when he turned over and looked at the book there was mentioned +that it was Podi-Appu [who should be offered]. + +Afterwards calling the boy near him he gave him sorts of +food. Meanwhile the boy's mind was delighted. Next, he gave him a +little money. To the boy said the soothsayer, "Your father is lost, is +it not so?" he asked; "that is I," the soothsayer said. The soothsayer +by some device or other ascertained that the person's father [283] +had left the country and gone. + +Afterwards the boy, he having told that tale, went home and +informed his mother. And the mother said, "Ane! Son, that your +father indeed was [here] is true. For this difficult time for us, +if that livelihood-bringing excellent person were here how good it +would be! You go, and calling that very one return." Afterwards the +boy having gone, came home with the soothsayer. + +While both are spending the days with much happiness, one day in the +morning he said, "Son, let us go on a journey, and having gone, come; +let us go," he said. + +[The boy] having said, "It is good," with the little boy the soothsayer +went away. + +Well then, the boy goes and goes. Both his legs ache. The boy says, +"Father, I indeed cannot go; carry me," he said. + +Having said, "It is a little more; come, son," while on the road in +that way the boy, being [almost] unable to go, weeping and weeping +went near the hidden treasure. + +The soothsayer, having offered there things suitable to offer, began +to repeat spells. Then the door of the hidden treasure was opened; +the path was [there]. He said to the boy, "Son, having descended into +this, when you are going along it, in the chamber a standard lamp +[284] is burning. Without rubbing that kettle (the round body of the +lamp) with your body, having removed the lamp and immediately for the +light to go out having tilted it from the top, come back bringing +the lamp." Having said [this], he caused the boy to descend inside +the hidden treasure [chamber]. + +The boy having descended, when he looked about the boy had not +the mind to come from it. He says, "It will be exactly a heavenly +world. I will mention an abridgement of the things that are in it: +golden king-coconuts, golden oranges, golden pine-apples, golden +mandarin-oranges." Having told him in that manner, "I cannot make an +end of them, indeed," he said. + +The boy, plucking a great many of them and having gone into the chamber +as the soothsayer said, placing the lamp on his shoulder came away +near the door. + +The soothsayer says, "First give me the lamp, in order to get you to +the surface." + +The boy says, "I cannot in that way; first take me out," he says. + +In that manner there is a struggle of the two persons there. At the +time when they are going on struggling in that way, anger having +come to the soothsayer he moved the door, for it to shut. Then the +boy having got into the middle of [the doorway] the door shut. The +soothsayer went away. + +While the boy quite alone is wriggling and wriggling about there, +in some way or other again, as it was at first the door of the hidden +treasure opened. The boy placing the lamp on his shoulder and having +become very tired, [carried away and] put the lamp and book in his +house; and because of too much weariness fell down and went to sleep. + +The soothsayer went to his village. + + + Western Province. + + + +This appears to be the first part of the story of Ala-addin, +transformed into a Sinhalese folk-tale; but the variant quoted below +shows that the general idea is of much older date and of Indian +origin. A variant from the Uva Province is nearly the same, and also +ends with the boy's return home. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 558, an ascetic induced +a King to join him in obtaining a magical sword. Accompanied by the +King, the ascetic went at night, and in the King's words, "having by +means of a burnt-offering and other rites discovered an opening in +the earth, the ascetic said to me, 'Hero, enter thou first, and after +thou hast obtained the sword, come out, and cause me also to enter; +make a compact with me to do this.'" The King entered, found a palace +of jewels, and "the chief of the Asura maidens who dwelt there" gave +him a sword, the possession of which conferred the power of flying +through the air and bestowed "all magical faculties." The ascetic +took it from him afterwards, but the King at last recovered it. + + + + + + + + +NO. 258 + +THE STORY OF KOTA + + +In a certain country there were two brothers, it is said. Of these two +the elder one got married. The younger brother had a secret friendship +with his elder brother's wife. One day, the elder brother having +succeeded in ascertaining about this, and having gone summoning the +younger brother into the midst of the forest, cut off his two hands +and his two feet. + +Then the younger brother says, "Elder brother, you having cut off my +hands and feet gave me the punishment that is to be inflicted. Please +stop even now," he said. + +Thereupon the elder brother, having placed this Kota [285] without +hands and feet in a boat and launched it in the river, sent him +away. Prior to launching and sending him off, because he told him to +bring and give him a Bana [286] book that was at the younger brother's +house, he brought the book and having placed it on Kota's breast sent +him away. + +Well then, this boat with Kota also, going drifting by the margin of +the river, two old women having been [there], one said, "That boat +which comes drifting is for me." The other woman said, "Should there +be anything whatever inside the boat it is for me." Well then, when +the boat drifted ashore, out of these two women one took the boat, +one having taken Kota gave him to eat. + +During the time when he is thus, having heard that they were beating +a notification tom-tom on the road [to proclaim] that to a person +who having seized gave him the thieves who are stealing flowers in +the King's flower garden, [the King] will give goods [amounting] +to a tusk elephant's load, Kota caused this notice tom-tom to stop, +having said, "I can." Causing them to build a little house in the +flower garden, and he himself having told men, they lifted him up +and went [with him there]; and lying down inside the little house, +on the loft, in a very sweet voice he began to read his Bana book. + +At the time when he is saying Bana in this way, at night seven +Princesses having come to pluck flowers, and having heard the sweet +sound of Kota's saying Bana, went near the house and told him to +open the door. Then, because in order to arise he had not two feet +nor also two hands, when Kota said that he was unable to open the +door, one person out of these Princesses having put on a ring able to +display extreme power which she had, caused Kota's hands and feet to +be created [afresh]. Then Kota having opened the door said Bana for +the Princesses. + +The Princesses having heard the Bana, when they were going the youngest +Princess on whose hand was the ring went after the whole. Then Kota +having seized the hand of the Princess who went after, and drawn her +into the house, shut the door. + +After it became light, having gone taking the Princess, and having +given charge of her to the old woman who took charge of Kota, Kota +went to the royal house to say that he caught the thief who plucks the +flowers. When going there, Kota went [after] putting on the Princess's +ring of power, [287] having given part of [the Princess's] clothes +to the old woman. + +Kota having gone, told the King that he caught the thief. He told him +to come with the thief. When Kota came home to bring the thief, he saw +that having cheated the old woman, the Princess [after] asking for [and +getting] her clothes had gone, and had concealed herself; and Kota's +mind having become disheartened, he went away out of that country. + +While thus travelling, having seen six Princesses taking water from a +pool that was in the middle of the forest, when Kota went near them +he recognised that they were the Princesses who went to steal the +flowers; and having seen that the Princess whom he seized was not +there, for the purpose of obtaining the Princess he invented a false +story in order to go to the place where they are staying. That is, +this one, having asked the Princesses for a little water to drink, +and having drunk, put into one's water jar the ring of power that +was on his hand, and having allowed them to go, he went behind. + +When these six royal Princesses went to the palace of their father +the King, Kota also went. Then when the royal servants asked Kota, +"Why have you come to the royal house without permission?" he said +that the Princesses had stolen his priceless ring. He came in order +to tell the King, and ask for and take the ring, he said. "The ring +will be in one of the Princesses' water jars," he said. But the whole +seven Princesses, ascertaining that it was the ring of the youngest +Princess of them, gave information accordingly to the King. Thereupon +the King having much warned Kota, told him to give information of the +circumstances under which he had come, without concealing them. Then +Kota in order to obtain the youngest Princess told him how he came. + +Having said, "If you are a clever person able to perform and give +the works I tell you, I will give [you] the Princess in marriage," +the King ordered Kota to plough and give in a little time a yam +enclosure of hundreds of acres. + +This Kota, while going quickly from the old woman after having left +the country, obtaining for money a pingo (carrying-stick) load of young +pigs that [a man] was taking to kill, for the sake of religious merit +sent them off to go into the jungle. When any necessity [for them] +reached Kota, when he remembered the young pigs they promised to come +and be of assistance to him. + +Again, when going, having seen that [men] are carrying a flock of +doves to sell, and a collection of fire-flies, taking them for money, +for the sake of religious merit [he released them, and] they went +away. These doves and fire-flies promised to be of assistance to Kota. + +Because he had done these things in this manner, when [the King] told +Kota to dig and give the yams he remembered about the young pigs. Then +the young pigs having come, dug and gave all the yam enclosure. Well +then Kota having [thus] dug and given the yams, pleased the King. + +Again, the King having sown a number of bushels of mustard [seed] in +a chena, told him to collect the whole of it and give it to the King. + +Thereupon, when Kota remembered about the doves, all of them having +come and collected the whole of the mustard seeds with their bills, +gave him them. Having gone to the King and given that also, he pleased +the King. + +At the last, the King having put all his seven daughters in a dark +room, told him to take the youngest Princess by the hand among them, +and come out into the light. + +Thereupon, when Kota remembered the fire-flies, the whole of them +having come, when they began to light up the chamber, Kota, recognising +the youngest Princess and taking her by the hand, came into the light. + +After that, the King gave the Princess in marriage to Kota. They two +lived happily. + + + Western Province. + + + +Regarding the ring in the jar of water, and the tasks to be performed +before the Princess could be married, see vol. i, p. 294. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 142, a Brahmana who +wished to let his wife, a Vidyadhari who had taken refuge on Udaya, +the Dawn Mountain, know of his arrival, dropped a jewelled ring into +a water pitcher when one of the attendants who had come for water +in which to bathe her, asked him to lift it up to her shoulder. When +the water was poured over his wife she saw and recognised the ring, +and sent for him. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 71, Prince Sudhana, +who had made his way to the city of the Kinnara King in search of his +wife, the Kinnari Manohara, met with some Kinnara females drawing +water for pouring over Manohara, to purify her after her residence +with him. He placed her finger-ring in one pot, and requested that it +might be the first to be emptied over her. When the ring fell down +she recognised it and sent for him, introduced him to her father +the King, and after he performed three tasks was formally married to +him. The third task was the identification of Manohara among a thousand +Kinnaris. In this she assisted him by stepping forward at his request. + +The incident of the ring sent in the water that was taken for a +Princess's bath, also occurs in Cinq Cents Contes et Apologues +(Chavannes), vol. i, p. 302. She recognised it, and sent for her +husband who had thus notified his arrival in search of her. + + + + + +THE FLOWER-GARDEN STORY (Variant) + +In a certain country there are a King and a Queen, it is said. While +the two persons were acquiring merit for themselves a son was born. The +child having become big, while he was increasing in size [the Queen] +again bore one. + +They sent the second Prince to a pansala (residence of a Buddhist +monk) to learn letters. When he was at the pansala the two eyes of his +father the King having been injured (antara-wela) became blind. The +Queen's two eyes also became blind. Owing to it the big Prince told +the younger brother to come. + +After he came he said, "Younger brother (Male), the trouble that +has struck us! Do you night and day say Bana." [288] So the younger +brother night and day says Bana. + +He called to the elder brother, "Elder brother, come here." The elder +brother asked, "What?" "For us three persons you are unable to provide +hospitality; you bring a wife (hirayak)," the younger brother said. The +elder brother said, "For my ear even to hear that don't mention it +to me." + +After that, the younger brother again called the elder brother +near. "For us three persons you are unable to provide hospitality; +you bring a [bride in] marriage." The elder brother on this occasion +(gamane) said "Ha." When he said it, having gone to another city he +asked a [bride in] marriage [289]; having asked he came back. Having +gone again he returned, summoning her. After that, for the four +persons the Prince is providing hospitality. + +One day (dawasakda) he having gone to chop the earthen ridges in +the rice field, the Prince's Princess was pounding paddy in order to +[convert it into rice and] cook. To winnow it she leaned the pestle +against the wall; it having fallen upon a waterpot the waterpot +broke. When, having seen it, the Princess was weeping and weeping, +the Prince (her husband) came from the rice field. "What are you +crying for?" he asked. + +"Here! (Men), I am crying at the manner you, husband, [290] behaved," +the Princess said. Afterwards the Princess said, "Go and conduct me +to my village." + +When the Prince said, "What shall I go and escort you for? Cook thou," +he called to the younger brother, "Younger brother, come here." [291] + +The younger brother having come, asked, "What?" + +"While she is cooking for us let us go to cut a stick," the elder +brother said. + +Afterwards the two persons having gone to the chena jungle cut the +stick. After having cut it [292] the elder brother said, "You lie +down [293] [for me] to cut the stick to your length." When he was +lying down the elder brother cut off his two feet and two hands. He +having cut them, when he was coming away the younger brother said, +"If you are going, pick up my book and place it upon my breast." After +having placed it, the elder brother went away [294]; the younger +brother remained saying and saying Bana. + +After the elder brother went, seven widow women having gone to break +firewood and having heard that he was saying Bana, the seven persons +came to the place and saw the Prince. "A Yaka or a human being +(manuswayekda)?" they asked. + +The Prince asked, "Does a Yaka or a human being ask? The Bana a human +being indeed is saying," he said. + +"And human beings indeed ask," the widow women said. + +Well, having said thus they came to hear the Bana. While hearing it, +a woman having said, "Ade! We having been here, the gill of rice will +be spoilt [295]; let us go to break firewood," six persons went away. + +The other woman saying, "I [am] to go home carrying (lit., lifting) +Kota," and having stayed, lifting him and having gone and placed him +[there], and cooked rice, and given him to eat, while he was [there] +he heard the notification by beat of tom-toms:--"At the King's garden +thieves are plucking the flowers." + +On seeing that widow, Kota said, "I can catch the thieves; you go to +the King and tell him." + +Then the woman having gone to the place where the King is, the King +asked, "What have you come for?" Well then, the woman said, "There +is a Kota (Short One) with (lit., near) me; that one can catch the +thieves, he says." + +The King [asked], "What does he require [296] for it?" + +Afterwards she said, "You must build a house." + +Then the King having built a house in the flower garden, having taken +Kota the woman placed him in the house. In the evening having placed +[him there], and lit the lamp, and placed the book, she came to +her house. + +Well then, when Kota is saying Bana, five Naga Maidens [297] having +come to pluck the flowers hear the Bana. Until the very time when +light falls they heard the Bana. When the light was falling the five +Naga Maidens said, "We [are] to go; we must give him powers (waram)." + +That Kota said, "Who said she will give power to me?" + +Then out of the five persons one said, "I will give powers for one hand +to be created"; well then, for one hand to be created the Naga Maiden +gave powers. [For] the other hand to be created another Naga Maiden +gave powers. Also [for] the two feet to be created other two gave +powers. The other Naga Maiden's robes (salu) Kota hid himself. Those +four persons were conducted away [298]; one person stayed in that house +(that is, the one whose clothes he had concealed). + +After that, the King came to look at the flower garden. Having come, +when he looked [299] the flowers [were] not plucked. Having become +pleased at that he gave Kota charge of the garden, to look after it, +and he gave a thousand masuran, also goods [amounting] to a tusk +elephant's load, a district from the kingdom. + +That Kota handed over the district to the widow woman; those +goods [300] [amounting] to a tusk elephant's load he gave to the +woman. Having split his thigh he put those masuran inside it. + + + Tom-tom Beater, North-western Province. + + + +In the Story of Madana Kama Raja (Natesa Sastri), p. 87, a Prince, +by the advice of an old woman for whom he worked, carried off the +robe of Indra's daughter when she came to bathe in a pool. He handed +it to the old woman, who in order to conceal it tore open his thigh, +placed the robe in the cavity, and stitched up the wound. + + + + + + + + +NO. 259 + +THE STORY OF SOKKA + + +In a certain country there was a man called Sokka, it is said. For +the purpose of this man's living, catching a monkey (Wandura) and +having made it dance, he began to get money. [After] getting money +in that way, when Sokka, drinking arrack (palm spirit) very well, +is walking to that and this hand, the monkey sprang off and went away. + +After that, Sokka, having by means of the money which remained again +drunk arrack very well and become drunk, fell into the ditch. Thereupon +many flies began to settle on this man's body. This Sokka having +become angry at it, when he struck at the flies with both hands a +great many flies fell dead. + +In a little time his intoxication having evaporated his sense +came. Thorough sense having come in that manner, when he looked +round about he saw near him the quantity (rasiya) of flies that had +died. While he was there, thinking, "Æyi, Bola, at one blow with my +hand they were deprived of life to this extent; isn't it so?" a very +foolish man who dwelt in that village came to go near this Sokka. + +The man having seen Sokka asked, "Friend, what are you doing?" + +Thereupon Sokka says, "Ade! What art thou saying? I being a person +who has now killed ten or fifteen, thou art not enough even to put +on my bathing-cloth for me." [301] + +This foolish man having become frightened by the very extent [of the +deaths] that he heard of in this word of Sokka's, began to run off. As +he was running he met with yet a man who is going on the road; he asks +at the hand of this foolish man, "What, friend, are you running for?" + +Then this fool says, "Friend, a man who killed ten or fifteen men tried +to kill me. Because of it I am running through fear," he said. At that +time that man also, through the extent [of the deaths] that he heard +of in that speech having become afraid, began to run off. As these +two persons were running they said thus to the men going on the road, +that is, "On the road there is a great murderer. Don't any one go." + +After that, having [thus] made Sokka a great furious one, it became +public. The King of the city also got to know of it. Well then, +the King having caused this Sokka to be brought, [said], "You are a +dexterous swordsman and a dexterous fighter, they say. Is it true?" + +Then Sokka says, "O King, Your Majesty, when I have struck with one +hand of mine, should there be ten or fifteen staying on that side +the men fall dead." + +Thereupon the King asks Sokka, "If you are a dexterous man to that +degree, will you come to fight with the first dexterous fighter of +my war army?" + +Sokka says, "When ten or fifteen are dying by one hand of mine, +what occupation is there [for me] with one! I am now ready for it." + +The King says, "When for three days time is going by, on the third +day you having fought in the midst of a great assembly, the person +out of the two who conquers I will establish in the post of Chief of +the Army (Sena-Nayaka)." Sokka was pleased at it. + +The King having put these two persons into two rooms, placed +guards. While they were thus, Sokka having spoken to the dexterous +fighter, says, "You having come for the fight with me will not +escape. To this and this degree I am a dexterous one at fighting. Fight +in the midst of the assembly, and don't be shy." + +The dexterous fighter having become frightened at Sokka's word, +got out of the chamber by some means or other, and not staying in +the city, bounded off and went away. [302] + +When the third day arrived, the whole of the forces dwelling +in the city assembled together to look at the fight of these two +persons. Thereupon, only Sokka arrived there. Then when Sokka became +more and more famous the King was favouring him. + +During the time while he is thus, a war arrived for the King. The +King says to Sokka, "We must do battle with a war army of this +extent. Because of it, having gone together with my war army can you +defeat the enemies?" [303] + +Sokka says, "I don't want Your Honour's army. Having gone quite alone +I can defeat them." + +Thereupon the King said, "What do you require?" + +Sokka, asking for a very rapidly running horse and a very sharp-edged +sword, mounted upon the back of the horse, and having bounded +into the middle of the hostile army who were building the enemy's +encampment, driving on the horse to the extent possible, he began +to cut on that and this hand (e me ata). Sokka having cut down as +many as possible, stringing a head, also, on his very sword, came to +the royal palace. Thereupon, the forces (pirisa) who were building +the encampment, thought, "If so much damage came from one man, how +much will there be from the other forces!" Having thought [this], +they bounded off and ran away. + +Then the King having been pleased, married and gave his daughter, +also, to Sokka, and gave him much wealth also. + +During the time while Sokka is dwelling in this manner at the royal +house, Sokka thought to drink arrack, [after] going and taking the +ornaments that his wife is wearing. Having thought it, as though he had +an illness he remained lying on a bed, not eating, not drinking. [304] +Thereupon his wife having approached near him asked the cause of +the illness. + +At that time Sokka asks, "Dost thou think that I have obtained thee +(ti) without doing anything (nikan)? To obtain thee I undertook a +great charge. The charge is that thou and I (tit mat) having gone to +such and such a mountain must offer gifts." + +Thereupon the Princess says, "Don't be troubled. To-morrow we two +persons having gone [there], let us fulfil the charge," she said. + +Sokka having become pleased at it, on the following day, with a great +retinue also, they went to fulfil the charge. Having gone in this +manner, and caused the whole of the retinue to halt on the road, +these two persons went to the top of the mountain. Sokka thereupon +says, "I have come here now for the purpose of killing thee, so that, +having killed thee, taking thy ornaments I may drink arrack." + +Then the Princess asked, "If I and the ornaments belong to Your Honour, +[305] for what purpose will you kill me?" + +At that time Sokka said, "[Even] should that be so, I must kill thee." + +The Princess thereupon says, "If Your Honour kill me now, fault will +occur to you at my hand; because of it please bear with me until the +time when you forgive me," she said. + +Having said thus while remaining in front of him, and having knelt, +she made obeisance. Then having gone behind his back, and exhibited +the manner of making obeisance, she seized his neck, and having pushed +him threw Sokka from the mountain, down the precipice. Sokka having +become scattered into dust, died. + +After that, the Princess turned back with her retinue, and went to +the royal palace. + + + Western Province. + + + +In The Orientalist, vol. ii, p. 176, the foolish Adikar (Minister) +mentioned in the first note after the folk-tale numbered 229, was sent +(on account of his destruction of the lion) at the head of an army, +against an enemy who had defeated the best generals. His horse bolted +and carried him towards the enemy's troops, who ran off when they +observed his approach. He then rejoined and brought up his men, +captured the contents of the camp, returned to the King with it, +was handsomely rewarded, and retained the royal favour until his death. + +In The Jataka, No. 193 (vol. ii, p. 82), a woman in order to kill her +husband pretended that she had taken a vow to make an offering to a +hill spirit, and said, "Now this spirit haunts me; and I desire to +pay my offering." + +They climbed up to the hill-top, taking the offering. She then declared +that her husband being her chief deity she would first walk reverently +round him, saluting him and offering flowers, and afterwards make +the offering to the mountain spirit. She placed her husband facing +a precipice, and when she was behind him pushed him over it. + +In No. 419 (vol. iii, p. 261), it was a robber who took his wealthy +wife who had saved his life, to a mountain top, on the pretence of +making an offering to a tree deity. They went with a great retinue, +whom he left at the foot of the hill. When they arrived at the +precipice at the summit, he informed her that he had brought her in +order to kill her, so as to run off with her valuable jewellery. She +said she must first make obeisance to him on all four sides, and +when she was behind him threw him down the precipice, after which +she returned home with her retinue. + +In Old Deccan Days (M. Frere), p. 209, a potter who had caught a tiger, +and had consequently been appointed Commander-in-Chief, made his wife +tie him firmly on his horse when he was ordered to defeat an enemy's +troops. His horse bolted towards the enemy. In the hope of checking it, +he seized a small tree which came up by the roots, and holding this +he galloped forward, frightening the opposing force so much that they +all ran away, abandoning their camp and its contents. Peace was made, +and he received great honours. + +In Indian Nights' Entertainment (Swynnerton), p. 210, the same story +is given, the hero being a weaver. + +In Sagas from the Far East, p. 181, a poor weaver who had asked to +marry the daughter of the King of India, was sent to attack an enemy +who was invading the kingdom. His troops refused to fight under him, +so he went on alone. His horse bolted towards the enemy, he seized a +young tree which was pulled up by the roots and with which he knocked +down several of the opposing troops. The rest fled, throwing away +their arms and armour, and he loaded a horse with it and returned to +the King in triumph. Afterwards he killed by accident a great fox and +seven demons, became the King's son-in-law, and ruled half the kingdom. + +In The Indian Antiquary, vol. xiv, p. 109, in a South Indian story by +Natesa Sastri, a man who had accidentally saved a Princess whom some +robbers were abducting, was sent to attack the enemy's troops who had +invaded the kingdom. The horse given to him was wild, so he was tied +on it. It galloped towards the enemy, swam across a river at which he +seized a palmira tree that was about to fall, and the enemy, seeing +him approaching with it, ran away. This version is also given in The +Orientalist, vol. ii, p. 102 ff., by Miss A. R. Corea. According to +this Sinhalese tale the man succeeded to the throne at the death of +the King, having previously been made Commander-in-Chief. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 50, a woman +who wished to kill her husband pretended to have a headache, for which +it was necessary to offer prayers on a mountain to a local deity. She +accompanied her husband to a precipice, made him stand facing the sun, +went round him several times, and then pushed him over. He was saved +by falling into a tree. + +In vol. i, p. 112, a woman who had fallen in love with a cripple +determined to kill her husband, who had saved her life. On the pretence +of assisting him to collect fruits she accompanied him up a mountain +and seized an opportunity to push him over a precipice. He was saved +by a local deity. + +In vol. ii, p. 140, there is an account of the weaver who frightened +the enemy's troops when those of his own side were being defeated; +these returned and gained a complete victory. The man was made +Minister, with rank next the King. + + + + + + + + +NO. 260 + +THE GIANT AND HIS TWO FRIENDS + + +In a certain country a Prince was born to a King, it is said. For +the purpose of giving milk to the Prince he caused a wet-nurse +[306] to be brought. Because the nurse's milk was insufficient for +the Prince, he caused yet [another] person to be brought. That also +being insufficient he caused yet [another] person to be brought. In +that manner having caused seven wet-nurses to be brought, the whole +seven gave milk to the Prince. That milk also being insufficient, +for the day he gave him also the cooked rice from a quarter [bushel] +of rice, and a quarter of a goat, to eat. Having eaten this food, +during the time when the Prince became somewhat big [so as] to walk +here and there, he gave him the cooked rice from a half bushel of +rice and the meat of a goat, to eat. Until the time when ten years +were completed for the Prince he gave food thus. + +At that time the Prince began to jump that side and this side in the +river. That circumstance was published in all cities. During the time +when it was thus published, the people of the cities were collected +together to look at this Prince. Thereupon, when the Prince was jumping +to that bank of the river, while in the midst of the great multitude +he fell into water of about two fathoms. Thereupon the Prince, having +swum with great shame and having gone to the bank, again jumped to +this bank. That time he fell into water of about three fathoms. At +that time the Prince becoming very highly ashamed, not speaking at all, +went to the royal house, and having been adorned with the five weapons, +[307] entered the midst of the forest and went away. + +While going thus a little far he met with an old mother. Thereupon this +Prince speaks to the old woman, "Ane! Mother, I am very hungry. Prepare +and give me a little cooked rice to eat," he said. When he said so, +the old woman, calling the Prince and having gone to her house, +and given [him] a sort of vegetable stew to eat, says, "Ane! Son, +to cook and give boiled rice I cannot get water. The crocodile in the +river has fallen mad. I cannot go also into the midst of the forest +to get firewood, the leopard having fallen mad. Should you bring and +give firewood and water I can cook and give cooked rice," she said. + +Thereupon the Prince having said, "It is good," and taken his sword, +and gone into the midst of the forest, when [he was] breaking firewood +the leopard came and sprang [at him]. After that, the Prince having +chopped with the sword and killed the leopard, cutting off his tongue +and breaking as much firewood as he can bring, brought it and threw +it down at the old woman's house. + +Thereafter, having taken his sword and the water-pot, at the +time when he is going near the river the crocodile came springing +[at him]. Thereupon, having chopped it with the sword, he cut the +crocodile into four or five [pieces], cutting off its tongue also; +and having come back [after] taking also a pot of water he gave it to +the old woman; and having told her to make ready and give the food, +because of pain in the body of the Prince, as soon as he had reclined +a little he went to sleep. + +While he was there for a little time, the old woman having seen that +a man is lifting up the leopard which the Prince killed, and going +away [with it], having spoken to the Prince, says, "Son, a man, +killing the leopard which had fallen mad is taking it to the royal +house. The King had appointed that to a person who, having killed, +gave the leopard and the crocodile, he will give much wealth. The +King having given much wealth to the man, at the time when you went +into the midst of the forest didn't you meet with the leopard?" Having +said it, she told him the whole of these matters. + +After that, the Prince, not speaking at all, went to the royal house +behind the man who is lifting and going with the leopard. The man +having gone to the royal house, and made obeisance to the King, [and +shown him the leopard], said, "O King, in the midst of the forest I +killed the leopard that had fallen mad. Regarding it, please give me +the wealth that Your Honour has appointed." + +Thereupon the King being much pleased, at the time when he is preparing +to give the wealth this Prince went near the King, [and said], +"O Great King, I killed this leopard. This man, taking the carcase +of the leopard I killed, came to obtain the wealth for himself. If +this man killed it be good enough to look where this leopard's tongue +is. I have killed not only this leopard. The crocodile, too, that had +fallen mad in the river will be [found to be] killed." Having said, +"Here, look; the two tongues of those two," he gave them to the +King. The King, too, having taken the two tongues and looked at them, +believed that he killed the leopard, and having killed the man who +told the lies gave much wealth to this Prince. + +The Prince, bringing the wealth and having given it to the old +woman, and been there two or three days, the Prince went to +another district. While going thus he met with a dried areka-nut +dealer. Thereupon the two persons having become friends, while they +were going along they met with an arrow maker. The three persons +having joined together, talk together: "Friend, what can you do?" + +Thereupon the dried areka-nut dealer says, "Having uttered spells +over this dried areka-nut of mine, when I have struck it having gone +everywhere it comes again into my hand. After that, I can do what I +have thought (hitu andamak)," he said. + +When they asked the arrow maker, he informed them that, in the very +way which the dried areka-nut dealer said, with the arrow also he +can display power. + +After that, the Prince says, "The cleverness of you two is from the +dried areka-nut and the arrow; my cleverness is from the strength of +my body. Should I think of going in the sky further than ye two, having +sprung into the sky I go," he said. Thereupon those two persons having +made obeisance to the Prince, the whole three went to one district. + +In that village, at a great wealthy house, an illness due to a +demon (yaksa ledak) having been caused in a young woman, they had +been unable to cure her. These three persons at that very house got +resting-places. These three persons ascertaining this circumstance, +the Prince having performed many demon ceremonies and cured the young +woman's demon illness, married and gave the young woman to the dried +areka-nut dealer; and having planted a lime seedling in the open +ground in front of the house, he says, "Some day, should the leaves +of this lime tree wither and the fruit drop, ascertaining that an +accident has occurred to me, plucking the limes off this tree come +very speedily seeking me." Having made him stay there he went away +with the arrow maker. + +When going a little far, anciently a great collection of goods having +been at yet [another] house, and it afterwards having reached a state +of poverty, the principal person of the family having died, they got +resting-places at the house, at which there are only a daughter and a +son. At the time when these two asked the two persons of the house, +"Is there nobody of your elders?" they told these two the whole of +the accidents that had happened to the people. + +Thereupon the Prince, having spoken to the arrow maker and made him +halt there, just as in the former way planted a lime seedling; and +in the very manner of the dried areka-nut dealer having given him +warning, the Prince went away quite alone. + +Having gone thus and arrived at a certain village, when he looked +about, except that the houses of the village were visible there +were no men to be seen. Arriving at a nobleman's house [308] in +the village, a house at which there is only one Situ daughter, +this Prince got a resting-place. Having given the resting-place, +this Situ daughter began to weep. Thereupon this Prince asked, +"Because of what circumstance art thou weeping?" + +Thereupon this Situ daughter says, "My parents and relatives a certain +Yaka ate; to-day evening he will eat me too. Through the fear of that +death I weep," she said. + +At that time the Prince says, "Putting (taba) [out of consideration] +one Yaka, should a hundred Yakas come I will not give them an +opportunity [309] to eat thee. Don't thou be afraid." Having satisfied +her mind he asks, "Dost thou know the time when the Yaka comes?" + +Thereupon the Situ daughter said, "Yes, I know it. When coming, he +says three [times], 'Hu, Hu, Hu'; that is, when he is setting off, +one Hu, and while near the stile, one Hu, and while near the house, +one Hu; he says three Hus." + +Thereupon the Prince asked, "Are there dried areka-nuts?" + +Afterwards the Situ daughter said, "There are." + +"If so, filling a large sack please come [with it]," he said. + +The Situ daughter having brought a sack of dried areka-nuts gave +them. The Prince also having put them down thinly at the doorway, +the Prince sitting inside the house and taking his sword also in his +hand, waited. + +Thereupon he said the Hu that he says when setting out. At that time +the Situ daughter in fear began to weep. When the Prince is saying and +saying to the Situ daughter, "Don't cry," he said "Hu," the other Hu +near the stile. In a little time more having come to the open ground +in front of the house saying a Hu, when he was springing into the +house the Yaka fell on the heap of dried areka-nuts. At that time the +Prince with his sword cut the Yaka into four or five [pieces]. [310] + +Taking in marriage the Situ daughter, while he was dwelling there +a long time, to take in marriage the Situ daughter they began to +come from many various countries, because the Situ daughter is very +beautiful. + +Out of them, a Prince caused the notification tom-tom to be beaten +[to proclaim] that should anyone take and give him the Princess who +is at the nobleman's house in such and such a village, he will give +him much goods. Thereupon a certain woman having said, "I can obtain +and give her," stopped the notification tom-tom, and having gone to +the royal house, asking for three months' time went to the village +at which that Prince and Princess are, and having become the female +servant at that house, remained there. + +Meanwhile this woman asks the Princess, "Ane! Please tell me by what +means your lord displays strength and prowess to this degree," she +asked with humility. + +Thereupon the Princess said, "Don't you tell anyone; our Prince's +life is in his sword." + +That woman from that day began to collect coconut husks and coconut +shells. The Princess having seen it asked, "What are you collecting +those coconut husks and coconut shells for?" + +Thereupon the woman said, "Ane! What is this you are asking? For +houses, on the days when it rains is there not much advantage in +[having] coconut husks?" And the Princess having said, "It is good," +did nothing. While she was thus, the three months were passing away. + +One day, when this Prince and Princess were sleeping, in the night +this woman, stealing the sword that was upon the Prince's breast and +having put it under those coconut husks and coconut shells that she +had previously collected, set fire to the heap. When the sword was +becoming red [hot] the Prince became unconscious. + +Before this, this woman had sent a message to the Prince who caused +that notification tom-tom to be beaten, to come with his retinue, +taking a ship. That very day at night the retinue came. After that +Prince became unconscious, this retinue having taken that Princess +by very force, put her in the ship to go to their city. + +That Prince's two friends having arisen in the morning, and when they +looked, having seen that the leaves had faded on the lime trees and +the fruits had dropped, plucking the limes off them came seeking the +Prince. Having come there, when they looked, except that the Prince +is unconscious there is no one to see. Having seen that a bonfire is +blazing very fiercely, they quickly poured water in the bonfire and +extinguished the fire. When they were looking, the sword having burnt +[away] (piccila) a little was left. Having got this piece of sword +these two persons took it away. Having cut the limes, when they were +rubbing and rubbing them on it, by the influence of the Prince the +sword became perfect. + +At that time the Prince arose in health; and when he is looking +perceiving that the Princess is not [there], he went running with those +two persons to the port, and saw that at the distance at which it is +[just] visible the ship is going. + +This Prince asked these two, "Can you swim to that ship?" + +Thereupon these two persons said, "If you, Sir, will swim we also +will come." + +Then the Prince asked, "When you have gone to the ship how many men +can you cut down?" + +The dried areka-nut dealer said, "I can cut until the time when the +blood mounts to the height of a knee." The arrow maker also said, "I +can cut until the time when the blood mounts to the height of a hip." + +Thereupon the Prince having said, "If you two will cut until the blood +is at the height of a knee, and until the blood is at the height of +a hip, I will cut until the blood is at the height of a shoulder," +the whole three persons sprang into the river. Having gone swimming +and mounted upon the ship, the areka-nut dealer, taking the [Prince's] +sword and having cut the dead bodies until the blood is a knee [deep], +gave the sword to the arrow maker. The arrow maker taking the sword +and having cut dead bodies until the blood is a hip [deep], gave the +sword to the Prince. The Prince having cut the men until the blood +is shoulder deep, and having cast the dead trunks into the river, +causing the ship to turn arrived with the Princess at his village. + +Having come there, the Prince [and Princess] resided there in +health. Those two persons having gone to the cities at which each of +them (tamu tamun) stayed, passed the time in health. + + + Western Province. + + + + + + + + +NO. 261 + +HOW THEY FORMERLY ATE AND DRANK + + +In a certain country there was a very important rich family, it is +said. In this family were the two parents and their children, two +sons only. + +In the course of time the people of the family arrived at a very poor +condition, it is said. During the time when they are thus, the mother +of these two young children having gone near a shipping town, [311] +winnowed the rice of the ships and continued to get her living. One +day when she was winnowing the rice of a ship, quite unperceived by +her the ship went to sea [with her on board]. + +During the time when he was thus unaware to which hand this woman +who was the chief support [312] of the family--or the mother--went, +the father one day for some necessary matter having gone together +with the two sons to cross to that other bank of the river, tied +one son to a tree on the bank on this side and placed him [there]; +and having gone with the other one to the bank on that side, and tied +the son to a tree there, came to take the other son [across]. While +on the return journey in this way, this old man having been caught +by a current in the river, and been taken by force to a very distant +country, went to a village where they dry salt fish. + +An old woman having seen the two children who had been tied on the +two banks by him, unfastened their bonds (baemi); having heard [from +one of them] about their birth and two parents, learning all the +circumstances, she employed some person and caused even the child +who was on the bank on that [other] side to be brought, and reared +both of them. + +During the time while the father of the two children was getting +his living, drying salt fish, the King of that country died. Well +then, because there was not a Crown Prince [313] of the King of the +country, according to the mode of the custom of that country having +decorated the King's festival tusk elephant and placed the crown +on its back, they sent it [in search of a new King]. And the tusk +elephant having gone walking, and gone in front of that poor man who +was drying salt fish, when it bent the knee he mounted on the back +of the tusk elephant, and having come to the palace was appointed to +the sovereignty. + +After he was thus exercising the sovereignty a little time, it became +necessary for this King to go somewhere to a country, and having +mounted on a ship it began to sail away. The two sons who belonged in +the former time to this King, who were being reared by the old woman, +having become big were stationed for their livelihood as guards on +this very ship. Their mother who was lost during the former time, +earned a living by winnowing rice on this very ship. + +Well then, while these very four persons remained unable to get +knowledge of each other, during the night time, when the ship is +sailing, in order to remove the sleepiness of the two brothers who +were on the ship as guards, the younger brother told the elder brother +to relate a story. And when the elder brother said, "I do not know +how to tell stories," because again and again he was forcing him to +relate anything whatever, he said, "I do know indeed how to relate +the manner of [our] ancient eating and drinking." + +"It is good. If so, relate even that," the younger brother said. + +Thereupon, the elder brother, beginning from the time when their +parents were lost, told the story of the manner in which they formerly +ate and drank, up to the time when they came for the watching on +the ship,--how the two persons, eating and drinking, were getting +their living. + +These two persons' mother, and the King who was their father, both +of them, having remained listening to this story from the root to +the top, at the last said, "These are our two sons." Having smelt +(kissed) each other, all four persons obtaining knowledge of each +other after that lived in happiness, enjoying royal greatness. + + + Western Province. + + + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 154, a defeated +King who was driven into exile with his wife and two children, +engaged a passage by a vessel, but it sailed away with the Queen +before the others got on board. She was sold to a merchant whom she +agreed to marry if she did not meet with her husband and children +in two years. The King, while returning for the other child after +crossing a river with one, was carried away by the current, sank, +and was swallowed by a fish, and saved by a potter when it died on +the bank. He became a potter, and was selected as King by the royal +elephant and hawk. A fisherman who had reared the two sons became a +favourite, and the boys were kept near the King. When the merchant who +bought the Queen came to trade, these youths were sent to guard his +goods. At night, on the younger one's asking for a tale his brother +said he would relate one out of their own experience, and told him +their history, which the Queen overheard, thus ascertaining that +they were her sons. By getting the merchant to complain to the King +about their conduct she was able to tell him her story, on which he +discovered that she was his wife, and all were united. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 183, while a Raja and his wife were travelling in poverty the +Queen was shut up by a rich merchant. At a river the Raja was swept +away while returning for the child left on the bank, and afterwards +selected as King by two state elephants. The children, reared by an +old woman, took service under him, were appointed as guards for the +merchant's wife (the former Queen) when she was brought to a festival, +and were recognised by her. The merchant complained of the guards, +and on hearing their story the King discovered that they were his +sons and the woman was his wife. In a variant the children were left +on one bank of the river, and a fish swallowed their father, the boys +being reared by a cow-herd. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 366), a ship +in which were an indigent Jew and his wife and two sons, was wrecked, +one boy being picked up by a vessel, and the others cast ashore in +different countries. The father secured buried treasures which a +voice disclosed to him on an island, and became King there; the sons, +hearing of his generosity, came to him and received appointments, +but did not know each other. A merchant who came with their mother +was invited to remain at the palace, the youths being sent to guard +his goods and their mother at night. While conversing they found they +were brothers; their mother, overhearing the story, recognised them, +got the merchant to complain of their improper conduct, and on their +repeating their history the King found they were his sons. The mother +then unveiled herself, and all were united. + + + + + + + + +NO. 262 + +THE GOURD FRUIT DEVIL-DANCE + + +In a certain country a Gamarala cut a chena, it is said. Having planted +a gourd creeper in the chena, on it a gourd fruit fruited. The gourd +fruit, when not much time had gone, became very large, and ripened. + +The Gamarala, being unable to bring it alone, summoned several men +of the village, and having given them to eat and gone with the men, +and come back [after] plucking the fruit, and cut open the "eye" +(at the end of the neck), placed it [for the contents] to rot. After +it rotted he [cleaned it out and] dried it, so as to take it for work +(use), and put it on a high place (ihalakin). + +In order to perform a devil-dance (kankariya) for the Gamarala, +having given betel for it and told devil-dancers (yakdesso) to come, +one day he made ready [for] the devil-dance. Having made ready that +day, when they were dancing a very great rain rained, and the water +was held up so that the houses were being completely submerged. + +At that time all the persons of this company being without a quarter +to go to, all the men crept inside the Gourd fruit, and having blocked +up with wax the eye that was cut open into the Gourd fruit, began to +dance the devil-dance inside it. + +Then the houses, also, of the country having been submerged, the +water overflowing them began to flow away. Then this Gourd fruit also +having gone, went down into a river, and having gone along the river +descended to the sea, and while it was going like a ship a fish came, +and swallowed the Gourd fruit. + +Having swallowed it, the fish, as though it was stupefied, remained +turning and turning round on the water. While it was staying there, +a great hawk that was flying above having come and swallowed that fish, +became unconscious on a branch. + +Then a woman says to her husband, "Bolan, [after] seeking something for +curry come back." At that time, while the man, taking also his gun, +is going walking about, he met with that hawk which had swallowed +the fish. He shot the hawk. + +Having shot it and brought it home, he said to his wife that she was +to pluck off the feathers and cook it. + +Then the woman having plucked off the feathers, when she cut [it +open] there was a fish [inside]. Then the woman says, "Ade! Bolan, +for one curry there are two meats!" [314] + +Taking the fish she cut [it open]; then there was a Gourd +fruit. Thereupon the woman says, "Ade! Bolan, for one curry there +are three meats!" When she looked the Gourd fruit was dried up. + +After that, having cooked those meats (or curries) and eaten, +on account of hearing a noise very slightly in that Gourd fruit, +taking a bill-hook she struck the Gourd fruit. + +Thereupon the whole of those men being in the Gourd fruit, said, +"People, people!" and came outside. Having got down outside, when they +looked it was another country. After that, having asked the ways, +they went each one to his own country. And then only the men knew +that light had fallen [and it was the next day]. + + + Western Province. + + + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 599, a fish swallowed +a ship, with its crew and passengers. When it was carried by a current +and stranded on the shore of Suvarnadwipa, the people ran up and cut +it open, and the persons who were inside it came out alive. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, pp. 229 and +244, two infants who were thrown or fell into the water of rivers +were swallowed by fishes and rescued alive after seven days, in the +first instance by the child's father, and in the second by the King +of the country in which the fish had been caught. + + + + + + + + +NO. 263 + +THE ASCETIC AND THE JACKAL + + +In a certain country, in the midst of a forest a pack of Jackals +stayed, it is said. One out of the Jackals having gone near villages +one day for the purpose of catching and eating the fowls and various +animals, at the time when he was walking about having arrived at a +shed in which was some toddy (fresh palm-juice), and having drunk +toddy until his belly fills, after he became drunk fell down at one +place and stayed [there], it is said. + +When he was staying thus, the Jackal went very thoroughly asleep, it +is said. Having stayed in this way, when it was just becoming light +the Jackal's eyes were opened. Well then, at that time the Jackal was +unable to go to the pack. Because of what [reason] was that? Because +the eyes of the whole of the persons in the village were opened. Owing +to it he got into a jungle near by, and when he was there an extremely +old ascetic came to go by the place where the Jackal is. + +The Jackal having seen the ascetic and spoken to him, says, +"Meritorious ascetic, having been in which district are you, Sir, +coming? I have sought and sought a meritorious person like you, Sir, +and [now] I have met with you; it is very good," he said. + +When the Jackal spoke thus the ascetic asks, "On account of what +matter dost thou speak to me in that manner?" + +When he asked him thus, the Jackal says, "I did not say thus to you, +Sir, for my profit. I had sought and sought an excellent person like +you, Sir. A quantity of my masuran are in the midst of such and such a +forest. To give those masuran I did not meet with a good person like +you, Sir. For many days I was watching and looking on this search, +but until this occurred I did not meet with a meritorious excellent +person, except only you, Sir. I am very happy to give the masuran to +you, Sir," he said. + +The ascetic having been much pleased, asks the Jackal, "Regarding it, +what must be done by me for thee?" + +When he said [this] the Jackal says, "I don't want you, Sir, to do +any favour at all for me. If I am to give the masuran to you, Sir, +please carry me to the place where the masuran are," he said. + +Thereupon the ascetic, carrying in his arms the Jackal, went into the +midst of the forest where he said the masuran are. When he went into +the midst of the forest, the Jackal having spoken to the ascetic, says, +"Look, the masuran are here; please place me here," he said. + +Thereupon the ascetic placed the Jackal on the ground. The Jackal +then says, "Taking your outer robe, Sir, and having spread it on +the ground, please remain looking in the direction of the sun, not +letting the eyelid fall. Having dug up the masuran I will put them +into your robe, Sir," he said. + +When the Jackal said thus, the ascetic, through greed for the masuran, +without thinking anything having spread the robe on the ground, +was looking in the direction of the sun. When he was looking thus +for a little time, the Jackal having dunged into the robe, and for a +little time more having falsely dug the ground, said to the ascetic, +"Now then, be pleased to take the masuran." + +Thereupon when the ascetic through greed for the masuran looks in +the direction of the robe, because of the sun's rays his eyes having +become weak, the Jackal dung that he had put [there] appeared like +masuran. [315] Making [the robe] into a bundle he went away. + +The Jackal having bounded off, went into the midst of the forest. + + + Western Province. + + + +This tale agrees in some respects with the Jataka story No. 113 +(vol. i. p. 256), in which the person who carried the Jackal was a +Brahmana, who, however, was not told to look at the sun, as in the +Sinhalese tale No. 65, in vol. i, of which this is a variant. + + + + + + + + +SOUTH INDIAN STORIES + + +NO. 264 + +CONCERNING THE BLIND-EYED MAN + + +In a certain country there was a blind man. The man had married a +fine handsome woman. While the two persons were staying a little +time begging, and seeking and getting a living, having said that +country was not good and having thought of going to another country, +one day the blind man said to his wife, "While we are staying in +this country we have much inconvenience. Because of it let us go to +another country." Thereupon the woman, too, said of it, "It is good." + +After that the two persons having set off, journeyed through the +middle of a forest wilderness. At that time a Hettiya, also, of that +city having quarrelled with his father, he also, as he was going to +another country travelled on the path in the midst of the forest on +which this blind man and his wife are going. The Hettiya encountered +that blind man and his wife on the road. Thereupon, while this Hettiya +was talking with the two persons he asked, "Where are you two going +in the jungle in this forest wilderness?" + +Then this blind man and his wife said, "We are going to another +country for the sake of a livelihood." + +The Hettiya said, "It is good, if so. I also having quarrelled with +our father am going to another country. If so, let us all three go +[together]." + +Thereupon all three having said, "It is good," while they were talking +and journeying, because the blind person's wife is beautiful to the +Hettiya his mind became attached to her, like marrying her. Because +the Hettiya was a young man to the blind person's wife, also, her +mind became attached to him. + +When these two persons, thinking in this manner, were going a little +far, the Hettiya spoke to that woman, unknown to the blind person, +[316] "Let us two go [off together]." Thereupon the woman gave her +word, "It is good." + +To drop the blind person and go, the scheme which the woman told +the blind person [was this]: "Ane! Husband, there is a kind of +fruit-tree fruits in this forest wilderness which it gratifies me to +eat. Therefore you must give permission to me to eat them and come +back." Having said [this] she made obeisance. + +At that time the blind man, thinking it is true, said, "It is good. I +will remain beneath this tree; you go, and having eaten the fruit come +quickly." Thereupon the woman, saying, "It is good," while the blind +person was continuing to stay there went with the Hettiya somewhere +or other to a country. + +This blind man remained night and day in hunger beneath the tree, +for six days. After that, yet [another] Hettiya, while going to the +village of the woman who had married that Hettiya, tying up a packet +of cooked rice also, to eat for the road, travelled with his wife by +the middle of that forest wilderness. + +Thereupon the Hettiya met with that blind-eyed man. So the Hettiya +spoke to his wife, "There is a man near that tree. Let us go near, +and [after] looking let us go." The woman said, "It is good." + +Then the two persons having gone near that blind person, asked, +"Who are you?" + +Then the blind person made many lamentations to that Hettiya: +"Ane! Friend, I am a blind person. I having spoken with my wife about +going to another country, while we were going in the middle of this +forest wilderness, my wife got hid and went off with yet [another] +man. I am now staying six days without any food. You arrived through +my good luck. Ane! Friend, having gone, calling me, to the country +to which you are going, send me to an asylum. [317] If not, in this +forest wilderness there is not any all-refuge." [318] + +Thereupon the Hettiya, having become much grieved, unfastened the +cooked rice that the party brought to eat for the road, and having +given the blind person to eat, as they were going, inviting the +blind person, to the city to which the party are going, he told +that Hettiya's (his own) wife to come holding [one end of] the blind +person's walking-stick (to guide him). + +Then the Hetti woman said, "Ane! O Lord, should I go holding this +blind person's leading stick they will say I am the blind man's +wife. I have heard that kind of story before this. But if you, Sir, +say so, I will come holding it." + +The Hettiya said, "No matter, come holding it." + +While [she was] thus holding it, calling him they went to the city +to which the party are going. Having gone [there] and told the blind +man to stay [with them] that day night, they gave him amply food +and drink, and the mat also for sleeping on. Next day after light +fell having said to the blind person, "Now then; there! You having +gone into that street and begged, seeking something, eat," with much +kindness they started him. + +Then the blind person having gone near the royal house at that city, +said, "Ane! O Deity, [319] when I was coming away with my wife +by the middle of a forest wilderness, a Hettiya having quarrelled +with his father, and said that he was going to another country, and +for six days having not a meal, as he was coming fell behind us. We +gave him the cooked rice that we brought for our expenses, and came +calling him [to accompany us]. As though in that way the assistance +were insufficient, the Hettiya uprooting my wife also [from me] said +he will not give her to me, and