{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_57399/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_57399","id":"gutenberg_57399","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/57399","summary":null,"tags":["Category: Mythology, Legends & Folklore","Tales -- Sri Lanka"],"text":"Produced by Jeroen Hellingman and the Online Distributed\nProofreading Team at http://www.pgdp.net/ for Project\nGutenberg (This file was produced from images generously\nmade available by The Internet Archive/American Libraries.)\n\n\n\n\n\n\n\n\n\n\n VILLAGE FOLK-TALES OF CEYLON\n\n Vol. II\n\n\n Collected and Translated by\n\n H. PARKER\n\n Late of the Irrigation Department, Ceylon\n\n\n LONDON\n LUZAC & CO.\n Publishers to the India Office\n 1914\n\n\n\n\n\n\n\n\nCONTENTS\n\n\nSTORIES OF THE CULTIVATING CASTE\n\n NO. PAGE\n\n 76 A Legend of Kandy 3\n 77 The Gamarala's Daughter 4\n 78 The Gamarala's Girl 7\n 79 How Gourds were put in Small-Mouthed Pots 10\n 80 The Royal Prince and the Carpenter's Son 13\n 81 Concerning a Royal Prince and a Princess 23\n 82 The Princes who Learnt the Sciences 33\n The Nobleman and his Five Sons (Variant A) 36\n The Seven Princes (Variant B) 39\n The Attempt of Four Brahmana Princes to\n Marry (Variant C) 42\n 83 The Story of Kalundawa 46\n 84 How the Poor Prince became King 50\n 85 How the Gardener became King 54\n 86 How the Foolish Man became King 57\n 87 The Foolish Man 60\n 88 The Story of Marirala 64\n 89 The Invisible Silk Robe 66\n 90 The Foolish Youth 70\n 91 The Story of the Seven Thieves 76\n 92 The King who became a Thief 81\n 93 The Female Fowl Thief 88\n 94 Gampolaya and Raehigamaya 90\n 95 The Story of the Two Liars 96\n 96 The Three Hettiyas 98\n 97 Concerning Two Friends 101\n 98 Concerning Four Friends 107\n 99 Concerning a Horse 109\n 100 The Story of the Pearl Necklace 111\n 101 The Widow Woman and Loku-Appuhami 116\n 102 The Decoction of Eight Nelli Fruits 121\n 103 The Prince and Princess and Two Devatawas 124\n 104 Concerning the Prince and the Princess\n who was Sold 130\n 105 The Princess Hettirala 137\n 106 The Maehiyalle-gama Princess 142\n 107 The Wicked Princess 146\n 108 Holman Pissa 151\n 109 Concerning a Vaedda and a Bride 157\n 110 A Story about a Vaedda 160\n 111 The Story of the Four Giants 162\n 112 The Story about a Giant 172\n 113 Hitihami the Giant 175\n 114 The New Speech 181\n 115 The Master and Servant 191\n 116 How the Son-in-Law Cut the Chena 192\n 117 A Girl and a Stepmother 195\n 118 The Wicked Elder Brother 198\n 119 Nahakota's Wedding Feast 201\n 120 How a Man Charmed a Thread 204\n 121 How the Rice and Curry became Raw 206\n 122 How a Woman ate Cooked Rice by Stealth 207\n 123 How a Woman Offered Cakes 208\n 124 The Manner in which a Woman prepared\n a Flour Figure 210\n 125 How a Woman became a Lapwing 212\n 126 The Story of the Seven Wicked Women 215\n 127 The Story of the Old Man 219\n 128 The Magic Lute Player 221\n 129 The Lad who Sang Songs 223\n 130 The Hunchback Tale 226\n 131 The Poor Man and the Jewels 228\n 132 The Learned Poor Man 230\n 133 A Poor Man and a Woman 234\n 134 The Story of the Rakshasa and the Princess 237\n 135 The Way the Rakshasi Died 241\n 136 How a Rakshasa turned Men and Bulls\n into Stone 244\n 137 The Rakshasa-eating Prakshasa 247\n The Rakshasa-eating Prakshasa (Variant A) 256\n The Rakshasis-eating Prakshasa (Variant B) 257\n The Rice-dust Porridge (Variant C) 262\n The Evidence that the Appuhami ate Paddy\n Dust (Variant D) 266\n 138 The Story of the Cake Tree 269\n The Lad and the Rakshasi (Variant A) 275\n The Cake Tree (Variant B) 276\n 139 The Girl, the Monk, and the Leopard 280\n 140 The Washerman and the Leopard 286\n 141 The Frightened Yaka 288\n 142 The Story of the Seven Yakas 292\n 143 The Yaka and the Tom-tom Beater 294\n 144 How a Tom-tom Beater got a Marriage from\n a Gamarala 296\n 145 The Gem Yaksani 299\n 146 The Na, Mi, and Blue-Lotus Flowers'\n Princesses 309\n The Story of the She-Goat (Variant A) 320\n The Story of a Nobleman's Son (Variant B) 323\n 147 The Loss that occurred to the Nobleman's\n Daughter 330\n 148 The Ratemahatmaya's Presents 333\n 149 The Prince and the Minister 334\n 150 The Story of King Bamba 339\n 151 Concerning a Royal Princess and a Turtle 345\n 152 The Story of a King and a Prince 356\n 153 The Story of the Gourd 361\n 154 The Story of the Shell Snail 364\n 155 The Queen of the Rock House 367\n 155A The Story of the Elder Sister and Younger\n Brother 377\n 156 The Queen and the Beggar 380\n 157 The Frog in the Queen's Nose 382\n 158 Concerning a Bear and the Queen 385\n 159 The Leopard and the Princess 388\n 160 The Story of the Foolish Leopard 393\n 161 The Story of the Dabukka 396\n 162 The Leopard and the Calf 399\n 163 The Ash-Pumpkin Fruit Prince 401\n 164 The Kabaragoya and the Widow 407\n 165 The Frog Jacket 409\n 166 The Four-faced King and the Turtle 411\n 167 The Story of the Cobra and the Prince 414\n 168 The Ant Story 417\n 169 The Gamarala and the Cock 419\n 170 Concerning the Golden Peacock 421\n 171 The Story of the Brahmana's Kitten 425\n 172 The Story of the Mango Bird 430\n 173 How the Parrot explained the Law-suit 435\n 174 The Parrot and the Crow 440\n 175 The Crow and the Darter 442\n 176 Concerning the Crows and the Owls 443\n 177 The Female Lark 445\n\nIndex 449\n\n\nSee Additional Notes and Corrections in the Appendix, Vol. III.\n\n\n\n\n\n\n\n\nSTORIES OF THE CULTIVATING CASTE\n\n\nNO. 76\n\nA LEGEND OF KANDY [1]\n\n\nAt a certain place in Lankawa (Ceylon), there was an extensive\nforest. In that forest there were elephants, bears, leopards, wanduras,\n[2] and many other jungle animals.\n\nAt any time whatever, at the time when any animal springs for seizing\nan animal that is its prey, it comes running near a rock that is in an\nopen place in the forest. Having arrived near the rock, the animal that\nran through fear goes bounding back after the animal that is chasing\nit. Regarding that rock, it was the custom that it was [known as]\n\"The Rock of the Part where there is Tranquillity\" (Sen-kada-gala [3]).\n\nOne day a Basket-mender for the purpose of cutting bamboos went\ninto this forest. While he was cutting bamboos a certain jackal went\ndriving a hare on the path. At the time when the hare arrived near\nthis rock the jackal began to run back, and the hare ran behind it.\n\nThe Basket-mender, having been looking at this, examined the place,\nand having gone near the King who was ruling at that time, told him\nof this circumstance. And the King, having thought that it is a good\nvictorious ground, went there, and having built a city makes it his\ncapital (raja-dhaniya). For that city he made the name Senkadagala\n[Nuwara--that is, Kandy].\n\n\n Uva Province.\n\n\n\n\n\n\n\n\nNO. 77\n\nTHE GAMARALA'S DAUGHTER\n\n\nIn a certain country there were a Gamarala and a daughter of the\nGamarala's, it is said. Well then, for the Gamarala they brought\na Gama-mahage. [4] The Gama-mahage's daughter and that Gamarala's\ndaughter stayed in one place. The Gamarala and the Gama-mahage cook\nand eat separately; the Gamarala's daughter and the Gama-mahage's\ndaughter cook and eat separately.\n\nA King comes every day to the house in which are the two\ngirls. Afterwards, the Gama-mahage's daughter, having quarrelled\nwith the Gamarala's daughter, went to the Gama-mahage and told tales:\n\"A King comes every day to the house we are in.\"\n\nThen the woman said, \"Daughter, you go to that house to-day [and\nwatch if he comes].\" Having said \"Ha\" (Yes), that girl went.\n\nAfterwards the girl came to the house in which was the Mahage. After\nhaving come, she said, \"Mother, to-day also the King came.\"\n\nThen that girl's mother, having cut her finger-nails [5] and given\nthem into the hand of the girl, said, \"Daughter, take these and place\nthem upon the beam of the threshold.\" The girl, having taken them and\nplaced them on the beam of the threshold, came to the Mahage's house.\n\nOn the following day the girl did not go to the house of the Gamarala's\ndaughter. That day, also, came the King. After he came he placed\nhis foot on the beam of the threshold; then the finger-nails pricked\nhim. Immediately the King went to the city on the back of the tusk\nelephant.\n\nOn the following day, when that [Gamarala's] girl was weeping and\nweeping under a tree because he did not come, while some crows\nwere swallowing and swallowing the fruits of the trees a crow said,\n\"Ando! What is that Gamarala's daughter crying for?\" The other crow\nsaid, \"What is it to thee! Do thou in silence quickly swallow two or\nthree fruits off that.\"\n\nAfterwards, it having become night, part of the crows went to\nthe nests; two still remained over in the tree. One of them said,\n\"Ane! What is that Gamarala's daughter crying for?\" The other crow\nsaid, \"What is it to thee! Do thou in silence swallow the fruits\noff that. All the crows went away; mustn't we also go? It has become\nnight.\"\n\nThen the Gamarala's daughter laments, \"A light was falling and falling\n[into my life]; it is not there now.\"\n\nThe crow said, \"Being without a light, what art thou lamenting for?\"\n\nThe girl said, \"A King was coming and coming to our house. Our\nstepmother having placed some finger-nails on the threshold, they\npricked the King's foot, and having gone to the city he does not come\nnow. On account of that I am lamenting.\"\n\nThen the crow said, \"What are you lamenting for on that account! Having\nshot (with bow and arrow) a crow that is flying [in the air] above,\nand extracted its fat, should you take it to the city in which the King\nis, when you have rubbed it on the wound in the foot it will heal.\"\n\nAfterwards the girl, having shot a crow that was flying above, and\nextracted its fat, and tied up a packet of it, and dressed in men's\nclothes, went to the city, taking the fat.\n\nThe girl, having gone to the city, and gone to the palace in which\nis the King, said, \"What will He give me to cure His foot?\" [6]\n\nThe King replied, \"I will give a gold ring.\"\n\nThen the girl rubbed the oil [on the wound], and after she drew out\nthe finger-nail the foot became well. After that the King gave the\ngirl the gold ring. The girl, taking it, came home.\n\nThe King, taking a sword, on the following day came on the back of\nthe tusk elephant to the house in which is the girl. The girl was\nasleep. Then the King descended from the tusk elephant, and taking\nthe sword went to the place where the girl was. \"Get up, thou,\"\nhe said. The girl arose. Then the King prepared to cut her neck.\n\nThe girl, having made obeisance, said, \"Don't cut me with the sword;\nit was I who cured His foot.\"\n\n\"How didst thou cure it?\" he said.\n\n\"I went to the city in which He was, and having rubbed fat [on the\nwound] and drawn out the finger-nail, came back,\" the girl said.\n\nThen the King said, \"How didst thou go to my palace?\"\n\nThe girl replied, \"I went in men's clothes, and having rubbed oil on\nthe foot and drawn out the finger-nail, I came back.\"\n\n\"If thou drewest it out, where is now the gold ring I gave thee?\" he\nsaid.\n\nThen the girl, saying, \"Here is the gold ring He gave me,\" showed it\nto the King.\n\nAfter that, placing the girl on the back of the tusk elephant, he\nwent to the palace in the city.\n\n\n North-western Province.\n\n\n\nRegarding the poisonous nature of the finger-nails, see vol. i,\npp. 124 and 128.\n\nIn Indian Fairy Tales (M. Stokes), p. 199, a Princess in the disguise\nof a Yogi cured a Prince who had married her, and who had been poisoned\nby means of powdered glass laid on his bed. She applied earth from\nthe foot of a tree, mixed with cold water, and rubbed this over him\nfor three days and nights. When the Prince wished to reward her, she\nasked for a ring and handkerchief that she gave him on their wedding\nday. She afterwards informed him that it was she who had cured him,\nbut he would not believe her until she produced these articles.\n\n\n\n\n\n\n\n\nNO. 78\n\nTHE GAMARALA'S GIRL\n\n\nIn a certain city there was a King, it is said. The King sends\nletters into various countries to be explained. When they were sent,\nno one could explain the things that were in the letters. When he\nsent the letters, on the following day [the recipients] must come\nnear the King. When they come the King asks the meaning in the letter;\nno one can tell it. Well then, he beheads the man.\n\nThus, in that manner he sent letters to seven cities. From the seven\ncities seven men came to hand over the letters. He beheaded the\nseven persons.\n\nOn the eighth day a letter came to the Gamarala. There is a girl of the\nGamarala's. When they brought the letter the girl was not at home; she\nwent to the village to pound paddy. Pounding the paddy and taking the\nrice, when the girl is coming home the Gamarala is weeping and weeping.\n\nSo the girl asked, \"What is it, father, you are crying for?\"\n\nThen the Gamarala says, \"Daughter, why shouldn't I cry? The King\nwho beheaded seven men of seven cities has to-day sent a letter to\nme also. Now then, the letter which the people of seven cities were\nunable to explain, how can I explain? Well then, mustn't I take the\nletter to-morrow? It is I who must take the letter. When I have gone he\nwill behead me. Well then, owing to your being [left] without anyone,\nindeed, I am weeping.\"\n\nThen the girl said, \"Where is it, for me to look at, that\nletter?\" Asking for it, and having explained all the things that\nwere in the letter, she said to the Gamarala, \"Father, having gone\nto-morrow, to what the King asks say thus and thus.\"\n\nThe Gamarala on the following day went and handed over the letter. The\nKing, in the very way in which he asked those seven persons, brought\nup the Gamarala, and asked him. The Gamarala replied in the very\nway the girl said. Then the King asked the Gamarala, \"Who expounded\nthis?\" The Gamarala said, \"There is a daughter of mine; that daughter\nherself explained it.\"\n\nAfter that, the King said, \"To-morrow we are coming for the marriage\n[to your daughter]. You go now, and having built inner sheds and\nouter sheds, and milked milk from oxen, and caused it to curdle,\nand expressed oil from sand, place them [ready]; those [previously]\nunperformed matters,\" he said.\n\nWhen the Gamarala is coming home the girl is not at home. Having\ngone to pound paddy, and having pounded the paddy, when she comes,\ntaking the rice, that day, also, the Gamarala, weeping and weeping,\nis digging some holes for posts.\n\nSo the girl asked, \"What, father, are you crying for to-day also?\"\n\nThen the Gamarala says, \"Ane! Daughter, the King is coming to-morrow to\nsummon you in marriage, and return. Owing to it, the King said to me,\n'Having built inner sheds and outer sheds, having milked milk from\noxen and caused it to curdle, and having expressed oil from sand,\nplace them [ready].' Now, then, how shall I do those things? It is\nthrough being unable that I am weeping.\"\n\nThen the girl says, \"Father, no matter for that. Simply stay\n[here]. Please build the [usual] sorts of inner sheds and outer\nsheds. How are you to milk milk from oxen and curdle it? How are you\nto express oil from sand?\" Afterwards the Gamarala indeed built the\ninner sheds and outer sheds.\n\nOn the very day on which the King said he is coming, the girl, with\nanother girl, taking a bundle of cloth, went along the road to meet\nthe King. On the road there is a sesame chena. By the chena they met\nthe King.\n\nWhen coming very far away, the Ministers said at the hand of the King,\n\"That one coming in front is the Gamarala's daughter herself.\" The\nGamarala's daughter, too, did go in front.\n\nThen the King asked at the hand of the Gamarala's daughter, \"Where,\ngirl, art thou going?\"\n\nThe Gamarala's daughter replied, \"We are going [because] our father\nhas become of age [in the same manner as women]. On account of it\n[we are going] to the washermen.\"\n\nThe King said, \"How, girl, are men [affected like women]?\"\n\nThen the girl said, \"So, indeed! You, Sir, told our father that having\nbuilt inner sheds and outer sheds, having milked milk from oxen,\nand caused it to curdle, and having expressed oil from sand, [he is]\nto place them [ready]. How can these be [possible]? In that way,\nindeed, is the becoming of age by males [in the same manner as women].\"\n\nThen the King, having become pleased with the girl, asked yet a\nword. He plucked a sesame flower, and taking it in his hand asked\nthe girl, \"Girl, in this sesame flower where is the oil?\"\n\nThen the girl asked, \"When your mother conceived where were\nyou. Sir?\" [7]\n\nImmediately (e parama) the King descended from the horse's back; and\nplacing the Gamarala's girl upon the horse, and the King also having\ngot on the horse, they went to the palace. The other girl came alone\nto that girl's house.\n\nOn the second day, the King having sent the Ministers and told\nthe Gamarala to come, marrying the girl to the King she remained\n[there]. The Gamarala also stayed in that very palace.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 79\n\nHOW GOURDS WERE PUT IN SMALL-MOUTHED POTS\n\n\nAt a certain time a man cut a sesame chena. In the sesame chena the\nsesame flowers blossomed. There was a female child of the man's.\n\nThe child one day having gone to the sesame chena, while she was there\nthe King came, in order to go near the sesame chena. Thereupon the King\nasked at the hand of the girl, \"Girl, the flower that has blossomed,\nwhere did it come from in the plant?\"\n\nThen the girl asked at the hand of the King, \"Before your mother was\nmarried where were you?\"\n\nAt that time, the King having become angry at the word which the\ngirl said, told the girl's father to come. After he came he said,\n\"Because your girl said such a wicked word, come [to me after] putting\na hundred gourd fruits in a hundred [small-mouthed] copper pots.\"\n\nThereupon, the man being afraid at this word went home, and remained a\ndead dolt (manda). Then the girl asked, \"Why, father, are you without\nsense?\" Then the man told her the word said by the King.\n\nHaving heard it, the girl said, \"Father, why are you frightened at\nthat? I will tell you a stratagem for that,\" and told him to bring a\nhundred [small-mouthed] copper pots. After he brought them, she told\nhim to bring a hundred gourd-flower fruits (the small fruit at the\nbase of the flower). After he brought them, she told him to put the\nhundred gourds into those hundred copper pots, and after he put them\nin, the girl and the man went to the King, and handed them over.\n\nHaving given them, as they were coming away, the King said to the girl,\n\"I will cause thee to be in widowhood.\"\n\nThen the girl said, \"I will get a dirty cloth [set] on your head.\"\n\nThe King, after that man and girl went away, came and married\nher. Having married her, and stayed a little time, in order to make\nher a widow he went on a journey which delayed him six months.\n\nHaving waited until the time when he was going, what does this girl\ndo? Having made up her hair-knot on the top of her head, tying it\nthere, tying on a bosom necklace (malayak) like the Hettiyas, she\nwent to the sewing-shop. Learning sewing for the whole of the six\nmonths, she sewed a good hat, putting a dirty cloth at the bottom\n[inside it], and above it having fastened [precious] stones; it was\nat the sewing-shop.\n\nAt that time, as that King, the six months having been spent, was\ncoming home through the middle of the street, he saw a costly hat\nin the shop; and having given a thousand masuran, taking the hat and\nplacing it on his head, he went away.\n\nHaving gone, he said to the girl, \"I caused thee to be in widowhood,\ndidn't I? I said so.\"\n\nThen the girl said, \"On your head you got my dirty cloth, didn't\nyou? I said so.\"\n\nThe King said, \"You are not old enough [8] to get your dirty cloth\non my head.\"\n\nThereupon the girl said, \"Break up the hat and look.\"\n\nThen when the King broke up the hat and looked the dirty cloth was\nthere. After that, having said, \"The two persons are equal to each\nother,\" they remained in much trust [in each other].\n\n\n North-central Province.\n\n\n\nIn Indian Night's Entertainment (Swynnerton), p. 315, a girl, the\ndaughter of a smith, whom a Prince wanted to marry, in order to show\nher cleverness made some large earthenware jars, and without burning\nthem painted and enamelled them, and introduced a small water-melon\ninto each. When the melons had grown so as to fill the jars, she sent\ntwo of them to the palace, with a request that the melons should be\ntaken out without breaking the jars or melons. No one being able\nto do it, she obtained permission to visit the palace, wrapped a\nwet cloth round each jar until it became soft, expanded the mouths,\nextracted the melons, and remade the jars as before.\n\nThe smart village girl is known in China also. There is an account\nof one in Chinese Nights' Entertainment (A. M. Fielde), p. 57, the\nincidents being unlike those of the Sinhalese tale, however.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 202) there is a\nstory of a smart village girl and a King of Persia, Kisra Anushirwan,\nin which the King married the girl.\n\n\n\n\n\n\n\n\nNO. 80\n\nTHE ROYAL PRINCE AND THE CARPENTER'S SON\n\n\nIn a certain country there were a King and a Queen. In the same\ncity there were a Carpenter and his wife. There was a Prince of the\nKing's. There was a son of the Carpenter's.\n\nThey sent these two near a teacher to learn letters and sciences. After\na number of years, one day, in order to look at this Prince's learning,\nthe King, having gone near the teacher who teaches the sciences,\nand made inquiry regarding the Prince's lessons, [ascertained that]\nthe King's Prince was not able to [understand] any science; the\nCarpenter's son was conversant (nipuna) with all sciences.\n\nThereupon the King, having become grieved, went to the palace,\nand said to the Queen, \"Thy Prince is a decided miserable fool. [9]\nBecause of it, I must behead the Prince,\" the King settled.\n\nThen the Queen said to the Prince, \"As you have not got any learning\nhe has settled to behead you. Because of it, leave this city, and go\nsomewhere or other.\" Having said [this], and, unknown to the King,\ntied up and given the Prince a package of cooked rice, and given him a\nhorse and a sword and a thousand masuran, she sent him on his journey.\n\nThis Prince and the Carpenter's son were very great confidential\nfriends. Because of it, the Prince, having said that he must go [after]\nhaving spoken to his friend, went near his friend, and said, \"Our\nfather, because I am unable to [understand] letters and sciences, has\nsettled to behead me. Because of it, I am going to another country.\"\n\nThereupon the Carpenter's son said, \"If you, Sir, are leaving this\ncity and going away, I also must go to the place where you are\ngoing.\" Having said [this], the Carpenter's son set out to go with\nthe Prince.\n\nThen the Prince said, \"As for me, blame having fallen on me from the\nKing, I am going; there is no reason at all for you to go.\" That word\nthe Carpenter's son would not hear. Both of them having mounted on\nthe horse, entered the jungle, and began to go away.\n\nAt the time when they had gone a number of gawuwas (each of four\nmiles), it became night; and having gone upon a high rock, and eaten\nthe packet of cooked rice that was brought, at the time when the two\npersons were talking the Prince saw that a great light had fallen\nsomewhat far away. Having said, \"Friend, get up and look what is\nthat light,\" when that one arose and looked, a great Nagaya, having\nejected a stone, is eating food.\n\nThe Prince said, \"How is the way to take the stone?\"\n\nThe Carpenter's son said, \"You go, and, taking the stone, come back\nrunning, without having looked back. The Cobra will come running;\nthen I will cut it down.\"\n\nThe Prince said, \"I cannot; you go and bring it.\"\n\nThereafter, the Carpenter's son having gone, at the time when he\nwas coming back [after] taking the stone, the Cobra came after him,\ncrying and crying out. The Prince, taking [the stone] and having\nwaited, cut it down. Instantly, both of them having mounted on the\nback of the horse, began to run off.\n\nHaving gone very far, after they halted they looked at the stone. On\nthe stone was written, \"There is a well in this jungle. When one has\nheld the stone to the well, the water will dry up. Having descended\ninto the well, when one has looked there will be a palace; there will\nalso be a Princess in the palace. If there should be a person who\nhas obtained this stone, it is he himself whom this Princess will\nmarry.\" [This] was written upon the stone.\n\nThereafter, after it became light, these two persons began to seek the\nwell. At the time when they were seeking and looking for it they met\nwith the well. When they held the stone to the well the water dried\nup. Both of them having descended into the well, when they looked\nabout, they met with the palace also; the Princess, too, was there.\n\nThereupon the royal Prince said to the Carpenter's son, \"Owing to your\ngood luck we met with this gem-treasure [10] and the Princess. Because\nof that, let the Princess be for you.\"\n\nThe Carpenter's son said to the Prince, \"You, Sir, are a great\nfool. You are my royal Prince; it is not right to say this word to me.\"\n\nThereafter, having married the Princess to the Prince, and united\nthe two persons, and set that Naga gem in a ring, and put it on\nthe Prince's finger, he said, \"On the Princess's asking for this\nring on any day whatever, [11] don't give it. Women are never to\nbe trusted.\" Having taught the Prince [this], having said, \"In any\ndifficulty whatever, remember me,\" the Carpenter's son, plunging\ninto the water, came to the surface of the ground, and went [back]\nto their city.\n\nWhile this Prince and Princess were [there], one day she begged\nand got the ring that was on the Prince's hand, in order to look at\nit. When she begged and looked at it, this Princess saw that these\nmatters were written in Nagara letters.\n\nOn the following day, begging the ring from the Prince, and having\ngone noiselessly, when she held it out to the well the water dried\nup. Thereupon, the Princess, having mounted upon the well mouth, and\nstayed looking about, came again to the palace. In that manner, several\ntimes begging for the ring she stayed on the well mouth, and came back.\n\nOne day, at the time when the Vaedda who goes hunting for the King\nof that city was going walking [in the forest], the Vaedda, having\nheard that this Princess sitting on the mouth of the well is singing,\nwent and peeped, and remained looking at her. Thereafter he went and\ntold the King of that city, \"In such and such a jungle there is a\nwell. Sitting on the well mouth, a Princess was singing and singing\nsongs. Having stayed there, she jumped into the well. When I went\nand looked there is only water. The beauty of her figure is indeed\nlike the sun and moon. In this city there is not a woman of that kind.\"\n\nThereupon the King having become much pleased, on the following day\nthe Vaedda, and the King, and the Minister, the whole three persons,\nwent to look at the Princess. Having gone, at the time when they were\nhidden the Princess came that day also, and sitting on the well-mouth\nsang songs. Thereupon the King, taking the sword, went running to\nseize the Princess. As soon as the Princess saw them she jumped into\nthe well. The King having gone near the well, when he looked there\nis only water. The Princess was not to be seen.\n\nThereafter, the King, having been astonished, came to the city. Having\ncome, he gave public notice by beat of tom-toms that if there should\nbe a person who brought and gave him the Princess who is in the\nwell in such and such a jungle, he will give him goods [amounting]\nto a tusk-elephant's load, and a half share from the kingdom. [This]\nhe made public by the notification tom-toms.\n\nAt the time when they were going in the street beating the notification\ntom-toms, a widow woman stopped the notification tom-toms, and asked,\n\"What is it?\"\n\nThe notification tom-tom beater said, \"The King said that to a person\nwho brought and gave him the Princess who is in the well in such and\nsuch a jungle, he will give these goods, and a share from the kingdom.\"\n\nThereupon the widow woman said [to the King], \"I can. [12] Having\nconstructed a watch-hut near the well in that jungle, you must give\nit to me,\" she said. The King very speedily sent men, and built a\nwatch-hut, and gave it.\n\nThis old woman went [there], and at the time when she was in the\nwatch-hut, the Princess came, and sitting down upon the well mouth,\nsang songs.\n\nThereupon the widow woman, drawing together the folds of her rags,\nbreaking [loose] her hair and letting it hang down, placing her hand\nto her head, weeping and weeping, crying and crying out, came to the\nplace where the Princess is.\n\nThe Princess asked, \"What, mother, are you weeping and weeping for?\"\n\n\"Ane! Daughter, there is a male child of mine. The child does not\ngive me to eat, and does not give me to wear. Having beaten me he\ndrove me away, to go to any place I like.\"\n\nThen the Princess said, \"I will give you to eat and to wear. There is\nnot anyone with me.\" Calling this old woman she went to her palace. The\nPrince also having become pleased, amply provided for the old woman.\n\nVery many times calling this old woman, [the Princess] having gone\nto the well-mouth, and stayed [there] singing songs, returned.\n\nOne day this old woman, taking a piece of stone in her hand,\nunknown (himin) to the Princess, asked at the hand of the Princess,\n\"Ane! Daughter, how does the water dry up in this well? How does\nit fill?\"\n\nThe Princess said, \"Mother, there is a stone in my hand. By its power\nthe water dries up, and fills it.\"\n\n[Saying], \"Ane! Daughter, where is it? Please let me, too, look at it,\"\nshe begged for and got the stone. Having been looking and looking at\nit a little time, she dropped that piece of stone which was in her\nhand, for the Princess to hear. This gem-treasure the woman hid.\n\n[The Princess] having said, \"Appoyi! Mother, you dropped the\nstone!\" the two persons, striking and striking themselves, began to\ncry, saying and saying, \"For us, in the midst of this forest, from\nwhom will there be a protection from everything (saw-saranak)?\"\n\nAt the time when they were weeping and weeping, having said,\n\"It is becoming night,\" the old woman said to the Princess,\n\"Now then, daughter, for us two to remain thus, a fine place (hari\ntaenak) is this forest wilderness! There will be elephants, bears,\nleopards. Because of that, let us go. There is my house; having gone\n[there], early to-morrow morning let us come again here.\" Having said\n[this], deceiving the Princess, they went away.\n\nThe old woman with dishonest secrecy having sent word to the King,\nthe King came, and calling the Princess went [with her] to the palace.\n\nThereafter, the King published by beat of tom-toms that he has brought\nthe Princess who stayed on the well mouth. He made public that on\nsuch and such a day he will marry this Princess.\n\nThereupon the Princess said, \"In that manner I cannot contract\nmarriage. My two parents have told me that the Prince [I am to marry]\nand I, both of us, having rowed a Wooden Peacock machine [13] in\nthe sky, and having come back, after that must contract marriage,\nthey have ordered.\" This word the Princess said as the Princess knows\nthat the first friend of the Prince's, that is, the Carpenter's son,\ncan construct the Wooden Peacock machine.\n\nThereafter, the King of this city employed the notification tom-tom,\n\"Who can construct the Wooden Peacock machine? If there should be a\nperson who can, speedily come summoning him near the King.\"\n\nAt the time when they were beating the notification tom-tom, that\nCarpenter's son, having caused the notification tom-tom to halt, said,\n\"I can construct the Wooden Peacock machine.\" Thereupon, summoning\nthe Carpenter's son, they went to the royal house.\n\nThe King ordered that he should receive from the palace many\npresents. The King commanded that having quickly constructed the\nWooden Peacock machine, and also prepared a person to row it, he\nshould bring it.\n\nThereafter, the Carpenter's son, ascertaining about the Princess who\nstayed at the well, quickly having set off, went near the well in the\njungle, and diving into the water, and having gone to the palace, when\nhe looked, the Prince having become stupefied through want of sleep,\n[14] had fallen down unconscious.\n\nThereupon the Carpenter's son, having spoken to the Prince, said,\n\"Didn't I tell you, Sir, 'Don't give the ring into the hand of the\nPrincess,' ascertaining that this danger will happen? But,\" he said to\nthe Prince, \"don't you at any time become unhappy. [15] I will again\nbring the Princess near this palace, and give her to you.\" Saying,\n\"Please remain in happiness,\" the Carpenter's son returned to the city,\nand began to construct the Wooden Peacock machine.\n\nWhile constructing it, he made inquiry how this widow woman was,\n[and learnt that] a male child of this widow woman's was lost while\nvery young (lit., from his small days).\n\nOne day, in the night the Carpenter's son, tying up a bundle of clothes\nand a packet of cooked rice, went, just as it was becoming night,\n[16] to the house at which is the widow woman. Having gone [there]\nhe spoke: \"Mother, mother!\"\n\nThereupon the woman quickly having arisen and come, asked, \"Where,\nson, where were you for so many days?\"\n\nThereupon the Carpenter's son said, \"Ane! Mother, having tramped\nthrough many countries, I have not obtained any means of subsistence. I\nobtained a few pieces of cloth and a little rice.\" Saying \"Here,\"\nhe gave them into the hand of that woman.\n\n\"What are these for, son? Look; I have received from the King much\ngoods, and a part of the kingdom,\" she said to the Carpenter's son.\n\nThe old woman thought he was her own son. Having allowed him to\npress her eyes while she is lying down, the old woman said, \"Son,\nI have still got something.\"\n\nHaving said, \"Ane! Mother, where is it? Please let me look at it,\"\nbegging for it, when he looked [it was] that gem-treasure.\n\nThereafter, having given it [back] into the hand of the old woman,\nand waited until the time when the woman goes to sleep, stealing that\nstone the Carpenter's son came away.\n\nThen, constructing the Wooden Peacock machine, he went near the\nKing. Having gone, he said, \"Except myself no one else can row this.\"\n\nAt that time, the King and the Princess, both of them, having mounted\non the Wooden Peacock machine [after] putting on the royal ornaments,\nthese three persons rowed [aloft in] the Wooden Peacock machine.\n\nHaving rowed very high above the sea, and stopped the Wooden Peacock\nmachine, the Carpenter's son, taking the sword in his hand, asked the\nKing whence the King obtained this Princess. Thereupon the King said\nthat a widow woman of this city brought and gave him the Princess\nwho stayed at a well in the midst of the forest.\n\nThen the Carpenter's son said, \"Why do you desire others' wives? How\nmuch [mental] fire will there be for this Princess's husband! What\nHis Highness (tuma) did is a great fault.\"\n\nHaving said this, he cut down the King and dropped him into the sea,\nand, taking the Princess, rowed near that well in the jungle. Having\ngone [down the well] to the palace, and caused that Prince to put\non these royal ornaments, the Prince, and the Princess, and the\nCarpenter's son, the whole three persons, having gone on the Wooden\nPeacock machine to the city, and said that the King and the Princess\nhad contracted the marriage, that day with great festivity ate the\n[wedding] feast; but any person of the city was unaware of this\nabduction [17] [of the King] which he effected.\n\nThereafter, this Prince and Princess having been saluted [18] by\nthat widow woman, having tried her judicially they subjected her to\nthe thirty-two tortures and beheaded her, and hung her at the four\ngate-ways, it is said.\n\nThe Carpenter's son became the Prince's Prime Minister. The Prince\nexercised the sovereignty with the ten [royal] virtues, it is said.\n\n\n North-western Province.\n\n\n\nThe ten royal virtues are: Almsgiving, keeping religious precepts,\nliberality, uprightness, compassion, addiction to religious\nausterities, even temper, tenderness, patience, and peacefulness\n(Clough).\n\nRegarding the flying wooden Peacock, see also the next story and\nNo. 198 in vol. iii. In Cinq Cents Contes et Apologues (Chavannes),\nvol. ii, p. 378, there is also an account of a similar flying-machine\ncalled a Peacock, on which a young man, accompanied by the maker,\nfirst went to marry a girl, and afterwards, against the advice of\nits maker, flew aloft to show the people his own skill. He did not\nknow how to make it return, and at last the cords broke, it fell in\nthe sea, and he was drowned.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\npp. 378, 380, etc., there are several accounts of houses under the\nwater; these were the residences of Bongas or deities.\n\nIn The Indian Antiquary, vol. i, p. 115, Mr. G. H. Damant gave a\nBengal story in which a King's son descends into a well, and finds\nthere a Princess in a house, imprisoned by Rakshasas.\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 17 ff., a Prince and\na Minister's son who was his bosom friend, while on their travels\nobtained a Cobra's jewel, and by means of it saw a palace under the\nwater of a tank. They dived down to it, found a Princess who had\nbeen imprisoned there by the Cobra, which had died on losing its\nmagic jewel, and the Prince married her by exchanging garlands of\nflowers. After the Minister's son left them in order to prepare for\ntheir return, the Princess, while the Prince was asleep, by means\nof the magic jewel ascended to the surface of the water, and sat on\nthe bathing steps. On the third occasion when she did this, a Raja's\nson saw and fell in love with her. As soon as she observed him she\ndescended to her palace, and the young man went home apparently\nmad. The Raja offered his daughter's hand and half his kingdom to\nanyone who could cure his son. An old woman who had seen the Princess\noffered to do it, and a hut was built for her on the embankment of the\ntank. When the Princess came to the bank the woman offered to help her\nto bathe, secured the jewel, and the Princess was captured. When the\nMinister's son returned on a day previously arranged, he heard that\nthe Princess was to be married in two days. He personated the widow's\nson, who was absent, and was well received by the widow, who handed\nhim the magic jewel. He saw the Princess, managed to escape with her,\nand they joined the Prince.\n\nIn The Kathako\u00e7a (Tawney), p. 91, a serpent Prince saved a Queen who\nhad been pushed into a well by her stepmother, and made a palace in\nthe well, in which she lived until she was able to rejoin her husband.\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 52, a Princess who had\nbeen carried off and was about to be married to a Raja's son, stated\n(by pre-arrangement with her husband's party, who had come to rescue\nher) that it was \"the custom of her family to float round the city in\na golden aerial car with the bridegroom and match-maker.\" The Raja\nsent men to find a car. Two of her husband's friends, a goldsmith\nand a carpenter, now produced such a car. When the Raja, his son,\nthe Princess, and the witch who had abducted her, began to sail above\nthe city in it, at the Princess's request the car was stopped at a\npre-arranged place, the Prince and his four friends sprang into it,\ntook it high in the air, drowned the Raja, his son, and the witch,\nand returned with the Princess to their own city.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 137 ff.) there\nis an account of a flying ebony horse, which rose or descended when\nsuitable pegs were turned. When it was brought to a Persian King,\nhis son tried it, was carried away like the Prince in the next story,\nand at last descended on the roof of a palace, where he saw and fell\nin love with the royal Princess, and returning afterwards, carried\nher off.\n\nIn the Tota Kahani (Small), p. 139, a young man made a flying wooden\nhorse, by means of which a merchant's daughter, who had been abducted\nby a fairy, was recovered.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 57, a young Brahmana\nwho plunged into the Ganges to rescue a woman who appeared to be\ndrowning found a temple of Siva, and a palace in which the girl who\nwas a Daitya (an Asura) lived.\n\nIn the same volume, p. 392, there is an account of a flying chariot,\n\"with a pneumatic contrivance,\" made by a carpenter. A man flew two\nhundred yojanas (each some eight miles in length) before descending;\nhe then started it afresh and flew another two hundred. On p. 390\nwooden automata made by the same carpenter are mentioned; they \"moved\nas if they were alive, but were recognised as lifeless by their want\nof speech.\" A similar automaton is mentioned in Cinq Cents Contes\net Apologues (Chavannes), vol. iii, p. 170; it was able to sing and\ndance. (This work consists of translations from the Chinese Tripitaka;\nall appear to have been translated from Indian originals, usually in\nthe early centuries after Christ.)\n\nIn The Indian Antiquary, vol. x, p. 232 (Tales of the Panjab, p. 42),\nin the story of Prince Lionheart, by Mrs. F. A. Steel, his carpenter\nfriend went in search of a Princess who had been carried off by a\nKing. He made a flying palankin, and returned in it with her.\n\n\n\n\n\n\n\n\nNO. 81\n\nCONCERNING A ROYAL PRINCE AND A PRINCESS [19]\n\n\nIn a certain city there were a King, a Carpenter, and a\nWasherman. There were three male children of these three persons. They\nsent these three children to learn letters near a teacher a yojana\ndistant, or four gawuwas [20] distant. These three having at one\ntime set off from the city when they went for [learning] letters,\nboth that royal Prince and the Washer lad went and said the letters;\nwhen they are coming back the Carpenter's son is even yet going\non the road. Those two go with much quickness. Because of it, the\nCarpenter's son said at his father's hand, \"We three having set off\nat one time from the city, when we have gone, those two having got\nin front and gone, and said their letters, come back. Having gone\n(started) at one time, on even a single day having said my letters\nI was unable to come [with them].\"\n\nThereafter, he made for the Carpenter's son a [flying] Wooden Peacock\nmachine, and gave him it. He having gone rowing it [through the air],\nand said his letters, when he is coming back those two are still going\n[on the road], for [their] letters.\n\nOne day the royal Prince said to the Carpenter's son, \"Ane! Friend,\nwill you let me row and look at the Wooden Peacock machine?\" he asked.\n\nThereupon the Carpenter's son, having said, \"It is good,\" and having\ntold him the manner of treading on the chain, gave him it. Just as\nthe Prince was taking hold of the chain, he went [up] in the Wooden\nPeacock machine, and was fixed among the clouds in the sky. At that\ntime the King of the city and the multitude were frightened.\n\nThereafter, having assembled the city soothsayers and astrologers,\n[the King] asked, \"When will this Prince, taking the Wooden Peacock\nmachine, come down?\"\n\nThereupon the soothsayers said, \"After he has gone for the space of\n[21] three years and three months, having come back he will fall in\nthe sea.\"\n\nThereupon the King said to the Ministers, \"Having been marking\nthat number of years and number of days, surrounding the sea (i.e.,\nkeeping a watch all along the shore), and having been laying nets,\nas soon as the Prince falls you must take him ashore,\" he commanded.\n\nThereafter, at the time when the Prince was holding the cords of\nthe Wooden Peacock machine, it began to descend lower. At a burial\nground at another city the Wooden Peacock machine came down upon\na Banyan-tree.\n\nThereupon the Prince, having placed the Wooden Peacock machine on\nthe tree, and descended from the tree, went to the city, and began\nto walk about. At the time when the Princess of the King of the city,\nwith yet [other] Princesses, was bathing at a pool, the Princess saw\nhim at the time when this Prince also was going walking.\n\nAs soon as she saw him, the Princess thought, \"If I marry the Prince\nit is good.\" The Prince also thought, \"If I marry this Princess it\nis good.\" Except that the two thought to themselves of each other,\nthere was no means of talking together. Because of it, the Princess,\nplucking a blue-lotus flower in the pool, placed it on her head after\nhaving smelt (kissed) it; and again, having crushed it, threw it down,\nand trampled on it. The Princess did thus for the Prince to perceive\nthat when he married her she would be submissive and obedient to\nhim. The Prince understood it, and kept it in mind.\n\nThereafter, at the time when the Prince was going walking in the city,\nhe met with the palace in which is the Princess. At the time when the\nPrince had been there a little while, the Princess opened a window\nof the upper story, and when she was looking in the direction of the\nstreet, saw that this Prince was [there], and spoke to him. At that\ntime she said to the Prince, \"After it has become night I [shall]\nhave opened this window. You come [then].\"\n\nThen the Prince having come after all in the palace got to sleep,\nwhen he looked the window was opened. Having spoken to the Princess,\nhe entered the palace. The two having conversed, the Prince, before\nit became light, got out of the palace, and having gone away, and\nwaited until the time when it became night, comes again.\n\nThereupon the Princess, in order to keep the Prince in the very palace,\ntold a smith of the city to come secretly; and having given him also\na thousand masuran, and made the man thoroughly swear [to secrecy],\nthe Princess said, \"Having made a large lamp-stand, and made it [large\nenough] for a man to be inside it, and turned round the screw-key\nbelonging to it, as though bringing it to sell bring it to the\npalace. When you bring it I will tell the King, and I will take it.\"\n\nThe smith having gone, and made the lamp-stand in the manner the\nPrincess said, brought it near the King. Then the Princess having\ncome and said, \"I want this,\" took it, and put it in the palace. To\nthe smith the King gave five hundred masuran.\n\nThereafter, having put that Prince inside the lamp-stand, he\nremained [there]. When not many days had gone by, the Princess became\npregnant. The King having perceived that the Princess was pregnant,\nplaced a guard round the palace, and having published by beat of\ntom-toms [that they were] to seize this thief, the King and the guards\nmade all possible effort to seize the thief, but they were unable.\n\nA widow woman said, \"I can seize him if you will allow me to go\nevening and morning to the palace in which is the Princess, to seize\nthe thief.\" Thereupon the King gave permission to the woman to go\nand stay during the whole [22] of both times.\n\nWhen several days had gone by, this woman, having perceived that a man\nis inside that lamp-stand, one day having gone taking also a package\nof fine sand, during the visit, while she stayed talking and talking\nwith the Princess put the sand of the package round the lamp-stand,\nand having spread it thinly, came away. The Princess was unable to\nfind this out.\n\nWhen that woman went on the morning of the following day, and looked,\nthe Prince's foot-prints were in that sand. As soon as she saw it,\nthe woman went and said to the King, \"I caught the thief. Let us\ngo to look.\" The old woman having gone, said, \"There! It is inside\nthat lamp-stand, indeed, that the thief is,\" and showed them to the\nKing. At that time, when the King broke the lamp-stand and looked,\nthe thief was [there].\n\nThereafter the King gave orders that having tortured the thief,\nand taken him away, they were to behead him, he said to the\nexecutioners. Thereupon the executioners [after] pinioning the Prince,\nbeating the execution tom-tom, took him to that burial-ground.\n\nAt that time the Prince said to the executioners, \"If you kill any\nperson, having given him the things he thinks of to eat and drink--is\nit not so?--you kill him. Because of it, until the time when I come\n[after] going into this Banyan-tree and eating two Banyan fruits,\nremain on guard round this tree. There is no opportunity (taenak)\nfor me to bound off and go elsewhere.\"\n\nThereupon, the executioners having said, \"It is good,\" the Prince\nascended the tree, and having mounted on that Wooden Peacock machine,\nrowed into the sky. While the executioners were looking the Prince\nwent flying away.\n\nThe executioners having said that blame will fall [on them] from\nthe King, caught and cut a lizard (katussa), and having gone [after]\nrubbing the blood on the sword, showed it to the King, and said that\nthey beheaded the thief.\n\nFrom that day, the Princess from grief remained without eating and\ndrinking. Several days afterwards, the Prince, having come rowing the\nWooden Peacock machine, and caused it to stop on the palace in which\nis the Princess, and having removed the tiles, dropped the jewelled\nring that was on the Prince's hand at the place where the Princess\nis. He also dropped a robe of the Prince's.\n\nThereupon the Princess, getting to know about the Prince's [being\non the roof], threw up the cloth [again]. Tying the hand-line to\ndescend by, at that time the Prince, having descended, said to the\nPrincess, \"To kill me they took me to the burial-ground. I having\ncaused the executioners to be deceived, and climbed up the tree--my\nWooden Peacock machine was on the tree--I mounted it and went rowing\naway.\" Thereafter, the Prince and Princess, both of them, went away.\n\nAt the time when they were going, ten months were completed for the\nPrincess. While they were going, pains began to seize her. [The Prince]\nhaving lowered the Wooden Peacock machine in a great forest jungle,\nand in a minute having made a house of branches, the Princess bore\n[a child].\n\nThereupon the Prince said, \"Remain here until I go and bring a\nlittle fire.\" Saying [this] to the Princess, the Prince went rowing\nthe Wooden Peacock machine. Having gone, at the time when, taking\nthe fire in a coconut husk, he was coming rowing the Wooden Peacock\nmachine over the midst of the sea, the coconut husk having burnt,\nthe fire seized the Wooden Peacock machine, and it burnt away.\n\nThe Prince having come [there], fell in the sea. That foretold\nnumber of years also had been finished on that day. The person who\nstayed casting nets in the sea [there], as soon as the Prince fell\ngot him ashore. The Prince, planting a vegetable garden at the city,\nremained there.\n\nWhile the Princess who bore [the child] in that forest jungle was\nwithout any protection from all things (sawu-saranak), this trouble\nhaving become visible to an ascetic person who practises austerity\nin that forest jungle, he came to the place where the Princess was,\nand spoke to her.\n\nThereupon the Princess, after she saw the ascetic, having a little\nabandoned the trouble that was in her mind, said to the ascetic,\n\"While I walk into the midst of this forest seeking a little ripe\nfruit, will you look after this child until I come?\" she asked.\n\nThe ascetic said, \"Should I hold the child it is impure (kilutu)\nfor me. Because of it, you having made a stick platform (maessak),\nand hung it by a creeper, and having tied a creeper to the platform,\ngo after having sent the child to sleep on the platform. At the time\nwhen the child cries I will come, and hold the creeper by the end,\nand shake it; then the child will stop.\" Having done in the manner\nthe ascetic said, the Princess, seeking ripe fruits, ate.\n\nOne day, the Princess having suckled the child, and sent it to sleep on\nthe platform, went to seek ripe fruits. Thereafter, that child having\nrolled off the stick platform and fallen on the ground, at the time\nwhen it was crying the ascetic heard it, and came; when he looked,\nthe child having rolled over had fallen on the ground. Thereupon,\nbecause it was impure for the ascetic to hold the child, he plucked a\nflower, and having performed an Act of Truth for the flower, thought,\n\"May a child be created just like this child.\" Thereafter, a child\nwas created just like it.\n\nThe Princess having come back, and having seen, when she looked,\nthat two children are [there], the Princess asked the ascetic,\n\"What is [the reason of] it? To-day two children!\"\n\nThe ascetic said, \"When I was coming, the child, having fallen, was\ncrying and crying. Because it is impure for me to hold the child,\nI created a child just like it.\"\n\nThe Princess said, \"I cannot believe that word. If so, you must create\na child again, for me to look at it.\"\n\nThereupon the ascetic said, \"According to the difficulty there is\nfor you to rear one child, when there are three how much difficulty\n[will there be]!\"\n\n\"No matter. [Please] create and give me it; I can rear it.\"\n\nThereupon, the ascetic plucked a flower, and having performed an Act\nof Truth, when he put it on the stick platform a child was created\njust like it.\n\nThereafter, the Princess having been pleased, reared the children. The\nchildren having grown up, walked in the midst of the forest, seeking\nripe fruits, and having come back the children gave them to their\nmother, and [then] began to eat.\n\nOne day, at the time when these three are going walking, they met\nwith a great river. When they looked, on the other bank of the river\na great vegetable garden is visible. Thereupon these three having\nsaid [to each other], \"Can you swim?\" swam a considerable distance,\nand came back, saying, \"Let us come to-morrow morning.\" Having gone\nseeking a very few ripe fruits, they gave them to their mother.\n\nOn the following day, early in the morning, taking bows and arrows,\nthe whole three went to the edge of the river. Having gone [there],\nand the whole three having gone swimming to the vegetable garden,\nwhen they looked many kinds of ripe fruits were [there].\n\nThereafter, these three having plucked [some], at the time when they\nare eating them the gardeners who watch the garden saw them, and\nhaving come running, prepared (lit., made) to seize them. Thereupon\nthese three, taking their bows, prepared to shoot. The gardeners\nbounded off, and having gone running, told it at the hand of the King.\n\nThese three having eaten as much as possible, [after] plucking a great\nmany crossed over [the river], and went away. At that time the King\nsaid to the gardeners, \"Should these thieves come to-morrow also,\nlet me know very speedily.\"\n\nThe following day, also, those three persons came, and at the time\nwhen they are plucking [the fruit], the gardeners went and told\nhim. Thereupon the King, taking bows and arrows, came and shot at\nthem. When he shot, the arrow having gone, when near these Princes\nturned (lit., looked) back, and fell down.\n\nThereafter, that party shot at the King. Then also, in the very [same]\nway, the arrow having gone, when near the King turned (looked) back,\nand fell down.\n\nThereupon, the whole two parties, after having come near [each other],\nspoke, \"This was a great wonder. The circumstance that out of the\ntwo parties no one was struck, is a great wonder. Because of it,\nlet us, the whole two parties, go near the panditayas [for them]\nto explain this.\"\n\nThereupon, the whole of the two parties having gone, told the\npanditayas this circumstance that had occurred. Then the panditayas,\nhaving explained it, said to the King, \"You, Sir, now above three or\nfour years ago, summoned a Princess [in marriage]. The Princess's,\nindeed, are these three, the children born to you, Sir. Because of it,\nthe Gods have caused this to be seen. Go, and summoning the Princess\nfrom the place where she is, [be pleased] to come,\" the panditayas\nsaid to the King.\n\nThereafter, the King having remembered her, at that moment decorating a\nship, with the sound of the five musical instruments he went into the\nmidst of the forest in which is that Princess; and having come back\n[after] calling the Princess, the Princess, and the three Princes,\nand the King remained at the garden, it is said.\n\n\n North-western Province.\n\n\n\nIn Indian Nights' Entertainment (Swynnerton), p. 9, a Prince mounted\non a magic wooden flying-horse that a friend of his, a carpenter's\nson, had brought to the palace, and flew away on it. The carpenter\npromised that it would return in two months. The Prince alighted by\nmoonlight on a palace roof five hundred leagues away, and fell in\nlove with a Princess whom he saw there. After they had conversed, he\nflew off, fixed the horse in pieces amid the branches of a large tree,\nand stayed at a widow's house, returning each night to the palace. In\nthe end he was arrested and condemned to death. When the executioners\nwere about to hang him he got permission to climb up the tree, put\nthe horse together, sailed back to the palace, and carried off the\nPrincess to his father's home.\n\nIn Indian Fairy Tales (M. Stokes), p. 158, a Prince who had stolen\na magic bed which transported those who sat on it wherever desired,\nvisited a Princess at night by means of it, and afterwards married her.\n\nIn the same work, p. 208, a Prince and Princess saw each other at a\nfair. While the Prince watched her from his tent, she took a rose in\nher hand, put it to her teeth, stuck it behind her ear, and lastly\nlaid it at her feet. The Prince could not understand her meaning,\nbut a friend explained it, and said that she intended him to know that\nher father's name was Raja Dant (King Tooth), her country the Karnatak\n(karna = ear), and her own name Panwpatti (Foot-leaf).\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 487, it is stated that\nwhile Sita, the wife of Rama, was dwelling at Valmiki's hermitage\nwith her infant son Lava, she took the child with her when she went to\nbathe one day. The hermit, thinking a wild beast had carried it off,\ncreated another child resembling it, from kusa grass, and placed it\nin the hut. On her return he explained the matter to her, and she\nadopted the infant, to which the name Kusa was given.\n\nIn the same work, vol. ii, p. 235, a girl who came to bathe gave\nsignals to a Prince by means of a lotus flower, which she put in her\near, and then twisted into the form of an ornament called dantapatra,\nor tooth-leaf. After this she placed another lotus flower on her head,\nand laid her hand on her heart.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 215, a Princess\ncovered her face with lotus petals, and held up an ivory box to be\nseen by a Prince who was looking at her. By these signals he learnt\nher name and that of her city. He went to the city, visited her each\nday in a magic swing, and at length they eloped and were married.\n\nIn Sagas from the Far East, p. 110, a wood-carver's son fashioned\na hollow flying Garuda (possibly in the form of a Brahminy Kite),\ninside which a friend whose wife had been abducted flew to the Khan's\npalace where she was detained, and brought her away.\n\nIn the same work, p. 316, a Princess made signals to a King's young\nMinister as follows: She raised the first finger of her right hand,\nthen passed the other hand round it, clasped and unclasped her hands,\nand finally laid one finger of each hand beside that of the other hand,\nand pointed with them towards the palace.\n\nIn the Maha Bharata and Ramayana javelins or arrows are sometimes\nrepresented as returning to the sender, who in such cases was a\nbeing possessing supernatural power. Thus, according to one story\nof Daksha's sacrifice, when the energy of a dart thrown by Rudra at\nVishnu was neutralised, it returned to Rudra. In the fight between\nKarna and Arjuna some arrows which the former discharged returned to\nhim (Karna Parva, lxxxix.).\n\nIn performing an Act of Truth such as is mentioned in this story, the\nperson first states a fact and then utters a wish, which in reality\nis a conjuration, the efficacy of which depends on the truth of the\nforegoing statement.\n\nThus, in the Jataka No. 35 (vol. i, p. 90) the Bodhisatta in the form\nof a helpless quail nestling [23] extinguished a raging bush fire\nthat was about to destroy it and other birds, by an Act of Truth,\nwhich took this form:--\n\n\n \"With wings that fly not, feet that walk not,\n Forsaken by my parents here I lie!\n Wherefore I conjure thee, dread Lord of Fire,\n Prim\u00e6val Jataveda, turn! go back!\"\n\n\nThe account then continues: \"Even as he performed his Act of Truth,\nJataveda [the Fire Deity] went back a space of sixteen lengths; and\nin going back the flames did not pass away to the forest, devouring\neverything in their path. No; they went out there and then, like a\ntorch plunged in water.\"\n\nThere are several other examples in the Jataka stories, and one in\nNo. 83 in this volume. In the first volume, p. 140, the Prince cut\nin two the gem through the efficacy of an Act of Truth expressed\nin a slightly different form: \"If so-and-so be true, may so-and-so\nhappen.\" This is the usual type of the conjuration; it occurs also\nin the story numbered 11. See also the Mahavansa, Professor Geiger's\ntranslation, p. 125, footnote.\n\nOther examples are given in the Katha Sarit Sagara (Tawney), vol. i,\np. 330, vol. ii, p. 82; Sagas from the Far East, p. 47; Von Schiefner's\nTibetan Tales (Ralston), p. 284; Cinq Cents Contes et Apologues,\nvol. ii, pp. 358, 396; and in the Maha Bharata.\n\nIn chapter xvii. of the Mahavansa (Professor Geiger's translation,\np. 118), King Tissa proved the authenticity of the collar-bone relic\nof Buddha by an asseveration of this kind. In chapter xviii. (p. 125),\nthe Emperor Asoka severed the branch of the Bo-tree at Gaya, in order\nto send it to Ceylon, by an Act of Truth, previously drawing a magic\nline with a pencil of red arsenic round the branch to mark the place\nwhere it was to break off. In chapter xxv. (p. 171), King Duttha-Gamani\nby similar means is said to have caused the armour of his troops to\ntake the colour of fire, so that they might be discriminated from\nthe Tamils whom he was fighting.\n\nWith regard to the messages given by signals, the reader may remember\nRabelais' account of the argument by signs between Panurge and\nThaumaste (Pantagruel, cap. xix.).\n\nKandian girls make almost imperceptible signals to each other. If\nwithout moving the head the eyes be momentarily directed towards the\ndoor, the question is asked, \"Shall we go out?\" An affirmative reply\nis given by an expressionless gaze, a negative one by closing the\neyes for an instant.\n\n\n\n\n\n\n\n\nNO. 82\n\nTHE PRINCES WHO LEARNT THE SCIENCES\n\n\nAt a certain city there is a King, it is said. There are four Princes\n(sons) of the King, it is said. At the time when he told the four\npersons to learn the sciences that are [known] in that country,\nthey were unable to learn the sciences.\n\nAfter that, the King, bringing a sword, told them to [go elsewhere and]\nlearn the sciences [or he would kill them].\n\nSo all the four Princes, tying up a bundle of cooked rice, went\naway, and having gone to yet a city and sat down at a halting-place\n(ruppayak), the eldest Prince said, \"At the time when we are coming\nback we must assemble together at this very halting-place.\"\n\nAfter that, the eldest Prince arrived (baehunaya) at a city. At the\ntime when he asked, \"What is the science that is [known] in this\ncity?\" they said, \"In this city there is sooth.\"\n\n\"You must go and send me to the house where they say sooth,\" he\nsaid. Then they went and sent him. The Prince learnt sooth.\n\nThe next (etanama) Prince arrived (baessa) at a city. He asked,\n\"What is the science that is [known] in this city?\" \"In this city\nthere is theft,\" they said.\n\n\"Please go and conduct me to the house where theft is [known],\"\nhe said. That one learnt theft.\n\nThe next Prince went and arrived at a city. \"What is the science that\nis [known] in this city?\" he asked. \"Archery is [known] in this city,\"\nthey said.\n\n\"Please go and send me to the house where there is archery,\" he\nsaid. They went and sent him. That one learnt archery.\n\nThe next Prince went and arrived at a city. \"What is the science that\nis [known] in this city?\" he asked. \"In this city there is carpenter's\nwork,\" they said.\n\n\"Please go and send me to the house where there is carpenter's work,\"\nhe said. That one learnt carpenter's work.\n\nAfter that, the soothsayer [Prince] looked into the sooth, [to\nascertain] on what day the other three persons would come. When he\nlooked, it appeared that on the very day when the eldest Prince comes\nback the other three persons also will come.\n\nThe eldest Prince having set off and come, returned to the\nhalting-place (ruppe) at which they stayed that day. Having come,\nwhile he was there the other three also came and arrived at that\nhalting-place.\n\n\"What is the science you learnt?\" they asked from the eldest Prince. \"I\nlearnt sooth,\" he said.\n\nThey asked the next Prince, \"What is the science you learnt?\" \"I\nlearnt theft,\" he said.\n\nThey asked the next Prince, \"What is the science you learnt?\" \"I\nlearnt archery,\" he said.\n\nThey asked the young Prince, \"What is the science you learnt?\" \"I\nlearnt carpenter's work,\" said the young Prince.\n\nThe three persons asked the eldest Prince, \"What is there at our\nhouse?\" Then he said, \"On the Palmira-tree a female crow (kawadi),\nhaving laid three eggs, is sitting on them,\" he said.\n\n\"What is missing from our house?\" they asked. \"The Rakshasa having\ntaken the King's Queen to that [far] shore of the sea, [after]\nputting her in the middle room (lit., house) in the midst of seven,\n[24] has put the seven keys in his mouth,\" he said.\n\nAfter that, the whole seven came to the city. The King having come\nrubbing (whetting) a sword, asked the eldest Prince, \"What is the\nscience you learnt?\" \"I learnt sooth,\" he said.\n\nHe asked the next Prince, \"What is the science you learnt?\" \"I learnt\ntheft.\" He asked the next Prince; \"I learnt archery.\" He asked\nthe youngest Prince, \"What is the science you learnt?\" \"I learnt\ncarpenter's work,\" he said.\n\nHaving said, \"It is good,\" the King asked, \"What is there at my\nhouse?\" \"On the Palmira-tree a female crow is sitting on three eggs,\"\n[the eldest Prince] said.\n\n\"What is lost from my house?\" he asked, to look [if he knew]. \"The\nRakshasa having gone away, and put the King's Queen in the middle house\n(room) in the midst of seven, has placed the seven keys in his mouth,\"\nhe said.\n\n\"Doer of theft, without the female crow's flying away, while it\nis [sitting there] in that manner, take an egg, and come back,\"\nhe said. Without the crow's flying away, while it was [sitting]\nin that manner he took an egg, and came back.\n\nHaving caused the egg to be buried under the rice winnowing tray,\nhe said, \"Archer, without swerving to that side or this side, shoot\n[for the arrow] to go cutting it quite across.\" He shot so as to go\nquite across.\n\n\"Doer of carpenter's work, fasten this [egg] in the very manner in\nwhich it was [at first],\" he said. He fastened it in the very way in\nwhich it was.\n\n\"Robber, without the crow's flying (padinne), go and place [the egg\nin the nest], and come back,\" he said. He went and placed it [in the\nnest], and came back.\n\n\"Can you bring back this Queen?\" he asked. \"We can,\" they said.\n\nThe whole four persons having gone, the thief went into the\n[Rakshasa's] house, and brought out the Queen successfully. When he was\nbringing her the Rakshasa was asleep. Taking the Queen, they came away.\n\nWhen they were coming, they told [the soothsaying Prince] to look by\n[means of] sooth [what the Rakshasa was doing]. Still he slept. Having\ncome very far in that way, they told him to look [again]. \"He is now\ncoming on the path,\" he said.\n\nWhen they were returning thus, [the Rakshasa], having come quite near,\nsprang at them. At that very time the archer shot [at him; the arrow]\nhaving gone cutting his neck, he fell.\n\nThe ship in which they had gone was damaged (tuwala wuna). The\ncarpenter made [the damage good]. Then, [after crossing the sea]\nthey brought the Rakshasa's head and the Queen, and gave them to the\nKing. Thereupon the King gave them the sovereignty.\n\nThen the soothsayer says, \"[The sovereignty ought to belong to\nme]. Through my looking at the sooth, indeed, ye will get the country,\n[if ye receive it],\" he said.\n\nThen the thief says, \"[The sovereignty ought to belong to me]. It\nwas necessary that I should go and take [the Queen] successfully from\nthe Rakshasa. [If ye get it], it is owing to me that ye will get the\ncountry,\" he said.\n\nThen the archer says, \"[The sovereignty ought to belong to me]. When\nthe Rakshasa came in order to go [after] eating you, through my having\nshot him and killed him ye will get the country [if ye receive it].\"\n\nThen the Carpenter says, \"[The sovereignty ought to belong to me]. Your\nship having broken, by my fastening it [together] at the time when\nit was becoming rotten, ye will get the country [if ye receive it].\"\n\nAfterwards they gave the sovereignty to the eldest Prince.\n\n\n Bintaenna, Uva Province.\n\n\n\n\n\nTHE NOBLEMAN [25] AND HIS FIVE SONS. (Variant a.)\n\n\nIn a city there are five sons of a nobleman. In yet [another] city\nthere is a Princess without both parents. The Princess is a person\npossessing many articles. Having thought that when the eldest son of\nthe nobleman went there she must make him stop [there], and having\nspoken with the Princess's kinsfolk [regarding it], the eldest son\nhaving gone near the Princess she caused him to remain.\n\nAfter he stayed there many days, this Princess asks this nobleman's\nson, \"What do you know of the sciences?\" Then he says, \"I don't know\na single one.\" Having said, \"If so, you cannot stay near me; go you\naway,\" she drove him away.\n\nThis nobleman's son came home. The nobleman asks his son, \"What have\nyou come for?\"\n\n\"The Princess asked me, 'What do you know of the sciences?' I said,\n'I don't know anything.' 'If so, you cannot stay near me,' she\nsaid. Because of that I came,\" he said.\n\nImmediately, this nobleman says to all his five sons, \"Unless you five\nlearn five sciences, without [doing so] don't come to my house.\" Having\nsaid it he drove them away. Thereupon, these five persons went to five\ncities, and learning five sciences, after much time came home. [One was\na soothsayer, the second was a marksman, the third a thief, the fourth\nmade very rapid journeys, and the fifth could bring the dead to life.]\n\nThis nobleman, after that having summoned the eldest son, asked,\n\"What is the science that thou knowest?\"\n\n\"I know [how] to tell sooth,\" he said.\n\nTo look at this one's knowledge, the nobleman, having seen that a\nfemale crow had laid eggs in a tree, said, \"Should you tell me the\nsooth that I ask, you are [really] an astrologer.\" Having given his\nson betel he asked it [mentally].\n\nAfter he asked it, this one says, \"Father, you have asked me if a\nfemale crow has laid eggs in a tree. Is it not so?\" he asked.\n\nThereupon, the nobleman said to the one who was able to shoot, \"Come\nhere. Without the female crow's knowing it, and without breaking the\negg, shoot thou so that it may become marked [only],--an egg out of the\neggs that are in that nest,\" he said. The nobleman's son having said,\n\"It is good,\" shot in the manner he told him.\n\nThen this nobleman, having summoned the thief, says, \"Go thou, and\nwithout the crow's knowing, bring thou only the egg which this one\nshot.\" Having said, \"It is good,\" he brought that very egg.\n\nThen the nobleman said, \"Go again, and place thou it [back in the\nnest].\" He said, \"It is good,\" and went and put it [back].\n\nThereupon, [having called the eldest son again], what sooth did the\nnobleman ask? Thinking it in his mind [only], he asked, \"How are now\nthe happiness and health of the Princess whom you at first summoned\n[in marriage]?\"\n\nAfter he asked, this one having looked at the sooth, says, \"The\nPrincess having now died, they have taken her to bury,\" he said.\n\nThereupon, the nobleman said to the one who is able to go on rapid\njourneys, \"Go, and do not allow them to bury her\"; he went accordingly.\n\nThen this nobleman said to the one who causes life to be restored,\n[26] \"Go and restore the life of the Princess, and come thou back to\nmy city.\" Having said, \"It is good,\" this one went, and, causing her\nlife to be restored, the person who made rapid journeys, and the one\nwho caused life to be restored, and the Princess, all three persons,\ncame to the nobleman's city.\n\nThereupon the Prince who caused her life to be restored, says,\n\"I shall take the Princess whose life I caused to be restored.\"\n\nThen the person who went on rapid journeys says, \"Unless I had gone\nquickly, and had not allowed them to bury her, and if they had buried\nher, how would you take her? Because it is so, I shall take her.\"\n\nThen the soothsayer says, \"If I had not looked at the sooth, and told\n[you about her death], how would you two take her? Because it is so,\nI shall take her.\"\n\nThen the nobleman says, \"Unless I caused the sooth to be looked at,\n[27] how would you three otherwise take her? Because it is so,\nI shall take her.\" Owing to that, these four persons were quarrelling.\n\nNow then, out of these four persons, to whom does she belong? According\nto our thinking, indeed, she belongs to the nobleman.\n\n\n North-western Province.\n\n\n\n\n\nTHE SEVEN PRINCES. (Variant b.)\n\n\nAt a certain city there are a King and a Queen. There are seven Princes\nof the King. The King every day [goes] to fish (lit., to lower bait).\n\nOne day, the Princes having said, \"Let us also go to look at the\nfishing,\" the King and the seven Princes went to the river to fish. The\nKing having fished three Lullu, [28] gave them into the hand of the\nseven Princes to bring.\n\nThe youngest Prince said, \"Elder brother, let us put these into the\nwater to look if they go down (sink).\"\n\nAfterwards they put the three fishes in the water. Two went down;\none remained over. Taking that fish, the seven Princes came to the\ncity. Having come, and given it into the hand of the Queen, they said,\n\"Our father the King gave us three Lullu. [29] When we were bringing\nthem younger brother said to us, 'Let us place the three Lullu in the\nwater to look if they go down.' Afterwards we placed them [in it]. Then\ntwo Lullu went down; this Lula remained over. Having cooked this one\nfor our father the King, cook for us and give us a packet of rice,\"\nthey said. The Queen having cooked and placed [ready] the Lula for\nthe King, cooked a packet of rice for the seven Princes, and gave it.\n\nAfter that, the seven Princes, taking the packet of cooked rice,\nwent away. [30] Having thus gone, the whole seven ate the packet of\ncooked rice near a piece of garden. When the whole seven were going\naway again, they met with a soothsayer. Then the eldest Prince said,\n\"I must stay near this soothsayer,\" and having said it he stopped\nnear the soothsayer.\n\nWhen the other six persons were going away, they met with a man who\nknows the crows' language. After that, the next Prince stayed near\nthe man who knows the crows' language. When the other five were\ngoing away they met with a shooter [31]; near the shooter stayed\nthe next Prince. When the other four were going away they met with\na plough carpenter; near the carpenter stayed the next Prince. When\nthe other three were going away they met with a ball-playing man;\nnear the ball-playing man stayed the next Prince. When the other two\nwere going away they met with a gang of thieves; both of them stayed\nnear the gang of thieves.\n\nA long time the two persons in the gang of thieves remained breaking\nand breaking into houses. Having been thus and thus, the two persons\nspoke together: \"Seeking articles [to take back with us] let us go\nto look at our elder brothers.\" Having said [this, after] getting\nthe articles they came near the Prince who stayed near the man who\nis striking balls. When they looked he was learning to play at balls\nbetter than the ball-playing man.\n\nThat Prince said, \"Let us go to see the other [next] elder brother\nof ours.\" Having said [this], the three Princes came near the\nPrince who remained near the plough-carpenter; when they looked the\nPrince also was learning to bore (widinda) ploughs better than the\nplough-carpenter.\n\nThat Prince said, \"Let us go to the place where elder brother is.\" They\ncame to look at the Prince who remained near the shooter. Having come\nthere, when they looked he, also, was learning to shoot better than\nthe shooter.\n\nAfter that, the Prince said, \"Let us go to look at that other elder\nbrother of ours.\" They came near the Prince who remained near the man\nwho knows the crows' language. Having come there, when they looked he,\nalso, was learning the crows' language better than the man who knows\nthe crows' language.\n\nAfter that, the Prince said, \"Let us go near that other elder brother\nof ours, near the Prince who remained near the soothsayer.\" The\nwhole of the six Princes having come, when they looked he, also,\nwas learning to say sooth better than the soothsayer.\n\nAfter that, the whole of the seven Princes having [thus] met together,\ncame to the Princes' city. Thereupon, the King and the seven Princes\nwent to the river to bathe. When they were bathing a crow cawed;\nthen the King said, \"Who can explain the language of that crow?\"\n\nThen the Prince who knows the crows' language said, \"I can. That cawed,\nhaving been at the place where it is roosting on the eggs.\"\n\nThen the King said, \"Who can take the eggs by stealth [without\ndisturbing the crow]?\" The two who stayed in the gang of thieves\nhaving said, \"We can,\" the two Princes taking the crow-eggs gave them\nto the King.\n\nAfter that the King and the seven Princes having come to the city,\nthe King asked, \"Who can say sooth?\" The eldest Prince said, \"I can,\"\nhe said.\n\nThe King said, \"Look and find by sooth seven Princesses for you seven\npersons,\" he said.\n\nAfterwards the Prince having looked by sooth, said, \"At such and\nsuch a city there is a Princess; at such and such a city there is a\nPrincess.\" Saying and saying [this], he mentioned separately seven\nPrincesses who are at seven cities.\n\nThen the King said, \"Who can, [after] stealing them, come with those\nseven Princesses?\" The two who remained in the gang of thieves having\nsaid, \"We can,\" that day night having gone and having stolen two and\ncome back, he gave the two Princesses to the eldest elder brother\nand the next elder brother.\n\nOn the following day night having gone and having come back [after]\nstealing a Princess, he gave the Princess to the next elder brother.\n\nOn the following day they went, and [after] stealing two Princesses\nfor the [next] two persons, thereafter they went back to the very\ngang of thieves.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nThis story is probably defective in parts, and some incidents in the\nlast portion appear to have been omitted,--regarding the ball player,\nthe shooter, and the plough maker.\n\n\n\n\n\nTHE ATTEMPT OF FOUR BRAHMANA PRINCES TO MARRY. (Variant c.)\n\n\nA certain Brahmana had a daughter named Candrapati. She was a person\nendowed with beauty. Four Brahmana Princes having heard of the\nexcellence of her figure, came to try to marry her. The Brahmana her\nfather having inquired what sciences they knew, each one said that\nhe did not know [any]. He said that he could not marry and give the\nPrincess-daughter to them.\n\nThereupon, they four having arrived at shame, came near a travellers'\nrest-house, and conversing [said], \"We four persons having gone\nseparately to districts for learning sciences, [after] three months in\nsuccession again let us arrive at this very place.\" Promising [this],\nand having looked in the four directions, they departed. In this\nmanner the four of them having arrived each in a different district,\nand having [become] conversant with the sciences,--looking at omens,\ngoing in the sky, abating poison, giving life [anew,--after] three\nmonths in succession arrived at the aforesaid travellers' rest-house.\n\nThereafter, they four again departed for taking in marriage the\nPrincess. At that time a Huna (House Lizard) cried. Then the person\nwho was clever at omens told the remaining three persons that a\ncobra having bitten the Princess, they are taking her to the grave\nat that time.\n\nThereupon the person who possessed the power of flight through the\nair, having gone by the power of flight through the air, together\nwith the other three, halted at the grave of the dead body. Then the\npoison discharger reduced the poison; the other gave her life.\n\nAfterwards, while the four of them are one by one boasting of the\ngain due to themselves, they quarrelled over it. For that reason,\nnot obtaining the Princess, they again went away.\n\n\n North-western Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 349, four Brahmana\nbrothers decided to \"search through the earth and acquire some magic\npower.\" So they separated and went east, west, north, and south, after\nfixing upon a meeting-place. The rest of the story differs from the\nSinhalese one; they met together, found a piece of bone, gave it flesh,\nhide, limbs, and life, so that it became a lion which killed them.\n\nIn the same work, vol. i, p. 499, four men wanted to marry a Princess;\none was a clever weaver, one a Vaisya who knew the language of beasts\nand birds, the third a Kshatriya who was an expert swordsman, the\nfourth a Brahmana who could raise the dead to life. She refused all\nfour, and died after three months, and the Brahmana was unable to\nrestore life to her corpse as she was only human owing to a curse\nwhich had come to an end. See also vol. ii, p. 276.\n\nIn the same work, vol. ii, pp. 242, 258, there are variants in the\nseries of Trivikramasena and the Vetala, the second one being like\nthe Sinhalese tales in several respects. The father promised a girl\nto a man who had magic power, the mother promised her to one who\nhad knowledge, her brother promised her to a hero. When they all\ncame on the appointed day, she had disappeared. The learned man\nascertained that she had been abducted by a Rakshasa, the magician\nprepared a magic chariot in which all three went to rescue her, and\nthe hero killed the Rakshasa. Each one claimed her in a similar form\nof words to that employed by the learned man, who said, \"If I had not\nknown where this maiden was, how would she have been discovered when\nconcealed?\" The King decided that the hero ought to marry her.\n\nIn the Tota Kahani (Small), p. 51, a carpenter, goldsmith, tailor, and\nhermit, halting in a forest one night and each working in turn, carved\nthe figure of a beautiful woman, robed it, adorned it, and caused it\nto be endowed with life. In the morning they quarrelled regarding the\nownership of the woman, and all those to whom the matter was referred\nalso claimed her. When the decision was left to a large old tree,\n\"the tree of decision,\" it burst open, and the woman entering it\nbecame wood once more.\n\nIn the same work, p. 139, three young men saved a merchant's daughter\nfrom a fairy who had abducted her. One discovered where she was, the\nsecond made a flying wooden horse, on which the third rode and brought\nher back after killing the fairy. They then quarrelled regarding their\nclaims to marry her. The parrot which related the story considered\nthat she belonged to the last one because he risked his life for her.\n\nAt p. 157 also, a girl's husband who had vowed to offer his own head to\na deity in case he married her, decapitated himself at the temple. A\nBrahmana who entered feared he would be charged with murdering him,\nand cut off his head also. The girl came, and was about to follow\ntheir example when a voice from the shrine informed her that if she\njoined the heads to the trunks the two persons would be restored to\nlife. In doing this she misplaced the heads, and both persons then\nclaimed her. The parrot was of opinion that she belonged to the man\nwith her husband's head. There is a variant in the Katha Sarit Sagara\n(Tawney), vol. ii, p. 261, the second man being the girl's brother.\n\nIn Sagas from the Far East, p. 109, five companions went in search of\nthe sixth, whose life-index tree had withered. One found him buried\nunder a rock; the second, a smith's son, broke it and took out the\nbody; the third, a doctor's son, made a potion which caused it to\nrevive. The five then helped the man to recover his wife, who had\nbeen abducted by a Khan, and each one claimed her as his reward. In\ntheir struggle for her she was torn in pieces.\n\nIn the same work, p. 299, four youths, working in turn, made a girl\nout of wood and gave her a soul; each one claimed her. The decision\nwas that she belonged to the fourth, who gave the figure life.\n\nIn this work, p. 277, it is stated that Prince Vikramaditya learnt from\nrobber bands the art of robbery, and from fraudulent dealers to lie.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 93, Prince\nAbhaya, son of Bimbisara, King of Magadha, is stated to have learnt\ncoach-making; another son, Jivaka, became a celebrated doctor. A full\naccount of him is given in Cinq Cents Contes et Apologues (Chavannes),\nvol. iii, p. 331ff. Sir R. Burton stated that, according to ancient\nMohammedan practice, all rulers should learn a handicraft. (Arabian\nNights, Lady Burton's ed., vol. i, p. 339, note).\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 110, a Prince who\nhad been trained by an expert robber stole the egg from under a hawk\nwhile it sat on its nest, without disturbing the bird.\n\nThere are West African variants of the Sinhalese tale. One from the\ncoast provinces on the north side of the Congo is given in Notes on\nthe Folklore of the Fjort (Dennett), p. 33. A hunter who had three\nwives was killed while hunting. The first wife dreamt of this, the\nsecond guided the others to the spot, the third collected simples\nand revived him. When they quarrelled regarding the one to whom his\nlife was due, and it was settled that the one whose food he ate first\nshould be considered his preserver, he ate the food of the third wife,\nand the majority of the people approved of his decision.