drove me away. To whom shall I tell +this suit? Do you investigate only suits for rich persons? Do you +not institute suits for poor persons? Now then, how shall I obtain +a living?" Having said [this] he began to weep. + +At that time the [royal] messengers having gone, told it to the +King. Thereupon the King also having become grieved regarding it, +sent messengers and caused the Hettiya who came with the blind person, +and his wife, to be brought. + +Having heard the case, he said, "This young Hettiya did not take a wife +[for himself]; he took the blind person's wife," and ordered them to +behead the Hettiya. [320] Having said, "The woman having come in diga +[marriage] to the blind person and in the meantime having endangered +him, went with another man," he ordered them to put her in a lime-kiln +and burn her. Having given a little money to the blind person he told +him to go. + +Thereupon the blind person, taking the money also and having gone +outside the royal palace, was saying and saying, "Ane! O Gods, what +is it that has occurred to me! At the time when I remained for six +days in the midst of the forest, this Hettiya and his wife having +met with me while they are coming, and given food to me who was in +hunger for six days, brought me to this city, and let me go. I having +told all these (lit., these these) lies [in order] to take the woman, +I was not allowed to take the woman, nor were the two persons allowed +to live well together. The foolish King without giving me the woman +ordered them to kill her. Now then, where shall I go?" + +At that time a man having heard him, quickly went and said to the King +that this blind person says thus. Then the King quickly having caused +the blind person to be brought, and having released the Hettiya and +the woman from death, and given presents to the two persons, and sent +them away, ordered the blind person to be killed. + + + Immigrant from Malayalam, Southern India. (Written in + Sinhalese, and partly related in that language.) + + + +This story is given in Tales of the Sun (Mrs. H. Kingscote and Natesa +Sastri), p. 165. + + + + + + + + +NO. 265 + +THE DESTINY PRINCE + + +In a certain country a King had two Princes. After the two Princes +became big, calling them near the King the King asked both, "Is +Destiny the greatest thing or not?" [321] + +At that time the big Prince said, "Destiny is the greatest (widi +lokuyi)"; the young Prince said, "It is insufficiently great (madi +lokuyi)." Because the big Prince said, "Destiny is the greatest," +the King commanded that they should behead and kill him. Thereupon +the Prince's mother, having given him a little money, and said, +"Son, go thou to a country thou likest," sent him away. Then the +Prince having looked for a country to proceed to, went away. + +When he is going on the path, the men whom he meets ask, "Where +are you going?" Thereupon the Prince, not saying another speech, +gives answer to the talk, saying, "Destiny." However much they speak, +this Prince, except that he says, "Destiny," does not give a different +reply. While giving replies in this manner, this Prince walks through +various countries. + +In yet [another] city, a daughter of the King, and a daughter of the +Minister, and a daughter of a rich Hettiya called the Money Hettiya, +these three having been born on one and the same day and the three +having gone to one school learning letters, after they became big +gave presents to the teacher. + +What of their giving presents to the teacher! Regarding the teacher's +instructing these three children, it was in name only. There was a +chief scholar; it was the scholar indeed who taught the letters to +all these three children. Notwithstanding that it was so, they did +not give him presents or anything. + +Because of it he being grieved at it, and thinking that if there should +be a word which the King's daughter says, the Minister's Princess +and the Money Hettiya's daughter hearken to it, he sent a letter in +this manner to the royal Princess: "O Royal Princess, except that I +taught you three persons the sciences [for him], our teacher did not +teach them. Having tried so much and taught you three, at your not +thinking of me I am much grieved." He wrote [thus] and sent it. + +The royal Princess had ordered the Minister's daughter and the Money +Hettiya's daughter every day in the morning to come to the royal +palace. Therefore the two persons, having stayed at home only at night, +in the morning arrive at the royal palace. + +One day, while these very three are stopping and playing at the royal +palace, a man brought a letter and gave it into the royal Princess's +hand. Thereupon the royal Princess having broken open the letter, +when she looked [in it] the party's second teacher [had written] +that he was displeased. + +Then the Princess said thus to the Minister's daughter and the Money +Hettiya's daughter: "Look. Omitting to give our presents or anything +to our second teacher who took much trouble and taught us, and having +given presents to our big teacher, when coming away we did not even +speak, he has written. It is indeed foolishness at our hand. Because +of it, let us write anything we want to send, and send a letter [to +him]. Having sent it let us give anything he asks for," she spoke +[to them]. [Thus] speaking, she wrote and sent: "Anything you ask we +will give. Please write what thing you want." + +Thereupon, the letter having gone the party's second teacher received +it. Having received it, owing to the form of the letter that person +writes, "I want nothing. Because you three said you will give anything +I want, I am coming to marry you three persons. What do you say about +it?" He wrote and sent [this]. + +The letter having gone, the royal Princess, together with the other +persons also, received it. When they looked at the letter, the party +perceived that the letter they wrote was wrong. Perceiving it, the +royal Princess said, "Comrades, [322] the word that we wrote and sent +was wrong. The second teacher has sent letters [asking] how he is to +come to marry us three. Because we made a mistake, and as we cannot +tell lies, let us appoint a day and send [word]." Thereupon the two +persons gave permission for such a word [to be sent]. + +She wrote and sent the letter: "To-morrow night, at twelve, you must +come to the palace; at one you must come to the Minister's house; +at three, you must come to the Money Hettiya's house." Having written +it, [after] sending it in this manner the three persons making ready +distilled Attar water [323] and several sweet drugs to put on his +body when he comes, and priceless food, waited for him. + +That day, that royal Prince who is walking along saying "Destiny," +coming to the city at night time and having become hungry, remained +sleeping near the gate [324] of that palace. The second teacher +loitered a little in coming. After the royal Prince had gone to sleep +during the whole night [up to midnight], placing food and fragrant +sorts on a tray in her own hands, and having come near the gate of the +palace and felt about, when [the Princess] looked the Prince who says +"Destiny" was there. + +At that time the royal Princess, thinking he was the second teacher, +said, "What are you sleeping for? Get up." + +That Prince, saying, "Destiny," being unable to arise [through +sleepiness,] remained lying down. Thereupon the royal Princess, +touching his body with her hand, made him arise; and having given him +this food to eat, and having sprinkled distilled Attar water on his +body, and having complied with immoral practice, [325] the Princess +went to the palace. Then the Prince who says "Destiny" was sleeping +[again] near the gate of the palace. + +At that time the second teacher came. Having come there, he asked that +Prince who says "Destiny," "Who are you, Ada?" Then that Prince said, +"Destiny." "What is, Ada, Destiny?" he asked. Then again he gave +answer, "Destiny." At this next occasion, having said, "What Destiny, +Ada!" he pushed him away. + +Thereupon the Destiny Prince [having gone] near the gate of the +Minister's house, was sleeping [there]. Then the Minister's daughter +having come, asked, "Who are you?" The Prince said, "Destiny." + +Then the Minister's daughter said, "What is it you call Destiny? On +account of the letter you sent, the royal Princess and we two also, +having spoken have made ready. Eat these things quickly; I must go." + +Thereupon the Prince said, "Destiny." Then the Minister's daughter +having touched him on the body and caused him to arise, gave him +the food to eat, and having put distilled Attar water and several +sweet drugs on the Prince's body, and complied with immoral practice, +went away. The Destiny Prince went to sleep there. + +At that time the second teacher, having stayed looking about near the +palace and the Princess not being [there], thinking he must go even to +the Minister's house, came to the Minister's house. At that time the +Destiny Prince was there. The second teacher having gone, asked this +one, "Who are you, Ada?" He said, "Destiny." Thereupon having said, +"What Destiny! Be off!" and having beaten him he drove him away. Having +driven him away the second teacher stayed there looking about. + +The Destiny Prince having gone to the house of the Money Hettiya, +there also stayed sleeping near the gate. Then the Hettiya's daughter +having come with sandal-wood scent and distilled Attar water, asked, +"Who are you?" At that time the Prince said, "Destiny." + +The Hettiya's daughter having said, "What Destiny! Get up," touched his +body, causing him to arise; and having given him food also, putting +distilled Attar water on his body, complied with immoral practice, +and went into the house. The Destiny Prince went to sleep there. + +That second teacher having stayed looking about at the Minister's +house, and having said [to himself] that because the Minister's +daughter did not come he must go even to the Money Hettiya's house, +came there. At that time, the Destiny Prince was sleeping there also. + +Then the second teacher asked, "Who are you, Ada?" Thereupon the Prince +said, "Destiny." Saying, "What Destiny, Ada!" and having struck him a +blow, he pushed him away. Thereupon the Destiny Prince having gone, +remained sleeping in a grass field more than four miles away. That +second teacher having stayed there watching until it was becoming +light, went to his city. + +On the following day morning this fragrance [from the scents sprinkled +on the Prince] having gone through the whole city, when the King was +making inquiry [he learnt] that this Princess, too, had put on this +scent. Thereupon the King thought, "Besides the Minister no other +person comes to my palace. It is a work of his, this," he got into +his mind. + +The Minister thinking, "Besides the King no other person comes to +my house; this is a disgraceful step (kulappadiyak) of the King's," +got angry. + +The Money Hettiya, thinking, "Except that the King comes, no one else +comes to my house; because of that, this is indeed a disgraceful step +of the King's," got angry. + +After that, the whole three having met at one place, speaking about +this, when they were making inquiry the fragrance of the distilled +Attar water on the body of the Destiny Prince came [to them]. Then +seizing him and having come back, for the fault that he committed +they appointed to kill him. + +At that time the royal Princess and the other two persons having +come before them, said, "It is not an offence [of his]. After you +kill that man please kill us three"; [and they gave a full account +of the matter]. Before they said this word the Destiny Prince said +even more words than anyone was saying and saying. + +After that, the King also having freed him from death, asked the +Destiny Prince, "Of which village are you; of which country?" + +Then the Destiny Prince said, "I am of such and such a city, the son of +the King. One day our father the King asked me and my younger brother, +'Is Destiny the greatest thing or not?' Thereupon I said, 'Destiny is +the greatest'; younger brother said, 'It is not the greatest.' Because +I said, 'Destiny is the greatest,' he appointed me for death. I +having run away from there, I dwelt in this manner, walking through +a multitude of cities. When they were speaking, I replied, 'Destiny.'" + +At that time the King and Minister, including also the Hettiya, +speaking together, said, "This will be done to this one by the +Gods. Therefore let us marry these three to this one; we did not +marry and give the three to him." + +They married them accordingly, [and] the King handed over charge of +the King's kingdom [to him]. After that, he remained exercising the +kingship in a good manner, with justice. + +Another King having gone to the city in which the King the Prince's +father stayed, [after] fighting him and taking the city, banished the +King and his Queen and Prince. After that, the three persons having +come away arrived at the city where the Destiny Prince was ruling, and +stayed there, obtaining a living by breaking firewood and selling it. + +The Destiny Prince one day walking in the city, when returning saw +that this King his father, and younger brother, and mother are selling +firewood. Having seen them, and having come to the palace without +speaking, he sent a messenger to tell the three firewood traders to +come. The messenger having gone told the three firewood traders that +the King says they are to come. Thereupon the three persons becoming +afraid, and thinking, "Is selling firewood of the jungle of the Gods +and getting a living by it, wrong?" in fear went to the royal palace. + +Then the Destiny Prince asked, "Of what city are you?" + +The party said, "We were exercising the kingship of such and such a +city. Another King having gone [there], oppressing us and seizing the +kingdom, told us to go away. Because of that, having come away and +arrived at this city, we remain getting a living, breaking firewood +in the jungle." + +Thereupon the Destiny King asked, "When you were staying at that city +how many children had you?" + +The firewood trader said, "I had two Princes." + +Then the Destiny King asked, "Where then is the other Prince? Did +he die?" + +The firewood trader said, "That Prince did not die. One day, when I was +asking that Prince and this Prince, 'Is Destiny the greatest thing or +not?' the Prince said, 'Destiny is the greatest'; this Prince said, 'It +is insufficiently great.' Because of it I sent him out of the kingdom." + +Thereupon the Destiny Prince, saying, "It is I myself who am that +Prince," told them the circumstances that had occurred to him. Both +parties after that having become sorrowful, remained living [there], +protecting that city in happiness. + + + Immigrant from Malayalam, Southern India. (Written in + Sinhalese, and partly related in that language.) + + + +In the Jataka story No. 544 (vol. vi, p. 117), the King of Videha +sums up the Hindu belief in predestination from the day of a person's +birth, as follows: "There is no door to heaven: only wait on destiny: +all will at last reach deliverance from transmigration." + +His daughter afterwards illustrated the Buddhist doctrine that a +person's destiny depends on his acts and thoughts in his present life +as well as in previous ones:--"As the balance properly hung in the +weighing-house causes the end to swing up when the weight is put in, +so does a man cause his fate at last to rise if he gathers together +every piece of merit little by little." + +The Maha Bharata (Santi Parva, cclviii), states that all gods must +inevitably become mortals, and all mortals must become gods; and also +(ccxcix) that whatever one's lot may be it is the result of deeds +done in previous lives. + +The inevitable action of Karma is well exhibited in a story in +Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 59, in +which when the God Siva and his wife Parvati saw a poverty-stricken +Brahmana on his way home, and the latter wished to give him riches, +Siva remarked that Brahma had not written on his face [at his birth] +that he must enjoy wealth. To test this, Parvati threw down on the +path a heap of a thousand gold muhrs (£1,500). When the Brahmana +got within ten yards of it, he was suddenly struck by the idea that +he would see if he could walk along like a blind man, so he shut his +eyes, and did not open them until he had gone past the money. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 280, a Princess who had +arranged through a confidante to meet a man in a temple at night, met +there instead a Prince who was accidentally spending the night there, +and without recognising who he was, accepted him as her husband, and +afterwards returned to the palace. On the following day the Prince +appeared before the King, who formally bestowed the Princess on him, +one of the Ministers remarking to the King, "Fate watches to insure +the objects of auspicious persons." + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 327, a King asked his +two daughters which was the greater, Karma (fate, as the effect of +acts in previous lives), or Dharma (righteousness). The younger said +"Karma," the elder, "Dharma." He was so angry that he married the +younger one to a young Brahmana thief; but he became very wealthy +in a miraculous manner, and afterwards invited his father-in-law +to a feast at which he was waited on by his daughter, the disgraced +Princess, whom he did not recognise. At the end of it she told him +who they were, and he promised to give the kingdom to her husband. + +In The Kathakoça (Tawney), p. 82, a Princess had as her companions +the daughters of a merchant and a gardener who were born on the same +day as herself. When the Princess was married she requested that her +two comrades might be married to the same young man, and this was done. + + + + + + + + +No. 266 + +THE TEACHER AND HIS PUPIL + + +In a certain country there were a woman and her two children. After +the woman's husband went and died, there not being any all-refuge +(saw-saranak) for the woman and children, after the children became +big they remained without learning. + +Thereupon the men of that country said to the woman, "Your children +are male children, are they not? Because of it, make efforts and +teach them. Should the persons learn a little it will be good for you." + +And the woman accepting this very speech, as she had nothing +for expenses for teaching the children she went near a teacher, +and said, "Ane! Mr. Teacher, from anyone whatever I have no +all-protection. Therefore I have nothing to pay for an expense. Because +of it, you, Sir, by favour to me having taught these two children, +you taking one child be good enough to give me one child." + +The teacher also being pleased regarding it, said, "It is good," and +took charge of the two children. [After] thus taking charge of them, +although having made efforts he taught both children, and the young +child, having more intelligence than the teacher, learnt, the other +elder child was unable to learn even a little. Because he could not +learn he sent him to look after the teacher's cattle. + +After the young child had thoroughly learned, the teacher, thinking +a deceitful thought, for the purpose of causing the young child to +remain and of sending the elder child home, taught the young child in +this manner: "Child, I am sending a letter to your mother to-morrow +[as follows]; 'Your young son indeed knows nothing; the elder child +is learning very thoroughly. Because of it, having come [for him], +go back summoning him [to accompany you].' When I have sent the +letter your mother will come to-morrow. Then, putting on bad clothes, +you remain, smearing cow-dung and the like on your hands. The elder +child I shall dress well, and send to stay [at home]," he said. + +Because the young child was unable to say anything at that time on +account of the teacher's word, he said, "It is good." After it became +night, taking the disguise of a bird and having gone that night to his +mother's house, and taught her [as follows], he came back:--"Mother, +to-morrow our teacher will send you a letter [to this effect]: 'Your +elder child is learning well; the young child indeed cannot [learn] +anything. Because of it, you having come call the elder child and +go.' In that way he will send the letter. Elder brother was unable +to learn anything, therefore I am learning in a thorough manner. On +account of it, to-morrow, when you are coming, our teacher, with the +thought to cause me to stay, having smeared cow-dung on my body and +put on me bad clothes, will put good clothes on elder brother. Then +teacher will say, 'Look here. This big child indeed is learning a +little; the young child cannot [learn] anything. Having put aside +the young child for me, even to look after the cattle, call the big +child and go.' Then you say, 'No, Mr. Teacher, you, Sir, having made +such efforts, I do not want the child whom you have taught. Should +you give me the young child it will do.' Somehow having made efforts, +asking for me come [home]." + +And the teacher on the following day having written in the above-said +manner, sent a letter. At that time the woman arrived at the teacher's +house. After that the teacher said, "Your big child is learning the +arts and sciences better than I; the young child knows nothing. Because +of it, having caused the young child to stay to attend to the grazing +of the cattle for me, you go back, summoning the elder child [to +accompany you]." + +At that time, the woman said, "Ane! Teacher, you, Sir, having made such +efforts, be good enough to take for yourself the child who has embraced +[the learning]. Should you give me the young child, it will do." + +Thereupon the teacher said, "No, you are a poor woman, are you +not? Because of it, calling the elder child go." + +Then the woman having said it in the very [same] way as before, +calling the younger child went away. + +At that time the teacher having become angry regarding the young +child, said: "Son of the courtesan! It is a work of yours, indeed, +this! Somehow or other, should I be able I will take you." + +The young child having gone to his mother's house, the child +said to his mother, "Mother, there is no way for us to obtain a +livelihood. Because of it, I will create myself a vegetable garden. You +having uprooted the vegetables and tied them in bundles, place them +[aside]. Men will come and ask for vegetables. Give the vegetables; +do not give the cord that is tied round the vegetables," he said. + +Thereupon, having said, "It is good," she did so, not giving the +cord. Having sold the vegetables, for a few days they obtained +a livelihood. + +After that, the child said to his mother, "Mother, now then, there is +no way for us to obtain a livelihood. Because of it, I will become a +fighting-cock. Men having come and given the price you say and say, +will take the cock. Don't you give the cord only, with which the cock +has been tied. Should you give it the men will capture me." + +His mother said of it, "It is good." + +After that, having become the fighting-cock, while he was so, +certain men having come asked for the fighting-cock. After that, +saying a great price and having given the cock, taking the cord that +had tied the cock, and the money, with the money for a little time +they obtained a livelihood. + +After that the child said to his mother, "Mother, because we have +nothing for food or drink I will become a horse. Our teacher will +come to take me. You give only the horse; don't give the cord." + +After that having become the horse, while he is it the teacher who +taught him came. Having come and having offered a price for the horse +he gave the money. Having given it, when he was preparing to bring +away the horse that woman said she could not give the cord. + +At that time the teacher said, "I cannot give you the cord. I gave +the money for the cord with it"; and not having given the cord to the +woman, holding the cord and having mounted on the back of the horse he +made it bound along without stopping, as though killing it. Causing +it to bound along in this manner, when he was near a piece of water +the horse, being unable to run [further], taking the appearance of +a frog sprang into the water. + +The teacher became angry at it, and having collected a multitude of +men besides, taking a net tried to catch the frog. At that time the +frog having become a golden finger-ring, and crept inside [a crevice +in] a stone step at the place where the royal Princess bathes at that +tank, remained [there]. Although that teacher with extreme quickness +made efforts to find the frog he did not meet with it. + +After that, a royal Princess and a female slave having come to the +pool, when they were bathing the ring having been at the angle of the +stone the female slave met with it. Having met with it she showed +it to the royal Princess. Thereupon the royal Princess, taking it, +put it on her hand. Placing it on her hand, and having bathed and +finished, she went to the palace. + +The Princess having been sleeping, eats the evening food at about +twelve at night. That day, in the night, the female slave, having +taken cooked rice and gone to the royal Princess, and having placed +it on the table, and made ready betel and areka-nut for the betel box, +and placed it [ready], went to sleep. + +After all went to sleep, that ring, having loosened itself from the +hand of that Princess and having become a man, and eaten a share from +the cooked rice that was for the Princess, and eaten also a mouthful of +betel, and come near the bed on which the royal Princess is sleeping, +expectorated [326] on the Princess's clothes, and having come to her +finger, remained like a ring on her hand. + +The Princess having arisen to eat the cooked rice, when she looked +[saliva stained red by] betel [and areka-nut] had been expectorated +on her clothes. Having said, "Who is it?" and having gone, when she +looked at the cooked rice at that time a half of the cooked rice had +been eaten. After that, not eating the rice, and thinking, "By whom +will this work be done?" she went to sleep. Regarding this she did +not tell anyone else. + +On the following day, also, in that way she went to sleep. That day, +also, that ring having gone in that manner and eaten the cooked rice, +and eaten the betel, and expectorated on the clothes, and gone [back] +to the finger, remained [there]. The Princess that day also having +awoke, when she looked, that day also, having eaten half the cooked +rice and betel, he had expectorated on the clothes. + +On the following day, with the thought, "Somehow or other I must +catch this man who comes," having pricked the Princess's finger with +a needle and put a lime fruit on it, except that she simply stays +closing her eyes, by its paining she remained without going to sleep. + +That day, also, that ring, with the thought, "This Princess will have +gone to sleep," having loosened itself from the finger, when he was +becoming ready to eat the cooked rice the Princess having come and +said, "Who are you?" seized him. + +Thereupon the youth having told her all the circumstances, while +staying there became the ring. The magic-performing boy, as it appears +to him by the various sciences, said to the Princess, "The teacher who +taught me the sciences will come here to-morrow to perform magic. I +shall become a good beautiful necklace on your neck. He having come, +and having thoroughly performed magic for the King's mind to become +pleased, will think of getting presents. Then the King will ask, +'What dost thou want?' At that time that person will say, 'We indeed +do not want any other thing; should you give that Princess's necklace +it will be enough.' Then the King will tell you to give it. Thereupon, +you, as though you became angry, having unfastened it from the neck +and crushed it in the hand, throw it away into the open space in front +of the palace. When throwing it there one grain will burst open. Then +that magician, taking the appearance of a cock, will pick up each +grain [of corn out of that one] and eat it. Then you remain treading +on one grain [of corn] with your foot. Having been treading on it, +when [the cock], having eaten all, is coming to an end, raise the +foot. Then I having become a jackal, catching the cock will eat it." + +To that speech the Princess said, "It is good." + +On the following day, in the above-mentioned manner that magician +came. In that way doing magic, he asked for that necklace as a +present. The Princess did just as that youth said. At that time a +grain burst. Thereupon the magician, having become a cock, ate the +grains [of corn which came out of it]. Then the Princess having come, +remained treading on one with the foot. The cock having eaten the +grains, when they were becoming finished the Princess raised the +foot. At that time the grain seed that was under the foot having +become a jackal, caught and ate that cock. + +After that, the King, ascertaining that the youth was cleverer than +that magician, having married and given to him the King's Princess, +gave him the sovereignty also. After that, causing to be brought +there the youth's mother and his elder brother also who stayed near +the teacher, he remained exercising the kingship in a good manner. + + + Immigrant from Malayalam, Southern India. (Written in + Sinhalese, and partly related in that language.) + + + + + +THE TEACHER AND THE BULL (Variant a) + +In a certain country there was a most skilful teacher. One day when +this teacher went to walk in the village, having seen that there were +two sons of a widow woman at one house, asking for these two children +from the woman for the purpose of teaching them the sciences he went +away [with them]. + +The teacher began to teach these two the sciences. But perceiving +that the elder one could not learn the sciences he taught him the +method of cooking, and the younger one the sciences. After he had +taught these two the sciences it was [agreed] that the mother should +select the person [of them] whom she liked. + +When their learning was near being finished, the younger one having +gone home said, "You ask for me; elder brother knows how to cook, +only." + +The mother having said, "It is good," after their learning was finished +the teacher told the mother to take the person she liked. That day +she brought away the younger one. The teacher, perceiving the trick +that the younger one had done for him, was displeased. + +The widow woman was very poor. One day the boy said, "Mother, let us +sell cattle"; and taking a [charmed] cord and having given it to his +mother, he said, "Having fixed this cord to my neck, at that time I +shall become a bull. At the time when you sell the bull do not give +the cord to anyone." + +When the woman put the cord on her son's neck he became a most handsome +bull. Having taken the bull to the city and sold it, she brought the +cord home. At the time when the merchant [who had bought the bull] +looked in the evening, the bull had broken loose and gone away. + +After having done thus many a time, the merchant related the +circumstance to the teacher of that district. The teacher, knowing +the matter, said, "Having brought the bull together with the cord, +place it and tie it at the side of a jungle." + +That woman on the following day having taken the bull [for sale], +he gave about double the price he was paying for the bull, and having +brought the cord also, tied it at the side of a jungle, [and informed +the teacher]. + +While it was [there], in the evening the teacher having approached +it in a leopard-disguise killed the bull. + + + Uva Province. + + + + + +THE BRAHMANA AND THE SCHOLAR (Variant b) + +At a certain city there was a famous Brahmana. He taught a certain +youth the whole of his science. After the scholar learnt the science +the Brahmana became angry [with him]. While the time is going on thus, +the Brahmana thought of killing the scholar. The scholar also got to +know about it. + +While they were at a certain place, these two persons having struck +[each other] on the face, the Brahmana chased the scholar along the +path. The scholar being unable to run [further], took the appearance +of a bull, and ran off. The Brahmana, also, bringing a leopard's +appearance, chased him. The scholar being unable to run thus, becoming +a parrot began to fly. The Brahmana, also, becoming a hawk began to +go chasing it. At last the parrot, being unable to fly, entered the +palace of a certain King by the window. The Brahmana, also, bringing +a youth's appearance became appointed for looking after the oxen of +a house near by. + +In this royal palace there was a Princess. The parrot having been +during the day time in the disguise of a parrot, in the night time +took also the appearance of a Prince. In the night time, in the +appearance of a Prince he went near the Princess. Having been thus, +in the day time, at the time when the parrot is bathing daily a cock +comes. The parrot having gone away immediately got hid. + +Having been thus, and being unable to escape, one day at night having +uttered spells over and given [the Princess] three Mi [327] seeds, +he said that at the time when the cock comes she is to break them +in pieces. + +On the following day, at the time when [the parrot] was bathing, the +Brahmana came in the disguise of a cock. Thereupon she broke up the +three Mi seeds. Immediately a jackal having come, seizing the neck +of the cock went off [with it]. + +After that, the Prince, marrying the royal Princess, in succession +to the King exercised the sovereignty over the city. + + + Uva Province. + + + +This story with its variants is the first tale of The Story of Madana +Kama Raja (Natesa Sastri), p. 2. The two sons of a deposed King who +became a beggar were educated by a Brahmana on the understanding that +he should keep one of them. By the younger son's advice he was selected +by the parents, his brother being too stupid to learn anything. He +first became a hen which the King bought for a hundred pagodas; in the +night she became a bandicoot, a large rat, and returned home. Then he +became a horse which the Brahmana bought for a thousand pagodas, and +rode and flogged till it was exhausted. At a pool the spirit of the +Prince entered a dead fish, and the horse fell down lifeless; then to +save himself he entered a dead buffalo which thereupon became alive, +and lastly a dead parrot which when pursued by the Brahmana in the form +of a kite took refuge in a Princess's lap, and was put in a cage. On +two nights while she slept the Prince resumed his own shape, rubbed +sandal on her, ate her sweetmeats, and returned to the cage; on the +third night she saw him and heard his story. As predicted by him, the +Brahmana came with rope-dancers, and as a reward for their performance +demanded the bird. By the Prince's advice the Princess broke its neck +when giving it, and his spirit entered her necklace. She broke it, +casting the pearls into the court-yard, where they became worms. When +the Brahmana while still in the swing took a second shape as a cock +and began to pick up the worms, the Prince became a cat and seized +it. By the King's intervention the enemies were reconciled, the Prince +married the Princess, and afterwards recovered his father's kingdom. + +In Indian Nights' Entertainment (Swynnerton), p. 216, the first part +is similar, the teacher being a fakir. The youth turned himself into +a bull which was sold, without the head-stall, for a hundred rupees, +disappeared, and became the youth again. When he next changed himself +into a horse the fakir chased it; it became a dove and the fakir +a hawk, then it turned into a fish and the fakir a crocodile. When +near capture the fish became a mosquito and crept up the nostril of +a hanging corpse; the fakir blocked the nostril with mud and induced +a merchant to bring him the body. Then follow some of the Vikrama +stories, and at last at the corpse's request the merchant removed +the mud, and the youth escaped. The fakir then accepted the boy's +challenge that he should be a goat and the fakir a tiger, and one +should devour the other. The goat was tied outside the town at night, +men who were stationed to shoot the tiger when it came, fired, and +both animals were killed. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 134, a Queen bore two sons owing to magical aid given by a Jogi, +who was to have one of them as a reward. The clever younger one whom +he wanted ran off. The man first chased him as a leopard, then they +were a pigeon and hawk, a fly and egret. The fly settled on the rice +plate of a Queen; when the Jogi induced her to throw the rice on the +ground the boy became a coral bead in her necklace. The man then got +her to scatter the beads on the floor, and while as a pigeon he was +picking them up, the boy took the form of a cat and killed it. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 342, a man became an ox +when a witch tied a string round his neck, and regained his shape when +it was removed. On p. 340 the animal was an ape; when the string was +taken off a spell was also necessary to restore the man's form. In +vol. ii, pp. 157, 168, a man was similarly turned into a peacock, +and resumed his shape when the thread was removed. + +In Sagas from the Far East, p. 2, the elder son of a Khan studied +without result under seven magicians for seven years; the younger +son acquired their mystic knowledge by peeping through a crack in +the door. The elder one afterwards sold the younger to them in the +form of a horse; as they were killing it he entered a fish, which as +seven larger fishes they chased. Then he became a dove, which when +seven hawks pursued it took refuge in Nagarjuna's bosom and told him +its story. When the seven men asked for his rosary he put the large +bead in his mouth as requested by the youth, and biting the string, +let the others fall, on which they became worms that seven cocks +began to pick up. On the large bead's falling it changed into a man +who killed the cocks with a stick; they became human corpses. + +In the same work, p. 273, when the father of Vikramaditya went to fight +a demon he left his body near an image of Buddha for safety. On his +younger wife's burning it on a pyre, he appeared in a heavenly form and +stated that as his body was destroyed he could not revisit the earth. + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 118) +a Princess-magician summoned an Ifrit (Rakshasa) who had turned a +Prince into an ape, and with a sword made from a hair of her head +cut him in two as a lion. They then became a scorpion and python, +a vulture and eagle, a black cat and wolf. The cat became a worm +which crept into a pomegranate; when this broke up and the seeds fell +on the floor, the wolf (Princess) became a white cock which ate all +but one that sprang into the water of a fountain and became a fish, +the cock as a larger fish pursuing it. At last they fought with fire +in their true forms, and were reduced to ashes. + +In the same work, vol. iv, p. 492, a magician warned a Prince not +to part with the bridle of a mule which was a metamorphosed Queen, +but her old mother bought the animal and got the bridle with it. When +she removed the bridle and sprinkled water on the mule it became the +Queen again at her orders. + +In the Katha Sarit Sagara, vol. i, p. 420, the Asura Maya showed a +King his former Asura body. The King magically re-entered the body, +abandoning his own frame, and the dead Asura arose. He embalmed +and kept his human body, saying that it might prove useful to +him. Apparently this approaches the Egyptian belief in the return of +the soul to its body after death. Mr. Tawney referred such ideas in +China to Buddhist influence. + +In the same work, vol. ii, p. 353, a decrepit old hermit who +had magical power left his own body, and entered that of a boy of +sixteen years who was brought to be burnt, after which he threw his +old abandoned body into a ravine, and resumed his ascetic duties as +a youth. + +In Dr. De Groot's The Religious System of China, vol. iv, p. 134 ff, +instances are quoted from Chinese writers, of bodies which had been +reanimated by souls of others who died, and it is stated that "it is +a commonplace thing in China, a matter of almost daily occurrence, +that corpses are resuscitated by their own souls returning into them." + +In the Rev. Dr. Macgowan's Chinese Folk-lore Tales, p. 109, the spirit +of a King who was murdered by being pushed into a well three years +before, appeared to a monk, gave an account of the murder, and said, +"My soul has not yet been loosed from my body, but is still confined +within it in the well." The body was taken out, and revived when a +few drops of the Elixir of Life were applied to the lips. (See also +the first note on p. 376, vol. ii.) + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 71, a cord placed +round the neck of a Prince by the daughter of a sorceress changed him +into a ram; when it was accidentally removed he became a Prince again. + +In The Kathakoça (Tawney), p. 38, a Vidyadhara gave a Prince the power +of entering another body. When he utilised it, it was given out that +he was dead. His spirit returned to his own body by its own volition. + + + + + + + + +SINHALESE TEXTS OF STORIES + + +The texts of a few of the stories in the second and third volumes +are appended at the suggestion of Professor Dr. Geiger of Erlangen, +who has expressed the opinion that they will be of interest to +philological students, retaining as they do some old grammatical +forms and expressions which elsewhere have been abandoned. They are +fair examples of the Sinhalese tongue which is found in the villages, +and the dialogues in particular give the language exactly as it is +spoken in them. I regret that the size to which the work has grown +compels me to restrict the number of stories thus given in Sinhalese. + +In order that the texts should possess a representative character, +stories by different narrators have been selected. The village +orthography has been carefully adhered to except in instances where +a consonant has been accidentally omitted, or has been duplicated +in carrying forward part of a word to the next line. Where a missing +letter has been thus inserted by me it is enclosed in square brackets. + +The stories were written in pencil, always in unbroken lines, without +separation into words and sentences, and without punctuation except +an occasional full-stop. For convenience of reference, however, +I have marked the dialogues and sentences as in the translations. + +My acquaintance with Pali and Elu is too slight to enable me to make +special observations on the grammatical forms met with in the stories +generally. I therefore merely note a few peculiarities, most of which +I think are not included in Mr. Gunasekara's Grammar. + +In the nouns and pronouns a genitive form in ae or lae is often +employed in both the singular and plural numbers. Thus, among numerous +other instances, in the singular we have:--Diribari-Lakalae gedara, the +house of Diribari-Laka (i, 177, line 14); nændamamalae gedara giyaya, +[they] went to the house of [his] mother-in-law and father-in-law (ii, +404, line 14); unnæhælae akkalae gedara sitinawa mama dækka misa, +tamuselae dihata nam giye nae, except that I saw [he] is at the +gentleman's elder sister's house, [he] did not go to your quarter, +indeed (ii, 214, variant); mi pætikkilae gamata gihin, having gone +to the f. mouseling's village (i, 310, line 2); rassayae gedara, +the rakshasa's house (iii, 122, note); umbalae gamata, to your +village; ummbalae gedara, your house; umbalae piya-rajjuruwo, your +father the king; as well as the titles of Nos. 127 and 216. In the +plural:--Mewwae ingan kiyapan, tell [us] the limits of these (ii, 241, +line 5); umbalae piya-rajjuruwanda enda bae, umbalae piya-rajjuruwo, +etc., your father the king cannot come, your father the king, etc. (i, +267, line 30); ayiyalae gaenu, the elder brothers' wives; mama danne +nae ewae wagak, I don't know anything of those [matters]; umbalae mas, +your flesh. (See also No. 207 below.) + +Hotae (vol. ii, 214, line 24) is perhaps a special plural form. I +was informed that the word gara, a kind of demon, has two plurals, +garayo and gærae; I do not remember other instances. + +As a termination, ae usually takes the place of a in such words as +kawaddae, [328] kawdae, kiyatadae, kohedae, kohomadae, mokaddae, +mokak weladae, mokatadae, monawadae; we have also such forms as, +awæn passe, baendæn passe, damamuyæyi, giyæn pasu, issaræhæta, +kapanneyæyi, nikæ hitapan, palapannæyi, weyæyi, wunæyin pasu. + +There are numerous instances in which a noun or pronoun as the subject +takes an instrumental position, always governed by wisin or wihin, +by; this is a common feature in Hindustani and Gujarati also. In +translating such sentences I have occasionally made use of the passive +verb when it appeared to suit the context--(as in the last paragraph +of No. 98)--in order to retain the preposition. I may here mention +that the passive form with laba is practically never used by the +villager; there are not half a dozen sentences in which it occurs in +the stories. The following are a few examples of the subject in the +instrumental position--or, rather, governed by wisin or wihin:-- + +Vol. i, 247, line 19: Rajjuruwo wihin wandura allanda niyama-keruwaya, +(by) the king ordered [them] to seize the wandura. + +Vol. ii, 126, line 15: Itin weda wisin kiyanne, well then, (by) the +veda says; line 31: Ewita raja wisin noyek tanantra di, thereupon +(by) the king having given several great offices. + +Vol. ii, 137, line 3: Kumariyak genat dunna rajjuruwoyi dewinnanseyi +wihin, a princess brought and gave (by) the king and queen. + +Vol. ii, 147, line 5: Mama wisin dæn maranawaya, (by) I shall now kill +[you]. + +Vol. ii, 206, line 3: Purusaya wisin ... kiwaya, (by) the husband said. + +Vol. ii, 258, line 12: Raksayak wisin aragana giyaya, (by) a rakshasa +took away. + +Vol. iii, 22, line 12: Ayet nariya wisin gona langata gihin, (by) +the jackal having gone again near the bull. + +Other instances are: Anit badu horunda baena wisin dunna, the other +goods (by) the son-in-law gave to the thieves. Raja wisin æhæwwa, +(by) the king asked. Raja wisin asa, (by) the king having heard +[it]. Some examples are noted in the stories also. + +In the Sinhalese Mahavansa, c. 37, v. 10, wisin is employed in the +same manner; in the Swapna-malaya occurs the line, Satten kiwu e bawa +pandi wisina, truly said regarding it (by) the pandit. + +As in Elu works, there is much irregularity in the indefinite forms +of the terminations of feminine nouns, but very rarely in those +of masculine nouns, and never in neuter nouns, although these +last are irregular in Elu. Thus we have quite usually gaeniyak +instead of gaeniyek, a woman, but always minihek, a man. Similar +forms are:--diwidenak, a leopardess; duwak, a daughter; eludenak, +a f. goat; girawak, a parrot; kaputiyak, a f. crow; kellak, a girl; +kenak, a person; kumarikawak, kumarikawiyak, kumariyak, a princess; +manamaliyak, a bride; miminniyak, a f. mouse-deer; mi-pætikkiyak, +a f. mouseling; yaksaniyak, a yaksani. + +Similarly, in Mah. ii, 37, 159, we have dewiyaktomo; in Thup. (1901), +p. 50, putakhu, p. 60, wandurakhu; in Amawatura (1887), i, p. 23, +ajiwakayakhu, p. 31, dewduwak. + +With regard to the general use of the word atin,--which, in order +to retain the expression, I have translated, "at the hand of," +[329]--this has virtually the power of a postposition commonly meaning +"to," "of" or "from," and more rarely "by." [330] The following +are examples:--E miniha æhæwwa me gaeni atin, the man asked (of) +this woman. E kumarayage kiri-appa atin kiwa, [he] told (to) the +prince's grandfather. Sitanange gaeni atin kiwa, [he] told (to) the +treasurer's wife. Welihinni me kolla atin æhæwwa, the f. bear asked +(of) this youth. E minissu atin rilawat illuwa, (from) the men the +monkey also begged. Ura atin æhæwwa ara hat dena, (of) the boar asked +those seven. Gamarala ... ketta atin kiwa, the gamarala told (to) +the girl. + +The same use of this expression is found in Elu:--Amawatura, i, p. 24, +raja ... uyanpalla atin asa, the king having heard from the gardener; +Thup., p. 40, bodhisattwayo atin tun siyak la, (by) the Bodhisattwa +having put three hundred (masuran). + +One of the commonest forms of the conjunction "and" is ignored by +the grammars. In these stories there are many hundreds of instances +in which "and" is represented by the particle yi or uyi, suffixed to +each conjoined word. When the word ends in a vowel, yi is suffixed; +when it terminates in a consonant, uyi, the pronunciation of this +being practically wi. Some examples have been given in the stories; +a few others are:--gætayi gediyi maluyi, immature fruits and [ripe] +fruits and flowers; hettiyage walatayi hettiyatayi, to the hettiya's +slave and the hettiya; kolayi potuyi, leaves and bark; minihayi +gaeniyi e bælliyi, the man and woman and the bitch; molgahayi +wangediyayi kurahan-galayi bereyi, the rice pestle and rice mortar +and millet stone (quern) and tom-tom; rilawayi pætiyayi ammayi, the +monkey and youngster and [his] mother; talayi aluyi, sesame and ashes; +udetayi haendaewatayi, in the morning and evening; yanawayi enawayi +[they] are going and coming; duwekuyi putekuyi, a daughter and a son; +girawekuyi, ballekuyi, balalekuyi, a parrot and a dog and a cat; +akkayi mayi, elder sister and I; umbayi mamayi, you and I,--(but tit +[331] mat, thou and I). + +As in ordinary Sinhalese, many words that are well known as pairs are +commonly written without conjunctions, as amma-appa, mother and father, +(also, ammayi appayi or ammayi abuccayi); akko-nago, elder sisters and +younger sisters; ayiyo-malayo, elder brothers and younger brothers; +aet-maet, far and near; rae-dawal, night and day; hawaha-ude, evening +and morning; at-kakul, hands and feet; gankumburu, villages and rice +fields; ganu-denu, taking and giving; batmalu, boiled rice and curry, +(but also batuyi maluyi). + +Usually when a particle, especially yi, is suffixed to a noun or +pronoun ending in a long vowel, this is shortened, in accordance with +the common village pronunciation, as in several of the examples given +above. Thus miniha, with yi or ta, becomes minihayi, minihata; amma +and ayiya, with yi or la, become ammayi, ammala, ayiyayi, ayiyala; +mal-amma, with ta, is mal-ammata; girawa, nariya, and hawa, with yi, +become girawayi, nariyayi, and hawayi; dewinnanse, with yi or ta, +becomes dewinnanseyi, dewinnanseta. + +There are a few instances of a form of verbal noun derived from a +participial adjective, which is not mentioned by Mr. Gunasekara. In +vol. iii, 146, line 5, we have dipuwa, evidently equal to dipu ewwa, +the things [she] gave. In vol. i, 274, line 14, there is also, +me nuwara hitapuwo okkama yaka kaewa, [a] yaka ate all those who +stayed at this city. In vol. iii, 79, line 20, the same noun occurs +in the form hitapuwanda, those who were [there]. At p. 370, line 6, +we have pala tanbapuwa wagayak kanta dila, having given [him] a sort +of vegetable stew to eat. See also uyapuwæn p. 428, line 12. + +From another form of the participial adjective we have in vol. iii, +66, line 38, redda allagattuwo, those who took hold of the cloth. In +the same vol., p. 228, line 1, there is, mæricci minissu malawungen +nækita ena ratakut ædda, dead men having arisen from the dead will +there be a country, also, to which they come? On p. 315, line 11, +there is, ita wisalawu dutu dutuwange sit pina-wana ... salawak, a very +spacious hall, which causes the minds of the spectators who saw it to +rejoice. In the Swapna-malaya the same expression occurs:--dutuwanhata +anituyi me sinat, for the beholders this dream, too, is inauspicious. + +There are several examples of a peculiar form of subjunctive, one of +which has been given in vol. ii, 323, note 1. Some others are:--apage +piya-rajjuruwo awotin umba kayi, should our father-king come [he] +will eat you; e beheta e kumari atin dæmmotin, should the princess +apply the medicine with [her] hand; kiri tikak biwotin misa, unless +[I] should drink a little milk; yan wædak kiwuwotin, should [he] tell +[you] any work. In the work Swapna-malaya there are other similar +expressions, such as, pibidunotin, pibidunahotin, dutotin, dutuwotina; +the second of these exhibits the uncontracted form. + +A short form of participle is often employed, with either a present or +a past signification. As a present participle:--balla burana enawa, +the dog comes growling; budiyana innakota, when [they] are sleeping; +eka balana hitiya, [he] remained looking at it; kumaraya budiyana +indala, the prince having been sleeping. With a past participial +meaning:--atu mitiyak kadana issarahæta pænna, breaking a bundle of +branches [he] sprang in front; ewwa kadana æwit, having come [after] +plucking them; kændana æwidin, having come [after] calling [her]; okke +isa tiyana budiya-gatta, placing [his] head on [her] waist-pocket, +[he] slept; wastuwa hoyana enda, to come [after] seeking wealth. + +There is often omission to mark the long vowels, many of which, +however, are shortened in the pronunciation of the Kandian +villagers. As regards spelling, I have noted the following variations +of the word gos, having gone:--gosin, gosin, gohin, gihin, gihun, +gihun, guhin, gusin, gehun, gehun, ginun. + +I also here mention the marked avoidance of the use of the personal +and possessive pronouns of the third person, and of the guttural n, +the palatal ñ, and the cerebral n, as well as the employment of the +binduwa in the story No. 207, "The Turtle Prince," for all forms +of mute n when followed by any consonant. Its use in this manner in +this story, as well as in others sometimes, may indicate the origin +of the curled form of the attached semi-consonantal n of all classes, +which originally appears to have been a degraded form of the binduwa +written hurriedly and united by an upstroke to the next letter. The +abandonment of the first two forms of n is, I venture to think, +an advantage in every way, since the class of these letters, and +especially of the first one, would rarely be mistaken in Sinhalese, +whatever form be used, and every step towards simplification of the +alphabet under such conditions is an improvement. On the other hand, +the class of t or t, d or d, is never mistaken by these villagers, +except in the word katantaraya (which is sometimes written katantaraya) +and in another word or two; but la usually takes the place of la, +and sa of s'a. + +In his Sumero-Accadian Grammar, Mr. Bertin has classified the +grammatical elements of a sentence under seven headings:--s, the +subject; o, the object; i, the indirect object; r, the reason +for the action; c, the complement, or manner of the action; d, +the determinative of time (dt), place (dp), or state (ds); and v, +the verb, with or without pronouns and particles; together with q, +any qualificative which explains or specifies these elements, as the +words, 'of honour,' in the expression, 'sword of honour.' + +With this classification, the ordinary formula of the arrangement of +a complete sentence in Sinhalese is, dt--dp--s--r--ds--i--o--c--v. In +the stories, however, the order of the components is most irregular, +and very rarely quite accords with this, although most of the sentences +partly adhere to this sequence. I have not met with all the elements +in one sentence, partly because of the constant omission of the +pronouns. The accompanying few examples show the want of uniformity +in the arrangement; their order follows the position in which s occurs: + + + s--dt--ds--v--c. Ibba hat-awuruddak weli weli hitiya diya nætuwa, + the turtle a seven-year having dried and dried up, stayed water + without. + + dt--qs--qi--r--o--v. Ewita e nuwara rajjuruwo wena nuwarawalwala + rajunda kæmata enda liyun æriyaya, at that time the city king to + other cities' kings for the eating to come, letters sent. + + dt--s--ds--o--v--i. Ewita berawaya issara wagema salli illuwaya + gamaralagen, at that time the tom-tom beater, in the former very + manner, money asked-for from the gamarala. + + dt--r--qs--o--v. Me dawaswaladima, maha rajagen yuddayakata udaw + illa, wena raja kenek liyun ewweya, during these very days, from + the great king for a war assistance having asked, another king + letters sent. + + r--dt--s--v. E kumarikawata dæn bohoma dawasaka hita pissurogayak + saedila, for the princess, now many a day since, an insanity + having been developed. + + dt--c--i--s--v--o. Etakota hinen gaenita dewatawa kiwa, "Tota, + etc.," then, by dream, to the woman the dewatawa said, "For + thee, etc." + + dt--qo--i--v--qs. Itapasse rajjen palatakuyi ætek-barata wastuwayi + dewinnanseta dunna kumarayage piya-rajjuruwo, after that, from + the kingdom a district and to a tusk-elephant-load wealth, to + the queen gave the prince's father-king. + + i--o--v--s. E kumarayanta kaema uyala-denne mal-amma kenek, + to the princes food having-cooked-gives a flower-mother. + + i--ds--o--v--s. E kumarayata, masuran haddahak dila, kumariyak + genat-dunna rajjuruwoyi dewinnanseyi wihin, to the prince, masuran + seven thousand having given, a princess having-brought-gave the + king and queen (by). + + +The following transliteration has been adopted in these texts, being +the same as in the translations of the stories, with the exceptions æ, +ae, and sa. + + + Initials: a, a, i, i, u, u, e, e, o, o, au, æ, ae. + Gutturals: ka, kha, ga, gha, na. + Palatals: ca, cha, ja, jha, ña. + Cerebrals: ta, tha, da, dha, na. + Dentals: ta, tha, da, dha, na. + Labials: pa, pha, ba, bha, ma. + Semi-vowels: ya, ra, la, wa, la, n. + Sibilants, etc.: sa, sa, sa, ha. + Semi-consonants thus: ng, nd, nd, mb. + + + + + + + + +NO. 81 + +CONCERNING A ROYAL PRINCE AND A PRINCESS + +RAJA-KUMARAYAKUT KUMARIKAWAK GÆNA + + +Ekomat eka nuwaraka raja kenekuyi waduwekuyi henayakuyi hitiyaya. Me +tun denage pirimi daruwo tun denek sitiyaya. Me lamayi tun dena +yodunak ipita nohot hatara gawuwakin ipita guruwarayek la[n]gata akuru +iganaganda hæriyaya. Me tun dena eka aewara nuwarin pitat-wela akurata +giyama ara raja-kumarayat henakollat denna guhin akuru kiyala enakota +waduwage puta tawama maga yanawa. Ara denna bohoma kadisarakamin +yanawa. E nisa waduwage puta ohuge piya atin kiwuwa "Api tun dena eka +aewara nuwarin pitat-wela giyama ara denna issara-wela guhin akuru +kiyalat enawa. Ekama dawasakwat eka aewara guhin akuru kiyala enda +bæri-unaya." Næwata waduwage putata da[n]du monara yantreyak tanala +dila eya eka pædagana guhin akuru kiyala enakota ara denna tawama +yanawa akurata. Eka dawasak raja-kumaraya waduge putata kiwuwa "Ane +yaluwe matat denawada da[n]du monara yantre pædala balanda" kiyala +æhæwuwaya. Ewita waduwage puta "Hondayi" kiyala lanu da[n]ge pagana +hæti kiyala dunnaya. Kumaraya lanu da[n]ge allanakotama da[n]du +monara yantre guhin ahase walakulwala ræ[n]dunaya. Ewita e nuwara +rajjuruwot senawat baya-wela hit[iy]a. Næwata e nuwara saestra-karayot +ganitak-karayot ekatu-karala æhæwuwa "Me kumaraya kawadata da[n]du +monara yantre ænna pat-weyida." Ewita saestra-karayo kiwuwa "Tun +awurudu tun masayak giya tæna æwit mude wætenawaya." Ewita rajjuruwo +æmættayinda kiwuwa "E awurudu ganan dawas ganan ayiru-karagana indala +muda watakara dæl damana i[n]dala kumaraya wætena wahama goda-ganda +onaeya" kiyala niyama-keruwaya. Næwata kumaraya da[n]du monara yantre +lanu allana welawata pat-bahinda patan-gattaya. Wenin nuwaraka sohon +bumiyaka nuga uksayak pitata da[n]du monara yantre pat-unaya. Ewita +kumaraya da[n]du monara yantre gaha uda tiyala gahen bæhæla e +nuwarata guhin æwidinda patan-gattaya. E nuwara rajju[ru]wanne +kumarikawat tawat kumarikawo samaga wilaka nana welawata me +kumarayat æwidagana yana welawata kumarikawa dutuwaya. Dækapu wahama +kumarikawa hituwa "Kumaraya kara-kara bæ[n]da-gannawa nam ho[n]dayi" +kiyala. Kumarayat hituwa "Me kumari mata kara-kara bæ[n]da-gannawa +nam ho[n]dayi" kiyala. Denna dennata hita-gatta misa kata-karaganda +maruwak næti nisa kumari e wile manel malak kadagana eka ise tiyala +ibala hita næwata podi-karala pagala dæmmaya. Kumari mehema keruwe +kumaraya sarana-pawa gattahama eyata yatahat-wela kikaru-wela, +inna bawa dænendayi. Kumarayata eka terila hitata gattaya. Næwata +kumaraya e nuwara æwidagana yana welawata kumari inna maligawa +sambu-unaya. Kumaraya tika welawak etana inna welawata kumarikawa +udu-mahan-talawe janeleyak ærala widiya diha bala inna welawata me +kumaraya inna bawa dækala kata-keruwaya. Ewita kumarayata kiwuwa "Oba +ræ unayin passe mama me janele ærala tiyanawa. Oba waren." Næwata +kumaraya maligawe serama nida-gattata passe æwit balapuwama janele +ærala tibunaya. Kumarita kata-karala maligawata ætul-unaya. Næwata +denna kata-baha-karala kumaraya eli-wenda palamuwen maligawen +pita-wela guhin ræ wena kal i[n]dala ayet enawaya. Ewita kumari +kumaraya maligawema tiyaganna pinisa e nuwara acari minihekuta rahase +enda kiyala masuran dahasakut dila miniha ho[n]data diwurawala kumari +kiwuwa "Loku pan-kandak tanala eka ætule minihekuta inda tanala ekata +yaturu iskuppu karakawala wikunanda genena hætiyata raja-wasalata +ænna waren genahama mama rajjuruwanda kiyala mama gañan." Ewita +gurunnæha guhin kumari kiyapu hætiyata pan-kanda tanala rajjuruwo +la[n]gata genawaya. Næwata kumari æwit "Meka mata onae" kiyala ænna +guhin maligawe tiya-gattaya. Gurunnæhæta rajjuruwo masuran pan siyayak +dunnaya. Næwata ara kumaraya pan-kanda atulata damala hitiyaya. Nobo +dawasak yanakota kumari bada-gærbba unaya. Kumari badin inna bawa +rajjuruwanda dænila maligawa wateta mura tiyala a[n]da bera prasidda +kala me hora allanda rajjuruwot mura-karayot puluwan ussaha-keruwa +hora allanda numut bæri-unaya. Eka kanawændum gaeniyak kiwuwa +"Mata allanda puluwani hora allanda mata hawaha udæhana kumari +inna maligawata yanda denawa nam." Ewita rajjuruwo e gaenita tisse +de wele yanda ida dunnaya. Kipa dawasak yana welawata ara pan-kanda +ætule minihek inna bawa me gænita dænila dawasak hin wæli pottaniyakut +æragana guhin kumari ekka kata-kara kara hitapu gaman wæli pottaniya +pan-kanda wateta damala tuni-karala awaya. Kumarita meka soya-ganda +bæri-una. Ara gæni pahuwa da udema guhin bæluwama kumarayage adi +tibunaya ara wælle. Dutu wahama gæni guhin rajjuruwo ekka kiwuwa "Mama +hora ælluwa. Yan balanda." Mæhælli guhin "Onna oya pan-kanda ætule +tamayi hora inne" kiyala rajjuruwanda pennuwaya. Ewita rajju[ru]wo +pan-kanda kadala bæluwama hora hitiyaya. Næwata rajjuruwo niyama-keruwa +horata wada-karala ænna guhin kapala damanda kiyala wada-karuwanda +kiwaya. Ewita wada-karuwo kumaraya bæ[n]dagana wada-bera gahagana ara +sohon bumiyata anna giyaya. Ewita kumaraya kiwuwa wada-karuwanda "Yam +kenek maranawa nam eyata hitu de kanda bonda dila neweda maranne. E +nisa mama me nuga gahata guhin nuga gedi dekak kala enakal obala +me gaha wateta ræggana hitapalla. Mata wena pænala yanda tænak +næta." Ewita wada-karuwo "Ho[n]dayi" kiyala kumaraya gahata goda-wela +ara da[n]du monara yantreta goda-wela ahasata pæddaya. Wada-karuwo +balana hitiyakota kumaraya igilila giyaya. Næwata wada-karuwo +rajjuruwannen soli wæteyi kiyala katussek allala kapala kaduwe le +gagana guhin rajjuruwanda pennuwa hora kapala dæmmaya kiyala. Eda +hita kumari soken kanne bonne nætuwa hitiyaya. Kipa dawasakata passe +kumaraya da[n]du monara yantre pædagana æwit kumari inna maligawa +uda hitawala ulu ahak-karala kumarayage ate tibunu peræs-munda kumari +inna tænata ætæriyaya. Kumarayage saluwakut ataeriyaya. Ewita kumari +kumaraya bawa dænagana redi ihalata wisu-keruwaya. At-wæla bæ[n]dagana +bahinda ewita kumaraya bæhæla kumarita