\n\nIn the same work, p. 74, the beautiful daughter of Nzambi, the Earth\nGoddess, could only be won by an earthly being who could bring down the\nheavenly fire. The spider went to fetch it, assisted by the tortoise,\nrat, woodpecker, and sandfly. Each of the animals afterwards claimed\nthe girl, and in the end, Nzambi, as she could not give her to all,\npaid each one her value, and the girl remained unwed.\n\nA variant of the Sierra Leone district is given in Cunnie Rabbit,\nMr. Spider, and the Other Beef (Cronise and Ward), p. 200. A man\nwho had four young sons was killed while hunting. The sons heard the\nstory from their mother when they were full grown, and went in search\nof him. The eldest found his gun and bones, the second collected and\njoined them, the third re-made the body with mud, the youngest blew\nup the nose through a charmed horn, and he became alive. The narrator\nstated that it has been impossible to decide to whom of the three\nhis restoration to life was due.\n\n\n\n\n\n\n\n\nNO. 83\n\nTHE STORY OF KALUNDAWA\n\n\nIn a certain country there were a Gamarala and Gama-mahage (his\nwife). There were seven daughters of the Gamarala's; there was no male\nchild. Taking another male child, they reared him for themselves. This\nchild was very thoroughly doing the work at the Gamarala's house.\n\nThereafter, after he became big, they asked at the hand of the\nGamarala's daughters, \"Who is willing to marry this child?\"\n\nAll [the elder ones] said, \"We don't want that scabby filthy one,\"\nbut there was willingness [on the part] of the last young one. The\ntwo persons having married, the other six began to treat this young\none harshly, but she did not take to heart (lit., mind) the things\nthey are saying.\n\nWhile they are thus, the Gamarala's son-in-law went to a smithy to\nget a digging hoe made. He said to the smith, \"Ane! Make and give me\na digging hoe.\" Although the smith took no notice of it, yet for many\ndays he went again and again. He did not make and give the digging hoe.\n\nOne day, at the time when the smith was eating cooked rice, having\nput into the heat a piece of iron refuse which this person had thrown\naway, he began to blow the skins (bellows).\n\nThen the figure of a great lion having come to the smith, he came\nrunning, leaving the cooked rice and food, and when he looked, having\nseen that very valuable iron is becoming hot, in an instant he made the\ndigging hoe and gave it. Thereafter, the smith said to the Gamarala,\n\"This child is a very virtuous royal Prince. To this one, without\ndelay a kingdom is about to descend.\"\n\nThis boy again one day went to another man to ask for (borrow)\na yoke of oxen. When he went there the man said, \"I cannot to-day;\ncome to-morrow.\" [32] The man brought him there many days. He did\nnot give the yoke of oxen: \"There are no oxen with me to give,\"\n[he said]. Well then, this one in sorrow came to his house.\n\nAlthough two [semi]-wild male buffaloes of the Gamarala's are staying\non two hills, no one is able to catch them. Thereafter, this one,\ntaking a yoke and having gone to the rice field, performed an Act\nof Truth. [33] Having set up the yoke in the grass, he said, \"The\nsovereignty will fall to me indeed. The wild one on that hill and\nthe wild one on this hill, to-morrow morning must have presented\n[themselves] neck by neck to this yoke.\"\n\nThereafter, on the following day morning, he said to this one's wife,\n\"Taking a little food, come to the rice field; I am going to plough.\"\n\nThen the woman said, \"Where have you cattle to plough?\" Having said\nit, she laughed.\n\nThis one said, \"There will be a yoke of cattle for me in the rice\nfield.\"\n\nHaving gone to the field, when he looked, both the wild buffaloes\nhad come, presenting their necks to the yoke. Well then, this one\nhaving tied the yoke began to plough. His wife having come to the\nrice field taking the food, when she looked, saw that this one is\nploughing. Afterwards, having gone near the yoke, she said, \"There\nwill be much weariness; be good enough to eat a little food.\"\n\nThereafter, having stopped the yoke of cattle, and gone to a shade\n[after] washing off the mud, and having eaten the food, through\nweariness he placed his head on the waist pocket of his wife a little\ntime, and went to sleep.\n\nWhile he was sleeping there a little time a dream appeared: on the\nyoke a hive of Bambara bees has been fastened. Then having awoke,\nhe said to the woman, \"Ane! Bolan, in a dream a hive of Bambaras was\nfastened on the yoke; look.\"\n\nThen the woman laughed and said, \"If so, a kingdom will fall to\nyou now.\"\n\nWhen he had been [sleeping] there again a little time, [he said],\n\"Ane! Bolan, maggots [34] fell on the great toe of my foot; look.\"\n\nAt that, also, this woman laughed, and said, \"If so, you will receive\nthe sovereignty now.\"\n\nWhen he was there [asleep] a little time again, the clods (hi kaeta)\nwhich this one ploughed up appear to be of silver colour. Again he\nsaid to the woman, \"The plough clods are silver colour; look.\"\n\nAt that, also, this woman laughed, and said, \"If so, you will receive\nthe sovereignty immediately.\"\n\nAgain, when he had been sleeping, he said, \"Ane! Bolan, I hear a\ngreat noise; look.\"\n\nAt that, also, this woman having laughed, says, \"Fetching you to go,\nthey are coming to appoint you to the sovereignty.\"\n\nAgain, when he had been sleeping, he said, \"Ane! Bolan, I hear the\nnoise very near this; look.\"\n\nThis woman says, \"Ane! There is nothing to be seen. On account of the\nthree worlds [35] that you ploughed your head is made crazy. Be good\nenough to sleep a little time without speaking.\"\n\nWhen a little time had gone again, she awoke him: \"The sound of the\nfive kinds of tom-toms, [36] and the decorated tusk elephant are\ncoming. Be pleased to arise quickly.\"\n\nJust as this one was awaking, the tusk elephant having come,\nkneeled down.\n\nThereafter, having caused this one to bathe in scented sandal-wood\nwater, having put on him the royal ornaments, and having put in that\nvery manner the ornaments on his wife also, they placed both of them\non the back of the tusk elephant.\n\nAs they were going, he caused the smith to be brought, and impaled\nhim. Having caused the person who did not give the yoke of buffaloes\nto be brought, he heated cow-dung, and having held both his lips to\nboth sides, he poured it down his throat.\n\nAs he was going near the house of the Gamarala, the King said, for\nthe Gamarala's daughters to hear:--\n\n\n Kalundawa pinma kale. Kalundawa performed very\n meritorious acts.\n Kalu undae pin no-kale. The agreeable ones performed not\n meritorious acts.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 84\n\nHOW THE POOR PRINCE BECAME KING\n\n\nIn a certain country there was a Prince, [the son] of a poor King, it\nis said. The Prince went to another country to learn letters. Having\ngone there, and in no time learning his letters, he said to the\nteacher, \"I must go to my village.\" Afterwards the teacher gave\nhim permission.\n\nAfter that, while the Prince was coming to the city, the Prince having\nbecome hungry, remained sleeping near a tree. A man having come there\nsaid, \"What, Prince, art thou sleeping there for? It is not good to\nsleep there; [be pleased] to get up,\" he said.\n\nThen the Prince said, \"I cannot even get up. I am hungry; because of\nit, indeed, I have fallen down here.\"\n\nThen the man says, \"Well, then, what shall I do? In my hand also\nthere is not a thing to give for food. There is an Attikka tree\n[37]; on that Attikka tree the fruit will be ripe. Let us go [for me]\nto show it to thee.\"\n\nCausing the Prince to arise, and having come near the Attikka tree,\nthat very man, having plucked Attikka and given it to the Prince, after\nhe ate said to the Prince, \"Now then, go you along that path. Well,\nI'm going;\" and the man went away.\n\nAfter that, as the Prince also was coming along the path he met\nwith a leopard [standing] across the path. The Prince cannot come\n[on account of it]. Well then, while the Prince is there a man is\ncoming along in the direction in which the Prince is. Then, as the\nman would drive this leopard to the Prince, he shouted, and said \"Hu,\"\nand clapped his hands. Then the leopard bounded off and went away.\n\nAfterwards that man having come near the Prince, asked, \"Prince,\nwhere art thou going?\"\n\nThe Prince says, \"Having gone in this manner to learn letters, I am\ngoing to my city.\"\n\nThen the man says, \"Going to the city does not matter to you. Come,\nto go with me.\"\n\nThe Prince says, \"How shall I go in that way? My parents will seek\nme. Because of it, having gone to the city, and asked at the hand of\nmy parents I will come,\" he said.\n\nThen the man said, \"I will be of the assistance that parents are\nof. You come with me.\"\n\nAfterwards the Prince went with the man. Having gone, they went to\na city. Staying at a resting-place at the city, and doing hired work\nin the city, the two persons are getting their living.\n\nWhen they were there no long time, one day the man said to the Prince,\n\"Child, I cannot work in this manner. You go and seeking [materials]\nfor food, come back.\"\n\nAfterwards the Prince from the following day went [alone] for hired\nwork, and [after] finding [and doing] it, returned. In that way for\nnot many days he is getting a living.\n\nOne day, a King and soldiers came to that city from another country to\nfight the King of that country, and surrounded the city. After that,\nthe King told the Ministers to go to the battle. The King did not go\nto the battle. Afterwards the Ministers prepared to go to the battle,\ntaking weapons and implements.\n\nThen this Prince said to that man, \"Grandfather, I also must go to\nthe fight.\"\n\nThen the man says, \"Ane! Child, what battle [is there] for us! We poor\nmen, can we go to fight with a King? You remain silent, doing nothing.\"\n\nThen the Prince said, \"No, grandfather, I can fight very well.\"\n\nThe man still said \"Don't.\" Then the Prince says, \"Grandfather,\nhowever much you should say 'Don't,' I am indeed going.\" Having said\n[this] the Prince went when the Ministers were going.\n\nHaving gone there and waited for the fight, when on both sides they\nwere making ready, this Prince said at the hand of the Ministers,\n\"Give [38] me a weapon from those which you brought, for me to remain\nfor the fight.\"\n\nThen the Ministers say, \"What fighting dost thou know? Do thou be\nsilent, doing nothing.\" Having said it, they scolded the Prince. After\nthat, the Prince having bounded to one side, remained doing nothing.\n\nThen, having begun the battle, they were fighting; on this side many\nMinisters were cut down. [After] cutting them down, this side is\ncoming to lose. The Prince having seen it, taking a weapon of that\ndead Minister's, fought and cut down the King and army of that side;\nand this side having conquered, the Ministers and the remaining people\nand this Prince came to the city.\n\nThe Ministers having come to the royal palace, said to the King,\n\"Many of our army died.\"\n\nThen the King asked, \"If so, owing to whom did you win in this battle?\"\n\nThe Ministers said, \"A youngster went with us. It is owing to the\nyoungster, indeed, that we conquered.\"\n\nAfterwards the King asked, \"Where is the boy?\" As the Prince was\nhere he went before the King. The King asked, \"From what country\ncamest thou?\"\n\nThe Prince said, \"I am a stranger.\"\n\nThen the King asked, \"What dost thou want done?\"\n\nThe Prince said, \"I will take anything I receive.\" After that the\nKing gave him villages, gave goods.\n\nAfter that, staying in these villages, that man and the Prince, both\nof them, were obtaining a livelihood from the goods. At the time when\nthey were [there], the King had become very aged. While he was thus\nthe King died.\n\nFor the King there was neither a Prince nor anyone. Because of it, at\nthe time when the Ministers, decorating the tusk elephant, are going\nin the four streets with the sound of the five musical instruments,\nthe tusk elephant, having gone to the house at which are that Prince\nand the man, kneeled near that Prince.\n\nHaving been [there] at the time when it was kneeling, the Ministers,\ncausing the Prince to bathe in scented water, and placing the Prince\non the tusk elephant, came to the royal palace, [and he became King].\n\nUntil the end of the Prince's life he remained exercising the\nsovereignty. The man who stayed with the Prince having become the\nMinister to the King, stayed in the palace itself.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 85\n\nHOW THE GARDENER BECAME KING\n\n\nIn a certain city there is a King, it is said. The King told them\nto plant a garden. After that, he said, \"Can anyone (kata) plant\na garden?\"\n\nOne man said, \"I can.\" Every day the King gave the things the man\nwanted. The man, cutting channels and fixing the fence, began to plant\nthe garden; he set various kinds [of plants] in the garden. After\nthat, the King went to look at the garden; he saw that there were\nvarious kinds of sugar-cane, sweet oranges, mandarin oranges, in the\ngarden. The King said to the gardener that he must look well after\nthe garden.\n\nIn that way, after not many days, the King said to the gardener,\n\"Take bows and arrows; should thieves come, shoot them.\" Thereupon,\nby the authority of the King, he was thinking of shooting should they\ncome in from outside.\n\nNot many days after that, the King said to the Adikarama (Minister),\n\"Let us go to the garden [secretly] to look into the examination\n[of it made] by the gardener.\"\n\nThen the Adikarama said, \"The order made by Your Honour is [that he\nis] to shoot thieves. It is not good for us to go.\"\n\nThe King said, \"That man by this time is asleep.\"\n\nAfterwards the King and the Adikarama, after the foolish King had\ntaken off the royal ornaments, that very night, taking the disguise of\nthieves, went to the garden. Having gone, they began to pluck oranges.\n\nThen the gardener awoke. The man, taking his bow, and having come,\nshot at the King; when he shot him (widapuhama) the King died.\n\nAfter that, the Adikarama and the gardener spoke together, \"What\nshall we do about this?\" Speaking [further] the Adikarama said,\n\"The things that are to happen happened.\" [39] Having said [this],\nthe Adikarama having told the gardener to cut a hole, when he cut it\nthey buried the King.\n\nAfter that, the Adikarama said to the gardener, \"Come, and go to\nthe palace.\"\n\nThe two persons having gone to the palace, and [the Minister]\nhaving decorated the gardener with the royal insignia (abarana),\nwhile he was on the Lion throne all the Chiefs make obeisance. [40]\nThe Adikarama does not make obeisance.\n\nRegarding this matter the King thought he must tell him a\nparable. Having thought so, and having called the Adikarama, he said,\n\"In the midst of the forest there are many kinds of trees. Having\ncut a tree of good race out of them, and shaved [the bark off] it,\nand planed it, and done carving work, they take it as a log for a\ntravellers' shed (ambalama). Taking it [there], after they have built\nthe travellers' shed, do both persons possessing lineage and persons\nof no lineage stay in the travellers' shed?\" [41] he asked.\n\nWhen he asked, the Adikarama said, \"All persons stay in the travellers'\nshed.\"\n\nAfter that, the King said, \"[There is] service for persons possessing\nthe Adikarama lineage, service for persons of no lineage, service for\n[all in] the world.\" [42]\n\nAfter that, the Adikarama from that day made obeisance to the King.\n\nWell then, the King remained exercising the sovereignty quite\nvirtuously (hondinma), without injustice.\n\n\n North-western Province.\n\n\n\nIn The Orientalist, vol. ii, p. 55, a similar story is given, as\nrelated to Mr. K. J. Pohath by a Buddhist monk. According to it,\nthe King visited the garden alone, pretending to steal Kaekiri\nfruits, and was shot by the gardener. When he was dead the gardener\nreported the matter to the Adikar, who got the King buried secretly,\nand proclaimed the gardener King. Some poor people whose lands the\nAdikar had seized complained to the new King, who held an enquiry,\nand gave judgment in their favour, remarking, \"Adikar, even though\nit should so happen that I might be obliged to go back to the Kaekiri\ngarden, I cannot say that the lands in dispute belong to you.\"\n\n\n\n\n\n\n\n\nNO. 86\n\nHOW THE FOOLISH MAN BECAME KING\n\n\nIn a certain country there was a Gamarala, it is said. There was a\ndaughter of the Gamarala's. Bringing a son-in-law for the daughter,\nwhen he was there for many days the men of the village spoke of going\nto Puttalam.\n\nThen this Gamarala's son-in-law said to the Gamarala, \"Father-in-law, I\nalso must go to Puttalam.\" The Gamarala said, \"It is good, son-in-law.\"\n\nAfter that, the whole of them obtaining occupation in loading sacks,\nthe son-in-law went on the journey, and the Gamarala remained\n[at home].\n\nThe son-in-law, setting off for the journey, at the time when he was\ngoing along driving thirty [pack] bulls, met with a company of men\ngoing [after] placing sacks on twelve horses.\n\nAfter he met with them this man said, \"Ane! Friends, taking my\nthirty bulls, give me (dilalla) those few horses.\" Then the men said,\n\"It is good.\"\n\nThis man having given the thirty bulls, at the time when he was going\nalong taking the twelve horses, he met with yet a company of men who\nwere going taking two elephants.\n\nAfter that, this man said, \"Friends, taking my twelve horses, will\nyou give me those two elephants?\" The men said, \"It is good.\"\n\nThen this man, having given the twelve horses, at the time when he\nwas going along taking the two elephants, he met with yet some men\nwho were going hunting, taking twelve dogs.\n\nThen this man asked, \"Friends, taking my two elephants, will you give\nme those twelve dogs?\" The men said, \"It is good.\"\n\nAfter that, this man having given the two elephants, at the time\nwhen he was going on taking the twelve dogs he met with a company of\npotters, taking some pingo (carrying-stick) loads of pots.\n\nThen the man asked, \"From these twelve dogs taking six, will you\ngive me for cooking in order to eat, a small cooking pot and a large\ncooking pot?\" The men said, \"It is good.\"\n\nAfter that, the man having given six dogs, taking a small cooking\npot and a large cooking pot he went hunting with the other six dogs.\n\nHaving gone into the jungle, and prepared a hearth near an ant-hill, in\norder, after having cooked, to eat cooked rice, at the time when he was\nbreaking fire-wood a cobra that was in that ant-hill came and bit the\nman. Then the man swooned owing to the poison's having fallen there.\n\nAt the time when a Vaedda of another distant place came walking [there]\nwhile hunting, he saw that there are six dogs; and having seen that\nthere is a hearth, said, \"Why are these six dogs here, and a hearth,\nwithout a man?\" While he was seeking and looking about, he saw that\nthe man had fallen down. Having seen him, and lifted him up, when he\nlooked [at him] the man was [as though] dead.\n\nAfter that, the Vaedda having said, \"What is this man dead for?\" When\nhe looked [after] going near the body, there was a wound, and the\nVaedda perceived that a snake had bitten him. Ascertaining it, after\nhe had applied medicine the man got up.\n\nThen the Vaedda asked, \"What happened to you?\"\n\nThis man said, \"The journey I came on is thus; the things that happened\nto me are thus. Having come hunting, and prepared the hearth, in order,\nafter I had cooked here, to eat, when I was breaking firewood a cobra\nbit me.\"\n\nThe Vaedda said, \"Come away, and go with me.\" This man having said,\n\"Ha,\" the six dogs and the man went with the Vaedda to the Vaedda's\ncity. Having gone there, that day the Vaedda gave him food.\n\nDuring the time while the man was there, that very day night the\nKing of the city died. On the following day morning, there being no\nperson for the sovereignty, [after] decorating the tusk elephant the\nMinisters went [with it] to seek a King.\n\nAt the time when they were going, this tusk elephant was going along\nlooking at the Vaedda's house. As it was going, that man whom the\ncobra bit was lying down in the Vaedda's veranda. The tusk elephant\nwent and knelt near the man.\n\nAfter that, the Ministers, having told this man to get up, when he\narose bathed him with perfumed water, and having decorated him with\nthe royal crown, placing him on the back of the tusk elephant went\nto the palace.\n\nAfter he went there, the King caused the Vaedda to be brought, and\nsaid, \"Owing to you, indeed, I attained to such exalted things.\" Having\nsaid, \"Because of it, receive the post of Adikarama (Minister),\"\nhe appointed the office of Adikarama to the Vaedda.\n\nHaving given him it, he remained up to the end of his life exercising\nthe sovereignty with the ten [royal] virtues.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 87\n\nTHE FOOLISH MAN\n\n\nIn a certain country there are a woman and a man, it is said. There\nare two daughters of the two persons. They gave one daughter [in\nmarriage]. The man at the place where they gave the daughter had\nsuitable things.\n\nA very rich man having come, asked the other daughter [in\nmarriage]. Then the girl's father said, \"I will not give her to you;\nthe lineage (wanse) of your people is not good.\"\n\nAfter that another man came and asked. The man had nothing; his\nlineage alone was good. The girl's mind was to go to the man who\nformerly came and asked, [but she was given to the second one].\n\nWell then, when the girl [after her marriage] is without [sufficient]\nto eat and to wear, one day the girl's father went to see the\ngirl. Afterwards, having given the man sitting accommodation, [43]\nand got the fire together, and put a potsherd on the hearth, she put\ntamarind seeds in the potsherd, and they began to fry, making a sound,\n\"Kas, kas.\"\n\nThen the girl's father says, \"What, daughter, are you frying?\"\n\nThe girl said, \"Father, I am frying our lineage, [the only thing\nwe possess].\"\n\nAfter that, anger having come to the man, he got up, and came to\nhis village. Having come there, on the following day, he went to the\nplace where the other daughter is.\n\nWhen he went there, the daughter, having cooked the sweetmeats called\nWellawaehun for the father, gave him to eat. He had not eaten them\nsince he was born.\n\nThat day, having eaten, when he was coming to his village saying and\nsaying, \"Wellawaehun, Wellawaehun,\" in order not to forget the name\nof them, his foot struck a stone that was on the path.\n\nThen the man was caused to exclaim \"Hobbancodi\" [44]; \"Wellawaehun\"\nwas forgotten. From there until the time when he comes to his village,\nhaving come saying and saying \"Hobbancodi, Hobbancodi,\" he says to\nhis wife, \"Bolan, to-day in our girl's quarter I ate Hobbancodi. The\ntaste is very good; you cook them, too.\"\n\nThereupon the woman says, \"Ane! I have not even heard of them since\nI was born, so how shall I cook them?\"\n\nThen the man, saying and saying, \"What, Bola! Strumpet! Do you say\nyou don't know? I ate them now, and came.\"\n\nWhile the two old people are quarrelling about this, men of the\nvillage having come, a man said, \"She indeed is doing all this,\nbringing her mouth like a Wellawaehun roll.\"\n\n\"There! I [meant to] say those indeed,\" the man said.\n\nAfter that, they two, having joined together, cooked five Wellawaehun\nrolls. Thereupon the man said, \"There are three for me, two for\nyou.\" The woman, too, said, \"There are three for me, two for you.\" They\ntwo being unable to divide these, made an agreement, that is, \"Let\nus two remain without speaking. For the person who speaks first there\nare two,\" they agreed.\n\nBeing satisfied with it, having shut the door, they lay down. While\nthey are lying down thus, perceiving that there was not any sound\nof them, the men of the village came, and having spoken to the\ndoor, finding that there was no sound they said, \"These will have\ndied.\" Having split open the door and gone into the house, at the\ntime when they looked they remained as though dead.\n\nAfter that, in order to carry them to bury, men tied their hands and\nfeet. The man, while they are tying his feet, having got hurt, said,\n\"Uwah.\"\n\nThereupon the woman said, \"There are two for you.\"\n\nScolding and scolding these two persons for their act, the men\nwent away.\n\n\n\nThe first part of this story belongs to the North-western Province;\nthe middle part is found in the Western Province also, to which,\nalso, the latter part belongs.\n\n\n\nIn The Orientalist, vol. i, p. 237, Mr. H. White mentioned that a\nstory about the frying of the family honour is contained in a work\ncalled Atita-vakya-dipaniya. In that instance apparently the pan\nwhich was placed on the fire was empty.\n\nIn the same Journal, vol. i, p. 136, a variant of the latter part of\nthe tale is given by Miss S. J. Goonetilleke. Twenty-five idiots were\nemployed by a Gamarala, and it was their duty to provide plantain leaf\nplates for the other servants and themselves. One day they decided\nthat they gave themselves unnecessary trouble in doing work which a\nsingle person could perform, so it was settled that all should sleep,\nand that the man who first opened his eyes or uttered a sound should\ncut all the leaves. When the leaves were not forthcoming at the\nmeal-time the Gamarala and his men went in search of the idiots, and\nbeing unable to arouse them, thought they were dead and dug a grave\nfor them. One after another they were thrown into it in silence, but\nas they were being covered with earth a digging tool struck one on the\nleg, causing him to utter an involuntary groan. The others instantly\narose and told him that henceforth he must provide all the leaf plates.\n\nIn the stories appended to the Pantcha-Tantra of the Abb\u00e9 Dubois,\na man at night disputed with his wife as to whether men or women\nare the greater chatterboxes, and each wagered a betel leaf that the\nother would speak first. As they did not appear next day, the door of\ntheir apartment was broken open, and the two were found sitting up but\ndeprived of speech. It was concluded that they were suffering from some\ninimical magic, for which a Brahmana recommended the application of\nheated gold to their bodies. The man was burnt on his sole, above the\nknees, at both elbows, on the stomach, and on the crown of the head,\nand bore it in silence; but when the woman was burnt on the sole she\ncried, \"Appa! That is enough,\" and handed her husband the betel leaf.\n\nIn Folklore in Southern India (Pandit Natesa Sastri), p. 277, (Tales\nof the Sun, p. 280), a beggar and his wife who had been at a feast\nat which they ate muffins (tosei), cooked five muffins, and agreed\nthat whoever opened an eye or spoke first should have only two of\nthem. They then bolted the door and lay down. After three days the\nvillagers entered by the roof and saw that the couple were apparently\ndead. They were carried to the cremation ground, placed on two pyres\nwhich were raised, and lights were applied. When the fire reached\nthe man's leg a voice came from his pyre, \"I shall be satisfied with\ntwo muffins.\" From the other pyre a voice replied, \"I have gained\nthe day; let me have the three.\" When the villagers heard the story,\nit was decided that, having apparently died and been on the funeral\npyre, they could not return to the village or it would perish, so a\nseparate hut was built for them.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 14, a farmer and\nhis wife who disputed regarding the shutting of the door, agreed that\nit should be closed by the one who spoke first. After a wild dog had\neaten their food, the barber called, shaved the man's head and half\nhis beard and moustache, and blackened him with lamp-black. When the\nwife, who had gone out, returned and asked what he had been doing,\nshe was told that it was she who must close the door.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 209,\na man and his wife made three cakes; each ate one, and they agreed\nthat the first who spoke should allow the other to eat the third\ncake. Robbers broke in, began to collect all the goods in the house,\nand at last seized the wife. The man still did not utter a word; when\nthe woman cried out and scolded him, he said, \"Wife, it is certainly\nI who have gained the cake.\"\n\n\n\n\n\n\n\n\nNO. 88\n\nTHE STORY OF MARIRALA\n\n\nIn a country a man near the [New] Year spoke to the people of the\nvillage: \"To bring palm sugar let us go to the quarter where there is\npalm sugar.\" \"It is good,\" a few people said. Having said \"I am going\nto-morrow,\" and having plucked fifty coconuts and removed the husks,\nhe placed them in the corner in the house.\n\nOn the following day morning, bringing the pingo stick and two sacks\noutside, and having broken [open] the sacks, and placed them below\nthe raised veranda, when he was going into the house to bring the\ncoconuts [his] wife said, \"Stop and eat cooked rice. Be good enough\nto tie the pingo load.\"\n\nHaving said, \"If so, give me the cooked rice at the raised veranda,\"\nat the time when he was eating the cooked rice his relatives brought\na coconut apiece; when they said, \"Bring and give each of us also a\npacket of palm sugar,\" he replied, \"Put them into those sacks.\"\n\nSubsequently, having eaten cooked rice and arisen, at the time\nwhen, having lifted the two sacks, he looked at them, there were\ncollected together [in them coconuts] to the extent that he can\ncarry. Subsequently, taking from his house, for expenses [on the\njourney], rice and two coconuts, having put them in a sack he tied up\nthe pingo load. Afterwards, having called up the people who are going\n[with him], taking the pingo load he set off and went.\n\nHaving gone many gawwu (each of four miles) in number, [after]\nexchanging [the coconuts for] palm sugar, he came back to the\nvillage. On the following day morning, having summoned the people of\nthe village who gave the coconuts, and looked at the account according\nto the manner in which they gave the coconuts, he apportioned and gave\n[the packets of palm sugar] to them.\n\nSubsequently, at the time when he looked in the sack there was [left]\none packet of palm sugar. When he inquired about it and looked, he\nperceived that it was exchanged for one out of the two coconuts that\nhe carried for expenses.\n\nAfterwards having gone into the house, when he looked [there] having\nseen that there was [still] in the corner the heap of coconuts which\nhe had husked for carrying, [and that he had taken only his relatives'\ncoconuts, and left his own at home], he said, \"Apoyi! What is the\nthing that has happened to me!\" and struck blows on his breast.\n\nThen his wife got to quarrelling with him. Unable [to bear] the worry,\nhaving gone running to the pansala that was near he told the Lord\n(monk) the whole of these matters that occurred.\n\n\"A barterer, [45] a fool like you, there is nowhere whatever in this\ncountry,\" the Lord said.\n\nBeginning from that time (taen), until he dies everybody called him\nMariya (Barterer).\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 89\n\nTHE INVISIBLE SILK ROBE [46]\n\n\nA Brahmana having told some men to come from a certain city, and\nhaving praised the robes which the King of the city is wearing, this\nBrahmana made seven stanzas, and gave them to those seven men. Those\nvery seven men having taken the seven stanzas and gone, employed yet\n[another] Brahmana and got them explained. Should you say, \"How was\nthe meaning?\" it was praise of the copper [coloured] silk robe which\nthe King of that city is wearing.\n\nAfter they got this meaning explained, these seven men spoke together,\n\"Let us make up a trick at this place.\" Speaking [thus] together,\nthey arrived at a city at which there is a foolish King.\n\nArriving [there], they spoke to the King of the city: \"Maharaja, what\na robe that is which Your Majesty is wearing! We have woven a copper\n[coloured] silk robe for the King of our city, and given it. It is\nlike the thin silk robes obtained from the divine world. Having looked\nin the direction of that King, when we looked in your direction you\nappear like a servant who is near that King,\" these seven men said.\n\nWhile hearing this word, shame was produced in the King. Having been\nproduced, he thought to himself, \"While I also am a King, what is it to\nme!\" Thinking, \"Cannot I cause those silk robes to be woven?\" he asked,\n\"For [weaving] the silk robes what sort of other things are necessary?\"\n\nThen the seven men say regarding it, \"Having obtained silk thread from\ngood silk yarn (lit., thread), be good enough to give us it. Having\nconstructed a place in your auspicious [47] Sal [trees] garden, you\nmust give us it. You must bring to that place and give us food and\ndrink,\" they said to the King. Having said it, they said at the very\ntime, \"The silk cloth that we weave is not visible to a base-born\nperson. Should he be a well-born (saha-jataka) person it is visible\nto him,\" they said to the King.\n\nAt that time the King having procured silk thread to his mind gave\nit. The men having taken it to the auspicious Sal garden, and the\nparty putting the thread away, when people come to look at the\ncopper [coloured] silk robes these seven men run there and here in\nthe auspicious Sal [48] garden. The silk robe is not visible; only\naccording to the manner in which these seven persons are running the\nextent [of it] is visible. Thereupon the men think in their minds,\n\"Because we are base-born this copper [coloured] silk robe is not\nvisible to us.\" What of their thinking so! Except that each separate\nperson thinks it for himself, no one speaks it.\n\nThe King sent a messenger for the purpose of looking whether, having\nwoven the robes, they are finished. Having seen that, except that\nafter tying the hand-lines (at-wael) they are causing [their arms]\nto row (paddanawa), [49] the robe is not visible, [he thought],\n\"Should I say that I do not perceive the robe they will say I am the\nson of a courtesan.\" Because of shame at it, the messenger having gone\nto the royal house, said, \"The gang of them having assembled together\nare weaving a priceless robe. His [50] work is not finished. Having\ncompleted the work they will dress Your Honour in the robe,\" he said.\n\nOn account of the statement of the messenger, many persons went to\nlook at the robe, but except that they were causing [their arms] to\nrow, the robe was not visible to anyone. The whole of the retinue who\ncame, through fear that they will say they are illegitimate persons,\nwithout seeing the robe having said and said, \"We perceive it. It is\nindeed a very costly robe,\" went away.\n\nHaving woven for seven days, after the seven days' date which they\ngot to finish in had elapsed, the King went to look at the silk\nrobe. Having gone, when he looked it was not visible to the King\nalso. What of its not [being visible]! He does not tell anyone the\nword of its not being visible.\n\nAfter that, those men having come, said to the King, \"Having woven the\ncopper [coloured] silk robe, it is finished. For you, Sir, with our\n[own] hands we must robe you in it,\" they said. \"Having got out all the\nclothes which there are, descended from seven ancestors in succession,\nyou must dress. Having dressed, you must give us all those clothes,\"\nthey said to the King.\n\nThe King, having heard the word, taking out all the royal vestments\n[51] that were of the time of his ancestors, and having adorned\nhimself in a good manner, and driven away everybody, gave the party\nthese clothes and all the other clothes that there were.\n\nAfter he gave them, all the seven men having surrounded him and said\nthat they are putting on the King the copper [coloured] silk dress,\nbegan to stroke his body everywhere. They began to stroke the head,\nhaving said that they were putting on the crown. They stroked the\narms, having said that they were putting on the jacket. In that\nway having stroked all parts of the body, and having said that they\nhad dressed him, they caused them to bring the King into the middle\nof the great retinue, and said thus to the citizens: \"Neither His\nMajesty our King nor any person of the retinue dwelling in this\ncity in the olden time before this, either put on a robe in this\nmanner, or saw one. Because of that, the whole of you, [after our]\ndressing His Majesty the King in this robe, causing His Majesty the\nKing to sit on the festival tusk elephant, and having caused him to\nperambulate towards the right through all places in the city, again\nconduct him to the royal house.\" Having said this, they brought the\ntusk elephant, and caused the King to sit on the tusk elephant naked;\nand they began to go in procession to all places of the city.\n\nThese men, taking [the contents of] this house of the royal insignia\n(rajabandagare), and having acted deceitfully, and said that they\nhad woven the copper [coloured] silk robe,--because they got [the\ncontents of] the house of the royal insignia when they were going,\nestablished for the city the name \"[City] of Tambraparnni Island,\"\n[52] and went away.\n\nThis foolish King remained without clothes.\n\n\n North-western Province.\n\n\n\nIn Indian Nights' Entertainment (Swynnerton), p. 60, a girl who had\npromised to prove that the King sometimes lied, invited the King to\nvisit a palace she had built, and to see God there, but stated he was\nvisible only to one person at a time, and only if he was of legitimate\nbirth. The two Ministers first entered successively, saw nothing,\nand declared that they had seen God inside. The King then entered,\nand on coming out insisted that he also had seen God there. The girl\nthen convicted him of telling a falsehood, and as usual in folk-tales\nwas married by the King.\n\nIn Les Avadanas (Julien), No. xxxix, vol. i, p. 150, there is a story\nof a fool who handed some cotton to a spinner, and begged him to make\nit into extremely fine thread. The man did so, but the fool thought\nit too coarse. The spinner became angry, and pointing to the air with\nhis finger, said, \"There are extremely fine threads.\" When the man\nasked how it was he could not see them, the spinner replied it was\nbecause of their extreme thinness, which was such that even the best\nworkmen could not see them, much less a stranger. The fool gave him\na fresh order, and paid him handsomely.\n\n\n\n\n\n\n\n\nNO. 90\n\nTHE FOOLISH YOUTH\n\n\nIn a certain country there are a woman and a man and a youth (their\nson), it is said.\n\nWhile they were there, the woman having given eight panams [53] to\nthe youth said, \"Son, take these eight panams to the shop and bring\ntwo plates.\"\n\nAfter that, the youth taking the eight panams to the shop said to the\ntrader, \"Mudalali, give me two plates.\" The trader, taking two plates,\ngave them to the youth.\n\nThe youth said, \"How is the price for these plates?\"\n\nThen the trader said, \"For one plate it is seven tuttu (quarter\npanams); for two plates give me fourteen tuttu (= three and a half\npanams).\n\nAfter that, the youth says, \"Mudalali, are you trying to cheat me? You\ncannot cheat me. I will not give fourteen tuttu; also I did not bring\nfourteen tuttu. Mother gave me eight panams. [54] For the eight panams\nshe told me to get two plates. If you will give them for the eight\npanams, give me two plates.\"\n\nHaving said this, and given the eight panams to the trader, while\nhe was coming away, taking the two plates, he met with a gang of\nthieves. Having met with them, they asked at the hand of the youth,\n\"Where did you go?\"\n\nThen the youth says, \"Having told me to go to the shop to bring\ntwo plates, mother gave me eight panams. Taking them, and going to\nthe shop, I asked the price for plates. Well then, the man tried to\ncheat me. For the two plates he told me to give fourteen tuttu. Also\nin my hand there were not fourteen tuttu; it was eight panams that I\ntook. Having given the eight panams I am taking home these two plates.\"\n\nThen the men said, \"If so, don't you go home. We are going to break\n[into] a house; come, and go for that.\"\n\nAfterwards the youth, having said \"Ha,\" went with the thieves to break\n[into] the house. Having gone there and bored a hole through the wall,\nthe thieves said to the youth who went for plates, \"Go inside the\nhouse and put out into the light both all the things which you can\nlift and [the things] which you cannot lift. We will take them.\"\n\nAfter that, the youth, having crept into the house, put out all the\nthings which the youth could lift. Having put them out, the youth\ncould not lift the stone on which coconut was ground.\n\nThe man who owned the house was sleeping, placing his head on the\nstone. The youth having shaken the man's body, awoke him. \"Get up\nquickly. To take this stone outside I cannot lift it alone. Take hold\nof this a little in order to get it out,\" he said.\n\nThe man having awoke at once, and seized and tied the youth, caught\npart of those men; part of them ran off.\n\nThe thieves who were caught, and the youth, and the man who owned the\nhouse, all went for the trial. As they were going on the road, says\nthe youth, \"I am not a thief at all. Our mother gave me eight panams\nto bring two plates from the shop. Having gone to the shop I asked the\nprice for plates. The man tried to cheat me; for two plates he asked\nfourteen tuttu. I did not give them; also in my hand there were not\nfourteen tuttu. I only gave eight panams, and taking the two plates,\nas I was going away I met with these men. Then the men said to me,\n'Where did you go?' they asked. 'I went to the shop to get two plates,'\nI said. Then the men said, 'If so, don't go home. We are going to\nbreak [into] a house; you come too.' So I came. Having come there,\nthe men bored a hole through the wall, and said to me, 'Creep you\ninto this. Put outside the things you can lift and the things you\ncan't.' I afterwards crept into the house, and put outside those I\ncould lift. I tried to lift the stone on which your head was placed\nwhile you were sleeping. I couldn't lift it, so in order to get it\nout I awoke you. Well then, so much is my fault; I am not a thief. Now\nthen, if you are going to put me in prison, put me in prison.\"\n\nAfter that the man said, \"I will not put you in prison; doing the\nwork that I tell you, you can stay with me.\"\n\nThe boy said, \"Ha. I will stay [with you].\"\n\nAfter that, having gone for the trial, and put the other thieves in\nprison, the man came home with that youth. In that very way, doing the\nwork which the man told him, the youth remained a considerable time.\n\nOne day the man said, \"Youth, let us go to cut a [branch for a]\nplough.\"\n\nThe youth said, \"Ha, let us go,\" and taking an axe, the man and the\nyouth went to the forest on the river bank.\n\nHaving gone there, the man said to the youth, \"Cut thou this tree at\nthe root.\" The youth cut the tree at the root. After he had cut it,\nthe plough of the tree was not good.\n\nAfterwards having gone near another tree, when they looked at it there\nwas a good plough in [a branch of] the tree. When they cut the plough\nit would fall in the river.\n\nThe man said, \"Having gone up this tree, cut thou that plough which\nis to be seen.\" [He then left him].\n\nThen the youth having gone up the tree, when he was cutting the root\n(lower end) of the plough while sitting down [on the branch] at the\ntop (or outer end) of the plough, a certain Lord (Buddhist monk) came.\n\nWhen the Lord looked up at the tree, having seen that the youth\nsitting at the top of the plough was cutting at the root, he said,\n\"Foolish youth! Why, while you are at the top, are you cutting at the\nroot? When it is cut at the root it will fall together with thee also,\nwill it not, into the river? Sitting at the root [end], chop towards\nthe top.\" Having said this the Lord went away.\n\nThe youth said, \"What does the Lord know about it? I shall cut it\nthis way.\" Having said this, as he was chopping and chopping, the\nplough being cut at the root, the plough and the youth and the axe\nfell into the water of the river.\n\nThen the youth, having got up quickly, walked ashore, taking the\naxe and the plough. He put down the plough, and taking the axe, ran\nalong the path on which the Lord went. Having run there he overtook\nthe Lord. Having joined him, he said, \"Lord, as you said that I should\nfall into the river you must tell me the day when I shall die. If not,\nI shall chop you with this axe.\"\n\nThe Lord, when he looked, thought that there was no means of saying\notherwise; on that account he said, \"On the day when a drop of rain\nhas fallen on the crown of thy head thou wilt die.\" The Lord then\nwent away.\n\nAfter that, the youth, taking the plough, came with the man to the\nman's house. Having come there, when he had been there a long time,\non a certain day a drop of rain fell on the crown of the youth's head,\nand on that day he died. (The narrator did not know how he died).\n\nThe details of his death are given in the following variant of the\nlatter part of this story:\n\nThe monk said, \"In such and such a year, in such and such a month,\non such and such a day, thou wilt die.\"\n\nFrom that day until the time when this stated number of years and\nnumber of months and number of days had gone, having been looking\n[into the account], on the stated day, when it became light he said,\n\"To-day, having cooked amply give thou me to eat.\"\n\nHaving eaten and finished, he said, \"I shall die to-day\"; and having\nsaid, \"Don't anybody speak to me,\" went into the house, and shutting\nthe door lay down (budiya-gatta).\n\nThe men who stayed outside from morning until the time when it became\nevening, remained looking out. There was not any sound from this\nman. Afterwards they said, \"What are we keeping this dead man for? Let\nus take him and carry him away,\" and having placed a bamboo [ready],\nthey tied [the bier] to it. Having tied it, they go away, taking it.\n\nBetween the house and the burial ground there is a hill-rice\nchena. Because there is no other path to go on, taking him into the\nchena they hurried on (lit., ran).\n\nThen the men who watch the hill-rice chena having been there, said,\n\"What is this, Bola, that you are taking the corpse through the\nhill-rice chena?\" and they scolded them.\n\nThen the dead man sat up and said, \"Except that I am dead, you should\nsee [what I would do to you],\" he said.\n\nThen the men who took the corpse said, \"Ade! This one is speaking!\" and\ndropped him. Having fallen upon a cut [pointed] stump [it pierced him,\nand] the man died.\n\n\n North-western Province.\n\n\n\nTo carry a corpse through a chena is considered to be a very\ninauspicious act, which might have an injurious effect upon the\ncrop. Even to carry through one the tools necessary for digging the\ngrave would meet with strong remonstrances. In one instance, some of\nmy labourers were refused a passage along the footpath in a village\nbecause they carried pickaxes and digging hoes, thus appearing,\nas the villagers objected, like persons who were going to dig a grave.\n\nIn The Orientalist, vol. i, p. 136, Miss S. J. Goonetilleke related\na story about twenty-five idiots, in which the death prediction\noccurs. The monk stated that the idiot would die when the third drop\nof dew fell on his back while he was sheltering under a gourd. The\ndrops fell when he was beneath a frame on which a gourd grew, waiting\nwhile some robbers whom he had joined entered a house in order to\ncommit robbery. He bellowed out, \"I am dead, I am dead,\" and they\nall ran away.\n\nIn vol. i, p. 121, the editor, the late Mr. W. Goonetilleke, gave\nthe Sinhalese story of the branch cutting, the monk's prediction of\nthe man's death when a drop of water fell on his head from the roof,\nand his remarks when the bier carriers were scolded by the owner of\na garden through which they were about to pass.\n\nHe also added variants. In one found in an Indian work called Bharataka\ndva-trinsika (Thirty-two Tales of Mendicant Monks), a stupid monk\ncalled Dandaka went to cut a post, and sat on the branch while\nchopping. Some passing travellers pointed out that when the branch\nbroke he would fall and die; when he fell he therefore believed he\nmust be dead, and lay still. The other monks came to carry him to\nthe cremation ground; but on the way the road bifurcated, and they\nquarrelled as to which path should be followed. The supposed corpse\nthen sat up and said that when alive he always went by the left\nroad. Bystanders intervened and pointed out that as he had spoken\nhe could not be dead, but Dandaka insisted that he was really dead,\nand it was only after a long argument that the monks were convinced\nthat he was alive.\n\nMr. Goonetilleke also gave a translation of a similar Turkish story\nin Meister Nasr Eddin's Schw\u00e4nke und R\u00e4uber und Richter, in which the\nman was told he would die when his ass eructated the second time. He\nlay down, believing he was dead. When the bier carriers were doubtful\nhow they should pass a mudhole, the corpse sat up and said that when\nalive he avoided the place.\n\nThe editor also added Lithuanian, German, and Saxon variants, as well\nas an English one related to him by the Rev. S. Langdon, in which,\nhowever, the man broke his neck in falling from the tree.\n\nIn the South Indian account of the Guru Paramarta and his foolish\ndisciples, annexed to the Abb\u00e9 Dubois' Pantcha-Tantra, p. 305, one\nof the disciples was cutting a branch when a Purohita Brahmana warned\nhim that he would fall when it broke. After falling he ran after the\nBrahmana and inquired when the Guru would die. The answer was that\ncold at the hinder-parts is a sign of death, [55] a remark to which\nthe Guru's death eventually was due.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 89, the warning was\ngiven to a weaver by a traveller, who afterwards stated that the man's\ndeath would occur when his mouth bled. Some days afterwards the weaver\nsaw in a glass a bit of scarlet thread stuck between his front teeth,\nconcluded that it was blood, and lay down to die, until a customer\nshowed him what it really was.\n\nIn the same work, p. 139, there is a story of a foolish weaver who\nwent to steal with some thieves. When they told him to look for\na suitable pole for raising the thatch of a house, he woke up the\npeople who were sleeping outside, and asked them to lend him a pole\nfor the purpose. An outcry was raised, and the thieves decamped.\n\nIn Indian Fairy Tales (M. Stokes), p. 30, the person who warned a\nyouth who was cutting a branch, said he would die when he found a\nscarlet thread on his jacket. When a thread stuck on it in the bazaar,\nhe went off, dug a grave, and lay in it until he heard a passer-by\noffer four pice to anyone who would carry his jar of ghi for him;\nhe then jumped up and offered to carry it.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 199, a stupid boy\nwho was sent by his mother to sell a piece of cloth for four rupees,\nrefused six rupees that were offered for it.\n\n\n\n\n\n\n\n\nNO. 91\n\nTHE STORY OF THE SEVEN THIEVES\n\n\nIn a certain country there were seven thieves, it is said. Among them\none was a fool, or one who was learning robbery.\n\nOne day when these seven persons were going to break [into] a house,\nwhile on the road they spoke to that robber who was learning,\nand said thus: \"Only we six persons will go for breaking [into]\nthe house; you stay outside.\" Teaching him [this], and having gone\n[there], and in that manner having made the man wait outside, those\nsix persons got inside the house for house-breaking.\n\nThereupon, while those six persons were delaying a little, a thought\nhaving occurred to this foolish thief, \"I also must steal something\nfrom this,\" having thought [thus], when he was going passing his hand\nover the things that were there a large millet [grinding] stone was\ncaught [by him]. Because he was unable to get it up quite alone,\nhe spoke to a man who was sleeping on a raised veranda, and said,\n\"Oyi! Oyi! Get up to lift this stone a little.\"\n\nThereupon this man having said, \"What is it?\" when he cried out the\nrobber sprang off and ran away. The seven persons having collected\ntogether at one spot, [the other six] having beaten and scolded that\nfoolish thief, gave him advice.\n\nAgain, also, one day having gone calling him for breaking [into] a\nhouse, in the aforesaid very manner having made the man wait outside,\nthe six persons got inside the house for robbery. While this fool was\nstaying in the open, shaking and shaking a post under the stick frame\nof an ash-pumpkin creeper (on which it grew), an ash-pumpkin fruit\nthat was at the post having broken off, fell on his head. Thereupon\nthe fool, having become [frightened], began to cry out, saying, \"They\nkilled me!\" Thereafter, the house men having awakened, when there was a\ndisturbance the whole of the thieves sprang off, and went running away.\n\nWhen they collected together in one place, they thought thus, \"With\nthis fool we shall not succeed in committing robbery; it is necessary\nto send this one for a few robberies alone.\" Having thought [this],\none day they spoke to the man, \"Beginning from to-day, [after]\nstealing something for food for us, come back,\" they said.\n\nAnd he having gone to a house in which was one old woman, and having\nfound a little pulse (mun-aeta), thought, \"I must fry this little\nand carry it away,\" and put it into a broken pot. When frying it,\nwhen it was coming to be fried to a certain extent, taking a spoon\nhe put [some] of it in the mouth of the old woman who was sleeping\nin the house, to look if it was fried. Thereupon the woman, unable\nto bear the burning in her mouth, began to cry out. While the men\nwho were sleeping, having said, \"What is this?\" were coming to look,\nthe thief sprang off and ran away.\n\nAgain, also, one day having spoken to the foolish robber, \"Catching\ntwo fowls for us from this house, come back,\" they sent him.\n\nAnd the robber having gone there, while he was asking, \"[Am I] to bring\nthe black ones [or] to bring the red ones?\" the owners, having said,\n\"Who is this who is taking the fowls?\" drove him away. Thereupon the\nrobber sprang off and ran away.\n\nAgain also, one day having seen that there are two clumps of sugar-cane\nat a house, they said, \"Cutting two from that for food for us, come\naway,\" and sent him.\n\nAnd this one having gone there and seen that there are equal shares of\nblack and white sugar-canes, while he was asking, \"Which sugar-cane of\nthese shall I bring?\" just as before, the owners having come and said,\n\"What are you cutting sugar-cane for?\" drove him away.\n\nWhile he was continuing to commit robberies in that manner for not\nmany days, one day having met with a Gamarala, when he was asking,\n\"[Where] are you going?\" \"We are going for a means of livelihood,\"\nthey said.\n\nHaving said, \"If so, come; there is a niyara chopping [56] in my rice\nfield,\" calling them and having gone to the house and handed over\nthe work to them, the Gamarala set off, and having gone somewhere or\nother, in the evening came to the house. Having seen that they also,\nhaving finished with the work and come to the house, were [there],\nand having given them food and drink, etc., and given a place to\nsleep in, and in the morning also, after it became light, having\ngiven them food, he started them off and sent them away. Thereafter,\nthe Gamarala having gone to the rice field, and when looking having\nseen that all the earthen ridges had been cut and thrown down,\narriving at vexation he came home.\n\nWhile all the robbers were going away from there, they met with yet\na man, and when he was asking, \"Where are you going?\" they said,\n\"We are going for a means of livelihood.\"\n\nThereupon the man having spoken to them and said, \"If so, come;\nthere is a thatching at my house,\" and having gone to the house,\ncalling them, said, \"Here. Cover this large house with straw.\" Having\nordered it, he went away on a journey.\n\nAt that time, having got ready, and seen that a certain old woman was\nin that house, they covered her with the whole of the straw. Thereupon\nthat woman becoming afraid, all at the house came while she was\ncrying out.\n\nWhen they asked, \"What is this you are doing?\" they say, \"The man who\nwas at this house having said, 'Cover this mahage [57] with straw,'\nwent away. That work we are doing,\" they said.\n\nThereupon the house men say, \"It is not that old woman. Cover the\nroof with straw.\"\n\nAt the time when they said it they did the work in that manner;\nand having gone to the lodgings (wadiya) where they were at first,\nand made that foolish thief stay there, the six other persons went\nfor a robbery. Stealing a certain tom-tom beater's box of decorations\nthey placed it at their lodgings, and went to sleep.\n\nThat foolish robber having seen it, after those six persons went to\nsleep, this fool putting on all those [things], stayed warming himself\nat the fire. At that time, while sleep was going to fall heavily on\nhim, when the jingling bangles placed on his arms gave the [usual]\nsound, one of those who were sleeping awoke and looked.\n\nHaving seen that the Yaka of the box of decorations had come and was\n[there], he spoke to the other men and bounded off. Thereupon they\nalso becoming afraid, the whole of them began to run away. Having\nheard the noise, this one also got up, and he having gone running\nbehind them, the whole of them fell into a well and died. [58]\n\n\n Finished.\n\n North-western Province.\n\n\n\nIn Indian Nights' Entertainment (Swynnerton), p. 140, a silly weaver\nwent with three friends who were thieves, to break into a house. They\nmade a hole through the wall, and telling him to wait outside and\nkeep watch, the thieves entered. After waiting some time he followed\nthem, and began to cook some food that he found near the fire. The\nowner's wife was sleeping close by on a low bed; on turning over\nin her sleep her arm, palm uppermost, was stretched out in front of\nthe weaver. Thinking she was asking for some of the food, he placed\na spoonful boiling hot in her hand. She shrieked out, the men were\ncaught, and the King imprisoned the others, but released the weaver.\n\nIn Les Avadanas (Julien), No. xcvii, vol. ii, p. 76, a party of\ncomedians who were benighted on a mountain haunted by men-eating\ndemons, slept beside a fire. On account of the cold, one who played as\na Rakshasa put on his own costume while the rest were asleep. Several\nothers on looking up saw a Rakshasa there, and fled; the rest followed,\nthe man who had alarmed them running close behind them. They left the\nmountain, crossed a river, threw themselves into pools, and at last\nfell down worn out with fatigue. In the morning they recognised their\ncomrade. This story is also given in Cinq Cents Contes et Apologues\n(Chavannes), vol. ii, p. 203.\n\nIn The Orientalist, vol. i, p. 136 ff., in the tale of the\ntwenty-five idiots referred to in the notes to the last story,\nMiss S. J. Goonetilleke gave an account of the attempt to remove\nthe millet-grinding stone, the scalding of the old woman's mouth,\nand the assuming of the dress of the Yaka (said to be the Gara Yaka),\nand the subsequent drowning of the party in the well.\n\nIn the same work, vol. i, p. 131, the editor gave the incident of\nthe covering of the Mahage with straw, in a tale termed \"The Story of\nHokka.\" The old woman, who was the Gamarala's mother, was suffocated.\n\n\n\n\n\n\n\n\nNO. 92\n\nTHE KING WHO BECAME A THIEF\n\n\nIn a certain country a Prince went to ask about a marriage, it is\nsaid. As he was going, while on the road he met with a Princess. Having\nmet with her, the two persons spoke angrily. Having spoken thus, the\nPrince said to the Princess, \"Some day or other, having called Her\n[in marriage], I will punish Her much.\" [59]\n\nThen the Princess said, \"Having borne a Prince to you, Sir, and having\nemployed the Prince [for it], I will tie you to your horse's leg,\nand cause [them] to strike you fifty blows.\"\n\nAfterwards, the Prince, having come back, built brick walls like a\nprison, and placed a drain in it, and caused a house to be prepared\nfor putting the Princess into when he brought her.\n\nHaving prepared it, and having come calling the Princess [in marriage],\nhe put her in the house; and he puts cooked rice for the Princess\nat the corner of the drain. The Princess having eaten it, is [there]\nwithout even going outside.\n\nThere were two field rats (waeli miyo) which the Princess had reared\nbefore. The two came to the place where this Princess is. Having come,\nthey dug a tunnel below the brick wall; having dug it, the Queen got\nout by the corner of the tunnel, and came away.\n\nHaving come thus, she was in a party of dancing women. While there,\nthe Princess said to the dancing women, \"Take me, and go and dance\nat such and such a city.\" She said this regarding the city to which\nthe Princess came in diga [marriage]. \"While dancing there I shall\nfaint. Then while I am there [in that state] you come away, having\nsaid, 'We shall come again to call our child.'\" She taught the\nwomen thus.\n\nThe Princess having taught them it, these women danced near the King,\nthe father of the Prince who had placed her as though in prison when\nshe came in diga [marriage]. The Prince also is there.\n\nWhile dancing thus, the Princess fainted. Afterwards, these women\nhaving said, \"Let her stay until the time when we come back to call\nour child to go. We cannot now, while she is unconscious,\" the women\nwent away. The Princess remained there. That she was that Prince's\nPrincess he does not know. Having said that the Princess will still\nbe in that very [prison] house, he places cooked rice [there for her]\nby means of the drain.\n\nThe women after three or four months came to call this Princess to\ngo. Then that Prince having married her, she was with child. The women,\nnotwithstanding that, called her and went away [with her].\n\nAfterwards, when she was there a little time [with them] the Princess\nbore a Prince.\n\nThe Prince became considerably big. Afterwards he asked at the hand\nof the Princess, \"Mother, where is my father?\"\n\nThen the Princess said, \"Son, your father is such and such a King of\nsuch and such a city. The King having wagered that he will take me in\nmarriage, said that he will inflict on me unimposed punishments. I\nsaid, 'Having borne a Prince to you, I will employ the Prince and\n[get him to] tie you to your horse's leg, and cause you to be struck\nfifty blows.'\"\n\n\"In the way the King said, calling me [in marriage], when I came he\npunished me like the punishment of the prison. Having come from there\nby the help of two rats which I reared before, I was in the dancing\nwomen's party. Being in it, and having gone to that city to dance\nwith these women, the women came away while I was there. Afterwards\nthey went back to come with me.\n\n\"During the time when I was there, the King marrying me, you were\nborn when these women were going about. While I was there they came\nand called me. It is that King himself who is your father.\"\n\nAfter that, the Prince said, \"Mother, if so, seek a few things for\nfood for me, and give me them, for me to go to seek a livelihood\nfor myself.\"\n\nAfterwards the Princess found the things, and after she gave them,\nthe Prince, taking them, went to the house of a widow woman who worked\nfor hire, and said, \"Mother, I, also, came to stay with you.\"\n\nThen the widow woman said, \"It is good; stay. I am alone.\" Afterwards\nthe Prince stayed there.\n\nStaying there, this Prince began to steal the things of the city. Then\nthe King made it public that they are to catch the thief. Afterwards\nthey try to seize him; no one is able to seize him. That widow woman\nalso does not know [that he is the thief].\n\nThe woman having come [home], tells at the hand of the Prince all\nthe talk uttered at the royal palace: \"A thief of this country is\ncommitting this robbery; they cannot catch the thief.\" All these\nwords she said to the Prince.\n\nAfterwards the Prince said, \"Mother, cook a few cakes and give me\nthem.\" So the woman cooked cakes and gave them.\n\nThereupon the Prince, taking the cakes, went to the chena jungle,\nand strung the cakes on the trees near a pool at the road (mankada)\nwhere a washerman is washing clothes. Having strung them, keeping\nstill two or three cakes in his hand, and continuing to eat them,\nhe came to the place where that washerman is washing clothes.\n\nThen the washerman asked at the hand of the Prince, \"Whence come you\neating and eating certain cakes?\"\n\nThe Prince said, \"Ando! The cake stems on these trees having fruited,\nthere are as many as you want (onae haetiye). Go there to look.\"\n\nAfterwards, the washerman having said, \"If so, Chief (nilame), be\ngood enough to remain near these few clothes,\" the washerman went to\npluck the cakes.\n\nThen the Prince, taking those few clothes, came to the house of the\nwidow woman. That washerman [after] plucking the cakes having come\nback, when he looked both the Prince was not there and the clothes\nwere not there. Afterwards the washerman went home empty-handed. [60]\n\nThat Prince asked at the hand of the widow woman, \"Mother, to-day,\nin the direction of that city--isn't it so?--there is a report about\nthe thief?\"\n\nThen the widow woman said, \"Ando! Why not, son? To-morrow the King\nis going, they say, to catch the thief.\"\n\nOn the following day, taking also a bundle of clothes, he went to a\npool at the road, and having tied a cord to an earthen cooking-pot,\nand sent the earthen pot into the water, continuing to tread on\nthe cord with his foot, [so as to keep the pot below the surface],\nhe washes the clothes.\n\nThen the King came on horseback, together with the Ministers. This\nPrince who is washing clothes asked at the hand of those Ministers,\n\"Where are you going?\"\n\nThe Ministers said, \"We are going to seize the thief.\"\n\nThen the Prince says, \"Look here; he sprang into this water. Having\nseen him coming, the King must be ready to seize him when he comes\nto the surface.\"\n\nAfterwards, the King descended from the back of his horse, and having\ntaken off the royal ornaments, putting on the bathing cloth [61]\ngot ready to seize the thief at the time when he rises to the surface.\n\nThen this Prince deceitfully slackened a little the cord on which\nhe was treading with his feet; then the earthen pot which was in the\nwater rose to the surface a little. Having said, \"Perhaps it is the\nhead of the thief,\" those Ministers and the King sprang into the water.\n\nThen this Prince who was washing clothes, putting on those royal\nornaments, mounted on the [King's] horse, and said, \"Look there! There\nis the thief, seize him!\" Then all having come near that King\nseized him.\n\nAfter that this Prince said, \"Having tied him to the leg of this horse,\n[you are] to strike him fifty blows.\" Then those Ministers, having\ntaken the King and tied him to the horse's leg, struck him fifty blows.\n\nHaving struck them, when they took him to the city the King's\nfather says, \"That thief is indeed like my son.\" Having looked in the\ndirection of that Prince who was wearing the royal ornaments, he said,\n\"This indeed is not my son. What of that? There is a little like my\nson's face.\"\n\nAfter that, the Prince who was wearing the royal ornaments, said,\n\"Ask at your son's hand who I am\"; he said it at the hand of the\nPrince's grandfather. [62]\n\nWhen he (the grandfather) asked at the hand of the King who had become\nthe thief, he said, \"I do not know who he is.\"\n\nThen the Prince said, \"If so, am I to tell you?\" He said, \"Ha.\"\n\nThen at the hand of that King who had become the thief, this Prince\nsays, \"You brought for yourself the Queen of such and such a city, did\nyou not? Before bringing her there was an anger-wager, was there not?\"\n\nThen the King said, \"It is true.\"\n\nThen the Prince said, \"You will give punishment to the Queen, you said,\ndid you not? Then the Queen said, did she not? 'After I have borne a\nPrince to you, having tied you to the leg of the horse I will cause\nyou to be struck fifty blows.'\"\n\nThen the King said, \"It is true.\"\n\n\"From there having brought the Queen, while you were giving her the\npunishment the Queen had previously reared two field rats. The two\nhaving come, dug [under] the brick wall, and the Queen went away\nfrom there.\n\n\"Having gone away, and been in a party of dancing women, while\nshe was in it one day they came here, the Queen and those women,\nto dance. Having come and caused the Queen to stay, those women went\naway. After three or four months the women came back, and calling her,\nwent away with her. While she was here, [63] I was born to you.\"\n\nAfterwards the grandfather said, \"You yourself remain exercising the\nsovereignty. My son cannot; a fool.\"\n\nHe having said this, the Prince himself received the sovereignty.\n\n\n North-western Province.\n\n\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 246, a Prince\ntold an oilmonger's daughter that he would marry her and imprison\nher for life. She retorted that she would bear him a son who should\nchastise him after first tying him up in a sack. When they were married\nthe Prince shut her up in a room, her food being supplied through\na small window. She escaped by a tunnel made by her father for her,\nlearnt rope-dancing, and in disguise made a display of it before the\ncourt. The Prince fell in love with her, visited her daily, and she\nobtained from him his pearl necklace, diamond necklace, and ring. When\nthe rope-dancers left, the girl rejoined her father, and bore a son,\nwho learnt robbery and committed such daring thefts that the Prince,\nhis father, determined to seize him himself at night. By a trick he got\nthe Prince to enter a sack, dressed himself in the Prince's clothes,\nand handed it to the soldiers as containing the thief. In the morning\nhe opened the sack and struck the Prince gently with the cord. The\nrobber then explained everything to the King and Prince, his mother\nwhen fetched produced the articles given to her, and all ended happily.\n\nIn Indian Fairy Tales (M. Stokes), p. 216, a merchant on leaving\nhome on a long journey told his wife that on his return he expected\nto find that she had built a grand well, and had a son for him. By a\ntrick she got money and built the well. Disguised as a milk-girl she\nmet with her husband's boat, and sold milk at the river bank until\nhe fell in love with her, married her, and took her to live on his\nboat. When he left after three months, giving her his cap and portrait,\nshe returned home. On his arrival there she presented to him his son,\nand produced his gifts.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 620, a Brahmana told\nhis bride, who had played a trick on him, that he would desert her;\nshe retorted that a son whom she would bear him should bring him\nback. He put his ring on her finger while she slept, and went away\nto his own city, Ujjayini. She followed, and established herself\nas a courtesan, sending away each visitor without seeing her, until\nher husband came and, without recognising her, stayed some days with\nher. After returning home she bore a son, to whom she told the whole\nstory. The boy went in search of his father, and by a wager made him\nhis slave, took him back to his mother, and they were reconciled.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 104, a King of Kashmir\nand a girl whom he met while hunting made jokes at each other. The King\nmarried her and ignored her presence in his harem, so she returned to\nher parents. After three years she visited Kashmir, and stayed at the\npalace, where the King, who did not recognise her, fell in love with\nher. They exchanged rings, and she got his handkerchief, went home, and\nbore a son who became an expert thief, stealing an egg out of a hawk's\nnest without disturbing the bird. [64] He committed many impudent\nrobberies in Kashmir, getting the high officials into ridiculous\npositions, and when the King offered his daughter in marriage and half\nthe country if the thief would come forward, he confessed everything\nand restored the stolen money and goods. His mother came, explained\neverything and the impossibility of the marriage to his half-sister,\nproduced the ring and handkerchief, and he became heir to the throne.\n\n\n\n\n\n\n\n\nNO. 93\n\nTHE FEMALE FOWL THIEF\n\n\nAt a village a woman was married to a man. The woman has much fondness\nfor food consisting of fowls' flesh. The woman having stolen the fowls,\nwithout the man's knowing it eats [them] in the night when the man\nhas gone to sleep. When she was eating every day in this manner,\nthe man perceived it one day.\n\nAfter that, the man through the necessity for catching this theft,\none day said to the woman at night, \"Bolan, I cannot [bear] in the\ncold. Go to the place where the bundles of firewood are, and bring a\nlittle firewood.\" Then the woman says, \"Ane! Appa! In this darkness\nI cannot go through fear.\" After that, the man, not saying it again,\nremained without doing anything.\n\nOn the following day, also, the man told her in the very same\nmanner. On that day, also, this woman said, \"Ane! Appa! I cannot go\nalone.\" On both these days he was unable to catch the woman's theft.\n\nIn the night of the following day the man lay down, and in the manner\nas though asleep the man began to snore. On that day, too, having said\n[to herself], \"The man has gone to sleep,\" the woman arose and went\nfor fowl stealing. The man having allowed the woman to go, and having\narisen also, began to go behind her.\n\nOn that day a man of the village having died had been cremated\nalso. The woman went to a village near the heap of fire-charcoal (the\nremains of the funeral pyre), and stealing a fowl from a house, came\nnear that charcoal fire at the place of cremation (sohon), and having\nput the fowl upon the charcoal, roasted it. When she was eating the\nmeat that man, having been hidden, threw a stone [at her]. When it\nstruck her the woman says, \"What are you throwing stones for?\" [65]\nHaving said, \"Here. The demon-offering for ye; take that,\" she throws\ndown a fowl bone.\n\nThe man gathers the bone which she throws. The man again throws a\nstone. Having spoken in that very manner she throws away a bone;\nthat also the man gathers. The man again throws a stone. In this\nvery manner, the man having thrown stones, collected seven or eight\nbones. [After] collecting them he came home before the woman, and\nlay down.\n\nThe woman having eaten the flesh and having finished, came back, and\nprepared to sleep. Then the man having gone to sleep [apparently],\nand as through arising having broken up his bodily reluctance [to\nget up], arose, and said, \"Bolan, I cannot [bear] in the cold; bring\na bundle of firewood from the place where the bundles of firewood are.\"\n\nThat day, also, the woman said, \"Ane! Appa! I cannot go alone.\"\n\nThen the man scolds her: \"Bola, strumpet! During the whole night\nthou canst go to steal fowls; why canst thou not go to bring a bundle\nof firewood?\"\n\nWell then, the woman having said, \"It is not so,\" began to swear\n[to it]. Then the man having said, \"What are these, Bola?\" showed\nher the fowl bones. Then the woman's breath was drawn upward [66];\nin that very way the woman's life departed.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 94\n\nGAMPOLAYA AND RAEHIGAMAYA\n\n\nIn a certain country there are a Gampolaya and a Raehigamaya, [67]\nit is said.\n\nThe person called Gampolaya, having put Iriya [68] fruits in two bags,\nand said they were areka-nuts, tied them as a pingo load (one bag\nhanging under each end of the stick). Having been in his own country,\nhe is going away to another country.\n\nThe person called Raehigamaya tied up a pingo load of pepper (vine)\nleaves. The person called Raehigamaya, having said that the pingo\nload of pepper leaves was a pingo load of betel leaves, [69] is also\ngoing away to another country.\n\nAt the time when he was going along there was a travellers' shed;\nin that travellers' shed he lodged. That person called Gampolaya,\ntaking that pingo load of Iriya fruits, came there. Well then, those\ntwo persons came in contact [there].\n\nThe areka-nut trader (Gampolaya) asked, \"What, friend, is your\npingo load?\"\n\nThe betel trader (Raehigamaya) says, \"[Betel leaves]. In our country\nareka-nuts are scarce to an inordinate (no-saehena) extent.\"\n\n\"Ane! Friend, [I have brought areka-nuts]. In that very way, for our\ncountry there is difficulty over betel leaves,\" Gampolaya said.\n\nHaving said, \"If so, let us change our two pingo loads,\" the person\npossessing areka-nuts took the pingo load of betel leaves; the\nperson who has the pingo load of betel leaves took the pingo load\nof areka-nuts.\n\nGampolaya [afterwards] says, \"I indeed met with a trading at a\nprofit!\" When he asked, \"What was it?\" \"I obtained a pingo load of\nbetel leaves\" [he said]. Who asked it? A man going on the road.\n\nHe took the pingo load of betel leaves to his country. Having gone\nthere and having untied it, when he looked it was a pingo load of\n[worthless] pepper leaves. [The other man], taking the pingo load of\nareka-nuts, went to his village. Having gone [there] and unfastened\nit, when he looked they were [worthless] Iriya fruits.\n\nWell then, those two persons came together at the travellers'\nshed on another day. They spoke: \"That day our trading did not go\non properly. Now then, friend, we two being thieves at this city,\n[after] cooking rice and having eaten [together], at night let us go\nfor robbery.\"\n\nWell then, except that those two say, \"Let us cook,\" not even one of\nthem brings the materials. [70] What is [the reason why] they do not\nbring them? They were persons who on former occasions had gone to the\nshop and brought things, [and had been cheated by another person's\nnot bringing any], they said. In that manner it became night.\n\nOne person, having said he is going to bathe, [went away, and] having\neaten cooked rice at the shop, came back. The other [thought], \"While\nhe has gone to bathe, that one, going to the shop, will eat rice;\"\nso this one having gone to another place ate cooked rice [there].\n\nA second time they came to the travellers' shed. [Afterwards] they\nbroke [into] the palace of the King of that city. Taking the box\ncontaining the gold things, and having gone [off with it], and during\nthat very night having arrived at a rice field, they went to sleep at\nthe bottom of a tree. Through dishonesty to one of them, the other,\ntaking the box of things, bounded off. Having sprung off and gone,\nhe crept into a mound of straw, and remained there.\n\nThat [other] one having arisen, when he looked there was neither the\nman nor the box of things. Thereafter he seeks and looks about. When he\nwas seeking and looking, [he noticed that] there was a threshing-floor\nnear [the place] where they were sleeping. Having taken a [wooden]\ncattle-bell, on the following day, in the evening, he shook and\nshook the cattle-bell, and began to gore the corn stacks and mounds\nof straw that were at the threshing-floor. [71] Then that man who\nhad got hid there, having said [to himself], \"Perhaps it is a bull,\"\nspoke [to it, to drive it away]. Having spoken, when he looked it\nwas the first thief.\n\n[When] they two are talking [about it, he said], \"I didn't bring\nthis box of things through dishonesty to you, but to look at your\ncleverness.\" During all the time each one is thinking of quietly\ntaking the box of goods, and bounding off [with it].\n\nWell then, those two persons having come back, and having walked to\nthe sands of the sea, it became night. Placing that box of things in\nthe midst of the two, when they were lying down the person who stole\nit at first went to sleep.\n\nThen the other man, taking the box, hid it at a recognisable place\n(ayiruwak) in the sea. Having hidden it and come back, and very\nquietly returned near the other one, he went to sleep. The person\nwho hid the box of things and returned, went to sleep.\n\nThen the other one, having arisen very quietly, when he looks for the\nbox of things, the box of things is not there. When he sought and\nlooked about for it, he did not meet with it. [But] when he tasted\n[with the tip of his tongue], and looked at the body (skin) of that\nperson who is sleeping, until the time when he comes [upward] near\nthe hip there is salt taste.\n\nNow then, that one thought, \"He will have hidden it in the water,\nwaist deep in the sea.\" Having gone on account of the thought,\nwhen he looked in the water to the extent of a round [of the top] of\nthe cloth (pili-watak, waist-deep) a tree was near. [The other man]\nhaving placed it near the tree he met with it [there].\n\nAs soon as he met with it, taking the box of things and having come\nto his village, he says to his wife and children, \"Having sought me,\nshould a man come here, say, 'He died yesternight. There is delay in\ngoing to bury him, until the time when his relatives assemble.'\" Well\nthen, they are lamenting falsely.\n\nWell, Gampolaya [having come there] says, \"We, indeed, called Gampolaya\nand Raehigamaya, walked about and committed robbery at [each] city in\nturn. Now then, don't you be grieved that he died; I am more troubled\nin my mind than you. The agreement of us two indeed is that should\nI die first, he having come,--that kind of creeper called Habalossa;\nit is an extremely bad sort of thorn, [72]--having put [some] of the\ncreepers on the neck there is a promise to go dragging me until the\ntime when he goes to the edge of the grave. Should he die first the\npromise is [that I should act] in that very manner.\"\n\nWell then, having brought a Habalossa creeper, and put it round the\nneck of the person who was dead, when he prepared (lit., made) to\ndrag him the person who was dead laughed. Having laughed, he says,\n\"Friend, I did not bring the box of things on account of stealing it,\n[but] to look if you are a clever person.\"\n\nWell then, these two correctly divided in two the articles in the\nbox of things. The two persons [afterwards] dwelt in happiness.\n\n\n North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 234, Mr. C. J. R. Le Mesurier gave a\nstory in which five beggars agreed that each should put a handful of\nrice into a pot of boiling water, to make their common meal. When the\ntime came to eat the meal the pot was found to contain only water, each\none having placed an empty hand inside it, as though depositing rice.\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 165, when two thieves\nwere digging, the younger one came on a jar full of gold muhrs (each\nworth about thirty shillings), and at once said it was only a large\nstone. While the younger man slept the elder thief returned to the\nspot, found there two jars of the coins, buried them in the mud of\nan adjoining tank, returned, and fell asleep near the other. When\nthe younger thief awoke and found that the coins had been removed,\nhe noticed mud on his comrade's legs, made a search at the tank,\ngot the two jars, and went off with them, loaded on a cow. At dawn\nthe other man missed his partner and the money, and went in pursuit,\nand by the slipper trick [73] got the cow and its load, and went\nhome. When the younger man came up they divided the money except\nan odd coin, which was to be changed in the morning. In the morning\nthe elder man who had charge of it pretended to be dead. His friend\naffected to pity the wife, made a straw rope, and dragged the body\nto the burning ground, but having no fire he climbed up a tree. The\ntwo afterwards frightened some robbers there, and got their booty.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 45, some of\nthe Sinhalese incidents occur in an account of the doings of two\nmerchants. One of them buried in the mud a brass plate which he\nstole from the other's house. The owner found and removed it,\nand the thief searched in vain for it. They cheated other people,\nand acquired forty thousand rupees with which one of them made off;\nthe other recovered it by the slipper trick, buried it, pretended\nto be dead, and at the cemetery the two men frightened some robbers,\ngot their booty, and made an equal division of all.\n\nIn Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 63,\na man set out with a packet containing a quart of sand; a man\nof a different village was journeying with a packet containing\na lump of cow-dung. They met in the evening, and halted at the\nsame rest-house. Each wanted to get the other's packet, thinking\nit contained food. The second man said he had a packet of food\n(apparently cooked) but was not hungry, and asked the other what he\nhad brought. The first one replied that he had uncooked rice with him,\nand felt very hungry. They exchanged packets, went off at once to\navoid recriminations, and discovered that they were mutually cheated.\n\nIn The Indian Antiquary, vol. xxv, p. 21, in a Tamil story by Natesa\nSastri, a man of Tanjore who was carrying a large ball of clay entirely\nhidden under cooked rice grains which his wife had stuck on it met with\na man of Trichinopoly who had a brass pot full of sand covered with\nraw rice a quarter of an inch deep. Each wanted the other's rice. The\nfirst man stated that not being very well he was afraid to eat the\ncold rice he had brought, and would like to cook some raw rice. The\nsecond man made an exchange with him. After discovering that they were\nmutually cheated they became friendly, and had other experiences of\neach other's roguery (see the variant given after No. 248).\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 109, a foolish man,\nin order to avoid sharing with a friend some tasty food which his\nwife was cooking, pretended to be dead. The friend lamented loudly,\nneighbours came, they made a pyre at the burning ground, put the body\non it and burnt it, the man having determined to die rather than give\na share of the food.