kiwuwa "Mama maranda sohon +bumiyata ænna giya. Mama wada-karuwo rawatawala gahata goda-wela mage +da[n]du monara yantre gaha uda tibuna mama ekata goda-wela pædagana +giyaya." Næwata kumarit kumarayat dennama giyaya. Yana welawata +kumarita dasa masa sampurna-wela hitiyaya. Yana welawata bade ruda +allanda patan-gattaya. Næwata da[n]du monara yantre maha himalekata +pat-karala winadiyata atu-geyak tanala kumari wæduwaya. Ewita +kumaraya kiwuwa "Mama mehe guhin gindara tikak aragana ena kal +hitapan" kiyala kumarita kiyagana da[n]du monara yantre pædagana +kumaraya giyaya. Guhin pol-lellakata gindara aragana pædagana muda +mædin ena welawata pol-lella dala da[n]du monara yantreta gindara +allala daewaya. Næwata kumaraya æwit mude wætunaya. Ara palamu +kiyapu awurudu gananat edata kammutu-wela tibunaya. Mude dæl damana +hitapu aya kumaraya wætunu wahama goda-gattaya. E kumaraya e nuwara +uyan-wattak wawagana etana hitiyaya. Ara himale wadapu kumarita kisi +sawu-saranak nætuwa inna atara e himale tapas rakina tapasa kenekuta +me duka penila kumari inna tænata æwit kata-keruwaya. Ewita kumari +tapasayo dutuwata passe hite tibunu karadare tikak arila tapasa-inda +kiwuwa "Mama me wanantare æwidala palawæla tikak soyagana ena turu +me lamaya bala-gannawada" kiyala æhæwuwa. Næwata tapasayo kiwuwa +"Mama lamaya ælluwot mata kilutayi. E nisa oba mæssak tanala eka +wælakin ellala mæsse wælak bæ[n]dala lamaya mæsse budi-karawala hita +palayan. Lamaya a[n]dana welawata mama æwit wæla gawin allala hollanñan +ewita lamaya nawatinawa æta." Tapasayo kiyapu hætiyata karala kumari +palawæla soyagana kaewaya. Eka dawasak kumari lamayata kiri powala +mæsse budi-karawala palawæla soyanda giyaya. Næwata ara lamaya +mæssen peralila bimata wætila a[n]dana welawata tapasa-inda æhila +æwit bæluwama lamaya peralila bima wætila hitiyaya. Ewita tapasa-inda +lamaya allanda kiluta nisa malak kadala malata sattak kriya-karala "Me +lamaya wagema lamayek mæwiyan" kiyala hituwaya. Næwata e wagema lamayek +mæwunaya. Kumari æwit balapuwama lamayi dennek innawa dækala kumari +tapasa-ingen æhæwuwa "Mokada ada lamayi dennek." Næwata tapasayo kiwuwa +"Mama enakota lamaya wætila a[n]da a[n]da hitiya. Mata lamaya allanda +kiluta nisa mama e wagema lamayek mæwuwaya." Næwata kumari kiwuwa +"Mata oya wacane wiswasa-karanda bæriya. Ehe nan ayet lamayek mawanda +onae mata balanda." Ewita tapasayo kiwuwa "Obata eka lamaya tanaganda +tiyena amaruwe hætiyata tun denek unama kopamana amaruwakda." "Kamak +næta. Mawala dendeyi. Mata tanaganda puluwani." Ewita tapasayo malak +kadala sattak kriya-karala mæssa uda tiyapuwama e wagema lamayek +mæwunaya. Næwata kumari santosa-wela lamayi tænuwaya. Næwata lamayi +tænila e lamayi wihin wanantare æwidala palawæla soyagana æwit mawuta +dila kanda patan-gattaya. Eka dawasak me tun dena æwidagana yana +welawata loku gangawak sambu-unaya. Balapuwama ga[n]gen egoda loku +uyan-wattak penenawaya. Ewita me tun dena "Pinanda pulu wanda" kiyala +hu[n]gak durata pinala apahu æwidin "Heta udema emu" kiyagana tika +tika palawæla soyagana guhin mawuta dila pahuwa da udema dunu italut +æragana tun denama ga[n]ga gawata giyaya. Guhin tun denama pinagana +uyan-wattata guhi[n] bæluwama noyek palawæla jati tibunaya. Næwata +me tun dena kadala kana welawata e uyana rakina uyan-gowuwo dækala +duwagana æwit allanda tænuwaya. Ewita me tu[n de]na dunu æraga[na] +widinda tænuwaya. Næwata uyan-gowuwo pænala duwagana guhin rajjuruwo +atin kiwuwaya. Me tun dena puluwan tarama kala hu[n]gak kadagana +ekan-wela giyaya. Ewita rajjuru[wo] uyan-gowuwanda kiwuwa "Hetat me +horu awot wahama mata dannawapallaya." Pahuwa dat ara tun dena æwit +kadana welawata uyan-gowuwo guhin kiwuwa. Ewita rajjuruwo dunu italut +aragana æwit widdaya. Widapuwama itale guhin ara kumarayo la[n]ga apahu +bala wætunaya. Næwata e gollat rajjuruwanda widdaya. Et e hætiyatama +itale guhin rajjuruwo la[n]ga apahu bala wætunaya. Næwata de-gollama +lan-wela hita kata-keruwaya "Meka loku pudumayak une. De-gollagen +katawat wædune næti kariya loku pudumayak. E nisa de-gollama yan +panditayo la[n]gata meka toranda." Ewita de-gollama guhin panditayinda +kiwuwa me unu kariya. Ewita panditayo torala kiwuwa rajjuruwanda +"Tamunnanse dænata tun hatara awuruddakata ihatadi kumarikawak +kændana hitiya. E kumarige tamayi me tun dena tamunnanseta jataka +daruwo. E nisa dewiyo wihin meka pennala inne. Kumarikawa inna tænakin +guhin kændana endeyi" kiyala panditayo rajjuruwan[da] kiwaya. Næwata +rajjuruwanda matakwela winadiyata næwak sarasagana panca-suriya +(sic) naden ara kumari inna wanantareta guhin kumari a[n]da-gahagana +æwit kumarit kumarayo tun denat rajjuruwot e uyane hitiyaya kiyala +tibenawaya. + + + Cultivator, North-Central Province. + + + + + + + + +NO. 126 + +THE STORY OF THE SEVEN WICKED WOMEN + +NAPURU GAENU HADDENAGE KATANTARAYA + + +Ekomat eka rataka akko nago haddenek at-wæl bændagana yanakota gaeniyak +linda gawa indala æhæwwa "Kohedae tamala yanne" kiyala. Etakota +e akko nago haddena kiwa "Api ayiyo malayo haddenek hoya-ganda +yanawa" kiyala. Etakota me gaeni kiwa "Mage innawa ayyo malayo +haddenek. Yamalla ehe nan ape gedara" kiyala e haddena kændana gihin +gewal hatakata ærala wi petti hatak bala dunna. E haddena e wi tambala +me gaenita "Naene mewwa bala-ganin" kiyala wi wanala e haddena dara +pare giya. E gihin kata-wuna "Naena maranda api upaharana karamu" +kiyala. Rilawek hitiya e rilawa alla-gana gedara genawa. Me nagata +budi gihin maha warusawak wæhæla wi okkama agare giya. Ara haddena +æwidin bælukota wi okkama agare gihin. Ita passe e haddena aye +wi bala e wi kækulen kotanakota ara nagata æhæruna. E æhærila ara +haddena atin æhæwwa "Naene bat tiyeyi" kiyala. Etakota e gaenu kiwa +"Bat tiyenne api ateyæyi hæliye newe tiyenne" kiyala. E gaenu kalimma +kotaleta kæbilicca katu kudu-karala damala tiyayi wi kotanne. Passe +ara naena gihin bat kala "Naene watura dilala" kiyala me gaenu kiwa +"Api ateyæyi tiyenne geyi kotale tiyanawa anna bipan" kiyala. Passe +e naena kotale anna diya bonakota kæbilicca katu ugure rænduna. Me +haddena kata-wuna "Okige ayiyala awot nan maranda bæri-weyi. Enda +issara maramu" kiyala e kata-wela naenayi ara rilawayi mallakata +damala bændala yata-liye elluwa. E ellala e haddena wi kotamin hita +haddena hat parak gahanawa mol-gaswalin e mallata. E gahana gane ara +rila pæna pæna ara malle inna gaeni suranawa. E surala passe mallen +le bahinawa. Etakota e haddena "Itin inda narakayi mundala damamu" +kiyala malla mundala e naena pilikannata dæmma. Etakota e naenage +ayiyala gedara awa. E æwidin wædimal ayiya æhæwwa "Koyi ape naga" +kiyala. Etakota me gaenu haddena kiwa "Api danne nae. Rodi passe gihin +kula wætila on pilikanna diha anda anda innawa" kiyala. Passe wædimal +ayiya gihin "Mokadae nage umbata wune" kiyala æhæwwa naga atin. Nagata +kata-karanda bae kæbilicca katuwak ugure ræ[n]dila tiyana nisa. E +ayiyala haddenama gihin kata-keruwa. Kata-keruwe næti nisa wædimal +ayiya kiwa "Me naga kapanda katadae pustuhan" kiyala. Anit ayiyala +pas denama bae kiwa bala ayiya kiwa "Mata nan pustuwani" kiyala. E +kiyala bat gediyak uyawagana nagat kændana kaduwat aragana bat gediyat +aragana himalekata giya. E gihin nagata kiwa "Nage umbe oluwe ukunan +balanda budiya-ganin ko" kiyala. Passe naga budiya-gatta itin ayiya +ukunan bindinda patan-gatta. Etakota nagata budi-giya. Passe e ayiya +nagage oluwa himimma bima tiyala emin para gærendiyek kapala kaduwe +le gagana gedara inna ættanda kaduwa pennuwa. Passe ara naga æhærila +bælukota ayiya nae wanantare. Itin anda anda bat gediyat anna parakata +pænala yanda patan-gatta. E gihin raksaya kana nuwara kiyala nuwarak +tiyanawa e nuwara dan-sælak tiyanawa etenda gihin eli-bæssa. Etanin +ara bat gediya kala dan dena ættanda ek-wela dan denda patan-gatta. Me +ayiyala haddenageyi gaenu haddenageyi okkagema æs kana-wuna. Ita +passe e ættandat aranci-wuna raksaya kana nuwara dan-sælak tiyanawa +kiyala. Ita passe ewun daha-hatara denama e dan-sæla gawata giya. Ara +naena digekut gihin darawekut wadalat innawa. Me gollata kaema dila +ara naenayi naenage lamayayi budi-yenda tanakota e lamaya kiwa +naenata "Amme mata ahanda kata-wastuwak kiyapan" kiyala. Etakota +e naena "Pute mama monawadae danne mata wecci ewwa nan kiyaññan" +kiyala. Etakota puta kiwa "Hondayi kiyapan" kiyala. Passe me naenata +wecca karana serama kiwa. E kiyana ewwa ara ayiyala haddenata æhila +"Ane ape naga ada ape warune kiyanne" kiyala sadu-kara dipu parama +ayiyala haddenagema æs paeduna. Gaenu haddenage æs paedune nae. E +ayiyala haddenat naga inna nuwarama hitiya. Gaenu haddena badi-ginnema +indala un maerila giya. Nimi. + + + Cultivator, Hiriyala Hat Pattu District, North-Western Province. + + + + + + + + +NO. 134 + +THE STORY OF THE RAKSHASA AND THE PRINCESS + +RAKSAYAGEYI KUMARIKAWAGEYI KATANTARAYA + + +Ekomat eka rataka rajjuruwo kenekuyi dewinnanse kenekuyi innawa +lu. E dewinnanse kumarikawak wæduwa. E ratema raksayekuyi raksiyekuyi +innawa. E raksit raksayek waeduwa. Ara kumarikawage handahane tibuna +raksayekuta kasata bandinawa kiyala ara raksayage handahane tibuna +kumarikawak kasata bandinawa kiyala. E dennama hungak loku-wunata +passe rajjuruwoyi dewinnanseyi mæruna ara kumarikawa witarayi +maligawe inne. Raksayata hitapu deyak mawanda puluwani. E raksaya +hituwa "Maligawayi maligawe tiyana raja wastuwayi serama næti-wenda" +kiyala e hætiyatama næti-wuna. Kumarikawata inda tænak nætuwa anda anda +innakota raksaya etenda æwit kumarikawa atin æhuwa "Mokada andanne" +kiyala. Etakota kumarikawa kiwa "Mama andanne mata inda tænak nae kanda +deyak nae e nisa" kiyala. Ita passe raksaya kiwa "Mama kae-ændima +deññan. Ape gedara enda puluwanda" kiyala. Etakota kumarikawa kiwa +"Puluwani" kiyala. Ita passe raksayayi kumarikawayi raksayage gedara +awa. Etakota raksaya atin æhæwwa raksayage amma "Kawdae pute oye" +kiyala. Etakota kiwa "Amme ahawal rajjuruwanne kumarikawa mama kændana +awa umbata lehuwak karawa-ganda" kiyala. Ita passe raksi "Ha hondayi" +kiyala kumarikawa raksinge wæda-kariyak wage serama wæda kumarikawa +lawwa karawagana innakota raksita hit-una "Kumarikawa kanawa nam" +kiyala. E hitila dawasakda raksi mini kanda yanda tanakota kumarikawa +ati[n] kiwa "Mama enakota diya kalagedi hatak genat tiyala dara miti +hatak genat tiyala wi hæli hatak tambala kotala gewal hate goma gala +uyala mata nanda watura unu-karala tiyapiya næt nam to kanawa" kiyala +raksi mini kanda giya. Ita passe kumarikawa anda anda sitiya. Etakota +raksaya æhuwa "Mokada to andanne" kiyala. Kumarikawa kiwa "Amma mata +meccara wæda kiyagana giya. Ewwa mama kohomada karanne" kiya. Etakota +raksaya kiwa "To ekata hæka-wenda epa. Amma æwadin ahapuwama e wæda +okkama keruwa kiyapiya" kiyala. Ita passe kumarikawa raksaya kiyapu +hætiyatama karabana indala raksi atin e wæda keruwa kiyala. Raksi +e wæda harida kiyala balapuwama serama hari. Itin kumarikawa kanda +hætiyak nae raksita. Ita passe raksige nangata wacanaya æriya "Maligawe +kellak innawa e kella mata kanda hætiyak nae koyi wædak kiwwawat e wæde +hariyatama karala tiyanawa. Itin kohomada kanne. Mama me kella umba +langata ewaññan etakota umba kapan" kiyala. E raksi kumarikawa atin +kiwa "Ape nangalae gedara gihin ehe mage pettiyak tiyanawa. Eka genawe +næt nam to kanawa" kiyala. Ita passe kumarikawa kadulla langata æwit +anda anda innakota raksaya etenda æwidin æhæwwa "Mokadae to andanne" +kiyala. Etakota kumarikawa kiwa "Amma mata kiwa pinci ammalae gedara +pettiyak tiyanawa. Gene[n]da kiyala næt nam kanawa kiyala pettiya +pare giyama pinci amma mama kanawa æti. Ada nam mata berenda bae" +kiyala. Ita passe raksaya "Pinci amma lipata pimba pimba innawa +pettiya dora langa tiyanawa. To duwagana gihin pettiya aragana wara" +kiyala. Passe duwagana gihin kumari baelu wita e raksi lipata pimba +pimba innawa pettiya dora langa tibuna. Kumarikawa geta gihin pettiyat +aragana duwagana awa. Raksit passen panna-gatta kanda bæri-wuna. Ara +raksita etaninut kanda hætiyak nae. Ohoma ohoma hungak kalak innakota +raksayata mangulak æhæwwa. E ahala raksit mangule yanda dodu-wela +kumarikawa atin kiwa "Api manamali kændana enakota gedara hondata +hari-gassala mesa putu hadala mangul-karayinda tæmma uyala tiyapiya" +kiyagana raksi mangule giya. Raksaya pahu-wela indala kumarikawa atin +kiwa "To karabana indala amma kiyapu wæda okkama keruwa kiyapiya" +kiyala raksayat mangule giya. Passe kumarikawa karabana indala manamali +kændagana mangul-karayo awata passe raksi kumarikawa atin æhæwwa "Mama +kiyapu wæda okkama keruwada keruwada" kiyala. Ita passe kumarikawa +"Ow" kiwa. Raksi bælukota e wæda serama hari etaninut kanda hætiyak +nae. Passe e manamalita igænnuwa "Pute on oye kella umbata puluwan +nan kapan mama puluwan hætiye kanda tænuwa" kiyala. Ita passe e kella +puluwan kanda tænuwa kumarikawa kanda bæri-wuna. Ohoma ohoma hungak +kal innakota raksayayi kumarikawayi hængila giya. E gihin kumarikawage +raja maligawa tibuna hætiyatama mawala e denna maligawe hitiya. Nimi. + + + Cultivator, Hiriyala Hat-Pattu District, North-Western Province. + + + + + + + + +NO. 207 + +THE TURTLE PRINCE + +IBI KUMARAYA + + +Ekomat eka nuwaraka hitanan dennek gedarawal dekaka hitinawa. E +innakota e hitanan dennata dewinnansela dennakut hitinawa. E inna atara +eka dewinnanse kenek gaenu daruwo hat denek wæduwa anik dewinnanse +pirimi daruwo haya denakut ibbakut wæduwa. Etakota ema hitano denna +kata-kala "Massine obe daruwoyi mage daruwoyi pitata kasata no-bæ[n]da +api apima denu ganu karagamu" kiwa. "Ehenan waedimal daruwo denna +kasata ba[n]dimu" kiya kasata bænda. Deweni daruwo dennat kasata +bænda. Tunweni daruwo dennat kasata bænda. Hatara-weni daruwo dennat +kasata bænda. Pasweni daruwo dennat kasata bænda. Haweni daruwo dennat +kasata bænda. Hatweni daruwo denna kasata ba[n]dinta hætiyak næta. E +næti kariya nan "Massine mage duwa bohoma alankara æti duwa. Ema nisa +obe bala daruwa nan ho[n]da næta" kiwa. "E ho[n]da næti kariya nan +mokadae kiwot obe daruwa ibba ema nisa bae" kiwa. Etakota anik massina +kiyanawa "Massine ehema kiyala bæ. Mage bala daruwa wana ibba kiyanawa +'Mama appucciye mata e magula næt nan mama li[n]data payinawa noyekut +perali-karanawa' kiyala ibba kiyanawa. Ema nisa obe daruwama kasata +ba[n]dinda onae" kiyanawa. "Ehema bæri nan daru kipa denagema kasata +katu-gamu" kiyanawa ibbage appa. Etakota kiyanawa "Ehe nan massine +kasata katu-gaemen kamak nae mage duwa ibbata denawa" kiwa. E dila +kasata bænda. E kasata bæ[n]dala innakota ema nuwara rajjuruwannen +yeduna "Rassayae gedara inna gini kukula genat denta kata puluwanda" +kiya yeduna. Ema rajjuruwannen genat dunnu kenekunda noyek tanantara +denawa kiya anda-bera gæsuwa. Deweni "Mage rajjayat denawa" kiya +yeduna. E wacane ibbata dæni "Amme oba gosin kiyapan rajjuruwo dækkin +"Mage puta wana ibbata puluwani" kiyala kiyapan "gini kukula genat +denda." Etakota rajjuruwo kiwa "Obe putata enda kiyapan heta ude" +kiwa. Pasuwa da ude ema ibba gosin kiyanawa "Mata gini kukula genat +denda puluwani saddawasata." Etakota rajjuruwo kiwa "Ibba tiya kawuru +genat dunnat tanantara saha mage rajjayat denawa." Ibba gedara æwit +ibbage gaenita kiwa "Mata bolan bat gediyak uyala genen" kiwa. Etakota +ibbage gaeni æsuwa "Obata bat gediya mokatadae" kiya æsuwa. "Mata +rajjuruwannen yeduna rassayæ gedara inna gini kukula genat denda +yeduna. Ema nisa bat gediya uyapan" kiwa. Etakota "Bat gediya uyala +denda nan puluwani oba kohomadæ ænna yanne" kiwa. Etakota ibba kiwa +"Bat mallakata damala maye pite tiyala bæ[n]dapan mata ænna gihaeki" +kiwa. Pite tiyala bændæn passe ema ibba gamana gosin magadin mahamidi +gæsicci rodakata giya. E gosin bat gediya una ibi hættaya galawa tiya +bat gediya kaewa. Kala ahak-wela ibi hættaya hanga gamana giya. E +gamana yanakota magadi rae wela kanawændun ammage gedara giya. E gosin +"Amme mata nawa-tænak denda onae" kiwa. Etakota kanawændun ammandi kiwa +"Nawa-tænak nan denda puluwani" kiwa "kanda denda deyak nae." "Ehe nan +kaemen kamak nae nawa-tæna witarak dunnot ati" kiwa. Etakota kanawændun +anmandi æsuwa "Oba kohedae pute yanne" kiyala æsuwa. Etakota kiwa +"Rassayæ gedara mini kukula pare yanawa" kiwa. Kanawændun ammandi +etakota kiwa "Pute oba karabagana gamata palayan. Boho rasi gananak +senaga metana nawa-tæne hitala gini kukula pare giya. Giya misa +gini kukula ænna awe nae. Ema nisa oba yanda epa. Etakota kiwa "Oba +amme koccara kiwat mama nan yandama onae. "Maye kima no salaka oba +yanawata passe me man uyapu kudu-hunusal tikak kala palayan." Etakota +kiwa, "Ada oba kudu-hunusal iwuwa misa aye obata kudu-hunusal uyanda +hanba-wenne nae" kiyala kiwa. Ema wahama kækulu hal mæwuna. "Pute oba +dunnu warama wage mamat obata waramak denñan. Oba rassayae gedara +gosin ena welawata rassaya nawatagana eyi. E etakota me gal-kæte +ænna gosin 'Ci kanda mæwiyan' kiyala damapan kanda mæweyi. Rassaya +kanda diga ihalata gosin pahalata bahinakota obata etakota hungak tæn +gi-haeki." Etanine warama æragana yanda yanakota magadin rae una. Rae +unæn pasu ayet kanawændun anmandi kenekunnge gedarata giya. Kanawændun +anmandi æsuwa "Kohedae pute oba me rae unu mana yanne." Etakota kiwa +"Mama rassayae gedara gini [332] kukula pare yanawa" kiwa. "Oba oye +gamana yanda epa gini[332] kukula pare yana senaga yanawa misa enne +nae." "Kohetma e waga mata nan kiyanda epa mama nan gini[332] kukula +pare yandama onae. Mama mehe awe nawa-tænak onae wela." "Nawa-tæna +nan denda puluwani. Kanda denda deyak nae" kiyala kanawændun anmandi +kiwa. "Kaemen kamak nae mata nawa-tæna dunnot æti" kiwa. Nawa-tæn +karaya balana iddin kanda baeri handa kudu-hunusal uyapuwæn tikak +kanda dunna. "Amme obata kudu-hunusal ada iwuwa misa aye uyanda +hanbawenne nætuwa mama waramak denñan" kiyala "Kækulu hal mæwiyan +kiyala kiwa. "Ehe nan pute obata man waramak denñan kiyala menna +me una kotuwa ænna gosin rassaya oba pare nawatana enda enakota 'Ci +una mæwiyan' kiyala una kotuwa damapan. Etakota una wæta mæweyi. Una +pa[n]dura diga rassaya ihalata gosin pahalata enakota obata hu[n]gak +tæn ae-haeki." Etanin pasuwa da yanda yanakota magadi rae una. Rae wela +ayet kanawaendun anmandi kenekunne gedarakata giya. E gosin nawa-tænak +illuwa. "Me rae wunu mana oba kohedae yanne" kiyala æsuwa. Etakota +kiwa "Mama rassayae gedara gini kukula genenda yanawa" kiwa. "Kola +das mala das yanawa misa e giya ætto giya misa awe nae. Ema nisa +oba yanda epa." "Mama nan gini[332] kukula pare yandama onae. Mata +metana inda nawa-tæna denda onae." Etakota kiwa "Denda nan puluwani +kanda denda denda deyak nae." "Mata kaemen kamak nae mata nawa-tæna +dunnot æti." Kanawændun anmandi wisin kudu-hunusal tikak uyala +kanda dunna. "Amme obata aye kudu-hunusal uyanda læbenne nae mama +ho[n]da waramak den[ñ]an." Kækulu hal mæwenda waramak dunna. "Oba +dunnu waramata wada mama denñan waramak. Rassayage gedara gosin gini +kukulat ænna enakota rassaya kanda duwagana eyi. E enakota menna me +a[n]guru kæte ænna gosin 'Ci gini mæwiyan' kiyala damapan, gini wæta +mæweyi. Etakota rassaya æwit gindarata pani. Karabana hemihita gedara +waren." E æwadin ibi hættaya tiyana tænata gosin ibi hættaya æ[n]gata +porawagana gamata awa. E æwadin rajjuruwanda gini kukula bara-dunna. E +denakota rajjuruwo kiwa "Ada hitan mage rata saha wastu samaga tota +barayi." "Oyita wada wastu mata tiyanawa mata epa" kiwa. Ema rajjuruwo +wisin e wastu puja-karanda banak niyama-kala. E bana ahanda ibbage +[gae]ni saha tawat gænu bana ahanda yanakota anik ena gaenu kiyanawa +"Ibbæ gaeniye bana ahanda yanda wara." E gihin bana ahanakota ibba +ibi hættaya galawala bana ahanda giya. Etakota ibbi gaeni kalpana-kala +"Maye minihamayi me" kiyala. Kalpana-wela gedara æwadin bælu kala ibi +hættaya tiyanawa dækala eke tibba wastuwa ænna ema hættaya lipata +dama bana ahanda giya. Ibbae gaenige miniha gedara æwit bælukota +ibi hætte nae. Geta wela karabana hitiya. Ibbæ gaeni sellamen gedara +awa. Wena gaenu "Ibbae gaenige ada occara tiyana sellama mokadae" kiya +æsuwa. "Mage sellama gedara gihama dæneyi." Ibbae gaenit samaga wena +gaenu e wacane balanda ibbæ gaenige gedara awa. Æwadin bælukota ibbæ +gaenige miniha raja kenek samanayi. Me katantaraya hitanawaru dennage. + + + Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province. + + + + + + + + +NO. 216 + +THE STORY OF GOLU-BAYIYA + +GOLU BAYIYÆ KATHAWA + + +Eka rataka sitiya lu Gonaka Bokka kiyala minihek. E Gona Bokkage +malayo dasa denek sitiya lu. Malayo dasa dena katha-karala "Apata +Gona Bokka ayiyagen apata kisi prayojanak næta. Apata wædapala karana +apata amaruyi. Ekata api dasa denatama eka magulak genamu" kiya +hita "Otannapahuwa kiyana gamata yan" kiya gamata bala malaya giya +lu. E Otannapahuwata magulak ahanta giyaya. Ita passe anik nawa dena +katha-karanawa lu "Ape ayyata 'Gona Bokka' kiyanakota apata gena gæni +kiyayi bola Gona Bokka ki[ya]na nama wansa næti ewuntayi kiya. Apata +gena gæni yayi. Ekata Golu Bayiya kiyamu" kiya. "Ape Golu Bayi ayatat +ape [na]m makanta demu" kiya katha-karagana innawa lu. Etakota kipa +dawasak maga gewagena hæmatama bala malaya æwit hita kiwa lu "Ayiyanela +Otannapahuwe mama ahanta giya Gæni nan wanse ho[n]dayi. 'Bala +pætiyakuta magul denne kawudæ. Wædimal sahodarayinta ekkenakunta +enta kiyapan' kiya-ewwaya." Ita passe e daha dena katha-karanawa lu +"Api dasa denata wædimal Golu Bayi ayiya magul ahanta arimu" kiyala +katha-karanawaya. Itin e Golu Bayiya kiyana ætta maha modayek lu. Ita +passe ara dasa dena "Ayye api kiyana deta obat enawa nam api ekolohama +eka magulak kændagana inta obat warenna" kiyala kata-karanawa lu. Ita +passe Golu Bayya kiwa lu "Ho[n]dayi mama yaññan" kiya. Bat gedi[ya]k +uyawagana pitat-wela giya lu. Yanawa yanawa. Para no-danna nisa gihun +galak uda wanantare i[n]dagana bat gediya kæwaya. Kala innakota +wenin rataka gæniyak duppat wela enta enawa lu para diga. Æwit e +Golu Bayiya inna gala gawa i[n]da-gattaya. In pasu gæni ahanawa lu +"Oba koyi rateda koyi gameda" kiya gæeni miniyagen æsuwaya. In pasu +miniya kiwa lu "Mama magulak ahanta Otannapahuwata yanawaya" kiya +kiwaya. Ita pasu gæni kiyanawa lu "Anicchan dukkhan e game æsu gæni +mamayi. Mama mage de-mawu-piyo wæræddak-wela pænnuwaya. E nisa mama +kanta bonda dena tænakata yanawaya" kiwuwaya. In pasu Golu Bayiya "Gæni +ho[n]da nisat palamu ahala tiyena nisat mama Otannapahuwata no-gohinma +kændagana yanda onæya" hita e paredi hamba-wunu gæni kændagana gamata +awaya. Æwit malayalata kiyanawa "Mama Otannapahuwata giyaya. Malawali +onna gæni" kiya "siyallatama kændagamu" kiyala kiwaya. Ita pasu anik +dasa dena nu-dutu nisa eda patan gæni pawagana hitiyaya. Pawagana kipa +dawasak inna atara e bala dasa dena katha-karanawa lu "Ape magul ayiya +tanikarema kisi kenekma nætuwa kændagana awaya. Ape ayiya kale ho[n]da +hapankamayi. E nisa api siyalu wædapala karamu. Ape gaeni nilantarayen +ape Golu Bayi ayiyata rakinta baradi api wædapala karamu. Ayiya +gæni rækapan" kiwaya. "Ho[n]dayi mama rakimi" kiya gæni yana ena +tænata adi haema tænakata gaeni ya nan e Golu Bayiyat yanawaya. E +atara ek dawasak wela[n]damata ek miniyek e gamata awaya. E miniyage +nama Gætapadayaya. E Gætapadaya kipa dawasak ema gedara wela[n]dam +kara kara ema gedara maduwe sitiyaya. Sitina ataradi ema Gætapadaya +kiyana miniyata me Golu Bayiyage gæni ek-unaya. E inna atara palamu +ki dasa dena wædata giya dawasakadi pera ki Golu Bayiyata Gætapadaya +kiyanne "Mama ada hinayak dutuwaya. Mokada. Asawal tæna pare gonek +mærila innawa dutuwaya." Eka balala enta Golu Bayiyata Gætapadaya +kiwaya. Golu Bayiya e gona balanda gi atara Gætapadaya gaenit ænna +gedara tibu badut æna dennama pala-giyaya. Golu Bayyae katawa. + + + Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province. + + + + + + + + +NO. 225 + +THE WAX HORSE + +ITI ASWAYA + + +Ekamat eka rataka raja kenekuta putrayek upanna lu. Brahmanayin +genwa me kumarayage handahana liyawanta baradun wita kumaraya +wædi-wiya pæmununama rata æra-yanta tibena bawa rajjuruwanta dænun +dunnama rajjuruwo kumarayawa udu-mahal-tale kamarayaka ita su-rækiwa +inta sælæssuwa lu. Me ladaru kumaraya taramak loku wi keli-sellam +adiyehi yedi dawas yawana kalayedi withiye wikunanta gena-yannawu iti +aswayek dæka uwa aragana denta kiya piya-rajjuruwanta sæla-kala kalhi +piya-rajjuruwo aswayawa mila di rægena tama putrayata dunna lu. Me +aswaya piyapat dekakin yuktawu guwanehi igilenta puluwankama æti ekek +wiya. Me aswaya gattata pasu swalpa kalayak sita kumaraya taramak loku +wunama kisiwek-hatawat no-hangawa iti aswayage upakarayen igili yanta +giya lu. Itin sastrakara-Brahmanayinge kimat sæbae wiya. Kumaraya +aswayage balayen igilligana gos tawat raja kenekunge maligawata +mal amuna dena mahalu ammandi kenekuge gedarata giya lu. Mehidi +iti aswayawa kotanada sangawa mal-ammage gedara sitimin raja gedara +toraturu siyallama mal-ammagen asa dæna-gatta lu. Mese dænagana tika +kalak sita rajjuruwange diyaniyan sitina udu-mahal-tale kamara adiya +dænagana laksanawu kumarikawak sitina kamarayakata ratri kalayedi +iti aswayagen gos kumarikawata genat tibuna kaema bimadiya ka bi +kipa dawasakma no-hangawa yanta giya lu. Kumarikawada kamarayata ae +nida-gattata pasu kawuru-namut æwit gihin tibena bawa dæna pasuwa da +no-nida bala sitiya lu. Ewita kumaraya æwit kaema bimadiya anubhawa +karana-kota kumari kaduwa eka atakin aragana kumarayawa eka atakin +alwagena "Topa kawudæyi" kiya æsuwa lu. Kumarayat raja pawulakata ayiti +kenek bawa danwa ae samaga katha-bas-kota yalu-wi aewa kara-kara +bandintat giwisagana ita pasuwa dawaswaladit enta patan-gatta +lu. Itin me kumariwa saema dawaswalama udeta kirana siritak tibuna +lu. Kumaraya enta wunata pasuwa dawaswaladi kumarige bara kramayen +wædi-wegana gos ae bada-gæbbarin siti bawa rajjuruwo dænagana kumari +samaga amatyayage mitra-satthawayak ætæyi sita amatyayawa maranta +niyama-kala lu. Amatyayada ita sokayata pæmina sitina kalayedi +rajjuruwange anikut duru æwi[t] "Ita sokayakin sitinne mandæyi" +kiya amatyayagen æsu wita siyalu toraturuma owunta dænun dunna +lu. E kumarikawan ræs-wi æmættayawa galawana pinisa mese upakramayak +yeduwa lu enam amatyayage nam dosayak næta kawuru-namut pita-kenek +mona upakramayakin namut kumari samipayata enawa ætæyi sita nana +suwanda pæn oruwe wisa dama raja wasala doratuwe tibena pokune mura +tibba lu. Kumaraya æwit kumarige kamareta yanta prathama suwanda pæn +naewama ohuta wisa pattu-wi duwagana gos pokune pænnama murakarayo +ohuwa alla-gatta lu. Me kumarayawa alwagana gos rajjuruwanta karana +terum kara-dunnama æmættayawa bera kumarayawa maranta niyama-kala +lu. Kumarayawa wada-karuwo genayana wita "Mage wastuwak tibenawaya +eka topata aragana dennan (sic)" kiya gahakata nægi ehi kola aturehi +palamuwen taba sangawa tibuna iti aswayawa aragana igilli-diwwa +lu. Mese madak dura gos næwati ratri kalayehi næwatat raja wasalata +æwit kumariyawat anda-gasagana maha wanantarayak mædin yanakota +kumarita bada-rudawa sædunama bimata bæsa aewa nawatwa ita onae karana +behet adi upakarana gena ena pinisa swamipa gramayakata gos iti +aswayawa kadayak langa taba tawat kadekata gihin enakota kade langa +gindarak tibi iti aswayawa diya-wi gos tibuna dutuwa lu. Iti aswaya +næti-wunayin pasu kumariya siti tænata me kumarayata yanta bæri-wuna +lu. Kumarida wanantrayedi putrayek wada "Asat-purusawu kumarayage +putrayawat mata epaya" kiyala daruwawat dama gam samipayakata ae +giya lu. Me kumarige piya wanantaraye dadayamata giya kalayedi me +ladaruwawa sambhawi raja gedarata genat æti-kala lu. Me ladaruwage +maw wana kumarikawi kanya pantiyakata bændi wasaya-karana kalayedi +me æti-karagatta lamaya wædi-wiya pæmina saranayak soya gos tamagema +maeniyo dæka aewa kara-kara bandinta adahas kala lu. Mese sita tun +dawasakma sarana wicaranta yanta pitat-wuna wita marggayedi bada +wi tun dawasedima hæri awa lu. Eka dawasak aswaya pita nægi sarana +wicaranta yana gamanedi kurul pætaw wagayak aswayata paegi kirilli +kumarayata mese bænna lu enam "Mu muge mo ganta yanawa madiwata mage +pætaw tikat mara-dæmmaya" kiya bænna lu. Me dawasedi bada wuna nisa +apasu hæri æwit ita pasuwa da giya lu. Eda yanakota elu pætiyekwa +aswayata paegi eludenat "Muge amma ganta yanawa madiwata ape pætaw +mara-dæmuwaya" kiya bænna lu. Tunweni dawasedit yanakota pera sema +bada wuna lu. Me kumaraya mese kanya pantiyenma saranayak sewwe +ohu hadagat purusayek nisa kisikenek sarana no-dena bæwinya. Mita +pera eka dawasak sellampaledi "Awajatakayayayi" anikut lamayin +wisin kiwama ohuwa æti-karagatta rajjuruwangen ohuge de-maw-piyo +koyidæyi asa wanantaraye sita ohuwa genat hadagat bawa dænagana +tibuna lu. Itin tunweni dawasedit bada wela e gæna no-salaka sarana +wicaranta gos tamage maeniyo bawa madakwat no-dæna aege utpattiye sita +kanya pantiyata a kalaya dakwa waga tu[n]ga asa "Wanantaraye ahawal +palatedi samba-wi tibenne mawa tamayi e nisa me mage maeniyo tamayi" +kiya. Dænagana aranci karagana gos tamage piyawat soyagana æwit +ohuge siyawu hewat ohuge maeniyange piya wana rajjuruwange aewaemen +rajjayatada pat-wi raja pawulakin kara-kara bænda yahatin kal yæwwa lu. + + + Ratmalana, Western Province. + + + +Corrections.--Page 424, line 7, for pustuhan read puluhan. + +Line 9, for pustuwani read puluwani. + + + + + + + + +APPENDIX + + +ADDITIONAL NOTES, AND CORRECTIONS, VOLUME I. + + +Page 21, line 4. For trades read traders. + +Page 27, line 19. For Ratemahatmaya read Ratemahatmaya. + +Page 40. Tamalitta. In the Katha Sarit Sagara, vol. i, p. 329, note, +Mr. Tawney stated that the Tamalitta district probably comprised the +tract of country to the westward of the Hughli river, from Bardwan +and Kalna on the north to the Kosai river on the south. + +Page 41. Lata. A country of this name is stated in a note in the +same work in vol ii, p. 221, to have comprised Khandesh and part +of Gujarat. It was a seat of the fine arts, and its silk weavers are +mentioned in an inscription of 473-74 A.D., some of them having settled +at Mandasor in the western Malwa (Ind. Ant., vol. xiv, p. 198). The +Lala of Wijaya's father was evidently a different district. It is +probably due to the similarity of the names of these two districts--the +letters t and l being interchangeable--that Wijaya was supposed to have +sailed for Ceylon from a port on the western coast of India, to which +a resident in Lata would naturally proceed on his way to that island. + +Page 49. According to the Maha Bharata, the Kali Yuga is followed by +the Krita Yuga. + +Page 51. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 401, +the sky was formerly quite close to the earth; but one day when a +woman after a meal threw out her leaf-plate a gust of wind carried +it up to the sky. The supreme deity, the Sun, objected to be pelted +with dirty leaf-plates, so he removed the sky to its present position. + +Page 53, note 3. Delete the second sentence. + +In Old Deccan Days, p. 169, the Sun, Moon, and Wind went to dine +with Thunder and Lightning. The Sun and Wind forgot their mother, a +star; but the Moon took home food for her under her finger-nails. The +mother cursed the Sun and Wind, but blessed the Moon, her daughter, +and promised that she should be ever cool and bright. + +Page 66. After Katha Sarit Sagara in the last note, add vol. i. + +In the same work, vol. i, p. 489, a King caused his portrait to +be painted, and sent the artist to show it to another King and his +beautiful daughter, and also to paint a likeness of her and return +with it. She and the King were afterwards married. In vol. ii, p. 371, +a King sent an ambassador to show a portrait of his son, and ask for +a Princess in marriage for him. + +In Folklore of the Santal Parganas, p. 251, a Raja with five daughters +determined to marry them to five brothers, and the Princes' father had +a similar intention. Emissaries from both met at a river, the Princes +and girls were seen, and the wedding day fixed. When his brothers went +the eldest Prince gave them his shield and sword, and told them to +perform the ceremony for him by putting the usual vermilion mark of +Indian brides on his bride's forehead with the sword. Unlike the girl +in the Sinhalese story, she at first refused to allow the ceremony to +be performed, but in the end consented. On the return journey sixteen +hundred Rakshasas devoured all the party except the eldest Princess, +who was preserved by the Sun God, Chando. Her husband killed them, +and brought the party to life. + +On p. 302, there is another account of a sword marriage, the bridegroom +being a Princess disguised as a Prince. + +Page 71. In the Maha Bharata (Vana Parva, cxcii) King Parikshit +married a Frog Princess who must never see water. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 49, a Prince received +from a Rakshasi, thanks to a changed letter, a jar of soap that when +dropped became a mountain, a jar of needles that when dropped became +a hill bristling with needles, and a jar of water which when poured +out became a sea. He used these only for conquering other countries. + +In Kaffir Folk-Lore (Theal), pp. 82, 87, the magic obstacles also +occur. In the former instance, some fat which was given was to be put +on a stone; the cannibal pursuers then fought for the stone. In the +latter case, a girl carried an egg, a milk-sack, a pot, and a smooth +stone; her father pursued her. When thrown down, the egg became a +mist, the milk-sack a sheet of water, the pot became darkness, and +the stone a rock over which the man could not climb. + +Pages 73, 74, 304, 306, and Index. For tuttu read tuttu. + +Page 92. In Chinese Folk-Lore Tales (Rev. Dr. Macgowan), p. 25, a +person called Kwang-jui purchased a fish and set it free in the river +in which it was caught. It proved to be the River God in disguise, who +afterwards saved Kwang-jui when he was stabbed and thrown into a river. + +In Folklore of the Santal Parganas, p. 239, two Princes who had saved +some young birds by killing the snake which annually ate those in +the same nest, were given food by their parents, and informed that +he who ate the first piece would marry a Raja's daughter and he who +ate the second piece would spit gold. These results followed. + +Page 107. In the same vol., p. 189, a dwarf a span high let a buffalo +hide fall among some thieves who were dividing their booty under the +tree in which he was hidden; they ran off and he took home the gold +they had left, and informed his uncles that he got it by selling his +buffalo skin. They killed all their buffaloes and were laughed at +when they took the hides to sell. They then burned his house down, +after which followed the pretended sale of the ashes, etc., as in +a Bengal variant. In Campbell's Santal Folk Tales, p. 30, the story +is similar, the persons cheated being the father-in-law (a King) and +brothers-in-law, who were drowned when they were put in the river in +bags, in order to find cattle such as the boy obtained from a cow-herd +by changing places with him. + +At p. 204 of Folklore of the Santal Parganas, a mungus-boy propped the +dead body of his mother against a tree as a drove of pack-bullocks +was approaching. When she was knocked down he charged the drovers +with causing her death, and got their cattle and goods as compensation. + +Page 112. For his vicious tricks the brothers of the same mungus-boy +carried him off in a palankin to drown him. While they were searching +for a deep pool, a shepherd came up with a flock of sheep. The boy +cried out that he was being carried off to be married against his +will, and would change places with anyone. The shepherd, thinking it +a cheap marriage, took his place and was drowned, the boy driving +off his sheep. After some days he reappeared, and said he got the +sheep in the pool into which he was thrown, but in the deeper parts +there were oxen and buffaloes. The brothers in order to get these +took palankins, and were pushed into the water in them by the boy, +and were drowned. At p. 242, there is the incident of the pretended +rejuvenation of the wife by beating her. The man who saw it stole +the club and afterwards beat his own wife severely without success. + +In the Kolhan tales (Bompas) appended to the same vol., p. 455, +a jackal got a drum made out of the skin of a goat of his which the +other jackals killed and ate; he stated that he found it in the river, +where there were many more. The other jackals jumped in to get them, +and were drowned. + +In the Arabian Nights (Lady Burton's ed., vol. 4, p. 367) a woman +was sentenced to be tied on a cross by her hair, with ten men as +guards. While the guards slept, an ignorant Badawi, coming that +way, spoke to himself of his intention to taste honey fritters, +and believed the woman when she informed him that she was to be freed +after eating ten pounds of the fritters, which she detested. He offered +to eat them for her, took her place, and she rode off on his horse, +dressed in his clothes. + +Page 128. In Folklore of the Santal Parganas, p. 226, a potter's +wife who gave birth to a boy while digging clay, decided to take home +her basket of clay, and leave the child, which was found and reared +by a tiger. On p. 289, a woman who had borne twins in the jungle +while collecting fruit, left them, and took home her basket of fruit +instead. They were found and reared by two vultures, rejoined their +parents, and being discovered by the birds were torn in two during +the struggle for them. + +Page 133. In Cinq Cents Contes et Apologues (Chavannes), vol. iii, +p. 29, the King of Videha sent to the King of Kasi, as a present, +a casket containing two poisonous snakes. When the King opened it +the venom of the snakes blinded him. + +Page 136. In Folklore of the Santal Parganas, p. 348, a deaf Santal +who was ploughing at cross roads was asked by a Hindu where the roads +went, and not understanding the language thought he was claiming the +bulls of the plough. After the question had been repeated several +times he began to think the man really had a claim to them, so to +avoid being beaten he unyoked them and handed them over to the man, +who went off with them. The next mistake was about the food brought by +his mother to the field; she complained of it when she returned home, +and scolded her daughter-in-law. + +Page 145. In the Maha-Bharata (Adi Parva, cxlii), a Rakshasa called +Vaka protected a country, but required daily one cart-load of rice, +two buffaloes, and a man, as his supply of food. One of the five +Pandava Princes, Bhimasena, at his mother's request took the place +of a Brahmana whose turn had come to be eaten, ate up the food in +front of the Rakshasa, and then threw him down and broke his neck. + +Page 159. In the Maha Bharata (Udyoga Parva, cix) it is stated that +the residence of the gods who subsist on smoke is in the south. In +Kaffir Folk-Lore (Theal), p. 22, it is said that "the hunger of the +spirit is allayed with the smoke" of the burnt offerings of animals. + +Page 166. In the Katha Sarit Sagara, vol. i, p. 86, Siva gave two +red-lotus flowers to a man and his wife, saying that if one of them +proved unfaithful the other's lotus would fade. In vol. ii, p. 601, +a man said that his wife had given him a garland which would not fade +if she remained chaste. + +In a Khassonka story in Contes Soudanais (C. Monteil), p. 134, a lion +gave a herb to his friend who had become King, telling him that while +it was green and fresh the lion would be alive, but when it withered +and became yellow he would be dead. + +In Kaffir Folk-Lore (Theal), p. 81, a boy who was about to visit +cannibals stuck his assagai in the ground, and said, "If it stands +still, you will know I am safe; if it shakes, you will know I am +running; if it falls down, you will know I am dead." + +In Sagas from the Far East, p. 106, six friends separated at a place +where six streams met, and each one planted at his stream a tree that +would wither if evil befel him. When five returned and saw that the +tree of the sixth had withered they went in search of him. + +Page 167. In Folk-Tales of Kashmir, 2nd ed., p. 73, the life of a +sorcerer was bound up in an earthen pot which he left with his sister; +when it was broken he died. + +In Folk-Tales from Tibet (O'Connor), p. 113, the life of an ogre was +in a boy seated in an underground chamber, holding a crystal goblet of +liquor, each drop of which was the spirit of a person whom the ogre +had killed. At p. 154, the life of an ogre was in a green parrot in +a rock cave. + +In the Arabian Nights, vol. 5, p. 20, the soul of a Jinni was in the +crop of a sparrow which was shut up in a box placed in a casket; this +was enclosed in seven others, outside which were seven chests. These +were kept in an alabaster coffer which was buried in the sea, and +only the person wearing Solomon's seal ring could conjure it to the +surface. The Jinni died when the sparrow was strangled. + +In a story of Southern Nigeria (The Lower Niger and its Tribes, +Leonard, p. 320) the life of a King was in a small brown bird perched +on the top of a tree. When it was shot by the third arrow discharged +by a sky-born youth the King died. + +Page 173, line 4 from bottom. For burnt read rubbed. + +Page 177, line 18. For burnt read rubbed. + +To the last note, add, A young man lost all he had, and was then made +a prisoner. + +Page 178. In Folklore of the Santal Parganas, p. 245, a Raja became +blind on kissing his youngest son. He ordered him to be killed, but +his mother persuaded the soldiers to take him to a distant country +instead; there he married the Raja's daughter, and in order to cure +his father went by her advice in search of a Rakshasa, whose daughter +he married. The two returned with a magical flower of hers and a hair +of the Rakshasa's head, calling on the way for his first wife. By +means of the hair a golden palace was created, and when his father's +eyes were touched with the flower they were cured. + +Page 185. In the notes, lines 10 and 11, the letters v and h in jivha +should be transposed. + +In Folklore of the Santal Parganas, p. 207, the King's money was stolen +by two palace servants. After a soothsayer who was called had eaten +the food they brought, he said, "Find or fail, I have at any rate had +a square meal." The thieves' names being Find and Fail they thought he +knew they were guilty, begged him not to tell the Raja, and disclosed +the place where the money was buried. The soothsayer read a spell over +mustard seed, tapped the ground with a bamboo till he came to the spot, +and dug up and handed the money to the Raja, who gave him half. + +In Sagas from the Far East, p. 58, in a Kalmuk tale, an assumed +soothsayer recovered a talisman that he saw a Khan's daughter +drop. Through overhearing the conversation of two Rakshasas he was +able to free the Khan from them, and at last by his wife's cleverness +was appointed to rule half the kingdom. + +In Chinese Nights' Entertainment (Fielde), p. 18, a poor man, +overhearing his wife and son's talk about food, pretended that +he could find things by scent, and told his wife what food was in +the cupboard. The news spread, and he was ordered to discover the +Emperor's lost seal. He feared punishment, and remarked, "This is +sharp distress! This is dire calamity!" Hearing this, two courtiers, +Sharp and Dyer, told him they had thrown the seal into a well, and +begged him not to betray them; he recovered the seal. The Empress +then hid a kitten in a basket, and asked what it contained. Expecting +to be beheaded, he said, "The bagged cat dies." When the basket was +opened the kitten was dead. + +Page 190. In the Katha Sarit Sagara, vol. i, p. 211, a woman having +told a man that she wished to give her husband who was impaled a +drink of water, he bent down and she stood on his back. On looking +up he saw that she was eating the man's flesh. He seized her by one +foot, but she flew away, leaving her jewelled anklet, which he gave +to the King, who married him to his daughter. When the Queen wanted +a second anklet the man met with the Rakshasi again at the cemetery; +she gave him the anklet and married her daughter to him. + +In Folk-Tales of Kashmir, 2nd ed., p. 334, a Prince while keeping +watch over a dead body, cut off the leg of an ogress who came. When +he gave the King her shoe he was rewarded. + +Page 196. The escape of the Prince by sending his foster-brother finds +a parallel in a story recorded in the Sinhalese history, the Mahavansa, +chapter x. The uncles of Prince Pandukabhaya had endeavoured to murder +him because of a prophecy that he would kill them in order to gain the +sovereignty, and he had taken refuge among some herdsmen. The account +then continues in Dr. Geiger's translation, p. 69:--"When the uncles +again heard that the boy was alive they charged (their followers) +to kill all the herdsmen. Just on that day the herdsmen had taken a +deer and sent the boy into the village to bring fire. He went home, +but sent his foster-father's son out, saying: 'I am footsore, take +thou fire for the herdsmen; then thou too wilt have some of the +roast to eat.' Hearing these words he took fire to the herdsmen: +and at that moment those (men) despatched to do it surrounded the +herdsmen and killed them all." + +In the Katha Sarit Sagara, vol. i, p. 162, a King and Queen ordered +their cook to kill the person who brought a message, and sent a +Brahmana with it. On the way, the King's son told him to get a pair +of ear-rings made, took the message, and was killed by the cook. + +In the Kathakoça, p. 172, a merchant who wished to get a youth killed, +sent him with a letter to his son ordering poison (vishan) to be +given to him. While the youth was asleep in the temple of the God +of Love, the merchant's daughter Visha came there, read the letter, +corrected the spelling of her name, and her brother married her to the +youth. Eventually, the merchant's son was killed by mistake in place +of the youth, who became the heir, and the merchant died of grief. + +In Cinq Cents Contes et Apologues (Chavannes, extracted from the +Chinese Tripitaka), vol. i, p. 165, we find the Indian form of the +whole story. A wealthy childless Brahmana householder adopted an +abandoned infant (the Bodhisattva), but when his wife was about to +be confined he left it in a ditch, where a ewe suckled it till the +shepherd returned it to him. He next left it in a rut in a road, +but when many hundred carts came next morning the bulls refused to +advance until the child was placed in a cart. A widow took charge +of it, the householder regretted what he had done, rewarded her, and +regained it. Finding after some years that the boy was more intelligent +than his own son, he abandoned him among some bamboos, but men seeking +firewood saved him. When the householder heard of him he felt remorse, +paid the men well, and took him back. Again becoming jealous of his +intelligence and popularity, he sent him to a metal founder with a +note in which the man was ordered to throw into his furnace the child +who brought it. On his way the householder's son, who was playing with +others at throwing walnuts, told him to collect his nuts, delivered +the letter, and was thrown into the furnace. The householder feared +some accident, but arrived too late to save him. Determined to kill +the elder boy he sent him with a letter to a distant dependant, who +was ordered to drown him. On the road the youth called at the house +of a Brahmana friend of the householder, where during the night the +host's clever daughter abstracted and read the letter, and replaced +it by one giving instructions for the immediate marriage of the youth +to her, and the presentation of handsome wedding presents; this was +done. When he heard of it the householder became seriously ill; the +couple went to salute him, and on seeing them he died in a fit of fury. + +Page 198. In Sagas from the Far East, p. 201, in a Kalmuk tale, a +woman picked up some tufts of wool, said she would weave cloth and +sell it until an ass could be bought for her child, and would have a +foal. When the child said he would ride the foal, his mother ordered +him to be silent and to punish him went after him with a stick; +as he was trying to escape the blow fell on his head and killed him. + +In the Arabian Nights, vol. 5, p. 388, there is a story of a Fakir +who hung over his head a pot-ful of ghi which he had saved out of +his allowance. With the money for which he could sell it he thought +he would get a ewe, and gradually breeding sheep and then cattle, +would become rich, get married, and have a son whom he would strike +if he were disobedient. As he thought this he raised his staff, which +struck and smashed the pot of ghi; this fell on him, and spoilt his +clothes and bed. + +Page 200. In the Katha Sarit Sagara, vol. ii, p. 60, a foolish King +who wished to make his daughter grow quickly, was told by his doctors +that they must place her in concealment while they were procuring the +necessary medicine from a distant country. After several years they +produced her, saying that she had grown by the power of the medicine, +and the King loaded them with wealth. This story is given in Cinq +Cents Contes et Apologues, vol. ii, p. 166. + +Page 206. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 33, +there is a Hottentot variant. The clothes of a tailor had been torn +by a Mouse which denied it and blamed the Cat; the blame was passed +on to the Dog, the Wood, the Fire, the Water, the Elephant, and the +Ant. The tailor got the Baboon to try them; in order to catch the +real culprit it made each one punish the other. + +In a Sierra Leone story in Cunnie Rabbit, etc. (Cronise and Ward), +p. 313, a boy killed a bird with a stone and his sister ate it, giving +him in exchange a grain of corn. White ants ate this and gave him a +waterpot. This was swept away by the water, which gave him a fish. A +hawk took it and gave him its own wing, which the wind carried off, +giving him in exchange much fruit. A baboon ate this and gave him +an axe; the Chief took this and satisfied him by presenting him with +money and slaves. + +Page 208, line 6 of notes. For crane read egret. + +Page 212. In Folktales of the Santal Parganas, p. 338, the hare, +wanting a dinner of rice cooked with milk, lay down while watch +was kept by its friend the jackal. Men taking rice put down their +baskets and chased the hare, the jackal meanwhile removing the +rice. In this way they got also milk, firewood, a cooking-pot, and +some leaf-plates. The jackal brought a fire-brand, cooked the food, +and hurried over his bath, at which the hare spent a long time. While +it was away, the jackal ate as much rice as he wanted, and filled up +the pot with filth over which he placed the remaining rice. When the +hare discovered this he threw the contents over the jackal, and drove +it away. + +Page 215. In the same work, p. 339, the animals were a leopard +and a he-goat which occupied its cave and frightened it by saying +"Hum Pakpak." The leopard returned with the jackal, their tails tied +together, but when the goat stood up and the leopard remarked on the +dreadful expressions it used in the morning, they both ran away and +the hair was scraped off the jackal's tail. + +In Folk-Tales from Tibet, p. 76, two jackals with three cubs occupied +a tiger's den, frightened it by telling the cubs they would soon be +eating tiger's flesh, and it returned with a baboon which laughed +heartily at the story. The jackal called out to the baboon to bring +up the tiger quickly, and said they had expected two or three at +least. The tiger bolted and bumped the baboon to death, their tails +being twisted together. + +In Les Avadanas (Julien), No. cxxii, vol. ii, p. 146, the animals are +a tiger and stag which frightened it in the same way when a monkey +was leading it in search of an animal to kill. It said, "I never +would have believed the monkey was so wicked; it seems he wants to +sacrifice me to pay his old debts." + +In Folk-Tales from an Eastern Forest (Skeat), p. 45, in order to save +an elephant a mouse-deer frightened a tiger. An ape went back with +the tiger, the mouse-deer said it refused to accept only one tiger +when two had been promised, and the tiger ran away. + +In Old Hendrik's Tales (Vaughan), p. 19, in a Hottentot variant a +wolf and baboon, their tails tied together, were about to punish the +jackal. When the female jackal made the cub squall, the male jackal +said he had sent the baboon for wolf-meat and he was now bringing +one. As he moved towards them, the wolf bolted, dragging the baboon, +which got a kink in its tail. + +In Reynard the Fox in Southern Africa, p. 24, there is another +Hottentot story, the animals being a leopard and ram. When the +former ran off, a jackal took it back, fastened to it by a leather +thong. As they drew near, the leopard wished to turn back. On the +ram's praising the jackal for bringing the leopard to be eaten when +its child was crying for food, it bolted and dragged the jackal till +it was half-dead. + +Page 225, first line. For Crows' read Parrots'. + +Page 227. In Sagas from the Far East, p. 309, when a wise parrot saw a +man take a large net to spread over their tree, the parrots roosted on +a rock. Refusing the leader's advice to move again they were netted, +and escaped as in the Sinhalese story, when the bird-catcher counted, +"Seventy-one." + +Page 230. Mr. Pieris has pointed out in his recent work, Ceylon, +vol. i, p. 554, that Nayide was formerly an honorific title of the +sons of Chiefs. It is not now so applied. + +Page 233. See also The Jataka, No. 546 (vol. vi, p. 167), where one +of the tasks of Mahosadha was to overcome the difficulty said to +have arisen through the royal bull's being in calf; he settled it by +a question. + +In Folklore of the Santal Parganas, p. 49, an oilman claimed that his +bull bore a calf that a man left near it. The calf-owner was assisted +by a night-jar and a jackal, which after pretending to sleep related +their dreams; the former had seen one egg sitting on another, the +latter had been eating the fishes burnt when the sea got on fire. When +the jackal explained that they were as probable as the bull's bearing +a calf, the man got it back. + +Page 240. In Les Avadanas, No. lvi, vol. i, p. 199. a turtle escaped +when a boy at a man's recommendation threw it into water to drown +it. This is given in Cinq Cents Contes et Apologues, vol. ii, p. 230, +in which work also two forms of the earlier part of the Sinhalese +tale appear. In vol. i, p. 404, a single large crane carried away the +turtle in its bill. While passing over a town the turtle continually +asked "What's this? What's that?" At last the crane opened its mouth +to reply, and the turtle fell and was killed and eaten. In vol. ii, +pp. 340 and 430, the birds were two wild-geese, and the turtle let +itself fall when it spoke. It was killed by the fall in one variant, +and by children in the other. + +In Sagas from the Far East, p. 215, in a Kalmuk tale, a frog advised +a crow that had caught it to wash it before eating it. When the crow +put it into a streamlet it crept into a hole in the rock and escaped. + +Page 244. In Folklore of the Santal Parganas, p. 329, the animals +which raced were an elephant and some ants. Whenever the elephant +looked down it saw two ants on the ground, and at last it died of +exhaustion. The challenging ants never ran; ants were so numerous +that some were always to be seen. + +In The Fetish Folk of West Africa (Milligan), p. 214, a chameleon +challenged an elephant to race through the forest. After starting +it turned back, having arranged that others should be at the end of +each stage. + +Page 240. In Kaffir Folk-Lore, p. 187, when a lion who had been +cheated by a jackal chased it, the jackal took refuge in a hole under +a tree, but the lion seized its tail as it entered. The jackal said, +"That is not my tail you have hold of; it is a root of the tree." The +lion then let go, and the jackal escaped into the hole. + +Page 248. The same portion of the tale is found in the Jataka story +No. 321 (vol. iii, p. 48). + +Page 251. The incident of the crows on the floating carcase is given +in the Jataka story No. 529 (vol. v, p. 131). + +Page 253. In the title, for Kadmbawa read Kadambawa. + +Page 259. In Folk-Tales of Kashmir, 2nd ed., p. 322, ten peasants +who counted themselves as only nine, remained weeping until a man +told them to put their skull-caps down and count them. + +Page 263. In Folklore of the Santal Parganas, p. 352, while three +men were sitting under a tree a stranger came up, placed a bunch +of plantains on the ground before them, bowed, and went away. Each +claimed the obeisance and plantains, and called the others fools; +they related their foolish actions in the matter of their wives, +and at last divided the fruit equally. + +Page 275, line 20. For Rakshasi read Rakshasi. + +Page 277. In The Kathakoça (Tawney), p. 164, a Prince whose eyes had +been plucked out heard a Bharunda bird tell its young one that if +the juice of a creeper growing at the root of the Banyan tree under +which he sat were sprinkled on the eyes of a blind Princess she would +regain her sight. He first cured himself with it, and afterwards the +Princess, whom he married. + +Page 279, line 19. For paeya (twenty minutes) read paeya (twenty-four +minutes). + +Page 282, line 4. For footing and footing read clearing and clearing. + +Page 283. In Folk-Tales of Kashmir, 2nd ed., p. 186, a jackal whose +life a farmer had spared persuaded a King to marry his daughter to +him. He explained away the man's want of manners, and burned his +house down when the King was on his way to visit it. + +Page 299. Add footnote. Large crocodiles that lived in the ocean are +mentioned in the Arabian Nights, vol. 5, p. 14. Sir R. Burton stated +in a note that the crocodile cannot live in sea water, but it is well +known that a large and dangerous species (C. porosus) is found in +the mouths of rivers, where at times of drought the water in some +sites is almost pure sea water. When I resided at Mount Lavinia, +about seven miles south of Colombo, one of these crocodiles found +its way into the sea there during some floods, and lived in it for +a week or ten days. Residents informed me that others had been known +to remain in the sea there for several days. + +Page 300, first line. After 15 insert, and in Indian Fairy Tales +(Stokes), p. 182. + +Page 301. In a variant by a person of the Cultivating Caste, N.W.P., +a Queen sent her three sons to bring three turtle doves from the Pearl +Fort (Mutu Kotte). On the way, while the youngest Prince, aged seven +years, was asleep his eldest brother blinded him with two thorns +(timbol katu); but after he had been abandoned he learnt from the +conversation of two Devatawas, who lived in adjoining trees, that by +eating the bark of one of their trees he would be cured. After being +twice again blinded in this way and regaining his sight, he killed +a cobra that each year destroyed and ate the young of two Mainas +(starlings, Saela-lihiniya) which had a nest on a tree. He climbed up +to the nest, had similar experiences to those related in the story, +was carried to the Pearl Fort by a Maina, and brought away three +turtle-doves. + +In Indian Fairy Tales (M. Stokes), p. 160, a Prince had three tasks +before marrying a Princess; he was to crush the oil out of eighty +pounds of mustard seed, to kill two demons, and to cut a thick tree +trunk with a wax hatchet. Ants did the first task, two tigers killed +the demons, and with a hair from the head of the Princess fixed along +the edge of the hatchet he cut the tree. + +In Folklore of the Santal Parganas, p. 45, a girl was given three +tasks by her sisters-in-law. (1) To collect a basket of mustard seed +when sown; pigeons picked it up for her. (2) To bring bear's hair for +an armlet; two bear cubs helped her to get it. (3) To bring tiger's +milk; two tiger cubs got it for her. Three other tasks do not resemble +those of the Sinhalese tale. In Campbell's Santal Folk Tales, p. 119, +a variant occurs in which bear's milk replaces the hair. + +In the Kolhan tales (Bompas) appended to the former vol., p. 481, a +Potter was sent by a Raja for tiger's milk, which he obtained by the +aid of the cubs. On p. 469 a girl was ordered by her sisters-in-law +to collect pulse sown in a field; pigeons helped her to do it. She +then went for bear's milk, which a she-bear gave her. + +In Folk-Tales from Tibet, p. 98, a boy by killing a dragon saved +three young gryphons that were in a nest on a cliff. When they told +their parents, the gryphons fed him, and the male carried him to the +Fairy King. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 72, the Kinnara +King gave Prince Sudhana three tasks to perform before marrying his +daughter. The last was her identification among a thousand Kinnaris; +she assisted him by stepping forward. + +Page 307. In Folk-lore of the Telugus (G. R. Subramiah Pantulu), +p. 48, a poor Brahmana who had been presented with a pot of flour, +thought he would buy a kid with the money he would get for it, and +gradually obtain cattle till he was worth three thousand rupees. He +would then marry, and have an affectionate son, and keep his wife +under control by an occasional kick. As he thought this he kicked, +broke the pot, and lost the flour in the dust. + +In the Hitopadesa a Brahmana who got a pot containing bread thought +he would get ten cowries for it, buy larger pots, and at last become a +rich dealer in areka-nuts and betel leaves. He would marry four wives, +the youngest being his favourite; and the others being jealous of +her he would beat them with his stick. He struck the blow with his +stick and smashed his pot. + +In Folklore of the Santal Parganas, p. 140, a man who was carrying +some pots of oil for two annas, thought he would buy chickens with one +anna and gradually obtain cattle and land, and get married. When his +children told him to wash quickly on his return from work, he would +shake his head, and say, "Not yet." As he said this he shook his head, +and the pots on it fell and were smashed. + +In Folk-Tales from Tibet, p. 31, a foolish young Mussalman who +was promised a hen in return for carrying a jar of oil, thought he +would become rich in the same way, and get married. When his child +was naughty he would stamp his foot; he stamped as he thought it, +and the pot fell and was broken. + +Page 311. In Sagas from the Far East, p. 92, in a Kalmuk tale, the +wife of a person who usually had the form of a white bird, burned his +feathers, cage, and perch while he was absent in his human form at a +festival. On his return he informed her that his soul was in the cage, +and that he would be taken away by the gods and demons. + +At p. 221, also in a Kalmuk tale, a man received from the Serpent-King +a red dog which laid aside its form and became a beautiful maiden +whom he married. Every morning she became a dog, until one day when +she went to bathe he burned her form,--apparently the skin. + +At p. 244, in a Mongolian account of Vikramaditya it is stated that +Indra gave his father the form of an ass, which he left outside the +door when he visited his wife. She burned it, and he remained a man. + +In Reynard the Fox in Southern Africa, p. 52, a lion who had eaten +a woman preserved her skin whole, and wore it and her ornaments, +"so that he looked quite like a woman." He went to her kraal, and at +last was detected through part of the lion's hair being visible. The +hut was removed and a grass fire made over the sleeping lion. + +In Kaffir Folk-Lore (Theal), p. 38, when a girl who had married +a crocodile licked its face at its request, it cast off its skin, +and became a powerful man. + +Page 315. In China it is believed that only wicked persons are struck +by lightning. Doolittle's Social Life of the Chinese (Paxton Hood), +p. 557. In The Kathakoça, p. 159, three persons who expressed evil +thoughts were struck by lightning. In Cinq Cents Contes et Apologues, +vol. i, p. 104, a Queen who caused the Bodhisatta, in the form of an +elephant, to be destroyed in order that she might have his tusks, +was killed by a thunderbolt when she looked at them. In vol. iii, +p. 125, a man who was about to kill his mother was similarly destroyed. + +Page 318. In the Arabian Nights, vol. 4, p. 383, a girl in Baghdad +pretended that while drawing water for a man her finger-ring fell +into the well; when he threw off his upper clothes and descended she +left him there. As the owner's groom was drawing water afterwards the +man came up in the bucket, the groom thought him a demon, dropped the +cord, and the man fell down again. The well-owner got him exorcised, +but he came up again when the bucket was raised, and sprang out amid +shouts of "Ifrit!" + +Page 319, last line. For greul read gruel. + +Page 320, line 9. For don't read Don't. + +Line 31. For plantains read plantains'. + +Page 321. In Les Avadanas, vol. ii, p. 51, and Cinq Cents Contes et +Apologues, vol. ii, p. 183, a man who drank water that was flowing +through a wooden pipe twice ordered the water to stop when he had +finished. He was called a fool, and led away. + +In the latter work, vol. ii, p. 269, there is an account of the boy +who killed the mosquito that had settled on his sleeping father's head. + +Page 327. Add to second note, In the Katha Sarit Sagara, vol. ii, +p. 497, the assessors at a trial acted as judges, but the sentence was +pronounced by the King,--as in The Little Clay Cart, also. Compare +also the orders of King Mahinda IV (A.D. 1026-1042) regarding the +judicial powers of a court of village assessors, consisting of +headmen and householders. They were required to try even cases of +murder and robbery with violence, and to inflict the death penalty +(Wickremasinghe, Epigraphia Zeylanica, vol. i, p. 249). + +Page 329. In The Indian Antiquary, vol. iii, p. 28, in a Maisur story +by V. Narasimmiyengar, the Bharatas' Government took as its share or +tax the upper half of a root crop, and got only leaves and stalks. For +the next year, when the Government announced that the root part of +the crop would be taken, the cultivators sowed paddy, ragi (millet), +wheat, etc., and the tax collector got only straw. + +In Campbell's Santal Folk Tales, p. 93, a tiger and crane joined +together, and planted a garden with turmeric. The tiger had the first +choice of his share of the crop, and decided to take the leaves, +leaving the roots for the crane. When the crop was gathered and the +tiger found his share was valueless he quarrelled with the crane, +which pecked his eyes and blinded him. + +Page 335. A variant regarding a Maditiya tree (Adenanthera pavonina) +was related by a Tom-tom Beater of the North-Western Province. A man +told the King that he had planted a golden seedling, and was given +food and drink and ordered to take great care of it. When a flood +carried it away he lamented and rolled about in assumed grief before +the King, who after pacifying him ordered him to plant another golden +seed. He made the same cryptic remark to his wife as in the other tale. + +Page 338. In Folklore of the Santal Parganas, p. 260, the incident +of the sickle that had fever occurs, but the person who left it to +reap the crop was an intelligent man who pretended to be stupid so +as to trick a farmer. + +Page 341. In two Sinhalese variants of the North-Western Province, +the animal which the man saved was a crocodile, and the first animals +applied to for their opinions were a lean cow and a Naga raja or +cobra, both of which advised the crocodile to kill the man. When +the jackal was appealed to it sat upon an ant-hill to hear the case, +got the crocodile and man to come there out of the water, and then +told the man to kill it with a stick, after which it ate the flesh. + +In Folk-Tales from Tibet, p. 12, a musk-deer that let a tiger out +of a house was seized by it, and appealed to a tree, a buffalo cow, +and a hare. The two former condemned it; the hare induced the tiger +to re-enter the house, shut the door, and left it to die of starvation. + +In Reynard the Fox in Southern Africa, p. 11, there is a Hottentot +variant. A white man saved a snake's life by removing a stone that +had fallen on it. When it was about to bite him it agreed to obtain +the opinions of some wise people. A hyæna when asked replied, "What +would it matter?" A jackal when questioned about the matter refused to +believe that the snake would be unable to rise when under the stone, +got the man to replace the stone on it, and then told him to leave +it to escape by itself. On p. 13, in a variant, application was first +made to a hare and afterwards to these other animals. + +I am indebted to my friend Mr. McKie, of Castletown, for an Eastern +Bengal variant recently published in an Isle of Man paper. A benevolent +Brahmana saved a tiger that was stuck in the mud of a tank. As the +tiger was then about to eat him he appealed to a Banyan tree and +an old pot, both of which condemned him. When the opinion of the +jackal was asked for, it wished to see the place where the tiger was +stuck fast, got the animal into its original position, and then ran +off accompanied by the man. The tiger sank more deeply in the mud, +and perished. A variant of this story is given in Campbell's Santal +Folk Tales, p. 40, the pot being replaced by a cow, and the Brahmana +by several men, who at last stoned and killed the tiger. + +In Folklore of the Santal Parganas, p. 150, the Panjab form of the tale +is given, in which the bride saved the man. In the same vol., p. 313, a +leopard which was about to eat a man who had saved its life, agreed to +make inquiry if this was fair. The water and tree recommended that he +should be eaten, but the jackal induced the leopard to enter the man's +sack as before, and then told the man to smash its head with a stone. + +Page 346. In Folk-tales of the Telugus, p. 72, the story is told +of a crane and some fish, to which it stated that it was doing +penance, predicted a twelve years' drought, offered to carry them +to an adjoining lake, and ate them. The crab is not introduced into +this story. + +In the Arabian Nights, vol. v, p. 391, no bird is mentioned. The +fishes applied to the crab for advice on account of the drought, and +were recommended to pray to Allah, and wait patiently. They did so, +and in a few days a heavy rain refilled their pond. + +Page 349, in last line of Notes. For ka, doer, read eka, one. + +Page 354. In A. von Schiefner's Tibetan Tales, p. 344, there is a story +like that in The Jataka, the animals being an old cat that pretended +to be doing penance, and five hundred mice; the cat seized the last +mouse as they returned to their hole. The mouse chief exposed its +false penance. + +In Cinq Cents Contes et Apologues, vol. ii, p. 414, the same story is +given, the animals that were eaten being rats. In vol. iii, p. 139, +a heron suggested that it and other birds should live together; during +their absence it ate their eggs and young ones. They noticed this, +and scolded and left it. + +Page 358. In Folklore of the Santal Parganas, p. 23, the last incident +regarding the boy and the leopard occurs with little variation. + +In Campbell's Santal Folk Tales, p. 42, the daily fights of a tiger and +lizard are described, the latter being victorious each time. When the +tiger was carrying off a man whom it intended to eat it was frightened +away by being told that he had the lizard with him. + +Page 363. The jackal's instruction to the lion to eat while seated +is in accordance with the rules given in the Maha Bharata (Anusasana +Parva). + +Page 366. There is a variant in the Sierra Leone district, given in +Cunnie Rabbit, etc., p. 265. The surviving wife of two ill-treated +the other's daughter, and sent her to get the devil to wash their +rice stick. She behaved civilly to some hoe handles tied in a bundle +which spoke to her, and to a one-eyed person,--(both being forms +assumed by the demon),--and removed insects from the devil's head; he +washed the rice stick for her, and told her to take four eggs from his +house. She selected small ones, threw them down, one after another, +on her way home, as he told her, and received houses, servants, +soldiers, wealth, goods, and jewellery. She also, as instructed by +him, pounded rice on her dead mother's grave, and sang, calling her +back to life. When the other woman's daughter was sent she behaved +rudely to all, and selected four large eggs, out of which came bees +that stung her, snakes that threatened her, men who flogged her, +and fire which burned up her house, her mother, and herself. + +Page 368. In last line of text, for tika read tika. + +Page 377. In Cinq Cents Contes et Apologues, vol. iii, p. 250, a man +was told when buying a demon (Pisaca) that he might be killed by him +if he did not provide continual work for him. He did the work of ten +men, and was employed for some years, his master becoming rich in +consequence. One day when he forgot to provide work for the demon +the latter put his master's son in a pot and cooked him. + +Page 379. After the first note, add, See also the Katha Sarit Sagara, +vol. ii, pp. 242, 258. + +Page 381. In Folklore of the Santal Parganas, p. 341, there is the +story of the jackal who escaped from the crocodile; when he said it +must be a fool to seize a root instead of his leg it released him. + +In The Indian Antiquary, vol. iii, p. 10, in a Bengal story by +Mr. G. H. Damant, the crocodile seized the jackal's leg, and let go on +being told it was a stick for measuring the height of the water. It +then waited in the jackal's house. He noticed this, and addressed +the house, "O house! O house of earth! What have you to say?" The +crocodile grunted in reply, and the jackal ran off. + +In Folk-Tales from Tibet, p. 145, a tortoise [turtle] wishing to punish +a monkey, hid in the cave they both occupied. The monkey, suspecting +it, called out "O great cave! O great cave!" When he repeated it and +remarked on the absence of the usual echo, the tortoise repeated the +words, and the monkey escaped. + +In Old Hendrik's Tales, p. 107, there is a Hottentot variant. The wolf, +in order to settle some outstanding scores, got hid in the jackal's +house during his absence; but the jackal, seeing his footprints, +suspected this, and called out, "My ole house! My ole house!" When +no reply came on his repeating it, he said he knew Ou' Wolf must be +inside, or the house would say "Come in," as usual. On the wolf's +repeating the words he laughed, and ordered it out. + +Page 384, line 16. For burning read rubbing. + + + +(I have been unable to examine the volumes of The Indian Antiquary +after 1897.) + + + + + +VOLUME II. + +Page 13, footnote. For modaya read modaya. + +Page 20. The second footnote should be deleted, and in the story +the last paragraph but one should be:--Thereafter, this Prince and +Princess having caused that widow woman to be brought, and having +tried her judicially (naduwa ahala), subjected her to the thirty-two +tortures, etc. + +Messrs. H. B. Andris and Co., of Kandy, have been good enough to +send me a list of the thirty-two tortures, compiled from Sinhalese +manuscripts. As I think such a list has not been published I append +it here, with the English equivalents. + +The Thirty-two Tortures. + + 1. Katu-saemitiyen taelima. Flogging with the thorny scourge. + 2. We-waelen taelima. Flogging with cane. + 3. Atak digata aeti muguruwalin taelima. Beating with clubs (or + mallets) of the length of a hand. + 4. Ata kaepima. Cutting off the hand. + 5. Paya kaepima. Cutting off the foot. + 6. At-pa de-kotasama kaepima. Cutting off both the hands and the feet. + 7. Kana kaepima. Cutting off the ear. + 8. Nasaya kaepima. Cutting off the nose. + 9. Kan-nasa de-kotasama kaepima. Cutting off both the ears and + the nose. +10. Ise sama galawa ehi kadi-diya waekkerima. Removing the skin of + the head and pouring vinegar there. +11. Ise boralu ula sak patak men sudu-kerima. Rubbing gravel on the + head, and cleaning it like a chank or leaf (of a manuscript book). +12. Mukhaya de-kan langata ira tel-redi purawa gini tibima. Splitting + the mouth near the two ears, filling it with oiled cloth, and + setting fire [to this]. +13. Siyalu sarira tel-piliyen wela gini tibima. Twining oiled cloth + round the whole body and setting fire [to it]. +14. Hastayan tel-redi wela gini taebima. Twining oiled cloth on the + hands and setting fire [to it]. +15. Sriwayehi patan hama galawa kendayehi taebima. Removing the skin, + beginning at the neck, and placing it on the calf. +16. Tana mattehi patan sama uguluwa isehi taebima. Causing the skin + to be plucked off, beginning at the top of the breasts, and + placing it on the head. +17. Bima howa dedena de-waelamiti yahul gasa wata-kota gini + dael-wima. Causing [the person] to lie on the ground, striking iron + pins through both elbows, and making flames of fire round [him]. +18. Bili-katuwalin paehaera sam mas nahara uguluwa-daemima. Removing + skin, flesh, with fish-hooks, and causing the tendons to be plucked + completely out. +19. Kahawanu men sakala sarirayehi mas kaepima. Cutting the flesh + from the whole body [in pieces] like kahapanas (coins). +20. Sakala sariraya kendila ksharawu karan gaelwima. Making incisions + in the whole body and causing salt corrosiveness to sink [into + them]. +21. Ek aelayakin bima howa kanehi yawul gasa karakaewima. Causing + [the person] to lie on the ground in a trench, striking iron pins + (or rods) in the ear, and turning them round. +22. Sarirayehi aeta-mas podi-kota piduru su[m]buluwak men + kerima. Bruising the flesh on the bones in the body, and making it + like a straw envelope. +23. Kakiyawana-lada tel aengehi isima. Sprinkling boiling oil on + the body. +24. Sayin pidita sunakhayan lawa mas anubawa-kerima. Devouring the + flesh by means of dogs suffering from starvation. +25. Katu-bere peralima. Rolling [the person] in the drum containing + thorns. +26. Sakrame karakaerima. Turning [the person] round on the wheel. +27. Æsak uguluwa anik aesata penwima. Plucking out an eye, and showing + it to the other eye. +28. Æha maeda yahul gasa karakaewima. Striking an iron pin into the + middle of the eye, and turning it round. +29. Ænga-mas kapa baeda kaewima. Cutting off the flesh of the body, + frying it, and making [the person] eat it. +30. Buta-seyyawen hinduwa nul gasa waeyen saehima. Setting [the person] + in the attitude in which goblins recline (i.e., on the back), + marking [the body by means of blackened] strings (as sawyers do), + and slicing off [the projecting parts] with the adze. +31. Diwas-ula induwima. Setting [the person] on the impaling stake. +32. Kaduwen isa kapa-daemima. Cutting off the head completely with + the sword. + +Page 26, note. For Tisse de wele read Tisse de wele. + +Page 32, line 19. After footnote add, and Part II, p. 164. + +Page 34, line 36. For seven read four. + +Page 36, note, and p. 116, note. For Sitana read Sitana. + +Page 46, line 23. For the figure, read a "Sending" (sihaerumak). Other +Sendings are mentioned in vol. iii, pp. 178 and 250. + +Page 47. To the first note, add, See also Cinq Cents Contes et +Apologues, vol. iii, p. 92. + +Pages 70, 71. For tuttu read tuttu. + +Page 80. Add, In Campbell's Santal Folk Tales, p. 127, a simpleton +who accompanied some thieves placed boiling rice and milk in the open +mouth of a man who said in his sleep, "I will eat." + +Page 89, line 14. For through read though. + +Page 97, footnote. For No. 263 read No. 262. + +Page 108. Add, In Cinq Cents Contes et Apologues, vol. ii, p. 413, +a sheep with its wool on fire owing to a blow with a fire-brand, set +the hay on fire at the quarters of the royal elephants. In vol. iii, +p. 145, a ram set fire to a village in the same manner. + +Page 119, note. For Honda read Honda. + +Page 126, line 13. For the read her. + +Page 136, footnotes, line 20. For 248 read 247. + +Page 160, second footnote. For 212 and 241 read 211 and 240. + +Page 165 and p. 169, footnotes. After 237 insert 240. + +Page 168, footnotes. After 208 add 240. + +Page 171. Add, In Campbell's Santal Folk Tales, p. 21, a man falsely +claimed the reward for killing a demon whom two brothers had shot; +when they exposed him he was beaten. On p. 59, a youth who was sent +in search of the bones of an elephant that he had thrown across the +Seven Seas, was joined by a giant who was fishing with a Palmira palm +as a rod and an elephant as a bait. Afterwards they added to their +party another who held a Banyan tree as a shade for his ploughmen. + +Page 184, line 24. For ambuda baendaganda read ambuda baendagana. + +Page 202, line 24. For four read three. According to Clough, the yama, +or watch, is one of four hours, but the Swapna-malaya makes it three:-- + + Dawasakata paeya saeta For a [whole] day, paeyas sixty + Weya, yamada atakata. Occur, and watches up to eight. + In tis paeyaka raekata From them, thirty paeyas for a night, + Yama satarak weya niyatata. [Or] watches four, occur for certain. + +Page 213. Regarding the Ridi, Tavernier remarked (Voyages, 1679, i, +p. 589), "This money is called Larin, and is of the same standard +as our écus. Five pieces are worth our écu." On p. 591, vol. ii, he +noted that, "The rupee of gold ... is worth in the country [India] +fourteen rupees of silver. We reckon the rupee of silver at thirty +sols. Thus the rupee of gold comes to 21 livres of France.... All the +gold and silver which enters on the lands of the Great Mogol is refined +to the highest standard (au dernier tître) before being coined." + +Our sovereign contains 113 grains of fine gold; and as the full +weight of the gold rupee or muhr (mohur) of the Mughal rulers was +175 grains, its full value as fine gold was £1 11s. of our money. At +the mean weight of the gold (167.22 grs.) in 46 coins, as recorded in +Hobson-Jobson, p. 438, the value would be £1 9s. 7 1/4d. By Tavernier's +reckoning (at 21 livres) the full value was £1 11s. 6d. One-fourteenth +of £1 11s. is 26.57d.; this was therefore the value of the silver +rupee of the Mughals, which had the same weight as the gold coin. With +the muhr at £1 11s. 6d. the value of the rupee would be 2s. 3d. At +26.57/30d., the French sol was worth 0.885d. Bernier remarked (Travels, +Constable's translation, p. 200) that the value of the silver rupee was +about 30 sols, and on p. 223, about 29 sols, Tavernier also agreeing +that the actual value should be under 30 sols; in the latter case the +sol would be equal to 0.916d. Taking the average value at 0.9d., and +20 sols to a livre, the value of the livre was 1s. 6d. Three livres +were equal to one écu (4s. 6d.), one-fifth of which, as noted above, +would make the value of the larin 10.8d. This was not an accurate +estimate of its value, since according to Tavernier (i, p. 136) 46 +livres 1 1/2 deniers (each = one-twelfth of a sol) were the exact +equivalent of a Persian toman of that period, which was thus worth £3 +9s. 2 1/4d. of our money; and as 80 larins made one toman (i, p. 136; +ii, p. 590) the true value of the larin in Persia (and India) in the +middle of the seventeenth century was 10.375d. This would require the +silver in it to weigh 76.08 grains. According to Dr. J. G. Da Cunha, +Sir John Chardin stated that the value was two and a half shahis, or +11 sols 3 deniers, that is, 10.122d.; but by Tavernier's reckoning (i, +p. 135) two and a half shahis would be worth 10.406d. Tavernier added +that from Baghdad to Ceylon all business was done in larins. W. Barret +writing in 1584 on Money and Measures (Hakluyt), remarked of them, +"These be the best currant money in all the Indies." + +Dr. Davy stated (Travels, etc., p. 181) that fifty ridis were equal +to about twenty-nine shillings (1820); thus the value of the coin +was then only about seven pence in Ceylon. + +Although Prof. Rhys Davids mentioned (Coins and Measures of Ceylon, +p. 35) that five ridis were spoken of [about 1870] as the equivalent +of a rix-dollar--both coins being then out of circulation--thus making +the value of the ridi less than fivepence, he gave the weight of three +of these coins as being from 72 1/2 to 74 1/2 grains. Dr. Da Cunha +gave a weight of 68 1/2 to 72 grains (Contributions, etc., part 3, +p. 10). With an allowance for wear, it is therefore probable that +the Persian weight of 76 grains was adhered to in Ceylon, and also +in India. + +In answer to my inquiry, Messrs. H. B. Andris and Co., of Kandy, +have confirmed the statement made to me elsewhere, that the later +value of the ridi in Ceylon was one-third of a rupee,--"panam pahayi +salli hatarayi," five panams and four sallis. + +Prof. Rhys Davids noted that Pyrard stated the value of those made +early in the seventeenth century in the Maldives, to be about eight +sols, that is, 7.2d. It is not clear why the money had the low values +recorded above, unless the quality of the silver had deteriorated. In +Ceylon, in Knox's time all the coins were tested in the fire. + +According to the Mahavansa, King Bhuvaneka-Bahu VI in about A.D. 1475 +constructed a relic casket out of seven thousand coins which are termed +rajata in the Pali original, and ridi in the Sinhalese edition, both +words meaning silver. As there appear to have been comparatively few +other silver coins in the country, none, so far as is known, having +been coined since the beginning of the previous century, these were +probably larins. + +The next reference to the coin in Ceylon goes back to about the same +date; it is given by Mr. Pieris (Ceylon: the Portuguese Era, i, p. 50), +apparently taken from the manuscript history of de Queiroz. King +Dharma Parakrama-Bahu in 1518 related to the Portuguese Governor of +Colombo that in his youth a certain man who had killed another did +not possess the fifty larins which would have ransomed his life, +and therefore he was executed. One would understand from this that +these coins were plentiful in the island before A.D. 1500. + +In the same work (i, p. 298) it is recorded that in 1596 the Portuguese +captured five elephants laden with larins. Diogo do Couto mentioned +that while besieged in Kotte in 1565, the Portuguese made some larins, +"there being craftsmen of that calling" (Ferguson's translation, +p. 233), thus confirming Knox's statement that this money was coined +in Ceylon. + +The Massa or Masurama which is mentioned so frequently in the stories +is probably in most cases a copper coin, but gold and silver massas +were also issued. In vol. iii, pp. 136, 137, line 31, 150, 1. 24, 387, +1. 29, the coins appear to have been gold massas. It is apparently +the gold massa which is referred to in Mah. ii, 81, v. 45, where it +is stated that King Wijaya-Bahu (A.D. 1236-1240) paid 84,000 gold +kahapanas to transcribers of "the sacred book of the law." Perhaps, +also, in the stories the kahapanas may have been golden massas or +double massas. Compare vol. i, p. 348, and vol. iii, p. 263, line 33, +and see below. + +The commoner or standard coins of all three denominations have +practically the same weight, which in the heavier examples is usually +about 66 or 67 grains, though a few gold and silver coins exceed +this weight, two silver ones of Nissanka-Malla, from Mahiyangana +wihara, for which I am indebted to Prof. C. G. Seligmann, averaging +77 1/2 grains. Out of 150 copper coins only one turned the scale at 69 +grains. If we assume that the Indian copper scale of General Cunningham +was followed, and that, with allowance for wear and oxidation, the +correct original weight of all three classes was 72 grains, a massa +of fine gold would be worth 12s. 8.92d. of our money. Compared with +the Persian larin, the value of the silver massa of 72 grains, if +fine silver, would be 9.82d., or 1/15.56 of the gold one. Respecting +the copper coin, Dr. Davy stated early last century (Travels, p. 245) +that the ridi (or larin) was then equivalent to sixty-four "Kandian +challies," that is, as he also terms them, "Dambadinia challies," +the common village name of the copper massas; at this ratio the +silver massa of 72 grains would be equivalent to 60.57 copper massas, +each being worth 0.162d., or about one-sixth of a penny. [333] Late +in the fifteenth century the Indian ratio of the value of copper to +silver appears, according to Thomas, to have been 64 to 1, and at +the beginning of the sixteenth, according to Whiteway, 80 to 1. [334] +I have met with no villager who knew what the coins termed kahawanuwa +(kahapana) and masurama were. + +Messrs. H. B. Andris and Co., of Kandy, have been good enough to +send me the following table of the old values of Sinhalese coins, +kindly supplied by the "High Priest" of the Malwatta Wihara, at Kandy, +on what authority I am unaware:-- + + 4 salli = 1 tuttuwa. + 8 tuttu = 1 massa. [? 20 tuttu]. + 5 mahu (or masu) = 1 kahawanuwa. [? 2 masu]. + +In the latter half of last century, twelve salli, or four tuttu, made +one copper panama, sixteen of which went to a rupee; the intrinsic +value of this being 1s. 10 1/2d., the salliya was worth 0.117d., +or nearly half a farthing. In the absence of more ancient data, +applying this value to the coins in the table the ancient tuttuwa +would be worth 0.468d., the massa 3.744d., and the silver kahawanuwa, +1s. 6.72d., a little less than the value of two silver massas of 72 +grains. A double silver massa, which would appear to be this coin, +has been discovered by Col. Lowsley; [335] its weight was not stated. + +With regard to the values of other coins, Capt. Percival wrote in +1803 that the rix-dollar "goes for about two shillings sterling; +and four of them are equivalent to a star pagoda [the Tamil varakam, +Sin. waragan], a Madras coin worth about eight shillings sterling" +[in Ceylon; in India its official value was always three and a half +rupees]. + +Page 229. Add, In Cinq Cents Contes et Apologues, vol. iii, p. 226, +a man observed that birds that visited an island, inaccessible to man, +in which there were great quantities of jewels, roosted at night in +tall trees planted by him. He prepared some exquisite food for them +with which they satiated themselves, afterwards vomiting pearls that +covered the whole ground. He collected them, and became very wealthy. + +Page 238, line 11. For paelas read hæliyas (large pots); and delete +the following note in brackets. + +Page 257, first note. See also Campbell's Santal Folk Tales, pp. 8 +and 9. In the same work, p. 25 ff., there is an account of a boy one +span in height. See also ante, note to p. 107, vol. i. + +Page 261. Add, In Campbell's Santal Folk Tales, p. 19, some tigers +who wanted to catch two men who had taken refuge on a palm tree, +asked how they had ascended; they replied that they stood on each +other's shoulders. When the tigers did the same, one of the men called +to the other to give him his battle-axe, so that he might hamstring +the tailless tiger (which was at the bottom). It jumped aside, and +all fell down, and ran off. + +Page 266, note. For Bastda or Bastdara read Banda or Bandara. + +Page 274. Add, In Campbell's Santal Folk Tales, p. 12, a man who +was in a tree was carried away in a bag by a demon. He escaped by +putting a stone in it during the temporary absence of the demon, and +was brought a second time. When the demon's daughter admired his long +hair he informed her that it became long by being pounded, on which +she put her head down to have her hair lengthened; he then killed her, +cooked her, and the demon and his friends who came for the feast ate +her. The man wore the daughter's clothes and was not recognised. + +Page 281, line 37. For tadak read tadak. + +Page 303. K. Raja-Sinha had a three-tiered hat (Knox, p. 34). + +Page 319, line 24, and Index. For Amrapali, read Amrapali. + +Page 321, note. For ewidinawa read aewidinawa. According to +Mr. Gunasekara's Grammar, p. 452, this means, "the bees come as far +as two miles." + +Page 324, line 12. After two feet insert (do paya). + +Page 344, line 37. Add, In vol. ii, p. 125, a lion was killed by the +poisonous breath of a man-snake, and in vol. iii, p. 70, a lion and +elephant perished in the same manner. + +Page 374, line 11. For 137 read 117. + +Page 398. Add, In Campbell's Santal Folk Tales, p. 12, a horse thief +saddled and rode a tiger until daylight, thinking it a horse. On p. 46 +it was a simpleton who rode. The tiger unwillingly returned with a +jackal and bear, each holding the preceding one's tail. When they +reached the thicket where the man was supposed to be, the tiger's +courage gave way, and he bolted, dragging the others after him. A +variant is given on p. 49, also. + +Page 408, line 7. For While read while. + +Page 433, line 7 of Sinhalese text. For deggatten read daeggatten. + + + + + +VOLUME III. + +Page 29, note 1. Through the kindness of Messrs. H. B. Andris and +Co., I am able to add the following information regarding Kandian dry +measures, chiefly furnished by Mr. A. J. W. Marambe, Ratemahatmaya of +Uda Bulatgama. In the Kandian districts only heaped dry measures are +employed, that is, the grain or whatever is being measured is raised +up above the edge of the measure in as high a cone as is possible +while pouring it out loosely. + + Kandian Dry Measures. + +2 heaped pat (pl. of pata) = 1 heaped manawa [336] + (0.01146 c. ft.). +2 heaped mana = 1 heaped naeliya (0.02292 c. ft.). +2 heaped naeli = 1 heaped seruwa (0.04584 c. ft.). +28 heaped seru (or 32 cut seru) = 1 imperial or cut bushel + (1.28366 c. ft.). +5 heaped seru = 1 standard kuruniya or lahe. +10 heaped kuruni, lahas or las = 1 paela. +4 pael = 1 amuna. +20 amunu = 1 yala. + +A seruwa is a quart. Although the standard Kandian kuruniya is said +by Mr. Marambe to be one of five heaped seru, there are others, +according to him, of 4, 6 and 7 heaped seru, the latter being said +to be employed in the Wanni or northern districts. In the interior +of the North-Western Province, to the north and east of Kurunaegala, +where most of the folk-tales were collected, the kuruniya was said to +contain four heaped seru, according to which the local amuna would +be 5.71 bushels. The Kandian amuna, at five seru to the kuruniya, +would be equal to 7.1 bushels. An amuna of land is the extent sown by +one amuna of seed, and varies according to the quality of the soil, +less seed being needed for good land than poor land, where the plants +are small. In the North-Western Province, an amuna of rice field is +about two and a quarter acres, the amount of seed varying from two +to three bushels per acre. One and a half heaped seru of kurahan +(small millet) yield an amuna of crop in good chena soil; the yield +from one heaped seruwa of tana, an edible grass cultivated in hill +chenas, varies from one to two amunas; for the same out-turn with +meneri four seru of seed are necessary. + + + + + + + + +OMITTED INCIDENTS. + + +The incidents which were omitted in vol. ii and vol. iii are as +follows:-- + +Vol. ii, p. 260, line 3. Then at dawn, at the micturition time, +urine having become oppressive (bara-wi) for the Tom-tom Beater, +he spoke to the Gamarala. At that time the Gamarala having become +frightened said, "The Rakshasa will eat us both; don't speak." Then +the Tom-tom Beater, having remained on the upper-story floor, +urinated. The urine came and fell on the body of the Rakshasa who +was sleeping on the ground. At that time the Rakshasa having arisen +asked the Gamarala's daughter. "What is the juice?" Then the girl said, +"For the purpose of smearing the walls during the day-time, I put some +water upon the upper floor. It will have been upset (namanda aeti) +by the rats." Thereupon the Rakshasa silently went to sleep. + +Then the Tom-tom Beater still [another] time became [obliged] to go +outside. [337] At that time having spoken to the Gamarala he told +him. The Gamarala said, "Don't talk." Thereupon the Tom-tom Beater +evacuated. Then the filth having gone, fell on the Rakshasa's body. The +Rakshasa having arisen, at the hand of the girl, having scolded her, +asked, "What is this?" Thereupon the girl says, "I put some cow-dung +on the upper-story floor; it (lit. they) will have fallen." Then the +Rakshasa without speaking went to sleep. + +Vol. iii, p. 290, line 4. Thereupon, in the night, for the Hettirala +it became [necessary] to go outside.