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 299, when two thieves\nhad stolen some treasure from a caravan, one of them by means of the\nslipper trick got the whole, hurried home, and the pretended death\nand adventure with the robbers followed.\n\nIn Folk-Tales from Tibet (O'Connor), p. 131, when two thieves by a\nfraud had secured a heavy bag of gold, one of them absconded with\nit. The other recovered the money by the boot-trick.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 316, a\nBrahmana who had some peas which were so old that it was impossible\nto cook them, took them to the market, and exchanged them for an ass\nwhich would never move when a load was put on its back, each of the\nbarterers thinking he had got the best of the bargain.\n\nIn the Sierra Leone stories, Cunnie Rabbit, etc. (Cronise and Ward),\np. 300, there is a variant of the latter part of the Sinhalese tale\nin an account of two greedy men who lived in the east and west. The\neastern man came to the western man's house carrying a box, and would\nnot leave, intending to share in the rice that had been cooked. The\nowner of the house at last lay down, and told his wife to say he had\ndied. The visitor remained all night, supplied clothes for the corpse,\nmade a coffin, dug the grave, and had nearly covered the body when\nit requested to be taken out. In the end, the visitor got a share of\ntheir food.\n\n\n\n\n\n\n\n\nNO. 95\n\nTHE STORY OF THE TWO LIARS\n\n\nThere are two Liars called the Eastern Liar and the Western Liar,\nit is said. The Eastern Liar was minded to go to seek the Western\nLiar, it is said. [74] Should you say, \"What was that for?\" it was\nfor telling lies in competition (i.e., a lying match), it is said.\n\nTying up the packet of cooked rice from one and a half amunas [75] of\nuncooked rice, and the flesh of twelve goats, and bringing it for the\n[mid] day food, he went to the house of the Western Liar. At the time\nwhen he was going there, the Liar was not at home; a daughter of his\nwas there. He gave her the packet of cooked rice to put away. She\ntook the packet of cooked rice with the point of the needle with\nwhich she was sewing and sewing, and put it away.\n\nThe Eastern Liar [asked] the female child, \"Where is thy father? In\nthe forest?\"\n\nThereupon the child [said], \"Our father [in order] to cover up the\nthundering went to skin a mosquito, and come back.\"\n\nThereupon this very Liar, having become afraid, thinks, \"At the time\nwhen this very child told lies to this degree, when her father has\ncome to what extent will he tell lies?\" Thinking it, and asking for\nthe packet of cooked rice again, he went off back again. Because it\nwas not yet day [76] [enough] for eating in the daytime, [76] having\nhung the bundle of cooked rice on a large Banyan tree he went to sleep.\n\nAfter that, at the time when the Western Liar, cutting sticks and\ncreepers for a house and placing them under his armpits, was coming,\nthe little female child who was at the house having gone in front\n[of him], says, \"A man came to seek you,\" she said.\n\nThereupon the man asked, \"Where?\"\n\n\"Look; he went there,\" she said.\n\nThereupon this very person, taking those sticks and creepers, and\nturning to the same quarter, went in chase of him. [77]\n\nAt that time the Eastern Liar had gone to sleep. Having heard the sound\nof the coming of the Western Liar, he arose. That person having become\nfrightened at the sound of his (the Western Liar's) coming, to take\nthe packet of cooked rice seized the branch on which is the packet of\ncooked rice. Thereupon the tree, being completely uprooted, came into\nhis hand. Taking also the tree itself, the same person having got in\nfront ran away. This very person (the Western Liar), for [the purpose\nof] looking who it is, began to drive this very person backwards.\n\nHaving heard this very sound, and having said, \"Something is coming to\nhappen in the country,\" an elephant-keeper who looked after a hundred\ntusk elephants, having sent off the elephants to their food and having\nbecome afraid, was looking about. Through that very despondency [which\nhe felt] that some danger was coming to arrive at this very village,\nhe said, \"I must go to some other quarter\"; and folding up the cloth\nin which he was dragging (= carrying) them, and in which were the\nwhole hundred tusk elephants, he bolted.\n\nThen having gone to an outer open place, and having unfastened the\ncloth, when he looked [inside it], only the two white lice called\nGourd and Ash-pumpkin were [there], having eaten the whole hundred\ntusk elephants.\n\n\n North-western Province.\n\n\n\nNonsense stories such as this are rather unusual in the East. There is\none in No. 29, vol. i, and an Indian one is quoted after it. No. 130\nin this vol. is another Sinhalese variant, and No. 263 in vol. iii,\nis also a tale of this type.\n\n\n\n\n\n\n\n\nNO. 96\n\nTHE THREE HETTIYAS\n\n\nIn a certain country there were three persons, Big Hettiya, Middle\nHettiya, and Little Hettiya. During the time while they were there, the\nthree persons having gone to dig [for] gems, dug [for] gems until the\nmoney of the parties was finished. They did not meet with even one gem.\n\nBecause they did not, having come again to the village, certain\nacquaintances of those people were there. Taking (that is, borrowing)\na little money from those parties, the whole three persons dug [for]\ngems again in partnership until the money was finished. They met with\nonly one gem.\n\nIt was in the mind of Big Hettiya to get it into a big box. It was\nin the mind of Middle Hettiya to get it into a middle [sized] box. It\nwas in the mind of Little Hettiya to get it into a little box.\n\nWell then, the three persons having quarrelled about it, Little Hettiya\nmade a little box, Middle Hettiya made a box larger than that, Big\nHettiya made a box still larger than that.\n\nHaving made them, they placed the gem in the little box of Little\nHettiya, that box they placed inside Middle Hettiya's box, and having\nput it in they placed that box inside Big Hettiya's box. [Each one\nkept the key of his own box.]\n\nHaving put it away in that manner, those three still borrowing a little\nmoney from suitable persons of the neighbourhood, went again to dig\n[for] gems.\n\nDuring the time while they were staying in that way, Little Hettiya,\nhaving made two false keys for Big Hettiya's box and Middle Hettiya's\nbox, and opened both the boxes, taking out his own box and opening\nthat box with the key he had, took the gem and hid it. This one,\nhaving thrown away both the false keys, remained like a man who had\nnot committed theft.\n\nNot a long time after that, the men who lent the money came to ask\nfor the money. Until the time when the money was finished they dug\n[for] gems; from it also they obtained nothing.\n\nAfter that, these three persons spoke to the creditors, \"Having sold\nthe gem which we have, let us give the money to these people.\"\n\nHaving said so, the whole three having come, Big Hettiya, with the\nkey that he had, opened the big box; Middle Hettiya, with the key\nthat he had, opened [his]; Little Hettiya, with the key that he had,\nopened [his]. When they looked there was no gem.\n\nAfter that, the three keys being in the hands of the three persons,\nhaving said, \"Who opened [the boxes]?\" the three persons struck\neach other.\n\n[After] striking, they went near the King for a law suit. Having gone,\nthe whole three persons said, \"O Lord, Your Majesty, we three had a\ngem. Having put the gem into a little box, and put that into a still\nlarger box, and put that into a still larger box, we three persons\nkept in our hands the three keys. Thereafter, when we three persons\ncame together and looked [for it], it was not [there]. Because of it,\nSir, somehow or other you must clear up this for us.\"\n\nAfter that, the King made much effort to sift the law suit. He being\nunable to explain the case, began to postpone it.\n\nThe King's Queen having seen that the three Hettiyas are coming every\nday in this manner to the court of justice, one day asked the King,\n\"O Lord, Your Majesty, three Hettiyas come every day to the court of\njustice. Why?\" she asked.\n\nThe King said, \"The three Hettiyas having dug [for] gems, there was\none gem. Little Hettiya having made a box and put it in, locked it and\nkept the key near him. Middle Hettiya having made a larger box than\nthat, and placed that Little Hettiya's little box inside it, locked\nit and kept that key. Big Hettiya having made a large box, taking\nboth those boxes placed them inside that box, and having locked it,\nhe kept that key. Leaving the keys in the hands of the three persons,\nthe gem was missing. I have been unable to explain the case. Because\nof it I postpone it every day,\" he said.\n\nAfter that, the Queen said, \"If you will give me the sovereignty I\nwill clear up the case.\"\n\nThereupon he said, \"It is good. Until you have heard the action I\nwill give [you] the sovereignty.\"\n\nHaving said, \"It is good,\" the Queen went away and informed the\nMinisters, and told them to bring three bundles of cord and a\nwhip. These people came bringing them.\n\nAfter that, the Queen having placed Big Hettiya on a support, told\nthem to tie him. Having tied him, taking the whip and having said,\n\"Will you give the gem? Will you give the gem?\" she told them to flog\nhim well. They flogged the Hettiya until blood came. Even after that\nhe said, \"No, indeed (naema).\"\n\nHaving also tied Middle Hettiya in that manner, they flogged him;\nthat Hettiya said, \"No, indeed.\"\n\nHaving seized and tied up Little Hettiya also, they flogged him in\nthat very way. When they had been striking four or five blows, he said,\n\"I will give the gem.\" After that, she told him to bring the gem.\n\nThat Little Hettiya having gone running, when he came [after] taking\nit from the dung-hill where he had buried and kept it, she told Big\nHettiya and Middle Hettiya to divide [the value of] it. She gave\nnothing to Little Hettiya.\n\nBig Hettiya and Middle Hettiya divided [the value of] it between them.\n\n\n North-central Province.\n\n\n\n\n\n\n\n\nNO. 97\n\nCONCERNING TWO FRIENDS\n\n\nAt a certain time there were two men, friends. Of them, one person\nnot having [food] to eat, was very poor. The other man had amply\nto eat and drink. At that time the man who had not [food] to eat,\nin order to get an assistance went near the friend who had [food] to\neat. Then at the time when he went to the friend's house, having amply\ngiven him food and drink, the friend asked, \"What have you come for?\"\n\nThereupon the man said, \"Ane! Dear friend, not having to eat and to\nwear I came near you in order to get an assistance.\"\n\nThen the man having gone calling him to the bread shop, taking bread\nfor ten shillings gave it to him, and said, \"Here, friend, selling\nthese things get a living. I am unable to give an assistance for more\nthan ten shillings.\"\n\nThereupon the man having said, \"It is good,\" at the time when he was\nbounding about taking the bread box having walked until it was becoming\nblack, did not sell [anything]. Through anger that he did not sell\nit, this man sat down near a tree, and said, \"This day on which I got\nthe evil-looking (musala) bread is not good; I will eat these things.\"\n\nAt that time, the Devatawa who was in the tree, having become afraid,\nsaid, \"Ane! O Lord, don't eat me; I will give you a good article,\"\nand gave him a plate.\n\nThe man, taking the plate, asked, \"With this plate what shall I do?\"\n\nThe Devatawa said, \"Having taken away the plate, and well polished\nit, and spread a white cloth, place it upon the table. Then you will\nreceive tasty food [from it].\" So the man, taking the plate, came to\nthe Hettiya's shop.\n\nThe Hettiya asked, \"Appuhami, have you met with anything even to-day?\"\n\nThe man said, \"To-day, indeed, I met with a plate.\" [He gave the\nHettiya an account of its good properties.]\n\nThereupon, the Hettiya, having made the man drink arrack (spirit\ndistilled from palm-juice), and made him drunk, and allowed him to\nsleep on the bed, took the plate. Taking it, he put another plate\ninto the man's bread box.\n\nThen the man having become conscious, and gone home, told the man's\nwife, \"Don't cook; we shall receive food.\" Having well polished the\nplate, and spread a white cloth, placing it upon the table he waited.\n\nHaving ascertained that cooked rice did not descend, the man's wife\ncame, and taking the plate threw it away, and having cooked, ate.\n\nOn the following day, also, the man having walked without selling\nbread, came near that tree, and said in the former way, \"I will eat. I\nwill eat.\" [78]\n\nThereupon, the Yaka [79] on that day gave him a ring, and said,\n\"Having sold the ring, when you are going ten fathoms away the ring\nwill come and place itself again in your hand.\"\n\nOn that day, also, the Hettiya asked [what he had met with]. The man,\njust as in the former manner, said, \"I obtained a ring,\" [and told him\nits property]. So the Hettiya on that day, also, made the man drunk,\nand taking the ring and having caused another ring to be made, put\nit on the man's hand.\n\nThe man having become conscious, and gone away taking the ring, sold\nit. Having sold it, he went ten fathoms, and looked. That, also,\ndid not come.\n\nThen the man on the following day also came without having sold the\nbread, and having come near that tree, said on that day, also, just\nas in the former manner.\n\nAt that time the Devatawa gave him a cow which drops gold. \"Having\ntaken away this cow, take good care of it, and tie it up and keep it,\"\nhe said.\n\nThereupon the man, taking also the cow, just as before went away near\nthat Hettiya's house. The Hettiya that day also asked, \"What is it,\nAppuhami, that you have obtained to-day?\"\n\nThe man said, \"To-day, indeed, I obtained, Hettirala, a cow which\ndrops gold.\"\n\nSo the Hettiya, that day also having given the man arrack to drink,\nand made him drunk, and allowed him to sleep on the bed, brought the\nHettiya's old cow, and having tied it there the Hettiya took the cow\nwhich drops gold.\n\nThen that man having become conscious, and having gone away taking\nthat cow also, washed the cow-dung which the cow dropped. Excepting\ncow-dung, there was no gold.\n\nThereupon the man on the following day, also, having gone for\nbread-selling did not sell [any]. That day, also, he went near that\ntree, and said, \"Thou son of a courtesan, when I told thee to provide\nme with a living thou cheatedst me. On account of it, to-day I shall\neat thee indeed,\" and he began to chase the Yaka on the path.\n\nThen the Yaka said, \"O Lord, do not chase me on the path.\" The Devatawa\nwell knows about the theft of the articles. Having said, \"The things\nthat I give to this man yet [another] man takes,\" he gave him a cudgel.\n\nThe man asked, \"With this cudgel what shall I do?\"\n\nThe Yaka said, \"Should anyone ask, 'What is this?' say 'Allan\nBostan.' [80] Having said it, say, 'Stop, Bostan,' [in order to\nstop it].\"\n\nThen the man, taking the cudgel, went just as before to the Hettiya's\nhouse. At that time the Hettiya, in the very same way as before,\nasked [what he had received].\n\nThe man said, \"To-day I obtained a cudgel.\"\n\nThen the Hettiya asked, \"What is the name of the cudgel?\"\n\nThe man said, \"That, indeed, is Allan Bostan.\" Then the cudgel went\nand began to beat the Hettiya.\n\nThereupon the Hettiya said, \"Lord, don't beat me. I will give you\nall the things I took.\"\n\nSo the man said, \"Stop, Bostan.\" Then the cudgel stopped the\nbeating. After that [the Hettiya] gave him that stolen plate and ring,\nand the cow that dropped gold, these very three things. After that,\nthe man having become wealthy, remained so.\n\n\n North-central Province.\n\n\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 130, a Prince\nstole the articles left by a dying Sannyasi,--a cup which supplied\nfood, a bag which yielded everything desired, sandals that transported\ntheir wearer where he wished to go, and a cudgel which thrashed all\nenemies but is not mentioned again. By means of the bag he obtained\na palace, but two dancing women cheated him and stole all his magical\narticles; he recovered them by the aid of some miraculous fruits.\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 53, an indigent Brahmana\nreceived from the goddess Durga an earthen pot out of which food\nfell when it was reversed. At an inn it was changed for a common one,\nand he was driven away. Durga gave him another pot out of which when\nreversed a number of demons issued and beat him, returning to it when\nit was set mouth upwards. When he was bathing the innkeeper reversed\nthe pot, was thrashed by the demons, and the Brahmana regained the\npot formerly stolen.\n\nIn Folklore of the Santal Parganas (collected by Dr. Bodding), p. 83,\nan indigent Prince received a magic cow that granted everything\ndesired, from a jackal whose protection he craved. It was afterwards\nchanged by a man at whose house he lodged for the night, but by the\nhelp of the jackal he recovered it.\n\nIn Old Deccan Days (M. Frere), p. 182, a Brahmana who had seven\ndaughters married the eldest to a jackal who was in reality a Raja\nin disguise and a magician. He gave the Brahmana a melon to plant;\nthe fruits, which were ripe next day, contained precious stones,\nbut, unaware of it, the man sold some and was cheated out of the\nothers. The jackal gave him a pot which contained food when required,\na Raja took it, and the man then received from his son-in-law another\npot containing a stick and rope which would tie and beat people when\nordered. When the Raja, hearing he had got a better pot than before,\ncame to take it, the man caused him and his attendants to be beaten\nuntil he got back the former pot. In the same way he recovered all\nthe precious stones.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 256,\na religious mendicant gave an inexhaustible jar of copper to a poor\nman who had presented food to him, and warned him against inviting\nthe King to his house. The man neglected the advice, and the King took\nthe jar. He then received from the donor a pot filled with sticks and\nstones. When he demanded the copper jar the King ordered him to be\nseized, but the men were beaten by the articles which issued from the\nsecond jar, and the King returned the first one. In the same volume,\np. 267, there is an account of a rice measure, a jar of ambrosia,\nand a bag of jewels which were all inexhaustible. When a King sent\nmen to take them a magical stick drove them away.\n\nIn Indian Fairy Tales (M. Stokes), p. 32, a foolish youth broke cakes\ninto five pieces in the jungle, and said, \"Now I'll eat this one, then\nthe second, then the third, then the fourth, and then the fifth.\" The\nfairies who haunted the place thought he was about to devour them,\nand gave him a cooking pot out of which any food could be procured;\nat a cook's shop it was changed for a common one. When no food issued\nfrom this, he took five more cakes, repeated the words, received\na box which produced any clothes required, and was drugged by the\ncook, who substituted a common box for it. He again took five cakes,\nand received a rope and stick which would tie and beat men when\nordered. With these he recovered the other articles.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 13, a King called\nPutraka persuaded two Asuras to race for the possession of articles\nleft by their father,--shoes on which one could fly, a staff that\nwrote only truth, and a food vessel. The King then put on the shoes,\ncarried off the other things, and founded the city called Pataliputra\nafter Patali (his wife) and himself. The translator gave references\nto an Indian variant in which the rod is replaced by a purse, and to\nEuropean examples.\n\nIn vol. ii., p. 3, of the same work four Yakshas presented a poor\nman with an inexhaustible food pitcher. When his kinsmen inquired\nabout it he took it on his shoulder and began to dance, his foot\nslipped, the pitcher fell and was broken, and he reverted to his\nformer poverty. This story is found in Cinq Cents Contes et Apologues\n(Chavannes), vol. ii, p. 74. Inexhaustible bowls filled with jewels\nare mentioned in vol. ii, p. 220, also.\n\nIn Les Avadanas (Julien), vol. ii, p. 8, and Cinq Cents Contes et\nApologues, vol. ii, p. 185, the story of the demons (Pisacas) is\nalmost the same as that above quoted. In the latter work, vol. iii,\np. 259, two persons were quarrelling over a hat which rendered the\nwearer invisible, shoes with which he could walk on water, and a\ncudgel that would beat a person to death. When they raced for an\narrow that a man shot he made off with the things.\n\nIn Sagas from the Far East, p. 84, in a Kalmuk tale, a man who\nfrightened away some demons found that they had left an inexhaustible\ngold goblet which provided food and drink. He exchanged it for a magic\ncudgel, a hammer which when struck on the ground nine times caused a\nnine story tower to rise, and a goat-skin bag out of which rain fell\nwhen it was shaken, in each case sending back the cudgel to recover\nthe articles.\n\nIn the Maha Bharata (Vana Parva, iii) Yudhishthira recited a Hymn to\nthe Sun, on which this deity bestowed on him an inexhaustible copper\npot out of which fruit, roots, meat, and vegetables were produced.\n\nThere is a Bamana variant from the interior of Senegambia, given\nin Contes Soudanais (C. Monteil), p. 58. A hy\u00e6na found a small pot\ncalled The Generous Pot, out of which he obtained rice, kus-kus\n(large millet), and other food. His hostess informed the King, who\nafter testing it, kept it, and attached it to his arm. The hy\u00e6na then\nfound a cutlas which told him its name was Cutlas-who-strikes. The\nKing heard from his hostess that it was better than the pot. When he\ntook it the hy\u00e6na stood beside his arm on which the pot hung, told\nhim the name of the cutlas, and while it was striking him snatched\naway the pot and absconded.\n\nIn Folk Stories from Southern Nigeria (Dayrell), p. 20, a King had\na drum the beating of which caused food to appear, but if the owner\nstepped over a stick or tree the food went bad, and men with sticks\nbeat the guests and owner.\n\n\n\n\n\n\n\n\nNO. 98\n\nCONCERNING FOUR FRIENDS\n\n\nIn a single country there were four friends. During the time while\nthey were staying there all four reared a dog. At the time when it\nhad grown up the dog became extremely large.\n\nAfter that, the four persons having spoken together: \"Let us divide the\n[ownership of the] dog [among us],\" divided the dog, to one person\nthe fore-leg, to one person the hind-leg; in this manner the four\npersons divided it into four [shares].\n\n[After] dividing it, when no long time had gone, one fore-leg of the\ndog was broken. After it was broken, the other three persons having\ntold the man who owned the fore-leg that the fore-leg was broken,\nfound fault [with him for not attending to it].\n\nThereupon the man, taking a medicine and an oil for it, soaked a rag,\nand tied it round [the leg]. After he had tied it round, the dog went\nnear the hearth, and while it was staying there the fire caught that\noiled rag.\n\nThe four persons had planted a cotton garden, and having [picked and]\ndried the cotton, had heaped it up. This dog's body coming against\nthe heap of cotton, the fire caught it, and all the cotton burnt away.\n\nAfter that, the four persons quarrelled [over it], and beat each\nother. [After] beating each other, they went near the King of the\ncountry. The whole three persons brought actions against the man\n[for the value of their shares of the burnt cotton].\n\nHow did they bring them? \"Ane! O Lord, Your Majesty, we were rearing\na dog and planting a cotton garden. We four persons divided the\n[ownership of the] dog [into shares]. While we were there after\ndividing it, the fore-leg belonging to this owner was broken. He\nwrapped it in a cloth [soaked in] oil for wounds. The dog, having gone\nnear the hearth, was sleeping. The fire caught the dog. When it caught\nit, the dog having gone, jumped upon the heap of cotton which had been\ndried and heaped up. The cotton was burnt up. Because of it, we ask for\n[the amount of] the loss from this man.\" They brought the action thus.\n\nThe man says, \"I am not a guilty person. I only wrapped the oiled\nrag on the fore-leg for the wound to heal. I did not do it in order\nto burn the cotton.\"\n\nThereupon those other three persons [said], \"We don't know that. It\nis owing to you indeed that the cotton was burnt. Because of it,\nyou must pay the [amount of the] loss to us three.\"\n\nAfter that the King asked, \"Was the dog's broken leg so thoroughly\nbroken that it could not place the foot on the ground?\"\n\nThe three persons said, \"It could not place the foot on the ground\neven a little.\"\n\nThen the King having considered, said regarding it, \"Because it went\nby means of the three legs which belonged to you three persons, by\nyour fault the cotton has been burnt, and [the amount of] his loss\nmust be given to that one by you three persons.\"\n\nAfter that, by those three persons the price of his share of the\ncotton was paid to the other man.\n\n North-central Province.\n\n\n\nThis is one of the stories related of Mariyada Raman (translation\nby Mr. P. Ramachandra Rao, p. 11), in which four dealers in cotton\nreared a cat, each one owning one leg. The judgment was that given by\nthe King in the Sinhalese version. This form of the story is known\nin Ceylon, and was related by a Tom-tom Beater of the interior of\nthe North-western Province.\n\n\n\n\n\n\n\n\nNO. 99\n\nCONCERNING A HORSE\n\n\nA man, taking a horse, went on its back. When so going the [skin on\nthe] horse's back was broken, [a sore being formed which rendered\nthe horse unserviceable]. After it was broken, the man removing the\nfew horse cloths, while the horse was [left] there went away.\n\nAn oil trader, when coming on that path taking oil, having seen that\n[the skin on] this horse's back was broken, smeared a little of that\noil on it, and went away.\n\nStill [another] man having come, when he looked [saw that] a horse\nhad fallen down. When the man looked at it he saw that the [skin on\nthe] back was broken, and that man, taking a great many large rags,\nbandaged the back well, for it to become strong. Having bandaged it,\nand having further poured a little oil on it, he went away.\n\nNear the path on which was the horse a man cut a chena, and set\nfire to the chena. When it was blazing some fire-sparks having come\nand fallen on the oil-rags on this horse's back, the fire seized the\nhorse. Having seized it, when [the rags were] burning it was unable to\nget up [at first]. The horse having got up, and gone running, jumped\ninto a citronella (paengiri) garden, and while it was running there\nand here, the fire seized the citronella plants, and the citronella\nplants burnt completely.\n\nThe man who owned that citronella garden went near the King for the\nlaw-suit. Having gone, he said to the King, \"O Lord, Your Majesty,\na horse, which having broken [the skin of] its back was wrapped with\noil-rags, having jumped into my citronella garden, the citronella\ngarden was totally burnt.\" Having said this he instituted the action.\n\nRegarding it the King said, \"It is not the fault of the man who wrapped\nthe oil-rags round it. It is not the fault of the horse. Because thou\ndidst not tie the fence [properly] the fault is thine, indeed.\"\n\nThe horse having been burnt in that very fire, died.\n\n\n North-central Province.\n\n\n\n\n\n\n\n\nNO. 100\n\nTHE STORY OF THE PEARL NECKLACE\n\n\nAt a certain city there are a King and a Queen, it is said. While they\nare there, one day the Queen with the female slave went to bathe at\nthe pool in the King's garden. Having gone there, the Queen, having\ntaken off her garments and put them down, placed her necklace upon the\ngarments; and having told the female slave to stay there the Queen went\ninto the pool, and is bathing. Then the female slave went to bathe.\n\nA thievish female Grey Monkey (Waendiriyak) that was in the garden,\ntook the necklace, and having placed it in a hole in a tree remained\nsilent.\n\nThe Queen having bathed and come ashore, when she looked\nfor the necklace while putting on her garments, there was no\nnecklace. Afterwards she asked at the hand of the female slave,\n\"Where, Bola, is the necklace?\"\n\nThen the female slave said, \"I did not see a person who came here\nand went away [with it].\"\n\nThen both of them having come to the palace, the Queen told the King\nthat thieves took the necklace. Thereupon the King caused the Ministers\nto be brought, and said, \"Go quickly and seek ye the necklace.\" The\nMinisters speedily tying [up their cloths], [81] began to run [in\nsearch of it].\n\nAt that time a poor man from a distant place came into the jungle to\nseek sticks and creepers. When he was coming, the Ministers watching\nthere were saying, \"Seize him; he bounded away here.\"\n\nThis poor man having heard it thought to himself, \"Should I stay here\nthey will seize me. Because of it, having bounded away from here I\nmust go to my village.\"\n\nAt the time when the man was running away, the Ministers having gone\nand seized the man, and beaten and beaten the man with their hands\nand feet, took him near the King.\n\nThereupon the King asked at the hand of the man, \"Didst thou take a\ngold [and pearl] necklace in this manner?\"\n\nThen the man thought to himself, \"Should I say that I did not take\nthis necklace, the King will behead me. Because of it, I must say\nthat I took it.\" Having thought this, he said, \"I took it.\"\n\nThen the King asked, \"Where is it now?\"\n\nThe man said, \"I gave it to the Treasurer (sitano) of this city.\"\n\nAfterwards the King having caused the Treasurer to be brought, asked,\n\"Did this man give thee a necklace?\"\n\nThereupon the Treasurer thought to himself, \"Should I say that he did\nnot give it to me, he will now behead this poor man. Because of it,\nI must say that he gave it to me.\" Having thought this, he said,\n\"He gave it.\"\n\nThe King asked, \"Where is the necklace now?\"\n\nThen the Treasurer said, \"I gave it to a courtesan woman.\"\n\nAfterwards the King caused the courtesan woman to be brought. \"Did\nthis Treasurer give thee a necklace?\"\n\nThereupon the courtesan woman thought to herself, \"What will this be\nabout, that such a Treasurer said he gave me a necklace? Because of it,\nit is bad to say he did not give it; I must say he gave it.\" Having\nthought this, she said, \"He gave it.\"\n\nThen the King asked, \"Where is it now?\"\n\nThe courtesan woman says, \"I gave it to the man who knows the science\nof astrology (ganita saestara), or to the Gandargaya\" (sic).\n\nAfterwards the King having caused the Gandargaya to be brought, asked,\n\"Did this courtesan woman give thee a necklace?\"\n\nAt that time the Gandargaya thought to himself, \"What is this thing\nthat this woman said? It will be about something regarding which the\nwoman is unable to save herself. It is because of that [she will have\nsaid] that I took it that day. Because of it, it is not good to say\nshe did not give me it; I must say she gave it.\" Having thought this\nhe said, \"She gave it.\"\n\nWell then, on that day it became night; there was no time to hear\nthe case. After that, the Ministers said, \"Having put all these\nfour persons in one room, outside we must listen secretly to the\nmanner in which this party talk.\" The King gave permission [to act\naccordingly]. Afterwards, the Ministers having put the four persons\nin one room, and shut the door, stayed outside secretly listening.\n\nThen firstly that Treasurer asked at the hand of that poor man,\n\"When didst thou give me a necklace? What is this thing thou saidst?\"\n\nThen the poor man says, \"Ane! O Treasurer, I am a very poor man. Your\nHonour is a very wealthy person. Because of it, in order that I\nmay save myself I said that I gave it to Your Honour. It was for\nthat. Otherwise, when did I give Your Honour a necklace?\"\n\nAfterwards that courtesan woman asked at the hand of the Treasurer,\n\"O Treasurer, when did you give me a necklace? What is this you said?\"\n\nThen the Treasurer says, \"Thou, also, art a possessor of much\nwealth. I also am a person who has much wealth. On account of it,\nbecause we two can escape from this injury that has occurred [to us],\nI said it. Otherwise, when did I give thee a necklace?\"\n\nThen the Gandargaya asked the woman, \"What, woman, is this thing that\nthou saidst? When didst thou give me a necklace?\"\n\nThe courtesan woman says, \"Ane! O Gandarvaya, [82] thou, having said\nsooth, art a person who obtains much wealth. Because of it, as we,\nhaving even paid the debt (the value of the necklace), can escape,\nI said it. Otherwise, when did I give thee a necklace?\"\n\nWell then, the talk of the four persons was heard by the Ministers\nwho were secretly listening. That day, after it became light, taking\nthe four persons out, they took them near the King. The Ministers who\nhad listened in secret said to the King, \"These four persons are not\nthe thieves.\"\n\nThen the King asked the Ministers, \"How did ye ascertain that they\nare not thieves?\"\n\nThe Ministers said, \"We stayed listening in secret; by that we\nascertained.\"\n\nThe King said, \"If so, who are the thieves who took this necklace?\"\n\nThen the Ministers said, \"According to the way in which it appears to\nus, maybe it is a thievish female Grey Monkey that is in the garden,\nwho took the necklace.\" The Ministers said, \"You ought to set free\nthese four persons.\" After that, the King having released the four\npersons sent them away.\n\nAfterwards, the Ministers having gone to the garden, caught a male\nGrey Monkey. [After] catching it they came to the palace, and having\nsewn the jacket and breeches, and put the jacket on the Monkey,\nand put the breeches [on it], and put flower garlands [on it],\nand dressed the Monkey, and again sent the Monkey to the garden,\nthe Ministers remained looking on.\n\nThen that thievish female Grey Monkey who took the necklace, having\nseen the Monkey that had been clothed, went to the fork of the tree in\nwhich she placed the necklace, and placing the necklace on her neck,\ncame outside.\n\nThese Ministers having seen it, the Ministers clapped their hands\n[to frighten her]. At the time when they were saying \"Hu,\" as that\nfemale Grey Monkey was going jumping and jumping from tree to tree,\nthe necklace that was on the female Monkey's neck fell to the ground.\n\nAfter that, the Ministers went, and picking it up, came to the royal\npalace and presented it to the King. On account of it, the King having\nbecome much pleased with the Ministers gave them many offices.\n\n\n North-western Province.\n\n\n\nThis is evidently the Jataka story No. 92 (vol. i, p. 224), in which\nthe man who was first caught declared that he gave the necklace to the\nTreasurer, who said that he passed it on to the Chaplain, who stated\nthat it was given to the Chief Musician, who said he handed it to the\nCourtesan. To make the monkey produce and wear it, a number of bead\nnecklaces were placed on the necks, wrists and ankles of other monkeys\nthat were caught. In this story the last person charged totally denied\nhaving received the necklace.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 181, the Queen\nhung the necklace on a tree, whence a monkey stole it. A beggar who\nwas arrested first charged a merchant with receiving it from him,\nand afterwards also, as accomplices, a courtesan, a lute player,\nand the son of the Minister. The Minister got the King to release the\nprisoners, and to take the Queen to the park wearing a necklace. When\nshe danced the monkey imitated her, and the necklace fell off its neck.\n\nWith reference to the remarks of the prisoners in the Sinhalese\nversion, that being wealthy persons they could escape by paying the\nvalue of the missing necklace, a statement not found in the Jataka\nstory, Sirr, who was a Deputy Queen's Advocate in Ceylon, stated\nin Ceylon and the Cingalese (1850), vol. ii., p. 231, that \"theft\nwas punished by a fine equal to the value of the stolen property,\nby flogging, and by imprisonment; or, if the thief immediately\nrestored the property, he was only flogged and paraded through the\nvillage where the crime had been committed.\" According to Dr. Davy,\nflogging and imprisonment were not always inflicted, however.\n\nIn the middle of the seventeenth century, according to Ribeiro,\n\"if the thief confessed his crime he was condemned to pay the\nhighest value of the article which satisfied the other party, and\nas a penalty for his offence double its value to the Royal Treasury\"\n(History of Ceil\u00e3o, translation by Pieris, 2nd ed., p. 152).\n\n\n\n\n\n\n\n\nNO. 101\n\nTHE WIDOW WOMAN AND LOKU-APPUHAMI\n\n\nAt a village a Siti [83] widow-mother had a son having the name\nAppuhami. That Loku-Appuhami, having seen that the men of that district\nare gambling, came to his mother, and said, \"Mother, the men of this\nvillage are gambling. Having cooked rice during the day time give me\nit, and a little money, for me to go to gamble,\" he said.\n\nThen the woman says, \"Ane! Son, whence is there money for us? You be\nquiet,\" [84] she said.\n\nThe boy having heard the mother's word, through being unable to\ngamble went outside the house. When going, this boy saw that two men\nhaving been at the cattle herd near a tamarind tree, went away. Having\nseen them, this boy went there and looked; when he looked two sallis\n(half-farthings) had fallen down there.\n\nAfter that, this boy having taken the two sallis, said to his mother,\n\"Mother, now then, cook and give me rice, to go to gamble,\" he said.\n\nHearing that, the old woman asked, \"Whence is there money for you?\"\n\nThen the boy said, \"There were two sallis for me at the root of the\ntamarind tree; they will do for me,\" he said.\n\nAfter that, the widow-mother having cooked rice dust, gave it. The boy\nhaving eaten the rice, went to the gambling place. Having gone, he laid\ndown those two sallis, and told the men to play. The men did not play.\n\nThen a youth of that very sort having been there played for it. Then\nfor the two sallis yet two sallis came. Next, he wagered (lit., held)\nthe whole four sallis. On that occasion, for those four sallis yet\nfour sallis came. In this manner he that day won a large amount.\n\nHaving won and gone from there, on the following day, also, he\ncame. Having come, and when playing that day having lost the money,\nhe played also on credit. Having played on credit, after he went away,\non the following day those creditors, through ill-feeling for him,\nwent in order to ask for the debts.\n\nWhen they were going, this boy they call Loku-Appuhami was colouring a\ncudgel in a good manner. Before that, he had said to his mother, [85]\n\"At first when the men come, when I am asking for betel and areka-nut,\nyou remain silent, looking on. Then I shall come and beat you [with\nthis cudgel]; then fall down as though you died. When I am calling you\na second time, do you, having gone into the house and dressed well,\nlike a good-looking young girl, bring the betel box,\" he said.\n\nWell then, she did in that manner. When he did it (i.e., struck her)\nthe woman in that very way fell down. Having fallen, when she was\n[there] that one (araya) again called her. Then [getting up and]\ndressing well [inside the house] like a young girl, she takes a betel\nbox. When [she was] coming, those men who came to take the debts asked,\n\"What did you to your mother?\" they asked.\n\nThen he says, \"I made her Tirihan,\" [86] he said. Having said it,\nthe man went into the house.\n\nAfter he went into the house these men who came to take the debt,\nthinking, \"Ade! It is good for us also to make our women Tirihan;\nwe don't want this debt,\" and taking that cudgel, bounded off.\n\nWhen they were bounding off, that Loku-Appuhami having quickly\n(wijahata) sprung out and called those persons (arunta) says,\n\"Ade! You are taking it; that is right. Beat seven persons, and put\nthem into one house (room), and remain without opening the door until\nthe time when seven days are going, [for them] to become Tirihan,\"\nhe said. Having heard him the party went.\n\nHaving gone, and having beaten seven persons, and put them into one\nhouse, when they were there seven days blue-flies began to go over\nthe walls of the house. Then this party say, \"It is indeed because\nthey have become Tirihan that the blue-flies are going.\" Having said\n[this] they looked; when they looked all had died.\n\nAfter that, they came in order to seize Loku-Appuhami. Having come they\nseized him; seizing him, and having placed his arms behind his back\nand tying him, they went to throw him into the river. Having gone,\nthere was a travellers' shed near the river; having tied him at the\npost of the travellers' shed, those men went outside, and went away\n[temporarily].\n\nAfter they went, a Moorman, taking a drove of laden pack-bulls\n(tavalama), went near the travellers' shed. When going, having\nseen that man who is tied to the post, this Moorman asks, \"Why,\nLoku-Appuhami, are you caught and tied to that tree?\"\n\n\"Ane! Tambi-elder-brother, because I have lumbago I am tied.\"\n\nThen he says, \"Ane! Loku-Appu, I also have lumbago. Because of it,\ncatch and tie me also to that tree,\" he says.\n\nThen Loku-Appu said, \"If so, unfasten me.\"\n\nAfter that, the Tambi having come, unfastened him. After he unfastened\nhim, Loku-Appuhami having caught him, and placed him at the tree,\nand tied him, went away, driving the drove of pack-bulls.\n\nAfter he went, those men having come, when they looked he was the\nTambi. Then those men say, \"Ade! Loku-Appuhami took the appearance\nof a Moorman!\" Having spoken together, and seized that Moorman,\nthey put him into the river and went away.\n\nThen Loku-Appuhami, taking that Moorman's drove of pack-bulls, goes\nthrough the midst of those men's houses. When [he was] going, a woman\nsaid to the men, \"Look there! Loku Appuhami who went to be thrown\ninto the river,--On! he is bringing a drove of pack-bulls!\" she said.\n\nThen a man, being in the house, said, \"Strumpet, don't thou tell\nlies.\" Scolding her in this manner, the man also came out and looked;\nwhen he looked, in very truth (haebaewatama) he is coming! After that,\nhe asked, \"Loku-Appuhami, whence (kohendae) are you bringing that\ndrove of pack-bulls and the goods?\"\n\nThen Loku-Appuhami said, \"Having gone to the bottom of the water\nin the river, when I looked these were [there]. After that, having\nlooked out a good one from them (i.e., a good drove of bulls),\n[after] selecting it I came away,\" he said.\n\nHaving heard that word, the party, as many as stayed at home, said,\n\"We also having gone there, put us into the river to bring an excellent\n[87] bit of pack-bull drove.\"\n\nHaving said, \"It is good,\" calling the party, Loku-Appuhami put a\nperson into the water. Then, having gone into the water, when dying\nhe made a sound, \"Boka, Boka,\" [88] and dust came to the surface.\n\nThen the party who stayed on the bank asked, \"What, Loku-Appuhami,\nis that?\"\n\nLoku-Appuhami says, \"That is [because] he is finding excellent droves\nof pack-bulls.\"\n\nThen the other persons, also, who were on the bank, said, \"If so,\nput us in also, to select good droves of pack-bulls and come.\"\n\nAfter that, he put that party in also. In that very way the whole of\nthe persons went and died in the river.\n\nLoku-Appuhami having returned, taking all the goods that were in\nthose persons' houses, went to those persons' houses. Having gone,\nhe became rich to a good degree (honda haetiyata).\n\n\n North-western Province.\n\n\n\nThis story is another version of the tales numbered 9 and 12 in vol. i,\nat the end of which the outlines of some variants are given.\n\nThere is also a Khassonka story of West Africa extremely like\nthe later incidents of No. 10, in Contes Soudanais (C. Monteil),\np. 67. When his mother continually interrupted a young thief who was\nbeing questioned by a King, the son stabbed her with his dagger, in\nreality merely piercing a bottle of ox's blood which was concealed\nunder her cloth. She fell down, the blood poured out, and she seemed\nto be dead. The son then, uttering spells, three times sprinkled the\ndeceased's face with a cow's tail dipped in water. She recovered, and\nthe son sold the cow's tail to the King for two thousand slaves. When\nthe King cut the throat of his favourite wife and failed to restore\nher to life, he ordered the thief to be thrown into the river sewn\nup in an ox-hide. While the slaves who carried him left their bundle\non the roadside, the thief, hearing the voices of a pious Muhammadan\npriest and his pupils and servants, began to cry out that he preferred\na life on earth to one in Paradise. The priest opened the skin,\nand learning that the youth was being forcibly taken to Paradise,\ngladly exchanged places with him, and was drowned. The thief then\ntook some gold that he found in the priest's house, and reported to\nthe King that the King's father had sent him with it for the King,\nadding that there was much more to be got in Paradise. The King gave\nhim half the gold, and got himself and his relatives sewn up in hides\nand thrown into the deepest part of the river. As they did not return\nthe people made the thief King.\n\n\n\n\n\n\n\n\nNO. 102\n\nTHE DECOCTION OF EIGHT NELLI FRUITS [89]\n\n\nIn a certain country there is a Vedarala. The Vedarala is a person\npossessing the knowledge of medical practice, a very clever person\nat telling prognostics (nimiti kimen). There is also a child of\nthe Vedarala's.\n\nDuring the time while they are thus, the boy one day came running near\nthe Vedarala, and said, \"Ane! Father, you have been learning so much;\nyou are now dying. Now then, where is your learning that you have\ntaught me?\" and he began to cry.\n\nAfter that, [the Vedarala] was not [sufficiently] conscious to tell\nhim anything. While he was about to die, just as he was saying,\n\"Ane! Son, you will have the decoction of eight Nelli [fruits]----\"\nthe Vedarala died.\n\nHe having died, after a little time went by, a man's yoke of buffaloes\nwere lost. After that, the man (minissa) speaks, \"Ane! What shall\nI do? If the Vedarala were [here], he would look at the prognostics\n[to ascertain] on which hand the yoke of buffaloes went, and he would\ntell me. It is indeed to our loss that the Vedarala is lost.\" In that\nmanner he spoke a word.\n\nThen one man who was present said, \"Why are you saying thus? That\nVedarala's son is [there]. Go and look for him, and ask it of him.\"\n\nAfter that, the man, having gone to the tree and plucked betel leaves,\ncame in the manner in which they came before near the big Vedarala\nalso, and having given betel leaves and money, asked that boy, \"How,\nVedarala, have my yoke of buffaloes been lost? On account of it you\nmust look at the prognostics.\"\n\nThen the boy said regarding it, \"Taking eight Nelli fruits, beat them\nand pour water [over them]; and having made a decoction, and made rock\nsalt into powder, and put it in, and poured castor-oil in, drink it,\nand go and seek the yoke of buffaloes. Then they will be found,\"\nhe said.\n\nAfterwards the man came home, and taking eight Nelli fruits, and having\nbeaten them, and poured water [on them], made a decoction; and having\nmade rock salt into powder, and put it in, and poured castor-oil in,\ndrank it in the morning, and went to seek the lost cattle.\n\nWhen going a little far the man began to [experience the purgative\neffect of the medicine in a severe manner]. As he was going in the\nchena jungle he met with a pool. The man, washing his hands and feet\nat the pool, and sitting at noon near a tree at the pool because of\nthe severity of the treatment, remained looking about.\n\nWhile he was looking about for a little time, the yoke of buffaloes,\nhaving stayed in that chena jungle and being thirsty, came there\nand drank water from that pool. While they were drinking, the man\nwent to them, and catching the yoke of buffaloes, took them to the\nvillage. Having gone [there] he ate rice, and the [action of the\nmedicine] ceased. On the following day, the man, tying up a pingo\n(carrying-stick) load and going with it, gave many presents to the\nVedarala's boy.\n\nWhen a little time had passed, war having been made on the King of\nthat country, and as still [another] King was coming to seize the\ncountry, because there were not people [left] to fight the King was\nin much fear.\n\nWhile he was thus, that man whose cattle having been lost were found,\nwent and said, \"O Lord, Your Majesty, the Vedarala's son, a small\nVedarala indeed, somehow or other having made a stratagem on account\nof that, will do something so that they will not fight.\"\n\nAfter that, the King having sent men, asked for a device for it. On\naccount of it, he said that everybody who was in the city should\ndrink the decoction of eight Nellis.\n\nThereupon, all in the city having made the decoction, and put in the\nrock salt and castor-oil, drank it that very night. Having drunk it,\nthe whole of the people having entered the city, while they were\nsleeping all became [obliged] to go out. The men who stayed in the\ncity would be about a hundred.\n\nAt the city there is a small window at the back, called \"the dark\nwindow\" (aendiri kawla). From that window each one began to go out\nten or twelve times to the open ground.\n\nThe King who was coming to the city for the war, had sent spies to\nthe city to look if [many] people are there. While the spies stayed\nlooking at this, it was like a wonder. If there was not one, there\nwas another went out until the time when it became light.\n\nHaving said, \"Leaving [out of consideration] the multitude who went\nout, how many people are there not in the city still! This war does\nnot matter to us; because of it let us go away,\" all the men whom\nthe King sent went away. After that, having said, \"There are too many\npeople at this city,\" through fear he did not come for the war.\n\nAfter that, the King of this city having given to the Vedarala's son\nmany villages, fields, silver and gold, established him in the post\nof Minister. Thereafter, having been a soothsayer who bore a name\njust like that one's father, he was a very wealthy person.\n\n\n North-central Province.\n\n\n\nThe \"rock salt\" (sahida-lunu) would be salt in crystals, this being\nthe state in which the salt is collected in Ceylon after the water\nhas evaporated.\n\n\n\n\n\n\n\n\nNO. 103.\n\nTHE PRINCE AND PRINCESS AND TWO DEVATAWAS\n\n\nAt a certain time, in the [Sun] Rising world, [90] a Prince was\nborn. In the [Sun] Setting world [91] a Princess was born. When in\nthe Rising world a Devatawa, and in the Setting world a Devatawi were\ncoming to hear Bana (the Buddhist sacred writings), the Devatawa\nsaw the Prince and the Devatawi saw the Princess. On that day, the\nDevatawa and the Devatawi, both of them, came later than on other days.\n\nThe Devatawa asked the Devatawi, \"Thou not having come [92] at the time\nwhen thou camest on other days, why hast thou delayed so much to-day?\"\n\nThereupon the Devatawi said, \"I saw a Princess. As there is not in\nthis world a beautiful Princess who is equal to the Princess, having\nstayed looking at the Princess I was delayed.\"\n\nThen the Devatawa [said], \"Not like the Princess whom thou sawest,\nI saw a Prince possessing beauty to the degree which is not in this\nworld. Because of it, having stayed looking at the Prince, I delayed\nso much.\" Well then, the Devatawa says, \"The Prince whom I saw is\nmore beautiful than the Princess whom thou sawest.\" The Devatawi says,\n\"The Princess whom I saw is more beautiful than the Prince whom thou\nsawest.\" Having said [this], the two had a quarrel there.\n\nThe Devatawa said, \"When it is the time the Princess whom thou sawest\nis sleeping, for the purpose of looking if the Princess's beauty is\nmore or the Prince's beauty is more, taking her together with even her\nbed while she is asleep, come thou to the place where this Prince is.\"\n\nAccepting the word, the Devatawi having brought the Princess, deposited\nher together with even the bed, near the place where the Prince has\ngone to sleep.\n\nAfter that, the Devatawa and Devatawi say, \"We will now test the\nbeauty of these two thus,\" that is, it was [settled] that when they\nhave awakened these two from sleep, the beauty is the less of the\nperson who first salutes, honours, and pays respects [to the other].\n\nWell then, by the Devatawa the Prince was awakened. But the Prince\n[having seen the Princess] thinks, \"It will be a thing that these\nparents of mine have done for the purpose of getting to know my motives\nin not marrying.\" Having put on the Princess's finger the jewelled ring\nthat was on the Prince's hand, and putting the jewelled ring that was\non the Princess's hand on the Prince's finger, not looking on that\nside, having looked on the other side (i.e., in another direction)\nhe went to sleep.\n\nThereafter awaking the Princess, she saluted and paid honours and\nrespects to the Prince. Still the quarrel of the Devatawi and Devatawa\nnot being allayed, for the purpose of looking which of their two\nwords is right and which wrong, they summoned another Devatawa.\n\nThe Devatawa having come, says, \"Do not ye allow this quarrel to occur;\nthe two persons are of equal beauty.\"\n\nAfterwards the Devatawa tells the Devatawi, \"Please bring the Princess\nto her city, and place her [as before],\" he said. The Devatawi did so.\n\nAfterwards, in the morning the Prince having arisen, not knowing\nthis wonder that had happened, with the thought that it was done by\nhis father the King, not eating, not drinking, he began to beg his\nfather the King, and the Ministers, to give him the Princess.\n\nThereupon, his father the King and the other persons, having thought,\n\"Whence did we [bring and] place [there] this Princess of whom we are\ntold! Through a malady's causing this to this Prince, he is babbling,\"\nbegan to apply medical treatment.\n\nThe Princess, just like that, not eating, not drinking, began to beg\nfor the Prince whom the Princess saw. Therefore her parents, just\nlike that, to her also began to apply medical treatment. Vedaralas\n(doctors) having come, say, \"We are unable to cure this malady.\" But\none Vedarala said, \"I can cure this malady.\"\n\nWhen he asked the Prince about the malady, the Prince [said], \"I have\nno malady at all; but not obtaining the Princess whom I saw on the\nnight of such and such a day is my malady.\"\n\nWhen he asked, \"What mark of it have you, Sir?\" the Prince said,\n\"The ring that was on her hand,--look here, it is on my hand; the\nring that was on my hand is on her hand.\"\n\nWell then, the Veda says, \"In whatever country the Princess is I will\nbring her. You, Sir, without troubling [yourself], eat and drink,\nand be good enough to remain in pleasure.\" Thereupon a very great\ndelight was produced for the Prince; the malady disappeared.\n\nAfterwards the Veda, taking the ring that was on the Prince's hand,\nand having gone from city to city successively, entered into the very\ncity at which she alighted. At that time, the inhabitants of the city\n[said], \"Our King's daughter has a malady.\"\n\nThe Vedarala having heard it, when he asked, \"What manner of illness\nis that malady?\" the inhabitants say, \"'Should I not obtain the Prince\nwho was seen at night by me, my life will be lost,' the Princess says.\"\n\nThereupon the Vedarala says, \"I am able to cure the malady.\" [They\ninformed the King accordingly.]\n\nThereupon the King having given (promised) him several great offices,\nwent summoning the Vedarala to the palace. Then the Vedarala asks\nthe Princess, \"What is the malady which has come to you?\"\n\nWhen he said it, \"Not obtaining the Prince whom I saw at night,\nindeed, is my malady,\" she replied. Then when the Vedatema (doctor)\nshowed the ring that he took, with the quickness with which she saw\nthe ring the malady became cured.\n\nAfterwards the Vedatema says [to the King], \"Even should this malady\nbe [apparently] cured in this manner, yet afterwards she may behave\narrogantly. Because of it, there is my Preceptor [whom I must call\nin]. Having come with him, I must still apply medical treatment for\nthis malady.\"\n\nAfter that, the King having said, \"It is good,\" and having given him\npresents and distinctions, allowed him to go. The Vedarala having\nreturned, went [back] with that Prince. After that, the two persons\nsaw and married each other.\n\nWhen they had been [there] a little time, the two persons having\ncome away for the purpose of seeing the Prince's two parents, when\nthey were coming on the road, while she was sleeping near a river,\nsuffering from weariness, the mouth of the Princess's box of ornaments\nhaving been opened by the Prince, he remained looking in it. A talisman\n[93] of the Princess's was there. A bird having carried the talisman\naloft, began to go away with it. Thereupon the Prince began to go\nafter the bird; after he had gone on a very distant unfrequented\nroad, it became jungly (walmat), and being unable to find the path\n[on which he had come], he went to another city.\n\nAs the Princess was afraid to go to seek the quarter to which the\nPrince went, putting on the Prince's clothes she went to another\ncity. Having gone to the city, when she went near the King, the\nKing asked what was the work she could do. This Princess says,\n\"I can teach the arts and sciences.\"\n\nThereupon the King appointed the [apparent] Prince to teach the\nPrincesses, and when ships came from foreign countries to take charge\nof them [and examine their cargoes],--all these things. And the King,\nthinking this person is a Prince, married [to her] and gave her a\nPrincess of the King's. Afterwards, not concealing from the Princess\nthat she is a Princess, and the manner in which she is seeking her\nhusband the Prince, she told her not to make it known; and she also\nconcealed it in that very way.\n\nThe Prince, on the journey on which he went to seek the ornament,\nhaving joined a man of another city, remained doing work for\nwages. While he was in that condition, when two birds were fighting,\none having split open the stomach of the other threw it down. When\nthe Prince looked at it, the ornament that he sought having been\n[in it], he met with it.\n\nFrom the country in which is the Prince, ships go to the country in\nwhich is the Princess. The gardener [under whom he worked] having\nobtained and given goods to the Prince, the Prince, taking the\nPrincess's talisman and having put it in a box, [94] was about to go\n[in a ship] for the sale of the goods. But a little before he was\ncoming away, they sent word that an illness had befallen the gardener,\nand when he went to look [at him] the ships went away.\n\nAt that time the ships went to the other city. Afterwards, at the\ntime when [the Princess] was examining the goods of the ships she\nmet with this ornament. When she asked, \"Whose are these goods?\" on\ntheir saying they were those of such and such a gardener's labourer,\nshe confiscated the goods until they brought him.\n\nAfterwards the sailors, having gone back, brought him. After that,\nhaving caused him to bathe in scented sandal water, and [the King]\nhaving appointed him to the sovereignty, marrying both the Princesses\nhe remained [there].\n\n\n P B. Madahapola, Ratemahatmaya, North-western Province.\n\n\n\nThis story is evidently that found in the Arabian Nights (Lady Burton's\ned., vol. 2, p. 307), and termed there \"Tale of Kamar al-Zaman,\"\nalthough in some details it adheres more closely to a story given in\nthe Katha Sarit Sagara. In the Arabian Nights, the father of the Prince\nwas King of the Khalidan Islands--(stated to be the Canaries)--and\nthe Princess's father was the King of \"the Islands of the Inland Sea\nin the parts of China.\" A Jinn Princess saw and admired the Prince,\nwho had been imprisoned for refusing to marry; and an Ifrit saw the\nPrincess, and by the order of the Jinn Princess brought her while\nasleep (without the bed) and laid her beside the sleeping Prince. At\nthe suggestion of an Ifrit whom they summoned to decide their dispute\nas to which was the more beautiful, they awoke first the Prince and\nthen, when he was asleep, the Princess, each of whom took the other's\nfinger ring. The Princess was then carried back. Next day the two were\nthought to be insane, and they were kept in prison for three years. The\nPrincess's foster-brother found the Prince, cured him by telling him\nabout the Princess, and returned with him. He visited the Princess\ndisguised as an astrologer; she at once recovered, and her father\ngave her in marriage to the Prince, as well as the rule over half the\nkingdom. The rest of the story agrees closely with that given above.\n\nThe Katha Sarit Sagara (Tawney), vol. ii, p. 209, contains a\nstory which seems to be the Indian original of the first part of\nthe tale. The second part relating to the loss and recovery of the\ntalisman, appears to be an evident addition, since the first part is\na complete tale by itself. The Indian story is as follows:--\n\nAt the orders of the God Ganesa, the Ganas his attendants transported\nPrince Sridarsana of Malava (without his bed), while asleep, to\nHansadwipa, an island in the Western Sea, and placed him on the bed\non which the King's daughter lay asleep. He awoke, thought it a dream,\nnudged her shoulder, and she awoke. When they had exchanged ornaments,\nthe Ganas stupefied them and carried back the Prince. Next day the\nPrince's father, after hearing his story, issued a proclamation,\nbut could not discover where Hansadwipa was. The Princess's father\nascertained the facts by means of the power of contemplation possessed\nby an ascetic, who went \"in a moment\" by his mystical power to Malava,\ncured a madman by the touch of his hand, and was requested to restore\nthe Prince to happiness. He carried him back to Hansadwipa, and after\nthe two lovers were married conveyed them both to Malava, where the\nPrince eventually succeeded to the throne.\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 29, a Prince by\nmeans of a magic ring caused a Princess to be transported to him while\nasleep on her bed. They agreed to be married, and he then sent her\nback to her own room in the same way. On the following day she told\nher father that she had dreamt of this Prince and had determined to\nmarry him. A few days afterwards the Prince's Ministers arrived to ask\nher hand in marriage, and when the Prince went there they were married.\n\nIn Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 299,\na Prince who refused to marry was imprisoned by his father. Three\nBongas (deities) saw him, the wife of the Bonga chief proposed to\ngive him a bride, and during the next night he found a Bonga maiden\nsitting beside him when he awoke. They exchanged rings, were seen by\nthe warders, who informed the Raja, and they were married.\n\n\n\n\n\n\n\n\nNO. 104\n\nCONCERNING THE PRINCE AND THE PRINCESS WHO WAS SOLD\n\n\nIn a certain country there was the son of a King. He gave charge of him\nto a teacher, and told him to teach the son. On the day on which he\nwas handed over he was not there. On the following day, only, having\ngone to the school, after that having said he was going to school he\nwent to the high road, and during the whole day-time [95] having been\neating and eating kaju [nuts] in the evening he comes home and says\nthat he went to school. A single person does not know of this deceit.\n\nIn this manner, while two or three years are going he did thus. The\nteacher also did not give information to the King about this matter.\n\nHe not giving it, one day the King to look into this Prince's learning\nwrote a letter and placed it on the table. After that lying Prince\ncame, having said that he went to school, [the King], with the view\nthat \"If he was learning it is good for me to ascertain easily by\n[means of] letters,\" said, \"Son, on that table there is a letter. I\nomitted (baeri-wuna) to look at it. Break it [open] and look what\nthe letter is.\"\n\nThereupon the Prince, having broken [open] the letter and looked at it,\nsaid, \"Ane! Father, except that in this there are a sort of strokes\nand strokes, and a sort of drops, I indeed cannot perceive anything.\"\n\nThen the King having become angry at the teacher sent him a letter. The\nteacher having looked at the King's letter, sent a letter thus:\n\"Ane! O King, except that you, Sir, handed over your son, I have not\neven yet seen the Prince after that.\"\n\nThereupon the King having said, \"We do not want the disobedient son,\"\ncaused the executioners to be brought, and having said, \"Having taken\nhim and gone into the midst of the forest, you must behead him,\"\ngave him [to them].\n\nAt that time the Prince's Mother-Queen said to the executioners,\n\"Don't kill him\"; and having spoken to them and given a hundred\nthousand masuran to the Prince, and said, \"Without having come\nbounding into this country again, go you to another country and get\nyour livelihood,\" sent him away.\n\nAs the Prince was going away to another country, he saw that four\npersons, holding a man who is dead, are dragging him to the four sides,\nand he asked, \"Ane! You are tormenting that dead man! Why?\"\n\nThen the men [said], \"We four men are to get four hundred masuran\nfrom this man. [For us] to let him go, will you give the four hundred\nmasuran?\" they asked.\n\nThereupon this Prince, having seen the torment they were causing to the\ndead body, said, \"It is good\"; and having given four hundred masuran\nto the four men, and further having given five hundred masuran, and\ncaused the corpse to be buried, the Prince went away. That dead man\nhaving gone, was [re]born, and became a fish in the sea.\n\nWhen this Prince went from that city to another city, he saw that\non account of a want of money the King was selling a Princess and\ntwo Princes of the King of the city; and this Prince having become\ninclined to take that Princess asked the price for the Princess. The\nKing said, \"It is a thousand masuran.\" Then when the Prince looked\nat the account of the masuran which he had, except that there were a\nthousand masuran by account, there was not even one in excess. [96]\nAfter that, having been considering and considering it, he gave the\nthousand masuran, and taking the Princess, went away. That this Prince\nis a royal Prince no one knows.\n\nThen this Prince, calling the Princess also, went to a house at which\nwashermen stayed. The washermen asked, \"Where are ye going?\"\n\nThereupon the Princess and Prince said, \"We are going to a place\nwhere they give to eat and to wear.\"\n\nThen the washermen, in order to take [them for] work for them, said,\n\"It is good. If so, remain ye here.\" Thereupon the two persons\nstayed there.\n\nWhen they were [there] not much time, the washermen, thinking,\n\"What are we giving to eat to these two for?\" said, \"Go ye to any\nquarter ye want.\"\n\nAt that time, the young Prince and Princess [97] having gone to yet\n[another] garden, building a stick house [there], this Prince having\ntold that Princess to be in the house went and plucked coconuts\nduring the whole day-time (dawal tisse). Taking the coconuts given\nas his hire (baelagedi), and having given them at the shop, in the\nevening procuring two gills of rice and the requisite things for it\nhe comes back.\n\nWhen he brought them, what does that Princess do? Each day she put\naway at the rate of half a gill from the rice, and cooked the other\nthings; and having given to the Prince also, and the Princess also\nhaving eaten, in this manner, when three or four days had gone, the\nrice that she put away was collected [sufficient] for eating at still\na meal or two.\n\nThen the Princess said to the Prince, \"Elder brother, [in exchange]\nfor the things you obtain to-day not getting anything [else], bring a\ncubit of cloth, and thread, and a needle.\" Thereupon, having given the\ncoconuts obtained that day he brought a cubit of cloth, and thread,\nand a needle.\n\nAfter he brought them, having eaten and drunk in the evening, and\nspread and given the mat for the Prince to sleep on, what does this\nPrincess do? Having cut the cubit of cloth, and put sewing on it worth\nmillions (koti ganan) of masuran, she sewed a handkerchief. Having\nsewn it, and finished as it became light, she said to that Prince,\n\"Elder brother, give this, and not stating a price, asking for only\nwhat the shopkeeper gave [for such an article] bring that.\"\n\nThereupon the Prince, taking the handkerchief, went to three or four\nshops. The shopkeepers said, \"We have no words [to say] regarding\ntaking that handkerchief.\"\n\nAt that time there was still a great shop; to it he took it. The\nshopkeepers, taking the handkerchief, having seen the marvel of it,\nasked, \"For this handkerchief how much?\"\n\nThen this Prince said, \"I cannot state a price for that. Please give\nthe price that you give.\"\n\nThereupon the shopkeepers having said, \"Take as much rice and\nvegetables as you can,\" after he got them gave also a hundred thousand\nmasuran.\n\nThis Prince taking them and having returned, those two persons remained\neating and drinking.\n\nIn those days the King who sold the Princess made a proclamation by\nbeat of tom-toms, [98] that is, \"If there should be a person who came\n[after] finding my Princess, having married the Princess to him I\nwill decorate him with the royal crown.\"\n\nThereupon the King's Minister having said, \"I can come [after]\nfinding her; I want time for three months, and a handkerchief that\nthe Princess sewed,\" asked for [the handkerchief]. The King gave it.\n\nThen the Minister also having come by sea, landed at the city at\nwhich this Princess and Prince stay. Having come there, he showed\nand showed that handkerchief at the shops, while asking, \"Are there\nhandkerchiefs of this kind?\"\n\nThe shopkeepers who got that handkerchief said, \"Here; we have one,\"\nand showed it.\n\nThereupon the Minister asked at the hand of the shopkeepers, \"Who\ngave this handkerchief?\"\n\nThe shopkeepers said, \"Behold. The man who stays at the house in the\nlower part of that garden brought and gave it.\"\n\nSo having gone near the house, when he looked only the Princess was\n[there], not the Prince. Having said at the hand of the Princess,\n\"Your father the King said to you [that you are] to go with me,\"\nhe showed the handkerchief.\n\nThereupon the Princess said, \"No. It is not father who provided\nsubsistence for me for so much time. There is a person who provided\nmy livelihood. Because of it, unless I ask from him and go, without\n[doing so] I will not go.\" At that time the Prince came.\n\nAfter he came this Princess said to the Prince, \"Elder brother,\nmy father the King having said that I am to go, has sent this\nMinister. What do you say about it?\" she asked.\n\nThe Prince said, \"If you will go, go; if you will be [here], stay. It\nis [according to] any wish of yours.\"\n\nThen the Princess spoke, \"Don't say so, elder brother. Except that\nif you told me to stay I will stay, and if you told me to go I will\ngo, for the word of my father the King I will not go. Because of it,\nlet the whole three of us go.\"\n\nThereupon the Prince also having said, \"It is good,\" the whole three\nhaving embarked began to go. While going thus, except that the Princess\nand Prince remain on one side, and that Minister on one side, they do\nnot allow him to approach them. The Minister is much annoyed about it.\n\nThey went six days on the sea. On the whole six days, having said that\nthe Minister will put into peril and kill the Prince, the Princess\nwithout sleeping remains simply looking on when the Prince has gone\nto sleep. In that way, on the seventh day after they embarked, the\nPrincess being sleepy could not bear up, and said to the Prince,\n\"Elder brother, during the time while I sleep a little you remain\nawake.\" Having said [this], the Princess went to sleep.\n\nThe Prince having been awake a little time, through the manner of\nhis reclining went to sleep. Thereupon this Minister having awoke,\nwhen he looked having perceived that both were asleep, quickly rolled\nthe Prince into the sea.\n\nJust as he was thus rolling him over, that dead man having become\na fish and having been [there], came and seized him behind. Having\nthus seized him, placing him on its back the fish asked at the hand\nof the Prince, \"What will you give me to put you ashore?\"\n\nThen the Prince said, \"I have not a thing to give now. From the [first]\nthings that I obtain afterwards I will give you a half part.\" Thereupon\nthe fish brought him and put him ashore. Afterwards the Prince went\nto the Princess's city.\n\n[Having landed], that Minister said to the Princess, \"Let us go to\nthe palace.\"\n\nThereupon the Princess said, \"I will not go with thee. Tell thou my\nfather to come.\" So the Minister having gone, told the King to come.\n\nThereupon the King came. At that time that Prince also stayed near,\nso that he should be visible to the Princess.\n\nThe Princess, having seen the Prince, asked, \"Father, in this country\nhow are the laws now regarding journeys?\"\n\nThe King said, \"What, daughter, are you saying that for? They are\njust like [they were] when you were [here].\"\n\nThereupon the Princess said, \"At the time when you were sending\nletters to me, my elder brother who gave me food and clothing, and\nI, and the Minister, having embarked came away. My elder brother who\nprovided subsistence for me was lost. You must make inquiry about it\nin a thorough manner.\"\n\nThen the King having made inquiry and looked [into the matter], getting\nto know that the Minister threw him into the sea, [found that] unless\nhe beheads the Minister there was nothing else [to do]. Because of it,\nhe commanded them to behead the Minister. After that they beheaded him.\n\nThen, this Princess first marrying the Prince himself, he appointed\nthe Prince to the sovereignty.\n\nWell then, when they are there no long time, the two persons went\nto the sea to bathe. At that time that fish having come, seizing\nthe Prince's leg asked, \"Where is the charge you undertook for me\nthat day?\"\n\nThis Princess having heard it, asked, \"What does it say?\"\n\nThereupon the Prince said, \"When I was falling into the sea that day,\nthis fish, taking me on its back, asked at my hand, 'What will you\ngive [me] to put you on shore?' Then I said, 'From the things that I\nobtain first I will give a [half] share.' That share it now asks for.\"\n\nAt that time the Princess having given into the Prince's hand the sword\nthat was on the shore, said, \"It is I whom you obtained first. Because\nof it, having split a [half] share off me give it to the fish.\"\n\nThen the fish said, \"No need of it for me. This Prince one day\nhas expended one thousand (sic) four hundred masuran over a dead\nbody. Please say you do not want that debt. [I was that dead body].\"\n\nThereupon the Prince said, \"I do not want the debt.\"\n\nAfter that, the fish having completely let go went away. The\nPrince-King and the Princess-Queen, both of them, [after] bathing\ncame to the palace.\n\n\n Finished.\n\n North-western Province.\n\n\n\nIn the Arabian Nights (Lady Burton's ed., vol. v, p. 304), Princess\nMiriam, daughter of the King of France, who had been in a vessel that\nwas captured, was offered for sale in Alexandria, and was bought\nby a youth for a thousand gold dinars (about \u00a3500), all the money\nhe had. Each night she knitted a silk girdle, which he sold in the\nmorning for twenty gold dinars. While he was wearing on his head a\nbeautiful silk handkerchief worked by her, the work was recognised\nby a Minister sent by the French King in search of her. He bought it\nfor a thousand dinars, and gave a feast at which he made the youth\ndrunk and induced him to sell the Princess for ten thousand dinars;\nshe was carried back to France, and married to the Minister. After\nsome adventures while the youth was endeavouring to carry her off,\nthe two lovers escaped to Baghdad, and were formally married by the\nKhalif. With her own hand she killed the Minister when he came to\ndemand her return to France.\n\nSir R. F. Burton agreed with Dr. Bacher that this story is based on\na legend of Charlemagne's daughter Emma and his secretary Eginhardt\n(vol. vi, p. 290). Notwithstanding its resemblance to this tale, the\nSinhalese story may be an independent one. The account of the Princess\nwho works a jacket or scarf occurs in Nos. 8 and 248, in which, also,\nthe sale led to her abduction. In a variant, robbers carried her off\nand sold her for a thousand masu.\n\n\n\n\n\n\n\n\nNO. 105\n\nTHE PRINCESS HETTIRALA\n\n\nIn a certain country there are a King and a Queen, it is said. There is\nalso a Prince (son) of those two persons. Having given seven thousand\nmasuran, a Princess was brought, and given to the Prince by the King\nand Queen.\n\nThe Prince that night having spoken to the Princess, told her to warm\na little water and give him it. To that having said, \"I will not,\"\nthe Princess went to sleep. On that account, next morning the Prince\nwent and sent away the Princess.\n\nAfter that, again having given seven thousand masuran, and brought\nyet [another] Princess, they gave [her to him]. In that very way\nhaving told that Princess to warm water, because she did not warm\nit he went and sent her away. Thus in that manner having brought six\nPrincesses, because they did not warm water in the night he sent away\nthe whole six.\n\nAfter that, having given ten thousand masuran, and come summoning\nyet a Princess, they gave [her to him]. That Princess at the time\nwhen the Prince told her, having warmed water gave it.\n\nWell then, while he is causing the days to pass with much affection\nfor the Princess, the whole of the men of that country became ready\nto go to Puttalam. This Prince also having thought of going, when\nhe asked [permission] at the hand of the King, the King and Queen,\nboth of them, said, \"Don't go. If you eat the things that are here and\nstop [here], it will be sufficient for you. They go to Puttalam near\nthe city of the courtesan woman. When they are going away from there\nthe courtesan woman catches and takes them, having said, 'Don't even\ngo.'\" They said many things.\n\nBut the Prince without hearkening to it went away to Puttalam with the\nmen. Having gone, he went to the city of the courtesan woman. Then\ncertain men having been there, said, \"Here, indeed, is the tavalam\nplace [99]; throw down the sacks.\" Well then, this party threw down\nthe sacks.\n\nHaving thrown down the sacks, when they were becoming ready to cook,\nthe courtesan woman having come, said, \"Don't you cook; I am preparing\nfood for all.\" The woman, however many persons should come, gives\nfood to the whole of them.\n\nThat night, also, having prepared food for these people, and called\nthem to the house, and apportioned the cooked rice and given it, she\nsaid, \"Having eaten this cooked rice and eaten betel, should my cat\nbe holding the light at the time when it is becoming finished, this\nmultitude, the cattle, and the sacks are mine. Should it be unable\n[to do] thus, my city, people, cattle, sacks, and all my goods are\nyours,\" she wagered and promised.\n\nThis multitude having become pleased at it, began to eat the cooked\nrice. When they began, the cat came, and sitting down in the midst\nof the multitude remained holding the light. Having eaten both\nthe cooked rice and the betel, because at the time when they were\nfinishing it remained holding the light, the multitude, the cattle,\nthe sacks, became attached [100] to the courtesan woman (i.e., became\nher property).\n\nThis multitude being unable to go away, a number of years went by. The\nPrincess's parents having ascertained that that Prince's Princess is\nliving alone, without the Prince, the two came to go away with the\nPrincess. That King and Queen (the Prince's parents), having said\nthat on the top of the sorrow at the loss of the Prince they cannot\nsend away the Princess also, were much agitated. But the Princess's\nparents without listening to it, joining with the Princess went to\nthe Princess's country.\n\nWell then, the Princess, for the purpose of bringing the Prince,\nspoke to the men of the Princess's country: \"Let us go to Puttalam.\"\n\nThe men said, \"Having gone away to Puttalam, so many persons were\ncaught at the courtesan woman's city so many years ago; if, again,\nwe also go and should be caught, how shall we come back? We will not.\"\n\nThereupon the Princess said, \"Without your becoming caught, I will\nsave you; without fear do you become ready to go with me.\" After that,\nmany persons got ready.\n\nThe Princess having cut a long bamboo stick, and cleaned it inside,\ncaught seven mice and put them in it; and having caught a few frogs\nand put them in it for food for the mice, closed both ends and put a\nlittle polish on the outside. The Princess having dressed in Hetti\ndress, taking that staff made the name [for it], having said that\nthe name was \"tavalam staff.\"\n\nWell then, this Hettirala (the Princess) went away to Puttalam with\nthose many persons. Having gone, when they came to the city of the\ncourtesan woman, certain men having been [there] said, \"Here, indeed,\nis the tavalama place; throw down the sacks.\"\n\nWell then, having thrown down the sacks, when they were becoming ready\nto cook, the courtesan woman came and said, \"I am preparing food for\nyou also; don't cook;\" and in the very manner [in which she behaved]\nto that first party, gave rice and made the promise.\n\nWhen this party were eating cooked rice, the cat, sitting in the midst\nof this party, is holding the lamp. [101] This Princess who was the\nHettirala, having opened one side (end) of the tavalama staff, sent two\nmice to go near the cat's head. The cat, not having even opened its\neyes, did not look [at them]. This Princess sent still two mice. At\nthat also it did not awake and look; silently it remained holding\nthe light. Then she sent the other three mice. Instantly the cat,\nhaving let go the lamp, sprang to catch the mice.\n\nWell then, the city, the multitude of the city, the cattle, the sacks,\nand the whole of the goods became the property of the Princess. Well\nthen, the Princess having told about this to the Princess's Prince\nalso, and having started off that party [who accompanied her] to the\nPrincess's country, the Prince and Princess went with the party from\nthe Prince's country.\n\nWhen they were coming along to the Prince's country, the Prince's\nmother and the King too, remained weeping and weeping under a tree\nin the rice field, wearing a sort of ugly clothes, the hair of the\nhead unfastened and hanging down, and mucus trickling down, filthy\nto the extent that they could not look at them.\n\nThe Prince and Princess having seen from very far that these two\nare [there], dressed themselves. But the two persons were unable to\nrecognise the Prince and Princess. Having come very near they asked\nthe King and Queen, \"What are you weeping there for?\"\n\nThereupon, the two say, \"There was only a single son of ours. There\nis news that that son, having gone away to Puttalam, has been caught\nat the courtesan woman's city. Now then, we have nobody; because of\nit we are weeping.\"\n\nThereupon these two persons said, \"Well then, what shall we do about\nthat? Will you give us a resting-place in your kingdom?\" they asked.\n\nThen these two persons having said, \"We can,\" and having gone summoning\nthem to the palace, gave them the resting-place. This Princess,\ntaking off the Hetti clothes, and the Prince, having put on other\nclothes in such a manner that they can recognise them, and having\nsummoned the King and Queen, the Princess told all this account from\nthe top to the root, and having said, \"Behold! Your Prince is [here],\"\nshe handed him over to them.\n\nThereupon, this King and Queen having prepared sandal milk, [102]\nand caused the Prince and Princess to bathe in it, gave charge of\nthe King's kingdom to the Princess; and in that very palace these\nfour persons passed the time in a good manner.\n\n\n North-western Province.\n\n\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 149, a woman who kept\na gambling house was accustomed to win from everyone by the aid of\nher cat, which brushed against the lamp and extinguished it when the\nplay was going against her. A young woman whose husband had in this\nway lost everything he possessed, and who had lost his liberty also,\nwent in search of him, bribed the servants to tell her the secret of\nthe gambling woman's success, and then went to play disguised as a\nman, having a mouse concealed in her sleeve. When the cat approached\nthe lamp she released the mouse, which was chased by the cat. In the\nmeantime she won back all that her husband lost.\n\nIn Folklore of the Santal Parganas (collected by Dr. Bodding), p. 115,\na Prince while travelling was robbed of all his belongings by a Raja,\nand became a labourer. His wife, hearing of it, went to the same place,\nand it was settled that the person towards whom the Raja's cat jumped\nshould possess the wealth taken from the Prince. The Princess had\ntaken a mouse with her, and kept partly uncovering it and covering\nit again with her shawl. When the cat was released it sprang towards\nher to seize the mouse, so she regained the property.\n\nIn Folk-Tales of Tibet (O'Connor), p. 39, a young man bet a person at\nwhose house he halted that when it became night a cat would not carry\na lantern into the room. Each person wagered all his property. The\nlandlord's cat being trained to bring in the lantern, he won the\nwager, and the man became his servant. His wife came in search of him\ndisguised as a man. She made the usual bet, got her husband to conceal\nin his bosom a box containing three mice, and to release these in turn\nwhen the cat approached. The cat allowed the first two to run off,\nbut dropped the lantern and chased the last one. The man and his wife\nreturned home with all the landlord's goods as well as their own.\n\n\n\n\n\n\n\n\nNO. 106\n\nTHE MAEHIYALLE-GAMA PRINCESS\n\n\nIn a certain city there are seven elder brothers and younger brothers,\nit is said. Younger than the whole seven there is a young younger\nbrother. Those seven elder brothers said to the younger brother,\n\"Younger brother, you must bring a wife for yourself. In that way\nhaving eaten a meal from that house and a meal from this house,\nyou cannot end [your] existence.