[337] So he spoke to Sokka, "I +must go outside." Then Sokka cried out, "I cannot [find a utensil] +in this night." When he was beseeching him to go to the door, having +sought for a cooking-pot from there he gave him it. + +During the whole thirty [paeyas] of that night the Hettirala began +to have diarrhoea. Then at dawn, when the Hettirala was saying, +"Sokka, take away and put down this closet utensil (muttiya)," +Sokka began to cry aloud, "I will not." Then at the time when the +Hettirala was asking Sokka, "What shall I do for this?" Sokka says, +"Putting on a cloth from the head [downwards], and placing the closet +utensil in your armpit, go in the manner of proceeding to go outside, +and having put it down please return." After that, the Hettirala having +done thus, when the Hettirala was going Sokka went and said at the hand +of the Hettirala's younger sister, "The Hettirala having become angry +is going, maybe. Please go and take him by the hand." The woman having +gone running and said, "Elder brother, where are you going?" caught him +by the hand. Then the closet utensil having fallen on the ground, and +the bodies of both persons having been smeared, both went and bathed. + + + + + + + + +NOTES + + +[1] Lit., with (ekka), a common form of expression. + +[2] Lit., from the hand of the Hare. + +[3] Pin sidda-weyi, a common expression of beggars when asking alms. + +[4] In the Katha Sarit Sagara (Tawney), vol. i, p. 285, it is +stated that "an evil omen presenting itself to people engaged in +any undertaking, if not counteracted by delay and other methods, +produces misfortune." One of the other methods was a drinking bout +(see the same work, vol. i, p. 331). + +[5] That is, "I lost the deer in order to save the packet of rice." + +[6] Sunday is not a good day for beginning any new work; of course this +has no connection with the idea of the Christian sabbath. Wednesday +and Saturday are the most unlucky days of the week. Thursday is the +luckiest one for all purposes. (See vol. ii., p. 192.) + +[7] Partially trained cart-bulls, the little black humped ones, often +pretend to be dead in order to avoid drawing a cart, and I have seen +a wounded jackal and crocodile escape after behaving in this manner; +I am not aware that deer act thus. (See Tennent's Nat. Hist., p. 285.) + +[8] Another title is, "The Story of the Female Turtle Dove." + +[9] Bassia longifolia. + +[10] An imitation of the notes of the Turtle Dove (Turtur suratensis). + +[11] Ketupa ceylonensis. The tree is Hemicyclia sepiaria. + +[12] The Sinhalese names are, Muna-Rawana, Pari-kewulla, Dikaetaya, +Goluwa, Atawanna, Nadakara-Panikkiya, Baka-modaya. + +[13] The ordinary call of this Fish-Owl; to be sounded through +the nose, with the lips closed, the second note on a lower key than +the first. + +[14] Wansadipatiyek. + +[15] Delight-making Princess. + +[16] See p. 64. + +[17] About 2,800 acres, at two and a half bushels of sowing extent +per acre. The yala is 20 amunas, each 5.7 or 6 bushels. + +[18] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 339, +a jackal's heart broke into seven pieces on hearing several lions roar. + +[19] Katussa. + +[20] The Monitor Lizard (Varanus dracaena). + +[21] Daboia russelli, the most venomous snake in Ceylon. + +[22] Lit., by the Mungus. + +[23] A dry measure said by Clough to be about three pints wine +measure. See the Additional Notes at the end of this volume. + +[24] Karagama Devi pal, eka mage duwa pal, hatara pata naeliyen +dek, deka, deka, deka. Lit., "the protection of Karagama Devi," +etc. The oaths of this kind most commonly heard are amma pal, "by [my] +mother," and aes deka pal, "by [my] two eyes." But ammappa pal, "by +[my] mother and father," and maha polowa pal, "by the great earth," +are not unusual. + +[25] Gatta nan di, gatta nan di. All these are imitations of the +voices of croaking frogs, the first being the rapid and shriller +cries of the small frogs, and the second the deeper and slower calls +of the larger frogs. + +[26] In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 115, +the King of the demons is called Pañcika. Professor Chavannes noted +that in the Divyavadana, p. 447, he has the title Yaksha-senapati, +General of the Yakshas. + +[27] A pool containing lotuses. + +[28] In The Jataka, No. 506 (vol. iv, p. 283), the life-index of a +serpent King was a pool, which would become turbid if he were struck +or hurt, and blood-red if a snake-charmer seized him. In Folklore of +the Santal Parganas (Rev. Dr. Bodding), p. 321, the life-index of a +cow was some of her milk, which would become red like blood if she +were killed by a tigress, as she expected. + +[29] The narrator explained that this was in early times. He stated +that they do not eat human flesh now; it is done only by Rakshasas. + +[30] Where bushes or reeds are in the water near the shore, fishing +is usually done by means of a baited hook at the end of a short +fishing line attached to the extremity of a number of canes tied end +to end. These float on the surface of the water, and are gradually +pushed forward until the bait is in an open space in the water. + +[31] "Soft are the six seasons of woman"; but the text is so full of +mistakes that it is possible this may be intended for Sarasayu-wiri, +"the bee's life is delicate," or Sarasayu-wiri, "soft are the six +seasons of Love." + +[32] See also A. von Schiefner's Tibetan Tales (Ralston), p. 134, +in which the names are omitted. + +[33] See Ancient Ceylon, p. 100. + +[34] Dippitiyalage gedara. + +[35] Pamula pettiya. See vol. i, p. 183, footnote. + +[36] See vol. i, p. 10, on the small size of modern windows in the +villages. + +[37] A very common exclamation of grief, surprise, or sometimes +annoyance. The relative addressed is always either the father, the +mother, or the elder brother, in such cases. + +[38] Hatara-maha Lula. I am doubtful regarding the meaning of +maha; it appears to be derived from Skt. ma, to measure or be +contained. According to Clough, lula is a snare or wicker fish-basket, +perhaps from the Skt. lu, to cut or destroy. See final note. + +[39] This would include the bathing of the whole body. + +[40] The word ge, house, is used in the villages for "room." In this +case the "house" was the trap. + +[41] Toge amma tangi, toge appa tongi; tangittongit. + +[42] Apparently, he thought she would be reborn on the earth again, +with her former appearance. + +[43] Wal-bowa, a domestic cat that has become wild, or the descendant +of such a cat. + +[44] After the manner of the Muhammadans, who chant prayers in the +evening after sunset, and later on in the night. + +[45] More correctly spelt Bhasmasura. See another legend of him in +Ancient Ceylon, p. 156. + +[46] The village spelling. + +[47] Ci, an exclamation of disgust. "Hole, don't," appears to be +the meaning. + +[48] Bandayi pollayi. + +[49] Pala yanda. + +[50] The text has Ansca, evidently intended for Anicca. This is part +of a Buddhist exclamation in Pali, Aniccan dukkhan, "transient is +sorrow," often used colloquially to express astonishment. A Buddhist +monk of my acquaintance invariably used it to express even slight +surprise at anything, strongly accenting the last syllable of the +first word; in fact, all is usually pronounced as though it formed +only one word. See also p. 71 below. + +[51] This appears to be the meaning. + +[52] As a preliminary proceeding, the bridegroom gives the bride a +new cloth to put on. + +[53] Kandeyayi henayayi. Kandeya, he of the hill = hakura. + +[54] This is a very disrespectful exclamation when addressed by a +woman to a man, or an inferior to a superior. A Tamil head-mason once +complained to me of the manner in which one of his men, a person of +lower caste, had addressed him, and concluded by remarking, "He will +say 'Ade!' to me next." + +[55] A drove of pack-oxen, driven in this instance by "Moormen" +(Marakkala men). This method of transporting goods is still practised +in districts deficient in cart roads. + +[56] See p. 138, vol. ii. + +[57] Karola, for karawala. + +[58] An Oak-like tree, Schleichera trijuga. + +[59] Mukunu-waella kola, apparently Alternanthera sp., termed by +Clough Mukunu-waenna or Mikan-pala. + +[60] In the text the expression is mangula, feast; this word is +sometimes used to denote the bride, as well as the wedding feast or +the wedding itself. In a story not published we have, haya denekuta +mangul genat innawa, for six persons brides have been brought. + +[61] The yala being twenty amunas, the total area was the extent +that would be sown with 1,212 amunas, each being six bushels (or 5·7 +bushels in the district where the story was related). At two and a +half bushels per acre this would be about 2,900 acres. + +[62] Lit., Can he work. The same form of expression is used by +the Irish. + +[63] Bali aerumak, conducted by a person termed Bali-tiyanna. The +patient and a friend sitting on each side of him or her, respond +in a loud voice, "Ayibo, Ayibo!" (Long life!) at each pause in the +invocations. The wish of long life is addressed to the deity of +the planet. + +[64] See vol. ii, p. 187. + +[65] Jivan keruwa, made magical "life" or power in it, by means +of spells. + +[66] Gamarala kenekunne; this plural form is often used for the +singular. A few lines further on we have, redda aendapu kenekundayi. + +[67] Probably said sarcastically; he may have had a bad figure. This +kind of sarcastic talk is very common in the villages. + +[68] A coconut shell slung from cords, for use as a water-vessel +(mungawe). + +[69] Lit., "them," kiri, milk, being a plural noun. + +[70] Compare the similar account on p. 296, vol. i. In Clough's +Dictionary, Giju-lihiniya (lit., Vulture-glider or hawk) is termed +Golden Eagle, a bird which is not found in India or Ceylon. Apparently +the word is a synonym of Rukh (the Æt-kanda Lihiniya), which in +the second note, p. 300, vol. i, is said to be "of the nature +of vultures." In Man, vol. xiii, p. 73, Captain W. E. H. Barrett +published an A'Kikuyu (East African) story in which when a man took +refuge inside a dead elephant the animal was carried off by a huge +vulture to a tree in the midst of a great lake. The man escaped by +grasping one of the bird's tail feathers when it flew away, and being +thus carried by it to land, without its knowledge. + +[71] Ottu-wela, having pushed against. + +[72] Lit., to be (re-)born. + +[73] The narrator, belonging to a village in the far interior, +evidently thought a shark is a small fish, little larger than those +caught in the tanks. Compare also No. 214, in which a Queen carries +a shark home to eat. + +[74] Their idea apparently was that when at the point of death he +would speak the truth, and they would thus learn if he were likely +to be useful to them. + +[75] Ammayi abuccayi. + +[76] Ne owun dennata talanne. + +[77] Lit., Not for us. + +[78] Owanda. + +[79] Bere tadi-gahan[ne] naehae, newe talanne. + +[80] Raksa kara-gannawa nae. + +[81] Goda aragana. + +[82] Lit., "tying the hand"; the little fingers of the bride and +bridegroom are tied together by a thread in the marriage ceremony. + +[83] Lit., "Water-thirst." + +[84] In the text this sentence follows the next one. + +[85] Lit., a tri-ennium, a three-year, tun-awuruddak. This is an +invention of the woman's; there is no custom of the kind in Ceylon. + +[86] Ewunda okkotama. + +[87] Rajjuruwanda hemin. + +[88] Bappa, the father's younger brother. + +[89] The consent of the parent or legal guardian was the only essential +for a legal marriage, according to the ancient customs. + +[90] Ki-roti. I do not know the cake, nor the meaning of the first +syllable unless it be derived from kshira, milk. + +[91] Ape ewundaeta, a pl. hon. form. Husbands and wives do not usually +mention each other's names; the wife is commonly termed ape gedara eki, +"she of our house" (as in No. 125), or the mother of the youngest +child if there be one, or "she of ours," or merely "she." + +[92] C is pronounced as ch in English. + +[93] See notes of variants appended to No. 139, vol. ii. + +[94] That is, the food materials. + +[95] Daekun tibbata passe. + +[96] Awot enne nae; nawot eññan. + +[97] Because Kitul fibre is like hair which is hanging loose. + +[98] Siwsaeta kala silpaya. + +[99] Saluwak. + +[100] The text of this story is given at the end of this volume. + +[101] Hitanan dennek. + +[102] Gini kukula, the fire [coloured] Cock. + +[103] Rassayae gedara. + +[104] Tiya, putting [out of consideration]. + +[105] Gediyak, a round lump, made into a package. + +[106] Premna latifolia. + +[107] Kaekulu hal, rice from which the skin has been removed without +first softening it in hot or boiling water. It is used for making +milk-rice (kiri-bat), but not usually for rice used with curries, +as the grains are apt to coalesce when cooked. + +[108] Kola das, mala das. + +[109] As on p. 70, vol. i. + +[110] Lit., "man," the word translated "wife" in this story being +also literally "woman." These words are commonly employed with these +meanings by the villagers. + +[111] Nanga russayak, Ironwood tree. + +[112] Umbala hitilla. + +[113] The magical power lay in the Naga gem that was set in the +ring. See notes, vol. i, p. 269, regarding the stone. + +[114] Compare the story of Prince Lionheart in Tales of the Punjab, +p. 42 ff. + +[115] The milky sap which exudes from cuts in the bark or leaves. It +is acrid, and blisters the skin if left on it. + +[116] An ex-monk. + +[117] Gaemmaedde. + +[118] Umba mewwa damma-dipan. + +[119] Ekan-karawanda. + +[120] Baeri-wuna, were unable (to be remembered), or omitted. + +[121] The food was to be eaten by any poor people who came for it. Of +course the deities required only the essence. + +[122] Ara deviyoyi senawayi et giya. + +[123] That is, three and a half times the extent usually cleared by +one man for the season's crop. + +[124] Æddeya. See note, vol. i, p. 193. + +[125] Lit., it is not for me to stay. + +[126] A common custom in the royal fields, I believe. Villagers +employed on my works sometimes impressed wayfarers in this manner, +as a joke. + +[127] Amu koyamata. + +[128] Dalu goyan. + +[129] Apparently "The Ace," with a personal suffix; but his real +meaning was, "He who goes about cheating" (a + sri + ya). + +[130] Wiyan. This work is always done by the local washerman, who +supplies the cloth for it. + +[131] Pamula pettiya. See note, vol. i, p. 183. + +[132] This is an old notion. In A Catena of Buddhist Scriptures (Beal), +p. 74, it is stated, "Again, there are different kinds of kalpa trees +which produce garments, from which they can select every sort of robe +to wear." + +[133] Pala-gatta. + +[134] Danu rukadayak. + +[135] Ate kiri bonawa, usually meaning sucking the thumb. + +[136] Damapu para. + +[137] Dunnakuyi, igahakuyi, italayakuyi. + +[138] Ewaessa mama, mother's brother. + +[139] Dadayan para. + +[140] This may be the modern Balalli-waewa, on the +Padeniya-Anuradhapura road. + +[141] Dippitiyalage gedara. + +[142] Laka wata baedi [*] sawaran! + Ane! Mage Laka wata baedi sawaran! + +[*] There is a play on this word, baedi meaning jungle, while bae[n]di, +which is sometimes written baedi, means tied, bound. A meaning might +be, "The savages of the jungle around Lanka (Ceylon)." + +[143] A line of hairs from the throat to the navel is said to be +considered a thing of beauty. + +[144] Bada is for banda. + +[145] The text is given at the end of this volume. + +[146] Makanta, to obliterate, but the meaning of the narrator appears +to be more nearly expressed by the word I have inserted. + +[147] When a woman has more than one husband (brothers always), she +goes through the marriage ceremony with the eldest, and is formally +given to him only. + +[148] Apparently the fire originated accidentally, and the man was +afraid of being charged with murdering the beggar. Compare story +No. 21, vol. i, of which the Western Province has a variant. + +[149] Manda walaka. In village talk and writing, the semi-consonants +n, n, and n are often inserted in words in which they do not occur +in ordinary Sinhalese; on the other hand, these letters, and m as a +semi-consonant, are often omitted in writing words in which they are +always pronounced. + +[150] Wiyan baendala. + +[151] Hayiyen hayiyen. + +[152] Hamunduru namak, a Buddhist monk. + +[153] Tract "assigned for the exclusive use of the grantee," and his +descendants. See Wickremasinghe (Epigraphia Zeylanica, vol. i, p. 244). + +[154] Mist Mother. In the Rig Veda, v, 32, 4, Sushna, the Danava, +is termed Child of the Mist. + +[155] This episode is given in No. 138, vol. ii. + +[156] Ursha = vrisha. + +[157] Required as an offering to the demon in charge of the hidden +treasure. Compare No. 196. + +[158] At deka gawin allagatta. + +[159] This reply is intended to show that the boys do not deserve +sympathy. + +[160] To taniyenda awe? + +[161] E tiyaddin, "placing it" [aside or out of consideration]. + +[162] See footnote, vol. ii, p. 369. + +[163] The Yaka who gives effect to evil magic spells and charms, +and to the evil eye and evil mouth, that is, evil wishes and curses. + +[164] Jivan karala. + +[165] In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 411, 412, a +Prince who was going for a magical sandal-wood tree, fed two tigers +which protected it, with the leg of a sheep, and the serpents with +bread and curdled milk, after which they did not attempt to harm him. + +In Ceylon, it is believed that the demons who protect the treasure, +or those who are summoned by means of evil invocations in other cases, +take at first various forms of animals; and it is imperative that +these animals must be fed with appropriate food, otherwise the demon +would be able to destroy the persons engaged in the business. + +[166] Kollanta himin. + +[167] Æwadin ahakwela. + +[168] Probably Gaja-Bahu I, A.D. 113-135. + +[169] The Hitopadesa relates this of a traveller near Ujjain. + +[170] The narrator explained that when the rain came the snake would +twist about inside the elephant's head, and drive it mad. + +[171] Obata mokada, tik; mama oda, tik. The tik represents the stamp +of the hare's foot, or a snort, perhaps. + +[172] Each person who receives a packet is considered to be invited. + +[173] Kalavaedda (Paradoxurus musanga). + +[174] The text is given at the end of this volume. + +[175] This incident is also related on pp. 62 and 63 of vol. i. + +[176] In No. 245 the Princess was weighed once a week. + +[177] Lit., ran flying. + +[178] Kanya pantiyak; apparently they were courtesans or dancing girls. + +[179] Hadagat purushayek. + +[180] Mesopotamian Archæology (Handcock), pp. 295, 329. + +[181] Tun-mulu-Toppiya, the one with the three-cornered hat. + +[182] Lit., Come to go. + +[183] Ese-mese. + +[184] Bohoma durata, lit. very far. + +[185] Lit., We having gone, will come. + +[186] That is, the amount of the seed being first deducted, a certain +share of the produce would be taken by the cultivator--sometimes +one-half or one-third,--the rest going to the owner of the land, +in this case the King. + +[187] Gedarawal ganettama. Gane or gana = gahana, multitude; compare +kadawal ganema, vol. i, p. 86, line 17. + +[188] Issara weccahama. + +[189] Umbalat ekkenek mage ina gawin alla-ganilla (hon. pl.); gawin, +"near," is commonly used for "at" or "by," as in ata gawin allagana, +seizing the hand (vol. i, p. 127, line 23). + +[190] A breed of black fowls is considered to have the tenderest +flesh of all; the flesh is very white, but the bones are black on +the surface. + +[191] Contraction of Bolan, apparently; a Low-country expression. + +[192] These adventures of the corpse remind one of the Hunchback of +the Arabian Nights, but they are Indian episodes. + +[193] Issarawela magane; i gawata appane; itat passe lunu +huppane. magane = mage + anaya or ane. + +[194] When money stolen from me was buried, the leader of the thieves +removed it during the same night, and buried it at a fresh place in +the jungle. + +[195] Lit., having killed, gave. + +[196] That is, at the front end of the pole; the other man held the +rear end on his shoulder, and was thus guided by it along the path +which his eyes could not distinguish. + +[197] Or nobleman. + +[198] Puta saha Maeniyo; in the folk-tales the word meaning "son" +is always spelt thus, with long a. + +[199] Pitimma + +[200] That is, as a punishment for some fault of theirs they had +killed the wrong person. + +[201] Aet maet. + +[202] That is, blowing the glowing fire-sticks into flames. + +[203] A demon expeller of low caste. + +[204] Manuksa duwek: in the reply the first of these words is manussa. + +[205] Yodi, an expression often applied jestingly to a child, or a +person who thinks herself strong. + +[206] In Sagas from the Far East, p. 22, a Khan's son with a friend +had killed two serpent deities which ate the people, when he went to be +their prey in the place of his father. His friend then suggested that +they should return home, but the Khan's son replied, "Not so, for if +we went back to our own land the people would only mock us, saying, +'The dead return not to the living!' and we should find no place +among them." In vol. i, p. 77, of these Sinhalese tales, a man asks, +"Can anyone in the other world come to this world?" But other Sinhalese +stories show that there is, or was, a belief that people who have died +may sometimes reappear on earth immediately, in their previous form, +and not merely as new-born children, the common idea, as on p. 308, +below. See Nos. 191 and 210. For the text of the sentence see p. 416. + +[207] Siti tanaturak. + +[208] Evidently a post in which he had the title of Raja, and not +the general government of the whole country. A ruler termed "the +Eastern King" (Pacina Raja) is mentioned in an early inscription +(Dr. Müller's, No. 34A); as no such title is found in the histories, +he may have been a district governor. The hero of this story appears +to have received a somewhat similar post. + +[209] The Sinhalese title is, "The Story of the Ship and the Hettiya." + +[210] A quarter of a rupee, which in Ceylon was subdivided into one +hundred cents about forty years ago. + +[211] Or, "having been in a great astonishment, speedily having gone," +etc. The text is Mahat pudumayakin inda wahama gos. + +[212] In the paintings on the walls or ceilings of Buddhist temples, +many Yakshas are represented as having the heads of animals, such +as bears, dogs, snakes, and parrots, with bodies like those of +human beings. + +[213] Lit., "these," hal, rice, being a plural noun. + +[214] Sitanan kenek. + +[215] Rilawa, the brown monkey, Macacus pileatus. A variant terms it +a Wandura (Semnopithecus). + +[216] The title of a superior chief in the Low-country, equivalent +to the Ratemahatmaya of the Kandians. + +[217] Baeri-wela tiyenawa. + +[218] That is, the spaces in the stick walls were merely closed with +leafy twigs. + +[219] Jatiya-jamme. + +[220] Talattaeni minissu. + +[221] Kasi aettek, wansadipotiyek. + +[222] Narakatiyak. + +[223] The deity of the planet Saturn. + +[224] Daboia russelli. + +[225] Laebunu wahama. + +[226] There being several thirsts besides that caused by want of +water,--such as thirsts for spirituous liquor, power, knowledge, +happiness, etc.--the villager usually defines the former as +water-thirst, diya or watura-tibbaha. + +[227] Tejase daeka. + +[228] Paen is-nanayata. It includes the bathing of the whole body. + +[229] E giya wahama. + +[230] That is, the fire burned into the midst of the heap, where the +sword was placed. + +[231] A very respectful form of affirmative. + +[232] Maerum kaewoya, ate dying. + +[233] It is evident that some kahawanas were golden ones. See also +vol. i, p. 348, and the Appendix, p. 454. + +[234] In the MS. the words are gañga-pahalata, 'down the river,' +an evident mistake, as the hair passed down with the current. + +[235] The Sinhalese title is, "The Royal Prince and the +Minister-Prince" (aemati-kumaraya). + +[236] This means here, "No matter." + +[237] Mata ahuwela tiyenne. + +[238] Akuru ganan, that is, "Can you keep accounts?" + +[239] The third person used honorifically instead of the second. + +[240] Bade gayak saedunaya. + +[241] Mita palamuwenut. + +[242] The Sinhalese title is, "Concerning the Royal Prince and the +Minister-Prince." + +[243] Soka + eka, the one of sorrows; he was not aware that the +sorrows were to be his own. + +[244] This incident occurs in Folklore of the Santal Parganas +(Rev. Dr. Bodding), p. 261, the young man being a servant who was +playing tricks on a farmer and had burnt his house down. + +[245] Anda bera gaesuwaya, beat the proclamation tom-toms. + +[246] Ambuñda gahagana. + +[247] Ceylon was formerly sometimes termed Tri-Sinhala, because it +was divided into three districts, Pihiti-rata, the northern part, +containing the capital; Malaya-rata, consisting of the mountainous +part; and Ruhunu-rata, the southern part, round the hills. It is +very doubtful if the supreme King ever wore a triple crown that +symbolised his rule over the three districts; on the other hand, +a triple head-covering like the Pope's tiara was certainly known, +and is represented in the frontispiece to Ancient Ceylon. + +[248] Tun pas-wissak, lit., three [times] a five [and] twenty. + +[249] Compare No. 225. + +[250] Welawe ho awelawe ho. + +[251] Æt-muhunin bat munu bindinta epaya. + +[252] Because he thought the elephant was supernaturally prevented +from killing him. + +[253] Apparently from Skt. kal, to impel, hold, fasten. (See p. 340.) + +[254] The narrator thought that Rodiyas are Kinnaras. + +[255] That is, she said the word with a mental reservation that he +should be unable to act accordingly. + +[256] Gini gediyak. + +[257] Piyaneni. + +[258] Uman-miyo. Compare p. 81, vol. ii. + +[259] Para-teratama, completely, from top to bottom. + +[260] Lit., ties. + +[261] The God of Death. + +[262] Compare the similar incident in vol. i, p. 133. + +[263] Lit., that was near the Prince. + +[264] Lit., "For me [there is] much hunger-weakness." + +[265] Moorman, a Muhammadan trader. + +[266] Mara, the God of Death, or Death personified. + +[267] Compare the Kala spell in No. 245 of this vol., and the notes, +p. 342, vol. ii. and p. 70 in this vol. + +[268] Baeri taena, in a position of inability [to do anything]. + +[269] Bada gala, that is, by clasping his arms round it and rubbing +his body on it, as he "swarmed" up it. + +[270] Prayoga parannawanta gaeni. + +[271] Mangulak, a word which usually means a [wedding] feast, but is +often used in the villages to signify the bride. + +[272] Kasade, literally "marriage," here also used to signify the +bride. + +[273] That is, merely because he was inclined to go. + +[274] The narrator omitted to make the woman explain the last two +cryptic sayings. The final one, that he was to go mounted on the back +of two dead ones, of course means that he was to wear a pair of shoes +or sandals. + +[275] Puseka, also puse later on. Doubtless this is the Tamil pusei +(Skt. puja), one meaning of which is food given as a religious +offering. Puseka is puse + eka, one, used in such instances to express +the definite article, as in koteka, the coat. + +[276] Kapiwata in the text. The meaning is uncertain, kapi being a +monkey, a sacred animal at Hindu temples. + +[277] Perhaps because she would acquire sanctity through cooking the +consecrated food. + +[278] That is, made a vow to present or cook a food offering. + +[279] Not given by the narrator. + +[280] A jungle bush or small tree on which lac is formed, Croton +lacciferum. + +[281] Lit., much flavour having fallen. + +[282] This story appeared in The Orientalist, vol. ii, p. 54. + +[283] The son's father's brothers are called his fathers in Sinhalese, +the father's sisters being, however, his aunts, not mothers. + +[284] Kot vilakku panak. + +[285] Lit., "short person." + +[286] Buddhist Scriptures, and other religious works. + +[287] Bala-aeti mudda, power-possessing ring. + +[288] That is, recite the Buddhist Scriptures, apparently with a +view to their parents' recovering their sight as a reward for his +religious zeal. + +[289] Magulak aehaewwa. + +[290] Hura. To screen herself she blamed him for leaving her alone with +the younger brother, thus suggesting that he had behaved improperly +to her. + +[291] Male, mehe waren ko; ko is intensitive, making the order more +imperative, like our "I say." + +[292] Kapala hitan. + +[293] Budiya-ganin. + +[294] Yanda giya. + +[295] Waeradeyi, will go wrong. + +[296] Onaenne = onae wenne. + +[297] Naga-kanyawo. + +[298] Aeradi-wuna ahakata; I am not sure of the exact meaning. + +[299] Balapuwama. + +[300] In these stories I have translated wastu as "goods," this being +in the plural number, and wastuwa as "wealth." + +[301] Ambude gahagantawat. Compare p. 297, note. + +[302] Up to this point the story is a variant of the tale called +"Sigiris Siñño the Giant," in vol. i, p. 312. + +[303] The meaning is, "Can you take my war army and defeat the +enemies?" To express this in Sinhalese the narrator should have said, +"Taking my war army, can you," etc. + +[304] Noka nombi. + +[305] Numba-wahanse. + +[306] Kiri-maw, milk-mother. + +[307] Sword, spear, bow, battle-axe, and shield (Clough). + +[308] Situ gedaraka. + +[309] Lit., leave place to them. + +[310] A similar episode occurs in vol. i, p. 163. + +[311] Naew-patunak. + +[312] Pradha stri. + +[313] Otunna-himi-kumarayek, lit., a Crown-Lord-Prince. + +[314] Eka maluwakata malu dekayi. The chief ingredients of curries +are all termed malu or malu by villagers, whether meat, fish, or +vegetables. The same word also means "curry." + +[315] Gold, according to a variant of the N.W. Province. Some of +these coins were made of gold. See Appendix. + +[316] Pottayata hemin. + +[317] Seyilamakata. + +[318] Saw-saranak, refuge from all things. + +[319] Deviyane, honorific title of a King. + +[320] Lit., to cut the Hettiya's neck. + +[321] Widi lokuda madi lokuda, lit., Is Destiny great or insufficiently +great? + +[322] The word in the text is golle, "O party." + +[323] Attara pini-diya. + +[324] Gettuwa. + +[325] Anacara darmme yedi. In the two later instances the second word +is darmmayehi. + +[326] Leaving a red mark like blood, owing to the areka-nut he +had chewed. + +[327] Bassia longifolia. + +[328] A form, kawadda, may indicate the intermediate stage; I think +it occurs only once. + +[329] See Gunasekara's Grammar, p. 180. + +[330] Thup., quoted in the next paragraph. See vol. iii, p. 169, +line 18. + +[331] Although Mr. Gunasekara states (Gram., p. 162, footnote) that +ti is not used colloquially, the word is several times found in these +tales, and I have heard it employed by villagers. + +[332] Corrected in MS., from Mini; apparently either word is correct. + +[333] This is the intrinsic value compared with our money; the +purchasing value may have been thirty times as high in the stories, +in which a masurama was paid for a day's food of rice and curry, +and a country pony was bought for fifty. + +[334] A pound of copper was priced at 9.8d. of our money; the present +wholesale values (July 9, 1914) are--silver, 25 7/8d. per oz. (Troy); +copper, £62 5s. per ton, the ratio being 41.566. + +[335] Numismatic Chronicle, 1895, p. 221. + +[336] Apparently the same as the hunduwa (Tamil sundu), the colloquial +term. + +[337] Eli-bahinda, a word which when thus used is well understood to +refer to a necessary natural function. + + + + + + + + + +End of the Project Gutenberg EBook of Village Folk-Tales of Ceylon (Volume 3 +of 3), by H. Parker + +*** END OF THE PROJECT GUTENBERG EBOOK 58889 *** |