\"\n\nThen the younger brother said, \"I indeed at any time whatever will\nnot bring a wife.\"\n\nThereupon the elder brother said to the younger brother, pushing\nhim, \"If so, remain looking out in order to call [in marriage] the\nMaehiyalle-gama Princess.\"\n\nAfter that, the younger brother, having said, \"It is so indeed,\"\ntied a ladder in order to go to Maehiyalle-gama. When he had gone\nalong the ladder a considerable distance, having fallen from the\nladder to the ground the Prince went into dust (kuduwela giya).\n\nAfter that, having come from the city Awulpura, they picked up the\nbits into which the Prince was smashed; having come from the great\ncity Handi they joined them together; having come from Upadda city\nthey caused the Prince to be [re]-born. [103]\n\nAfter that, the Prince went to Maehiyalle-gama. When he went there,\nthe Princess having gone to bathe, only the servants were at the\npalace. The servants having gone, said to the Princess, \"Some one or\nother has come to our palace.\" Then the Princess told them to give\nhim a mat at the calf-house. The servants having given him a mat at\nthe calf-house, he did not sit down.\n\nAgain the servants went and said at the hand of the Princess, \"He\ndid not sit down.\" After that, the Princess told them to give him a\nmat at the manduwa (open shed). The servants gave a mat at the shed.\n\nThe Prince did not sit down.\n\nAgain the servants went and said at the hand of the Princess, \"He\ndid not sit down.\" Then the Princess told them to spread a mat inside\nthe palace and give it. The servants spread a mat inside the palace,\nand gave it.\n\nThe Prince did not sit down.\n\nThe servants again having gone, said at the hand of the Princess,\n\"He did not sit down.\" Then the Princess told them to give him a\nchair. Afterwards the servants gave a chair.\n\nThe Prince did not sit down.\n\nThe servants again went and said at the hand of the Princess, \"He did\nnot sit down.\" The Princess told them to give him a couch. Afterwards\nthe servants gave a couch.\n\nThe Prince did not sit down.\n\nThe servants went and said at the hand of the Princess, \"Then, also,\nhe did not sit down.\"\n\nAfterwards the Princess said, \"Give the couch on which I recline,\nif so.\" The servants gave the couch on which the Princess reclines.\n\nAfter that, the Prince sat down.\n\nThen the Princess, also, [after] bathing came to the palace. Having\ncome, the Princess said at the hand of the servants, \"To that person\nwho has come give food.\"\n\nThen the servants asked at the hand of the Princess, \"In what shall\nwe give the cooked rice?\" Then the Princess told them to give pieces\nof leaf. Afterwards the servants having put the cooked rice on pieces\nof leaf gave him it.\n\nThe Prince did not eat.\n\nAfter that, the servants said at the hand of the Princess, \"He does\nnot eat.\" Then the Princess told them to put it on a plate and give\nit. The servants having put it on a plate gave it.\n\nHe did not eat.\n\nThe servants said at the hand of the Princess, \"He did not\neat.\" Afterwards the Princess said, \"If so, put the plate upon the\nbetel tray and give it.\" The servants having put the plate upon the\nbetel tray, gave it.\n\nThe Prince did not eat.\n\nAgain the servants said at the hand of the Princess, \"Then, also,\nhe did not eat.\" Afterwards the Princess said, \"Put it on my golden\ndish and give it.\" The servants, having put it on the Princess's\ngolden dish, gave it.\n\nThe Prince ate.\n\nAfter that, the Princess having come near the Prince, asked, \"What\nis He? [104] A Yaka, or a Deity?\"\n\nThen the Prince said, \"I am neither a Yaka nor a Deity; a man.\"\n\nThen the Princess asked, \"For what matter has He Himself come here?\"\n\nThe Prince said, \"To marry the Princess; I for no other business\nwhatever have come.\"\n\nThe Princess said, \"If so, stay.\"\n\nAfter that, the Princess marrying the Prince, when he was there for\na considerable time the Prince said, \"I must go to our city and come\nback.\" Then the Princess said, \"I also must come.\"\n\nThe Prince having said, \"Ha, it is good; let us go,\" the two went to\nthe Prince's city. Near the city there is a well; near the well there\nis a tree. Having caused the Princess to stay in the tree, the Prince\nwent into the city to bring a horse for the Princess to go to the city.\n\nAfter he went there, a woman of the smiths' caste (aciri gaeni) came\nto the well for water. Having come, when the smith woman looked in\nthe direction of the well, the reflection of the Princess who was in\nthe tree appears in the well. She saw the figure, the smith woman.\n\nHaving seen it, the woman thought it was the woman's [own] figure,\nand having seen the beauty of it, thought, \"Ade! I am such a good\nlooking woman as this! Why came I for water?\"\n\nWhen she looked up the tree she saw that the Princess is [there],\nand the smith woman says, \"Ane! Having descended, please bathe with\na little water [that I will draw for you]. Why are you there?\" The\nPrincess remained there without descending.\n\nThe smith woman once more said, \"Please descend.\" Afterwards, the\nPrincess having descended, and taken off her clothes, while she was\nbathing the smith woman said, \"Please bend down for me to rub your\nback.\" The Princess bent down. Then the smith woman raised her and\nthrew her into the well.\n\nThe Princess was unable to come to the ground. The smith woman,\nputting on the clothes of the Princess, climbed up the tree.\n\nThen the Prince having come there bringing a horse, the Prince stopped,\nand thinking that the smith woman was the Princess, told the smith\nwoman to descend; and the Prince and the smith woman went to the city\non the horse.\n\nThen a blind man came near the well for water. The Princess, being\nin the well, said, \"Having torn the cloth of the person who came for\nwater, and knotted the pieces together, put it into the well.\"\n\nAfterwards, having torn the blind man's cloth, he put it into the\nwell. Seizing it, the Princess came to the ground; and making clear\nthe two eyes of the blind man, she went with the blind man [? to\nher palace].\n\n\n North-western Province.\n\n\n\nIn Indian Fairy Tales (M. Stokes), p. 3, while a King and Queen were\ntravelling, a shoemaker's wife pushed the Queen into a well when\nshe was going to drink, and then took her place, and held the King's\nhead on her lap. Evidently she was accepted by the King as his wife,\nsince she accompanied him when he proceeded on his journey.\n\nIn the same work, p. 143, while a Prince was sleeping, his Princess,\nwho was sitting at his side, was induced by a woman who came up,\nto exchange clothes and hand over her jewellery. Afterwards the two\nstrolled about, went, at the woman's suggestion, to look at themselves\nin the water of a well, and the woman then pushed her in, and took\nher place beside the Prince. When he awoke, the woman attributed the\nchange in her appearance to the bad air of the country, and he went\noff with her, and married her.\n\n\n\n\n\n\n\n\nNO. 107\n\nTHE WICKED PRINCESS\n\n\nIn a country there was a King; the King had a Prince (son). He sent\nthe Prince to a school to learn the arts, and the Prince quickly\nlearnt the arts. The teacher, having become pleased with the Prince,\ngave his daughter in marriage to the Prince. When they were thus for\nno long time the Prince's father, the King, died.\n\nAt that time he set out to go back with the Princess to his own\ncountry. When going, they were obliged to go through the middle of\na forest on the path on which they were going.\n\nIn the midst of the forest there was a Vaedda King. The Vaedda King\nhaving seen this Princess and Prince, asked, \"Who are you? To go where,\ncame you?\"\n\nThereupon the Prince says, \"I indeed am the Prince called Manam,\nof the King here; this is my Princess,\" he said.\n\n\"It is good. Who gave you permission to go through the middle of this\nforest of mine? Owing to your coming without permission, I shall now\nkill you,\" he said. \"Otherwise, if you wish to go to your kingdom,\nhaving now made this Princess remain here, you may go.\"\n\nThe Prince says, \"I will not go, leaving here my Princess whom I\nmarried in my youth. If you will not let us go, it will be better\nthat we two should die.\"\n\nWhen he had said this, the Vaedda King, although he spoke about it\nagain and again, did not listen to him. Afterwards, having caused\nhis army to be brought, \"Look now at this army of mine,\" he said;\n\"they will kill you. Then you will not have your kingdom, nor your\nPrincess. Obtaining your kingdom will be better than that, having\ncaused your Princess to remain here, and having gone, saving your\nlife,\" he said.\n\nThen the Prince said, \"My kingdom does not matter to me if there be\nnot my Princess.\"\n\n\"It is good. If so, look, now, in a little [time], at the way I shall\nkill you.\"\n\n\"No matter for that.\"\n\n\"My army! Come. Kill this Prince.\"\n\nThen the Vaeddas came running, bringing bows and arrows. The Prince\nhaving said to the Princess, \"You sit down. Look at what I do to these\nVaeddas. Don't cry. The favour of the Gods is for us,\" taking his bow,\nfights with the army of the Vaedda King. Having said, \"Shoot! Kill\nthe Prince!\" all came, and sprang [forward], and began to shoot. The\nPrince having given his sword into the hand of his very Princess,\ntaking the bow began to shoot at them.\n\nWell then, all having fallen, a few persons, only, being left over,\nthey bounded off and went away.\n\nAt that time the Vaedda King said, \"Is He [105] a great clever one!\nWhat of my army's inability! I will not allow Him [105] to take the\nPrincess and go. Come to fight,--we two persons;\" and he called him.\n\nThereupon the Prince, after he (the Vaedda King) took his bow, says,\n\"Not in that way. We two having wrestled, must cut off the head of\nthe person who should fall,\" he said.\n\n\"It is good. I am satisfied.\"\n\n\"If so, come. Princess, take this sword of mine,\" he said.\n\nAt that time, the Vaedda having looked in the direction of the\nPrincess, and having spoken [to her] without the Prince's knowing, the\nPrincess was mentally bound to the Vaedda King. He had no beauty,--a\nvery black colour. The Prince was a very beautiful person.\n\nWell then, while they were wrestling, the Vaedda King having got\nunderneath, fell. Then the Prince asked the Princess for the sword. The\nPrincess quickly having given the sheath of the sword to the Prince,\ngave the sword blade to the Vaedda King. Well then, the Vaedda King\ncut the Prince's neck with the sword blade. The Prince died.\n\nThe Princess says, \"Good work! That indeed was in my mind. Now then,\nthere is no fear; we can remain,\" she said.\n\nThe Vaedda King says, \"You are very good. If you were not [here]\nto-day, no life for me. Owing to your faithfulness, indeed, I\nsurvive. Having taken off your clothes, and the tied things (belt,\nbracelets, necklace, etc.) and ornaments, give them into my hand,\nin order to place them on the [other] bank of that river, and come\nback,\" he said.\n\nSeizing them, and having taken them and placed them somewhere, and\nreturned [he said], \"Let us go; we have not any fear.\"\n\nTaking her to the middle of the river, he said, \"Throughout this world\nthere is not an evil bad woman like you.\" Having said, \"It is bad\n[even] to remain in the country in which is the woman who gave the\nsword sheath, in order to kill outright the Prince whom you married\nwhile young,--having tied your mind on me whom you saw to-day [only],\"\nhaving said this, he bounded off and went away.\n\nHer ornaments and her clothes having been lost, without even a place\nto go to for food or clothing, while she was on the bank of the river\nin the midst of the forest, a Jackal came running to the place where\nthe Princess was staying, holding in his mouth a piece of meat.\n\nHaving come there [and seen the reflection of the meat in the water],\nhe placed the piece of meat on the ground, and sprang to seize a\npiece of meat that was inside the river.\n\nThen a kite that was flying above, having come, flew away, taking\nthe piece of meat.\n\nThe Princess having been looking on at it, says, \"Bola! Foolish\nJackal! Putting aside the piece of meat that was in thy mouth, thou\nwentest to eat meat in the river! Was that good?\"\n\nAfter she had scolded him, the Jackal says, \"Not like my foolishness\nwas yours. Having been staying married to the King here, having\nindeed gone to be married to the Vaedda King seen [by you] at that\nvery instant, now you are staying in that way, without even to eat\nor to wear, or even a place to go to. It is thou thyself hast done\nfoolishness more than I.\" Having said this, and scolded her well,\nhe went away.\n\nAfterwards the God Sakra having come, taking a Jackal's disguise,\nbecause of the wickedness which the Princess did, bit her and tore\nher to pieces.\n\n(According to a variant related by a Washerman she joined a poor man\nand went about with him, getting a living by begging, until she died.)\n\n\n P. B. Madahapola, Ratemahatmaya, North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 184, this story was given by Mr.\nH. A. Pieris, extracted from a dramatic work called Kolan-kavi-pota.\nA King named Maname and his Queen while on a hunting excursion lost\ntheir way in the forest. The Vaedda King stopped them, but offered\nto release the King if he would hand over the Queen. The King refused,\nthey fought, and the Vaedda King got him down. Maname asked the Queen\nfor his sword; but as she had fallen in love with the handsome Vaedda\nshe held out the sheath, and when the King seized it drew out the\nsword and gave it to the Vaedda, who cut off the King's head.\nAfterwards the Vaedda made off with her jewels and clothes at\nthe river. While she sat there, Sakra appeared in the form of a fox\n(jackal), holding a piece of meat, Matali as a hawk, and another deva\n[Pa\u00f1casikka] as a fish. The jackal dropped its meat on the bank, and\nplunged into the water to seize the fish as it swam by; the hawk then\ncarried off the piece of meat. The Queen remarked on the stupidity\nof the jackal, which replied that her folly was greater than his;\nand she died of a broken heart when she realised it. This story is\nsimply the Jataka tale No. 374 (vol. iii, p. 145), except that in\nthe Jataka the woman is not described as dying or being killed.\n\nIn the Aventures de Paramarta of the Abb\u00e9 Dubois, a dog which had\nstolen a leg of mutton in a village, while crossing a river with\nit observed its reflection in the water, let go its own mutton,\nand sprang to seize that of the other dog, of course losing both.\n\nIn the Tota Kahani (Small), p. 81, a young married woman eloped with a\nstranger one night, and while near a pond he stole her jewels when she\nwas asleep. In the morning a jackal came up, carrying a bone. Seeing\na fish that had fallen on the bank, it dropped the bone and rushed to\ncatch the fish, which floundered into the water. In the meantime the\nbone was carried off by a dog. The woman laughed, quoted a proverb, \"He\nwho leaves the half to run after the whole, gets neither the whole nor\nthe half,\" and told the jackal her story. It recommended her to return\nhome shamming insanity; she did this, and allayed suspicion by it.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 76, a fool who went\nto drink water at a tank saw in it the reflection of a golden-crested\nbird that was sitting on a tree. Thinking it was real gold, he entered\nthe water several times to get it, but the movement of the surface\ncaused it to disappear each time. In Julien's Les Avadanas this story\nis No. XLVI, vol. i, p. 171; in this tale the man saw the reflection\nof a piece of gold which the bird had placed in the tree.\n\nIn the Preface to The Kathako\u00e7a, p. xvii, Mr. Tawney quoted from\nProfessor Jacobi's introduction to the Parisishta Parvan the Jain form\nof the story, in which the robber left the Queen without clothing on\nthe river bank. The Vyantara god, in order to save her soul, took\nthe form of a jackal carrying a piece of flesh. When he dropped it\nand rushed to seize a fish that sprang on the bank, a bird carried\noff the meat. The Queen laughed, the jackal retorted, exhorted her\nto take refuge in the Jina, and she became a nun.\n\nIn Les Avadanas (Julien), No. LXXV, vol. ii, p. 11, a woman eloped with\nher lover, who carried her gold, silver, and clothes across a river\nand abandoned her. A fox which had caught a sparrow-hawk came up,\nlet go the hawk in order to spring at a fish in the river, and lost\nboth. When the woman remarked on his stupidity, the fox admitted it,\nand retorted that hers was still greater. This is the form in which the\nstory occurs in Cinq Cents Contes et Apologues (Chavannes), vol. i,\np. 381; but in vol. ii, p. 367, there is a variant which agrees with\nthe following Tibetan tale.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 232, a robber\nchief for whom a woman abandoned a blind man, sent her first into the\nriver and then made off with her things. A jackal which came with a\npiece of flesh dropped it in order to seize a fish on the bank; this\nsprang into the water, and a vulture carried away the meat. After the\nusual retorts, the jackal agreed to assist her on her promising it\nmeat daily, told her to stand in the water immersed to the neck, and\npersuaded the King whose wife she had been to pardon her on account\nof this penance.\n\n\n\n\n\n\n\n\nNO. 108\n\nHOLMAN PISSA\n\n\nA certain King had a very beautiful Princess (daughter). With much\naffection he sent the Princess to school. Having sent her, during the\ntime while she was learning, the teacher who was instructing her asked\nthis Princess, \"Princess, wilt thou come to marry me?\" Thereupon,\nthe Princess because he was her teacher did not scold him, and did\nnot say, \"It is good\"; from that day she stopped going to school.\n\nAt that time the Princess arrived at maturity. Because that teacher was\nalso the astrologer (naekatrala), the King went near him to ask about\nthe naekata (prognostics depending on the positions of the planets)\nfor her arriving at maturity.\n\nWhen he went, the teacher, in order to marry the Princess to himself,\nsaid on account of the manner in which she arrived at maturity,\n\"Should you keep this Princess in this city, this city will become\ndesolate throughout.\"\n\nAt that time, the King, the father of this Princess, having heard\nthat word, becoming afraid, prepared a little ship; and having put\nfood inside the ship, and put in the Princess, and spread the sails,\nand gone down to the mouth of the river, sent her away. [106]\n\nThereupon, that ship having gone, descended near yet a city. At that\ntime, the ship was visible to the King of that city. Having been\nseen by him, he told the Minister to look at it and return. Then the\nMinister having gone, when he looked a Princess of beauty such as\ncould not be seen [elsewhere] was inside the ship.\n\nIn order that the Minister might marry the Princess, he went to the\nKing, and said, \"O Lord, Your Majesty, a leopardess is coming in\nthe ship.\"\n\nThereupon the King having said, \"It is good. If so, let us go to look\nat the leopardess,\" set off.\n\nThen the Minister, because the Minister's lie is coming to light,\nhaving gone to the road, said at the hand of the King, \"O Lord, Your\nMajesty, I did not say it in the midst of your multitude. What though\nI said leopardess! It is a Princess who is wonderful to look at.\"\n\nThe King taking that speech for the truth, having gone, when he looked\nit was a good-looking Princess. Then the King having asked the Princess\nregarding the circumstances, came back, summoning her to the palace,\nand married her.\n\nWhen she was there a little time a Prince was born. Having been born,\nduring the time while he was there, that teacher who had imposed\n[on the King], in much grief wrote false letters to the whole of\nthe various cities that her father the King was very unwell, and\nthat having seen the letter she was to come speedily; and he sent\nthe letters.\n\nThe King who had married this Princess having received the letter and\nlooked at the letter, told the Princess. Because a King does not go\nto yet [another] city, he told the Princess to go with the army and\nMinister, and come back, and started off the Princess-Queen to go to\nthe city at which is her father the King.\n\nThereupon, at the time when the Queen, carrying that Prince, was going\nwith the Minister on the sea, the Minister said thus to the Queen,\n\"O Queen, now then, that King does not matter to us. Because of it,\nlet us go to another city.\"\n\nThen the Queen, at the time when they were going ashore, said thus,\n\"Why do you speak in that manner in the company of that crowd? We\nare now going ashore; when we have gone ashore let us go somewhere\nor other,\" she said.\n\nThe Minister said, \"It is good.\" Having come ashore and said, \"Let\nus go to another city,\" and gone a little far, the Queen gave into\nthe Minister's hand the Prince, and having said, \"I will go aside and\nreturn,\" went and hid herself. Having hidden herself, and gone into a\ntree on which are many leaves, she remained looking in the direction of\nthis Minister. When he had been looking out for a considerable time,\nshe remained there looking on, and said, \"When I am not [there],\nhe will put down the Prince and go; then having gone there I will go\naway, carrying the Prince.\"\n\nWhile she was looking, the Minister, having called the Queen, because\nshe was lost took the Prince by both legs, and having split him, and\nthrown him into the sea, he sought the Queen. He could not find her.\n\nAfter that, this Minister went away. Having gone, he said to the King\nof the city, \"The Queen got hid, and went off with another man.\"\n\nThis Queen thinking, \"What is it that he has killed that Prince! My\nwomb has not become barren,\" descended from the tree, and having\ngone through the chena jungle to a cemetery at another city, came\nout into the open ground. Having come out, when she looked about a\ndaughter of a Moorman (a resident of Arab descent) having died, he\ncame near the grave in which she was buried, and saying and saying,\n\"Arise, daughter; arise, daughter,\" the man was weeping and weeping.\n\nThis Queen trickishly having stayed looking at it, and thinking,\n\"It is good. This Moorman will come to-morrow also, and will weep\nhere. Then, having been lying at the grave, when he is calling I will\nget up,\" remained hidden there. After the man went away, she scraped\naway a little earth on the grave, and at the time when the man was\ncoming she remained lying there.\n\nThe man having come, when he was calling, \"Arise, daughter,\" she said,\n\"What is it, father?\" and arose. Thereupon, the man having put on the\nface cloth, [107] closing her to the extent that [her face] should\nnot be visible to anyone whatever, took her to the man's house,\nand placed her on the floor of the upper story.\n\nThat Minister having gone back, and said that the Queen went off,\nat the very time when he was saying it, it caused the young younger\nbrother of the King to seek the Queen, and he came away [for the\npurpose].\n\nHaving come away, and come seeking her through the whole of the\nvarious cities, and come also to the city at which is this Queen,\nwhile he was walking [through it] this Queen, who was on the floor of\nthe upper story, saw him, and waved her hand to the Prince, and causing\nhim to be brought, wrote a letter and threw it below from upstairs.\n\nThe Prince taking the letter, when he looked at it she said [in it]\nthat the danger which had occurred to her was thus. [It continued],\n\"Because of it, to-day night having brought a horse to such and such\na place, and put on it two saddles, and made ready for both you and\nme to go off, come and speak to me.\" So the Prince having made ready\nin that very manner, came at night, and [leaving the horse went near,\nand] spoke to the Queen.\n\nThen the Queen, having descended from the floor of the upper room,\nand come running by another path, a man of the city who walks about\nat night, called Holman Pissa, was [there]. The man met her first.\n\nAfter that, having gone holding the man's hand, sitting on the back\nof the horse she gave him the whip, and told him to drive it along\na good path. At that time, that Holman Pissa, owing to his insanity,\n[108] turned down a bye-path without speaking at all, and driving the\nhorse they began to go away. As he was going driving it, it became\nlight. There when the Queen looked the man was a madman.\n\nIn order to come away and save herself from the man, she said,\n\"It is good. Now then, we two must get a living. Because of it, go\nand bring water for cooking.\" The madman having said, \"It is good,\"\nwent for water.\n\nThereupon this Queen having bounded off, went along in the chena\njungle, and came out (eli-baessa) at another city.\n\nThen this Holman Pissa having come bringing water, when he looked\nthe Queen was not [there]. Because of it, he said, \"Ane! If there\nis not my piece of gold what should I stay for?\" and began to seek\nher. At that time, the teacher, and the King, and the Minister,\nand the King's son, and the Moorman, and Holman Pissa were seeking her.\n\nAfter that, this Queen having got hid in the chena jungle of the city\nto which she went, while she remained there looking out, she saw that\nan Arab having died they are bringing him to bury.\n\nHaving buried the Arab, after they went away this Queen broke open\nthe grave, and taking all the few Arab clothes, dressed in the Arab\ntrousers and put on the Arab jacket. Tying on the turban,--there was\nan axe--hanging it on her shoulder, she went to the Arab shops at\nthe city, and practising the means of livelihood which that party\nwere practising, she stayed [there] a little time.\n\nThe younger brother of that King having gone to his village, while he\nwas there the King of the city died, and there being no one for the\nsovereignty, they decorated the tusk elephant and sent it [in search\nof a King]. At that time, the tusk elephant having gone, kneeled down\nnear that Arab Queen. After that, they appointed the Arab Queen to\nthe sovereignty, and she remained there. She issued commands in such\na way that to either the place where she bathes or the place where\nshe sleeps, no one whatever could come.\n\nWhen she was there in that manner no long time, the city King who\nhad first married her, having shot (with an arrow) a deer, when he\nwas coming bounding along was unable to catch the deer. The Queen's\nfather, the King, taking dogs and having gone hunting, while he\nwas there this King's dogs having seen the deer, they also began to\nchase the deer along the path. While they were coming chasing it,\nthey came to the city at which this Arab Queen is staying. At that\ntime, the people of the city having shot the deer, killed it.\n\nAfter it died, the three parties began to institute law-suits. The\nKing who had married the Arab Queen says, \"If I had not shot it,\nhow would your dogs chase it?\"\n\nThe King, the Arab Queen's father, says, \"If there had not been my\ndogs, how would you catch the deer?\"\n\nThe men of this city say, \"If we had not killed it, how would you\nkill the deer?\"\n\nAfter that, as they were unable to settle it, they came for the\nlaw-suit, near the Arab King (Queen). That King having explained\nthe law-suit, and said that it belonged to the whole three parties,\nended the law-suit.\n\nNone whatever of those parties was able to recognise this Queen yet;\nthe Queen recognised all. Recognising them, she said, \"Nobody of you\ncan go away; I must give you an eating (kaemak).\" Having said [this]\nshe caused all to remain.\n\nHaving stopped them, the Queen went away and dressed in woman's\nclothes, and having returned, asked, \"Can you recognise me?\"\n\nThen all the party asked her about the matters. The Queen having told\nthem the manner in which all had occurred, caused that Moorman to be\nbrought, and gave him presents. In addition, having caused Holman\nPissa to be brought, she gave him to eat and drink. To the teacher\nbecause he taught her letters she did nothing. To the King's younger\nbrother she gave very great presents and wealth.\n\nBecause that Minister, having seized both the legs of the [baby]\nPrince, had split him in two, having taken the Minister to the place\nwhere there are two Palmira trees, and brought the [tops of the]\ntrees together at one place, and tied an arm and leg, and an arm and\nleg to each of the two trees, they let go the two trees. At that time,\nin the very way he split that Prince he was split in two.\n\nAfter that, just as before, she remained exercising the sovereignty\nin a thorough manner.\n\n\n North-central Province.\n\n\n\nThe \"Arab\" mentioned in the tale might be an Afghan.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 606, a young Brahmana\nwho had arranged to elope with a girl, sent a servant to her house at\nnight with a mule. When she mounted it the man took her away a long\ndistance and came to another city, telling her that he intended to\nmarry her himself. She acquiesced; and when he went to buy the articles\nfor their wedding she fled, and took refuge with an old man who made\ngarlands. After some time the young Brahmana came to the same town,\nwas seen by her, and married her.\n\n\n\n\n\n\n\n\nNO. 109\n\nCONCERNING A VAEDDA AND A BRIDE\n\n\nIn the midst of a forest a Vaedda stayed. When the Vaedda's wife went\nto bring water, taking the large water-pot, the Vaedda, taking his bow\nand having gone in front of the woman, as she is coming shoots [his\narrows] to go by the woman's ear. Every day he shoots in that manner.\n\nOne day when the woman went to bring water she met with the woman's\nelder brother; he asked, \"What is it, younger sister, that you are\nso thin for?\"\n\nThen the woman said, \"Ane, elder brother, when I have taken water and\nam going home, the Vaedda shoots [his arrows] to go by my ear. Through\nthat trouble I am becoming thin.\"\n\nAfter that, the Vaedda [her brother] says, \"Younger sister, for that\nI will tell you a clever trick. To-day also when he has shot as you\nare going, say, 'There will be better shooters than that.'\"\n\nThat day when he was shooting the woman said this word. Then the\nVaedda asked, \"What, Adiye! didst thou say?\"\n\nAfterwards the woman says, \"There will be better shooters than that\nin this country.\"\n\nThen the Vaedda says, \"Where, Adin! are they? I must seek them and\nlook at them. Tie up a bundle of cooked rice and bring it.\" So having\ncooked a bundle of cooked rice she gave it.\n\nTaking it, the Vaedda began to go through the forest jungle\n(himalaye). At the time when he was going he saw that a man is staying\nlooking upwards. The Vaedda having gone near asked, \"What are you\nstaying looking upward for?\"\n\n\"It is now eight days since I shot at a bird. I am waiting until it\nfalls.\" When a little time had gone, the bird's flesh, having become\ndecomposed, fell down.\n\nAt that time the Vaedda thought, \"A better shooter than I is this one.\"\n\nIn order to inquire further, the two persons, having joined together,\nbegan to go through the midst of the forest. At the time when they\nwere going they saw yet a man who is looking upward. These two having\ngone near asked, \"What are you staying looking upward for?\"\n\nThe man said, \"I see the celestial nymphs [109] dancing in the\ndivine world.\"\n\nThe two persons spoke together: \"In sight this person is more dexterous\nthan we.\" Thereupon these three having joined together, at the time\nwhen they were going [they saw that] at the bottom of a Jak tree a\nbride was staying, leaning against the tree. A cobra was preparing\nto strike the woman.\n\nThen the shooter said, \"I do not see far. You aim the arrow and show me\n[the direction]; then I will shoot.\" Then he shot at the cobra. The\narrow having entered the cobra in the quarter of the cobra's tail,\ncame out near the bride's head.\n\nThe three Vaeddas went to the place where the bride is. That they\nhad shot the cobra no one in the bride's party knows. Thereupon,\nwhen they tried to call the bride and go away, the Vaeddas did not\nallow them to call her and go. [They said], \"If this cobra having\nbitten her she had died, where would there be a bride for you?\"\n\nBoth the parties instituted law-suits. Both the parties having gone\nnear the King told him to decide the law-suit. The King having heard\nthe law-suit, after he had looked [into the matter] was also unable\nto decide it. At that time he asked the Vaeddas, \"To whom must this\nwoman belong?\"\n\nThereupon the Vaeddas said, \"To both parties she cannot belong. She\nmust belong to our teacher.\"\n\nShould you say, \"Did they say who that was?\" it was indeed that woman\nwho at first took the water.\n\n\n North-western Province.\n\n\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 83, a Prince while\ntravelling met with an archer who had shot an arrow at a star fourteen\nyears before and was awaiting its fall. He saw its approach when it\nwas still a thousand miles away, and warned the Prince to avoid it.\n\nIn Old Deccan Days (M. Frere), p. 297, the chief amusement of a\nrich man was shooting his arrow every morning through one of the\npearls of his wife's nose-ring. When her brother came to take her to\nvisit her parents, he found her thin and miserable, as she feared the\narrow might some day strike her face. Each day the husband asked her,\n\"Was there ever a man as clever as I am?\" and she replied that there\nnever was one. Her brother advised her to say next time that there\nwere many men in the world cleverer than he was. When she said this\nher husband left her in order to find one of them. He met a clever\nwrestler and a clever pandit, who joined him, and who frightened some\ndemons that were going to eat them.\n\n\n\n\n\n\n\n\nNO. 110\n\nA STORY ABOUT A VAEDDA [110]\n\n\nAt a certain time, in a city, a danaya [111] was given at the royal\npalace. On the next day the surplus rice was deposited for animals\nto eat, and dogs, cats, pigs, fowls, and crows came and began to\ndevour it.\n\nThen a Vaedi youth who had gone to kill some game and was hungry, came\nand saw the fowls and pigs eating some cold cooked rice, whereupon\nhe went to the heap of rice, and pushing aside the upper part of it\ntook a little from the bottom and ate it.\n\nAt that time the royal Princess was at the open upper story of the\npalace. She saw this action of the Vaedda, and said to her mother,\n\"Ane! Amme! However poor a man may be he does not do that disgusting\nwork.\"\n\nThe Queen admonished the Princess, and said to her, \"Appa! My daughter,\ndo not say so of any man whatever; you do not know what may happen to\nyou\" (meaning that it might be her fate to be married to such a man).\n\nThen the Princess, speaking in ridicule of the Vaedda's want of good\nlooks, replied, \"If so, why should I wear this costume? [I may as\nwell begin to dress like my future husband's people].\"\n\nThe Vaedda, after stopping and hearing this conversation, went away.\n\nAs a lion used to come to that city [and carry off the inhabitants]\nthe King subsequently caused the following proclamation to be made\nby beat of tom-toms: \"I will give my daughter to any person whatever\nwho kills the lion which comes to this city.\" On hearing this, the\nVaedi youth having dug a hole in the path by which the lion came,\nand having got hid in it, when the animal approached shot it with\nhis bow and arrow and killed it.\n\nWhen the King learnt that somebody had killed the lion he gave public\nnotice that its destroyer should be sought for. The Vaedi youth\nthen came forward, and after he had [proved that he was the person\nwho killed it] the King gave that royal Princess to him in marriage\n[and he went away with her].\n\nWhile she was living with him another good-looking Vaedi youth\naccompanied him one day. On seeing him the Princess trickishly\ndrove away the Vaedda who was her husband, and married that handsome\nVaedi youth.\n\nIt was not long before this Vaedda one night killed a buffalo, and\n[taking some of the flesh] said to the Princess, \"Cook this, and give\nit to me.\"\n\nThe Princess replied, \"It would be disgusting work for me to do;\nit is no business of mine. [She added] \"What does it matter if my\nfirst husband is not good-looking? He was good to me.\" Saying this,\nshe drove this Vaedda away, and seeking the place where the first\nVaedda whom she had married was stopping, went to him and said,\n\"Let us go [off together].\" But the Vaedda said, \"I will not.\"\n\nAfter that, she put on her Princess's robes as before, and came away.\n\nIn a little while afterwards that very Vaedda was appointed to the\nkingship, and everybody subsequently lived prosperously and in health.\n\n\n North-central Province.\n\n\n\n\n\n\n\n\nNO. 111\n\nTHE STORY OF THE FOUR GIANTS [112]\n\n\nIn a certain country there were seven giants. The youngest giant of\nthe seven of them without any means of subsistence remained on the\nash-heap itself, near the hearth. At that time the other six persons\nscolded him: \"How wilt thou eat and dress?\" Then when this youngest\ngiant was preparing to take a digging hoe with a broken corner the\nother persons scolded him regarding it [also].\n\nThereupon, having put down the digging hoe and gone, not bringing any\ntool, into the midst of a forest which had Wira, Palu, and such-like\ntrees, and having looked for a place suitable for a rice-field, with\nhis hand he loosened and uprooted and threw them all down. Having made\nthe rice-field, and made the ridges in it, he came home and said,\n\"I have made a little rice-field plot (liyadda); to sow it give me\na little paddy,\" he asked his brothers. When he said it they did not\ngive it.\n\nThereafter, having gone near his uncle [113] he spoke thus, \"I have\nmade a rice-field plot; let us go to look at this rice-field plot. How\nabout a little paddy for it?\" he asked.\n\nThereupon his uncle said, \"Having looked at the rice-field I will\ngive you paddy.\"\n\nThe two together went to the rice-field. While there his uncle\nascertained the size of the rice-field and the quantity of paddy\nthat was necessary for it, and having come home told him to take a\nround corn store (bissak) in which sixty amunas (about 350 bushels)\nof paddy were tied up. Thereupon the giant who was on the ash-heap,\nplacing the corn store of sixty amunas on his shoulder, brought it\nhome; and having made [the paddy] sprout, sowed the rice-field.\n\nAfter the [paddy in the] rice-field ripened he cut it and trampled it\n[by means of buffaloes], and having collected and placed the paddy\nin a heap, came home. Having returned summoning his brothers, he\ntold them to climb upon the heap of paddy, and look if the spires\n[of the dagabas] at Anuradhapura are visible. Having looked in that\nway, and having seen them, though they were visible they said they\nwere not. Thereupon anger having come to the giant of the ash-heap,\nhe kicked the paddy heap, and having come home, taking his sword\nbegan to go away somewhere.\n\nWhile going thus, he saw that yet [another] giant, having uprooted\na Banyan-tree, is polishing his teeth [with it], and he went quite\nnear. Thereupon, the giant asked the giant of the ash-heap, \"Where\nare you going?\"\n\n\"I am going to seek a means of subsistence,\" he gave answer.\n\nThe two persons having conversed in this manner, while the two were\ngoing away together they saw that yet a giant, having threaded an\nelephant on a fish-hook, had cast it in a river, [114] and they\nasked him, \"What are you doing? Why have you thrown an elephant into\nthe water?\"\n\nThe giant says, \"I am trying to catch and take a sand fish. Where\nare you two going?\" he asked these two persons.\n\n\"We are going in order to seek a means of subsistence,\" these two said.\n\nHaving said, \"If so, I will come with you,\" and having abandoned\nhis work, and cast away the elephant, he also set off with them,\nand the three persons began to go away.\n\nWhile they were going thus they met with a river. They saw that in the\nriver yet [another] giant having placed his foot across the river,\nfrom this bank to the far bank, is causing the water to stop. The\ngiant asked, \"Where are you three persons going?\"\n\nThe three persons said, \"We are going to seek a means of subsistence.\"\n\n\"It is good. I also will come with you,\" the giant said.\n\nWell then, while these three are going, having met with yet a river,\nwhen the giant who was on the ash-heap told the other giants to hang\non his body, the other giants hung on it. After that, having descended\ninto the river, the giant began to swim in the river. At that time a\nfish came to swallow them. Having chopped the fish with his sword,\nthe giant who stayed on the ash-heap, taking the fish and taking\nthese giants, swam to the far bank.\n\nThereafter, a giant having gone up a tree, they told him to look for\na place where there is fire. He said that a fire smoke is rising. Then\nthey told him to mark [the direction] and bring fire.\n\nThe giant having gone, when he looked about saw that a woman, [after]\nplacing a large pot of paddy on the hearth, was pouring water over\n(that is, bathing) a child. At the time when he asked for a little\nfire, she said, \"I am pouring water over the child. You come and\ntake it.\"\n\nThe giant having gone, at the time when he was bending to take the\nfire the woman arose and came, and having lifted up and cast the giant\non the heap of fire-charcoal, and killed him, put him in the house.\n\nThereafter, to look for him yet [another] giant went. When that giant\nalso in that way was bending down, the woman having arisen and come,\nand put him on the fire-heap, and killed him, put him into the house.\n\nWhen [the ash-heap giant] told that [other] giant to look for the\ntwo giants, he went, and asked, \"Didn't our men come here?\"\n\nThereupon the woman said, \"Those men I saw not.\" After that, like the\ngiants who first got the fire, at the time when he was bending down\nto take the fire, the woman having arisen and killed him also in the\nway in which she killed the first giants, put him into the house.\n\nThereafter, the giant who at first did cultivation work having gone,\ntaking his sword also, asked, \"Didn't my three men come here?\"\n\nAt that time the woman said, \"I did not see them.\"\n\nThereupon, at the time when the giant prepared to cut the woman\nwith his sword, she said, \"Ane! Don't cut me. I will give your\nmen.\" Having said it, and restored the three men to consciousness,\nshe gave them. [115]\n\nTaking the giants also who had brought the fire, and having come again\nnear the last river, and roasted the fish, the four persons divided\nit, and ate. He put the [back] bone of the fish into the river. The\nfour persons again began to go away.\n\nAfter that, having gone to the city, when they asked for a rest-house\n[the people] said, \"The rest-house indeed we can give. A bone having\nbecome fixed across in this river, water has become scarce [on account\nof it].\" They told them to remove the bone: \"We will give a Princess\nof our King's for removing it. That also (et) anyone is unable to\ndo.\" This speech the men of that country said to these giants.\n\nAfter that, these giants having said, \"It is becoming night\nfor us; we cannot go,\" stayed in the resting-place at that very\nspot. [Afterwards], that giant of the ash-heap having gone and thrown\naside the bone, brought a pot of water.\n\nYet [another] man, breaking the bone, took a piece near the King. And\nthe King was ready to give the Princess to the man. Then the giant\nwho was on the ash-heap having gone near the King (raju), taking the\nbone, said, \"It was not that man; it was I who took and cast away\nthe bone.\" Thereafter the King beheaded the man who said it falsely.\n\nHe was ready to give the [Princess] to the giant who was on the\nash-heap. But the giant gave the Princess to the giant who uprooted the\nBanyan-tree; and having planted a Lime-tree and put a Blue-lotus flower\ninto a small copper pot full of water, and said, \"Should any harm occur\nto me the Lime-tree will blanch, [116] or will become like dying; the\nBlue-lotus flower will fade. At that time thou must come seeking me,\"\nthe giant of the ash-heap began to go away [with the other two giants].\n\nHaving gone to yet [another] city he asked for a\nresting-place. Thereupon they said, \"Ane! We can give a resting-place\nindeed. A lion having come eats the city people. There is not a means\nof getting firewood [for cooking]. Also it is said that the King will\ngive our King's Princess to a person who has killed the lion.\"\n\nAfter that, the giant of the ash-heap, getting a resting-place there,\ntook an axe, and having gone into the jungle, at the time when he\nwas walking about the lion was sleeping in the jungle. This giant\nhaving chopped with the axe at the head of the lion and killed it,\ncame back [after] cutting off his ear.\n\nYet [another] man having come [after] cutting off the lion's head, gave\nit to the King. Well then, the King became ready to give the Princess\nto the man. At that time this giant having gone near the King, said,\n\"It is not that one who cut off the head; it is I [who killed it],\"\nand he gave him the lion's ear.\n\nThereafter, the King having beheaded the man who told him falsely, was\nready to give [the Princess] to the giant of the ash-heap. The giant\nof the ash-heap gave the Princess to the giant who was stringing the\nelephant on the fish-hook; and in the very manner as at first having\nplanted a Lime-tree and put a Blue-lotus flower in a small copper\npot of water and given him it, he said, \"Should any harm occur to me\nthe Lime-tree will die, the Blue-lotus flower will fade. At that time\nyou must come seeking me;\" and those two giants began to go away.\n\nHaving gone to a city they asked for a resting-place. Thereupon the men\nsaid, \"In our country we cannot give resting-places. A leopard having\ncome eats the men. There is a Princess of our King's. To a person who\nhas killed the leopard he will give the Princess, he said. That also\nanyone is unable to do.\"\n\nNotwithstanding, these two giants got the resting-place there. The\ngiant of the ash-heap taking also the axe, went into the jungle,\nand when he looked the leopard was sleeping. The giant having chopped\nat the leopard with the axe and killed it, came back [after] cutting\noff the ear.\n\nAnother man having seen it, came [after] cutting off the head of the\nleopard, and gave it to the King. When the King was becoming ready to\ngive the Princess to the man, the giant of the ash-heap went near the\nKing, and said, \"It is not that man who killed the leopard; it is I,\"\nand he gave him the leopard's ear.\n\nThereafter, the King having beheaded the man who said it falsely,\nmade ready to give the Princess to the giant of the ash-heap. The\ngiant having given the Princess to the giant who stopped the water\nwith his foot, and in the first manner having planted a Lime-tree and\nput a Blue-lotus flower into a small copper pot of water, and said,\n\"If there be any harm to me the Lime-tree will die, the Blue-lotus\nflower will fade. At that time come seeking me,\" the giant of the\nash-heap began to go away alone.\n\nHaving gone to a city that had become abandoned, at the time when he\nis looking at the houses in a street, a Princess having been in an\nupper story says, \"Our father having become insane, and having eaten\nall the city people, now this city is desolate. Why have you come?\"\n\nThereupon this giant said, \"I came because of [the want of] a means of\nsubsistence.\" Having halted there, and that day having eaten cooked\nrice from there, he asked at the hand of the Princess, \"Are there\nmeneri [seeds] [117] and dried areka-nuts?\" Thereupon the Princess\nhaving said, \"There are,\" sought and gave them.\n\nThe giant of the ash-heap put down the meneri from inside the open\nground in front of the house up to the house. The dried areka-nuts he\nput above it. Having put them down, taking the sword also and half\nshutting the door he remained [there]. At that time the King having\ncome, sprang towards the doorway [and slipped upon the loose seeds\nand nuts]. Thereupon he of the ash-heap chopped at him with the sword,\nand killed the King. [118] Having killed him, taking the Princess he\nbegan to go away. Having thus gone, and having built a house near a\nriver, they remained there.\n\nOne day, when the Princess was bathing at the river, she uprooted\na hair [119] of the Princess's, and it fell into the water. The\nhair having gone along the river, and having caught on a fish (malu\nkuriyekuta), the fish swallowed it. The fish fell into the net of\nthe fisherman of the King of that country. Having cut open the fish,\nat the time when he looked [inside it] a hair had been made into\na ball. When he unrolled the hair and looked at it, its length was\nseven fathoms seven hands.\n\nThe fisherman gave it to the King. Thereupon the King said, \"To a\nperson who should find and give me the woman who owns this hair,\nI will give a fourth share from my city.\"\n\nA widow woman said, \"I can, if you will give me a ship.\" Thereupon\nthe King gave her a ship.\n\nThe widow woman having taken the ship, found the Princess. Having\nbeen there a few days, she asked at the hand of the Princess, \"Has\nyour husband confidence in you?\"\n\nThe Princess said, \"Yes, he has confidence in me.\"\n\nThereupon the old woman said, \"It is good. If he has confidence in\nyou ask where his life is.\"\n\nThe Princess asked at the hand of the Prince (giant), \"Where is\nyour life?\"\n\nAt that time the Prince (giant) said, \"My life is in the sword.\"\n\nOne day, the giant of the ash-heap, having placed the sword in the\nhouse, went on a journey. This Princess had previously (kalin, betimes)\ntold at the hand of the widow woman that the giant's life is in the\nsword. That day the Princess said to the widow woman, \"Look at my head\"\n(to search for insects). After that, when the widow woman was looking\nand looking the Princess went to sleep.\n\nThe widow woman having taken the sword that was on the ground [in the\nhouse], and put it into the fire on the hearth, [120] lifted up the\nPrincess, and having put her in the ship, and crossed over to that\nbank, handed over the Princess to the King. The King gave the widow\nwoman many presents and distinctions.\n\nThe giant of the ash-heap having become unconscious, fell down. In\nthe very way he told the three giants whom he caused to stay at first,\nthe Lime-trees died, the Blue-lotus flowers faded.\n\nThe three giants came seeking him. When they came he was dead. The\nthree persons having dug the ash-heap, when they looked the sword\nwas even yet there. Taking it, at the time when they were polishing\nit the giant of the ash-heap became conscious. His three friendly\ngiants asked, \"What is this that happened?\"\n\nThereupon the giant of the ash-heap said, \"A widow woman stayed near\nus. It is that woman, indeed, who did this work.\"\n\nThereupon the giants asked, \"Whence came the woman?\"\n\n\"She came from the sea,\" he said.\n\nWell then, these very four giants having gone on the sea, and having\ngone to the city at which is the Princess, at the time when they\nlooked saw that the Princess is bound [in marriage] to the King.\n\nHaving cut down the King and the widow woman, the giant of the ash-heap\nexercised the sovereignty of that country; and the other giants went\nback to the very places where each of them stayed. [121]\n\n\n North-western Province.\n\n\n\nIn The Indian Antiquary, vol. xvii, p. 50, in a Salsette story by\nMr. G. Fr. D'Penha, a Prince to avoid marrying his sister went away\nwith a hunter and a carpenter. At a deserted city at which they stayed\na Rakshasa came daily when one was left to cook, and ate the rice. On\nthe third day the Prince was the cook, and he killed the Rakshasa. The\nPrince's life was in his sword; if it rusted he fell sick, if it broke\nhe would die. He made the carpenter King of the city and the hunter\nKing of another, giving them life-index plants. The Prince then went\naway, killed another Rakshasa, and got from his waist a diamond which\nshowed a passage through the water of a tank to a palace where he\nmarried a Princess and became King. He then forgot his sword, and it\nrusted. His friends learnt by the fading plants that he was ill, and\nfound him just alive. He recovered when they cleaned and repolished\nthe sword, after which they became his Chief Officers of State.\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 45, a Prince,\naccompanied by the sons of a goldsmith, a pandit, and a carpenter,\nwent to kill a giant. While they halted, a giant took the food that\neach in turn cooked. When the Prince cooked he vanquished the giant,\nwho offered him his daughter in marriage, and joined his party. The\nPrince married her to the goldsmith's son, and went to another city\nwhere the Prince's giant killed a giant who ate the people. The\nKing's daughter was married to the pandit's son. At a third city the\ngiant killed a lion, and a Princess was married to the carpenter's\nson. When they arrived at the city of the giant they had come to\nkill, the Prince and giant found he was the one already killed at the\nsecond city. These giants could take any shape, and thus evidently\nwere Rakshasas. The Prince married a Princess at the fourth city\nand lived there with his giant. One day his wife lost her shoe while\nbathing in a stream, and a Raja's son found it floating down. A witch\nundertook to find the owner, dived into the water, came to the fort,\nbecame the Princess's servant, and learnt that the Prince's life lay\nin the brightness of his sword; if it became rusty he would die. One\nnight the witch burnt the sword in a furnace, the Prince died, and\nshe took his wife through the water to her admirer's palace, where\nshe demanded a year's delay before marrying him. The Prince's giant\nfound and repolished the sword, and the Prince revived. They summoned\nthe other friends, went in search of the Princess, killed the Raja,\nhis son, and the witch, and returned home.\n\nIn Tales of the Punjab (Mrs. Steele), p. 42, when a Prince was\ntravelling accompanied by a knife-grinder, a blacksmith, and a\ncarpenter, a demon in the form of a mannikin ate the food which\nthe last three cooked in turn, but was killed by the Prince when he\ncooked. The Prince married the knife-grinder to the King's daughter,\nthe blacksmith to the daughter of a King at another city at which the\nPrince killed a ghost (Churel), and the carpenter to a Princess at a\nthird city. To each of the friends the Prince gave a barley plant as\nhis life index; if it drooped he would be in trouble and needing their\nhelp. He went on, killed a Jinn who had carried off a Princess with\ngolden hair, married her, and lived at the Jinn's palace. When bathing\nshe set one or two hairs afloat in a Bo-leaf cup, which was secured by\na King lower down the river. A wise woman sent to find their owner,\ndiscovered her, ascertained that the Prince's life was in his sword,\nat night put it in a fire, and when the hilt rolled off the Prince\ndied. She then carried off the Princess to the King. As the barley\nplants snapped in two, the three friends came with armies, found the\nbody of the Prince and his sword, repaired and repolished the latter,\nand thus restored the Prince's life. The carpenter discovered the\nPrincess, made a flying palankin, into which she, together with the\nKing's sister and the wise woman, mounted with him, and he sailed\nback to the Prince, throwing down the other two women on the way.\n\nIn Sagas from the Far East, p. 39, four companions took possession\nof a house on a hill. They cooked in turn, the other three going\nto hunt. On each day a demoness in the form of a woman a span high\nbegged a taste of the food, and she and the food and cooking-pot then\ndisappeared. The fourth man killed her.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 386, the sword incident\nvaries. A Prince's wife, wishing to deprive him of the magic power\nconferred by the sword, put the weapon in a fire while he slept. He\nbecame unconscious when the sword was dimmed, but recovered when the\nGoddess Durga restored its brightness.\n\nIn the same work, vol. ii, p. 487, an Asura's vital point was his\nleft hand; he died when a King shot him through it.\n\nIn the Maha Bharata (Vana Parva, cccxi) four of the Pandava Princes\nwere killed in turn by a Yaksha as soon as they drank at a pool. When\nthe eldest brother answered his questions satisfactorily he revived\nthem.\n\n\n\n\n\n\n\n\nNO. 112\n\nTHE STORY ABOUT A GIANT\n\n\nIn a certain country two men spoke together: \"Let us two persons go\nto seek the kingdom gored [by] the Sky Buffalo,\" [122] they said,\nit is said.\n\nAfter that the two went, it is said. Procuring provisions, they began\nto go. At the time when they are going thus for not much time, one\nman was struck by inability [to proceed]. The man said, it is said,\n\"Don't you go here alone,\" he said.\n\n\"Without going alone what shall I do?\" he said. After that, that\nman died.\n\nThis man having gone, contracted (lit., tied) a marriage. Putting\n[out of consideration] the displeasure of the woman's two parents,\nhe contracted the marriage. The mother-in-law and father-in-law,\nboth of them, having said, \"Don't you two remain in my house,\" told\nthem to go. After that, the son-in-law having caused thieves to be\nbrought, took the goods in the house that he had not brought; the best\n(honda honda) goods the man took, a few things those men got.\n\nThe man, taking the woman, went to another city. At the time when they\nwere at the city no long time, a child was born to the woman. The\nchild, at the time when he was seven years of age, catching the\nremaining Hares and Mouse-deer dashes them to the ground. A long time\nafter twelve years were fulfilled, having run after Sambhar deer and\ncaught them he dashes them to the ground; [123] having caught Boars\nalso he dashes them to the ground.\n\nThat he is doing thus was known to everybody. Having perceived it\nthey told the matter to the King of that city. The King, causing the\nyoung man to be brought, and having given him many offices, made him\nremain near the King; he is stopping there.\n\nThen a hostile army having come to the city and laid [siege] to the\ncity, [124] after the Ministers told the King, causing the giant\nto be brought he asked, \"A hostile army having come is surrounding\nmy city. On account of it, art thou able to drive off and send away\nthe army?\"\n\nThe giant said, \"I am not unable to do it.\"\n\nAfter that, the King said, \"What are the things thou wantest for\nit?\" he asked.\n\nWhen he asked, he said, \"Should I receive a tusk elephant and the\nsword, it will do.\" Afterwards he gave the tusk elephant and sword.\n\nHaving waited until the time when he gives them, he went for the\nbattle. Having gone, and having cut down that army, he came to the\nroyal palace. Having come, he made obeisance [125] to the King [and\nrelated an account of his victory]. After that, the King having given\nhalf the kingdom to the giant, he remained [there].\n\nWell then, beginning from that day, he remained exercising the\nsovereignty [over the half of the kingdom] until the time when he dies.\n\n\n North-western Province.\n\n\n\nI was informed that in the allusion to the Sky Buffalo which gored\nthe earth, reference is made to the country in which the sky pierces\n(that is, touches) the earth (see vol. i, p. 284). The Sky Buffalo\nis not mentioned elsewhere in these stories.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 6, the God Siva is\nrepresented as saying, \"Moreover, this world resembling a skull,\nrests in my hand; for the two skull-shaped halves of the [Mundane]\negg before mentioned are called heaven and earth.\" It is evident that\nhere also the two halves of the egg, that is, the sky and the earth,\nare supposed to be in contact, the sky resting on the earth. In the\nRigveda they are termed two bowls; the sun travelled in the hollow\nspace between them (i, clx, 2), and the upper one was supported\nby pillars.\n\nThe feats of the youthful giant in chasing and seizing wild animals\nare borrowed from the Mahavansa, chapter xxiii (p. 161 of Professor\nGeiger's translation), where it is stated of Kha\u00f1jadeva, one of the\nten leading chiefs under King Duttha-Gamani in the second century B.C.,\nthat \"when he went a-hunting with the village folk he chased at these\ntimes great buffaloes, as many as rose up, and grasped them by the\nleg with his hand, and when he had whirled them round his head the\nyoung man dashed them to the ground, breaking their bones.\"\n\n\n\n\n\n\n\n\nNO. 113\n\nHITIHAMI THE GIANT\n\n\nIn the Wanni country, in the north-western quarter of the Island of\nLanka (Ceylon), there is a village called Andara-waewa. In that village\na giant was born. His parents, cherishing him, reared the child.\n\nWhile the child is at the age for playing seated, he eats about two\nquarts of cooked rice [daily]. At the walking age he eats about three\nquarts of cooked rice. While seven years of age he eats about four\nquarts of cooked rice.\n\nHaving gone with children who walked about for amusement, having caught\nhares and mouse-deer, and struck them on the ground, killing them, he\nbrings them [home]. After he has brought them, his two parents ask,\n\"Whence, son, are these?\" Then the child says, \"Mother, having gone\nrunning I seized them.\"\n\nThus, having been living in that manner, at the age of about twelve\nyears he said to his mother, \"Mother, give me food [to enable me]\nto go to cut a chena.\" So his mother gave him food.\n\nThe child having eaten the food, and gone to the jungle taking two\nbill-hooks, cut the chena that very day. Having cut it, and come home,\nhe said to his mother, \"Mother, I cut a chena. I don't know the time\nfor setting fire to it. Because of it, tell father to set fire to\nthe chena.\"\n\nAfter that, his mother said, \"Our son cut a chena. Set fire to it;\nson does not know the time for setting fire [to it].\" After that,\nthe man went and set fire to the chena.\n\nThis giant-child having gone, cut the fence [sticks] for the chena\nin one day; on the next day he went, and sowed it till he finished\nit. The sowing account was a paela (a quarter of an amuna of 5.7\nbushels) of millet. [126]\n\nOn the next day he said to his mother, \"Mother, I cut a chena indeed;\nfor the purpose of going and doing the work at a tawalla [127] also,\ngive me food.\" Afterwards his mother gave him food. Having eaten\nthe food, the child went to the tawalla, and put up earthen ridges\nover the ground for [making a field large enough for sowing in it]\none and a half amunas (8.55 bushels) of paddy. [128] Having put them\nup he came home.\n\nHaving gone on the following day, he made [the soil into] mud [129] [by\ncausing cattle to trample it]. Having made [it into] mud he came home.\n\nHaving come, he said to his mother, \"Mother, place one and a half\namunas of paddy in water [to cause it to sprout] for sowing in the\ntawalla.\" Afterwards his mother made the paddy sprout. This child took\nthe one and a half amunas of paddy, and sowed it that very day. In\nthe evening he came home.\n\nOn the following day he said to his mother, \"Mother, give me food. I\nindeed sowed the tawalla; there is still to build the watch-hut in\nit.\" Afterwards his mother gave him food. The child ate the food,\nand went to the tawalla. Having gone there, and that very day having\nmade the fence, and that very day having built the watch-hut, he came\nhome. Having eaten food, he went back to the watch-hut, and with his\nown foot he sprinkles water over the amuna and a half of paddy. [130]\n\nAt that time the King caused a Mallawa [131] giant to be brought to\nKandy. Many men wrestled with the Mallawa giant and fell. After that,\nthe King said to the Ministers, \"Go and find a thoroughly strong\ngiant, and come back.\" Afterwards the Ministers spread the news:\n\"Is there a giant able to wrestle with the Mallawa giant?\"\n\nThen certain men said, \"At the village called Andara-waewa there is\na man called Hitihami, who eats the cooked rice from seven [quarts]\nof rice. That man is good for wrestling with the Mallawa giant.\"\n\nAfter they said it, the Ministers went to Andara-waewa to seek the\ngiant Hitihami. When they went there, the boy Hitihami was not at\nhome; only the giant's mother was there. They asked at the hand of\nhis mother, \"Where is now Hitihami?\" Then his mother said, \"My son\nwent to the watch-hut at the tawalla.\"\n\nAfter that, the Ministers went to the tawalla to seek him. As they\nwere going there they saw Hitihami sprinkling water for the tawalla\nwith his foot. Thereupon the Ministers went to the place where\nHitihami was sprinkling water. Having gone, the Ministers asked,\n\"Is it you they call Hitihami of Andara-waewa?\"\n\nThen Hitihami said, \"Yes, it is I myself. What matter have you come\nabout?\" he asked.\n\nThen the Ministers said, \"It has been arranged by the King [that you\nare] to go for the Mallawa wrestling. Because of it, get ready [132]\nfor you to go.\"\n\nAfter that, Hitihami having come home with the Ministers, asked at\nthe hand of his mother, \"Mother, haven't you cooked yet?\"\n\nHis mother said, \"Son, I have not yet cooked. I have only boiled five\nquarts of meneri.\"\n\nThen Hitihami having [drunk] the milk taken from seven buffalo cows\nin the large cooking-pot, and having eaten those five quarts of\nboiled meneri, [after] washing his [right] hand and taking his betel\nbag also, said to the Ministers, \"Let us go;\" and Hitihami and the\nMinisters went.\n\nAt the time when they are going, there are a great many pumpkins at a\nchena on the path. Having seen them, Hitihami, plucking four pumpkins\nalso and continuing to eat them, went to Kandy.\n\nThe Ministers who went with him said to the King, \"Hitihami of\nAndara-waewa has come.\"\n\nThe King told Hitihami to come near, and said, \"Can you wrestle with\nthe Mallawa one?\"\n\nThen Hitihami replied, \"Putting one Mallawa person [out of\nconsideration], should seven come I am not afraid.\" After that,\nthe King told him to go for the wrestling with the Mallawa one.\n\nAs soon as Hitihami went, he seized the Mallawa one. Then the\nbones of the Mallawa one were broken. The King said, \"A! Kill not\nmy Mallawa one!\" So Hitihami let go. The Mallawa one having died,\nfell on the ground.\n\nAfter that, the King was displeased with Hitihami. Having become\ndispleased he said to the Ministers, \"You must put Hitihami on the\nother bank of the river (Mahawaeli-ganga).\" The Ministers put Hitihami\non the other bank.\n\nAs Hitihami was coming away to his village, sixty persons having come\ntogether for a paddy kayiya, [133] were at the foot of a tree. Hitihami\nhaving gone there, asked, \"What are you come together there for?\"\n\nThen the men said, \"We have come together to cut a paddy kayiya.\"\n\nHitihami said, \"Are you willing for me also to cut the paddy plants\nfor a breath (husmak)?\"\n\nThe men said, \"It is very good; let us cut.\"\n\nAfterwards, asking for the sickles from each one of the men, and having\nbroken them, and thrown them down, and drawn out the betel-cutter that\nwas in Hitihami's betel wallet (bulat-payiya), taking it he began to\ncut the paddy plants. Only the paddy plants of two amunas of paddy\n(about four and a half acres) were ripe; there were no more.\n\nHe finished the two amunas of paddy plants, and because there were no\n[more] ripe paddy plants, cutting the fence of the upper field and\nhaving gone [there], he began to cut the green paddy plants.\n\nThen the men who owned the field said and said, \"Don't cut [those].\" He\ndoes not stop. Afterwards the men tied a ball. [134]\n\nAfterwards, the giant having come to the high ground [outside the\nfield], when he came to the place where the men were near the tree,\nthe men said, \"Let us go to eat the kayiya.\"\n\nThen Hitihami said, \"You go and eat the kayiya; I am going to my\nvillage.\"\n\nAs he was coming on and on, having met with a wild buffalo it began\nto gore him. So Hitihami seized the two horns of the buffalo, and\nloosening the two horns, went to his village [with them].\n\nHaving gone [there], and given into his mother's hand the two horns,\nhe said, \"Mother, having conquered in the Mallawa wrestling, at the\ntime when I was coming back about sixty men had come together to cut\nthe paddy plants in a rice field. At the hand of the men I asked,\n'What are you many men joined together there for?' Then the men said,\n'We are [here] to cut a paddy kayiya.'\n\n\"Afterwards, asking for the men's sickles, I broke them and threw them\ndown, and taking the betel-cutter [135] that was in my betel wallet,\ndescended to the field, and having cut the paddy plants, there also\nI got the victory.\n\n\"As I was coming away, a wild buffalo came to gore me. Afterwards,\nloosening the buffalo's two horns [I brought them away]. These indeed\nare the two horns.\" He told her all the matters.\n\nThen his mother said, \"Son, except that you have said that word to\nme, do not say it for anyone else to hear;\" and having cooked several\nkinds of cakes, and milk-rice, gave them to Hitihami the Giant to eat.\n\n\n North-western Province.\n\n\n\nThis story differs from nearly all the others in being almost\ncertainly based on a considerable statum of fact. Apparently, it\nis the exaggerated tradition about a very strong man who defeated a\ncelebrated Indian wrestler at Kandy. The story also gives more details\nconcerning the village cultivations than any others I have met with.\n\nPerhaps it is not the only record of this Hitihami. Among the names\nof the deified chiefs of ancient times, termed Bandara, there is one\ncalled Hiti Bandara, who is said to have lived at a village called\nGokaraella, twelve miles north-east of Kurunaegala. It is possible\nthat he is the hero of this story; but as the names of the villages\nare different there is considerable doubt regarding it. There was a\nvillage called Andara-waewa (in the Wanni Hat-pattu district of the\nNorth-western Province) which was abandoned some centuries ago, the\nfield and village tank having become overgrown with jungle and forest.\n\nAs Kandy was founded early in the fourteenth century, according to\nthe manuscript Pradhana nuwarawal, the story may record events of\nthe fourteenth, fifteenth, or possibly the sixteenth century, A.D.\n\n\n\n\n\n\n\n\nNO. 114\n\nTHE NEW SPEECH [136]\n\n\nA certain Gamarala had a daughter, it is said. Many persons having\ncome, ask to marry the daughter. After they have asked it, this [137]\nGamarala asks those people who come, \"Do you know the New Speech?\" At\nthat time those people say, \"Ane! There is not a New Speech that\nwe know.\" \"If so, go you away,\" the [138] Gamarala says to those\nparties. Well then, those people go.\n\nThen still a party come. He asks that party, also, in that very\nmanner, \"Do you know the New Speech?\" Thereupon that party say,\n\"Ane! There is not a New Speech that we know.\" Then the man says,\n\"If so, I will not give my girl. I will give her [only] to the man\nwho knows the New Speech.\"\n\nIn this manner, many persons having asked and asked, went away. Because\neven one person is not learning the New Speech, even one person does\nnot obtain her.\n\nA young man at yet [another] village said thus: \"Ane! Father, I know\n[139] a New Speech. Because of it, marry and give that Gamarala's\ndaughter to me,\" he said.\n\nThereupon, he having gone asks the Gamarala, \"My son knows a New\nSpeech. Because of it, can you marry your daughter to my son?\" he\nasked.\n\nThen the Gamarala, having become pleased, said, \"It is very good.\"\n\nOn the following day after that the marriage took place. When not\nmuch time had gone, one day when the father-in-law and the son-in-law\nwere getting ready to go and plough the rice field, they said at the\nhand of the girl's mother, \"Bring cooked rice to the rice field,\"\nand went to plough.\n\nWhile ploughing, the father-in-law's goad having broken he went to the\njungle below the rice field to cut a goad. Then that girl's mother,\nbringing the cooked rice and coming to the field, asked the son-in-law,\n\"Where, son-in-law, is your father-in-law now?\"\n\nThen the son-in-law said, \"Ando! Mother-in-law, is there any stopping\nin the field for him! There, On! A woman was beckoning with her\nhands; he will have gone on that account;\" and leaving aside the\nquarter to which that man went, he stretched out his hand in another\ndirection. \"He went there, On! You go, too,\" he said. Afterwards the\nmother-in-law went there.\n\nThen that father-in-law having come to the rice field [after] cutting\na goad, asked at the hand of that son-in-law, \"Son-in-law, where is\nyour mother-in-law?\"\n\nThen the son-in-law said, \"Ando! Father-in-law, is there any staying\nhere for her! Having brought and placed here the [mat] box of cooked\nrice, there, On! A man was beckoning with his hand. She will have\ngone on that account;\" and leaving the quarter to which she went,\nhe stretched out his hand in another direction. \"She went there,\nOn! You go too,\" he said.\n\nThe Gamarala, taking the goad, went there to seek the woman. That\nwoman is seeking the man; the man is seeking the woman. While seeking\nhim in that manner that woman came to the rice field, and asked,\n\"Son-in-law, hasn't he come yet, your father-in-law?\"\n\nThen the son-in-law said, \"Not he, mother-in-law; he hasn't come yet.\"\n\nWhile she was there, the father-in-law came up and beat the woman\nuntil the goad was broken to pieces. Afterwards the woman came home.\n\nWhile the two men, having eaten the cooked rice, were ploughing, the\nson-in-law asked at the hand of the father-in-law, \"Father-in-law,\nshe is a slut whom you have called [in marriage], isn't she?\"\n\nThe father-in-law asked, \"What is [the meaning of] that, son-in-law?\"\n\nThe son-in-law replied, \"Ando! You have been married such a long time,\ntoo! Don't you know about it? When you are sleeping, having come every\nday she licks your body. Sleep to-day, also; while you are sleeping\nshe will lick your body, On!\"\n\nAfterwards, having ploughed, when it became night the son-in-law,\ngoing in front, came home, and says at the hand of the mother-in-law,\n\"Ando! Mother-in-law, he is a salt leaf-cutter whom you have married,\nisn't he?\"\n\nThen the mother-in-law asked, \"What is [the meaning of] that,\nson-in-law?\"\n\nThe son-in-law said, \"Ando! You have been such a long time married,\ntoo! Don't you know about it? To-day, after father-in-law has gone\nto sleep lick his body. There is salt taste, On!\"\n\nAfterwards, in the night when the father-in-law had gone to sleep,\nthe mother-in-law went and licked his body. Then the father-in-law,\nhaving awoke, said, \"Ci! Ci [140]! Slut!\"\n\nThe mother-in-law said, \"Ci! Ci! Salt Leaf-cutter!\" and the two\nquarrelled.\n\nWhen not much time had gone by, the [141] Gamarala said a speech to\nthe son-in-law in this manner. His elder daughter had been given [in\nmarriage] to a person at a distant village. \"Son-in-law, as I have got\nnews that my daughter's illness is severe, I am going because of it,\nand having gone there am returning.\"\n\nSaying, \"Sow one and a half amunas of paddy (eight and a half bushels),\nand block up [the gaps in] the fence, and tie the fence of the garden,\nand heat water, and place it [ready] for me to bathe when I come,\"\nhe went.\n\nThereupon the man, getting the whole of these into his mind, said,\n\"It is good.\"\n\nAfter the Gamarala went away, he lowered out of the corn-store one\nand a half amunas of paddy, and having taken them placed them in the\nrice field; and having come back, and gone [again] taking the yoke of\ncattle and the plough, and driven two or three furrows for the whole\nlength of the field, and sown over the field the amuna and a half, and\ntied the cattle at a tree [in the jungle], and cut the fence that was\nround the field, and come home, and also cut the fence of the garden,\nand heated a pot of water, also, until it was thoroughly boiling,\nwhile he was placing it [ready] the Gamarala came, at the time when\nthe ground is being stricken dark.\n\nHaving come, he asked, \"Did you do all these services?\" That son-in-law\nsaid, \"Yes.\"\n\nAfter he said it, he asked, \"Did you warm water for me to bathe?\"\n\nAt that time he said, \"Father-in-law, I heated the water, and the\nchill has been taken off. Come to bathe.\" He brought that pot of\nboiling water, and called him.\n\nThen the Gamarala said, \"I can bathe [myself]. You go.\"\n\nThereupon he says, \"When do you bathe (that is, pour water over\nyourself) by your own hand? Please bathe by my hand.\"\n\nHaving said, \"It is good,\" the father-in-law tying on the bathing cloth\n(ambuda baendaganda), told him to bathe him.\n\nThereupon the son-in-law poured on his back, from the pot, that water\nwhich was boiling. Then the Gamarala, as it was burning his back,\ncried, \"What, son-in-law, did you do here?\"\n\nThen the son-in-law says, \"Don't shout in that way, father-in-law;\nthat indeed is a piece of the New Speech.\"\n\nBecause his back had been scalded, the hot water having been thrown on\nit, the relatives were dismissed from his mind. The Gamarala's back was\nscalded to the extent that he was unable to rise for two or three days.\n\nAfter two or three days had gone by, when he looked at the fence of\nthe garden, the fence had been cut. Thereupon the Gamarala asked at the\nhand of the son-in-law, \"Son-in-law, who cut the fence of the garden?\"\n\nThen he says, \"Father-in-law, that indeed is a part of the New Speech,\"\nhe said. At that time, also, the Gamarala was angry.\n\n[After] looking at it, he went to the rice field, and when he looked,\nthe fence of the rice field also had been cut, and paddy had been sown\nin the [unploughed] rice field. When he asked also at the hand of the\nson-in-law, \"What is [the meaning of] that?\" \"A part of the New Speech,\nindeed, is that,\" he said. The Gamarala at that also became angry.\n\nAfterwards he asked the son-in-law thus, \"Where is even my yoke\nof cattle?\"\n\nThereupon the son-in-law said, \"They are tied in the chena jungle.\" He\nwas angry also concerning that [the cattle being then dead or\nnearly so].\n\nFor many a day afterwards he remained without talking with the\nson-in-law. During the time while he is thus, that daughter who had\nbeen given [in marriage] to an out-village, sent word that [her]\nfather and brother-in-law, both of them, must come.\n\nNext day that father-in-law having cooked cakes, tied them in a bag,\nand having cooked a bundle of rice, tied that also in a bag, in order\nto go to the place where the Gamarala's elder daughter was given in\nmarriage. Then he called the son-in-law, saying, \"Let us go.\"\n\nThe son-in-law, taking the cake bag, asked, \"Father-in-law, what sort\nis this?\"\n\nThe father-in-law replied, [jokingly,] \"There are cobras in it.\"\n\nThen the son-in-law, taking the bag of cooked rice, asked,\n\"Father-in-law, what sort is this?\"\n\nThe father-in-law said, \"That is for the road.\"\n\nAfterwards the son-in-law, taking the cake bag, went in front; the\nfather-in-law taking the bundle of cooked rice, went behind. The\nfather-in-law was unable to go quickly.\n\nThe son-in-law while going on and on ate those cakes. At the place\nwhere the cakes were finished he broke open the mouth of the bag,\nand setting it on an ant-hill stopped there looking at it.\n\nThen the father-in-law having come up, asked, \"What, son-in-law,\nis that?\"\n\nThe son-in-law said, \"I don't know, father-in-law. As you said those\nwere cobras I placed it on the ant-hill for them to creep out.\"\n\nAfterwards taking the rice bag, also, that was in the hand of the\nfather-in-law, he again went a long way in front, opened the rice bag,\nand ate the cooked rice, and having thrown away the bag, stopped there,\nsitting down.\n\nThe Gamarala having come up, said, \"Let us eat the bundle of cooked\nrice. Where, son-in-law, is the rice bag?\"\n\nThen the son-in-law said, \"I don't know, father-in-law. As you said\nthat was for the road, I put it on the road and came away.\"\n\nThey were near a [road-side] shop. At that time, having given the\nson-in-law a panama, [142] the Gamarala said, \"Go to that shop and\nbring plantains.\"\n\nThen having gone to the shop, taking sixteen plantains for the\npanama he thought thus:--\"Should I take these sixteen plantains near\nfather-in-law, I shall receive eight plantains [as my share]. Because\nof that, I must eat the eight plantains here and go.\" Thereupon he\nate eight plantains.\n\nHaving eaten them, he thinks again, \"Should I take these eight\nplantains father-in-law will not eat them without having given me\nfour plantains. Because of it, I must eat the four plantains in this\nvery place.\" So he ate the four plantains.\n\nHaving eaten them, still he thinks, \"Should I go taking these four,\nfather-in-law will never eat without giving me two. Because of it,\nafter eating the two in this very place I must go.\" So from the four\nhe ate two.\n\nHaving eaten these, still he thinks, \"Should I take these two near\nfather-in-law [143], he will never eat without giving me one. Because\nof it, I must go after eating one in this very place.\" So from the\ntwo he ate one.\n\nHaving eaten it, still he thinks, \"Should I take this near\nfather-in-law [143] he will never eat without giving me a piece.\nBecause of it, I must go after eating the piece here.\" So breaking\nthe plantain in two he ate a piece.\n\nHaving eaten it, he brought the remaining piece, and gave it to his\nfather-in-law. Thereupon the Gamarala asks, \"Is there [only] so much\nplantain, son-in-law?\" he asked.\n\nThen the son-in-law said thus, \"Father-in-law, I ate my portion;\nyour portion is that much,\" he said.\n\nThe village at which was the father-in-law's daughter, was very\nnear. Afterwards the son-in-law said, \"Father-in-law, isn't there\nscarcity of food now everywhere in the country? On that account it\nis wrong for us both to go there at the same time. You come behind;\nI will go in front.\"\n\nHaving gone to the place where the daughter was, he said,\n\"Father-in-law is coming there. It is bad for him to eat anything;\nhe has eaten a medicine. On account of the medicine he is only eating\n[paddy] dust porridge; it is bad to eat anything else. On that account\ncook quickly a little porridge from paddy dust, and place it [ready]\nfor him,\" he said.\n\nAfter that, having amply cooked rice and curry for the son-in-law,\nshe gave him to eat; and for the daughter's father, taking some of\nthe paddy dust that was in the store-room, she cooked porridge. While\nshe was looking for him the Gamarala came; afterwards she gave him\nthe porridge.\n\nThe man, thinking, \"Ane! Our daughter must be without anything to eat,\"\nhaving eaten a very little of the porridge went to sleep.\n\nIn the night that daughter's girl was crying. Saying, \"I want to\ngo and sleep near grandfather,\" she went to the place where the man\nwas. Having gone there the girl was crying in the same way.\n\nThen the son-in-law, hearing her, asked at the man's hand, \"What,\nfather-in-law, is that girl crying for?\"\n\nThe father-in-law, being very sleepy, said, \"I don't know, son-in-law;\nwe must split her belly, [144] maybe.\"\n\nAfterwards the son-in-law, having got up, came to the place where\nthe girl was, taking a knife, and split the girl's belly.\n\nNext day, having buried the girl, the father-in-law and the son-in-law\ncame to their village.\n\nAfter they went, the son-in-law, having become desirous to eat cakes,\ntold [his wife] to cook cakes. Thereupon the Gamarala's wife said\nthere was no palm sugar. On account of it, the son-in-law, having\nbecome hostile, was minded to go once again to the village at which\nthe Gamarala's elder daughter was given [in marriage].\n\nHaving gone there, he said to the Gamarala's daughter,\n\"Ane! Mother-in-law having died, I came here to tell you of the\npinkama. [145] The pinkama is on the day after to-morrow. Because of\nit, cooking a few cakes and the like, come,\" he said. Thereupon the\nGamarala's daughter wept.\n\nThen this son-in-law says, \"What are you crying for? As for the\nname 'crying,' we also cried. Through crying you will not meet\nwith her. Because of it, plucking and setting to ripen a spike of\nplantains and the like, and cooking a few cakes, come on the day\nafter to-morrow.\" Having said this he came back.\n\nHaving come there, he said to the Gamarala and the whole of the other\npersons who were listening, \"Father-in-law, your daughter having died,\nthe pinkama is on the day after to-morrow. Because of it, they said\nto the whole of you that you are to go [after] plucking and setting\nto ripen spikes of plantains, and cooking cakes.\"\n\nAfterwards the Gamarala, the Gamarala's wife, the son-in-law,\nthe son-in-law's wife, all having wept and wept, cooked cakes and\nmilk-rice; and taking ripe plantains, and tying pingo (carrying-stick)\nloads of cakes and spikes of plantains, the two parties went until\nthe time when they came face to face.\n\nWhen they are coming in contact the Gamarala's wife goes weeping,\n\"Ane! Daughter, he said you died.\"\n\nThereupon the daughter comes weeping, \"Ane! Mother, it is for your\npinkama we came here.\"\n\nWhile both parties, having made lamentation in this manner, are\nweeping, the son-in-law who knows the Gamarala's New Speech, said,\n\"To-day also you cannot cook cakes! Eat ye,\" and began to eat the\ncakes.\n\nAfter that, their troubles being allayed, when they asked from this\none, \"What is this you said?\" he said, \"This indeed, father-in-law,\nis a little of the New Speech. For the purpose of your getting to\nknow it I did it.\"\n\nAfter that all were consoled.\n\n\n North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gives\nthe incident of the plantain eating as part of a tale called \"The\nStory of Hokka.\" The hero of it was a servant of the Gamarala's. He\nbought sixteen plantains, and ate his half share, on his way back\nrepeating the process until only one was left, which he offered to the\nGamarala. His master complained of his stupidity in getting only one\nplantain for the money. Hokka replied that he received sixteen, but\nhad eaten the rest. \"How did you [dare to] eat them, you dog?\" asked\nthe Gamarala. Hokka held up the plantain, peeled it, and put it in\nhis mouth, saying, \"This is the way I ate the plantains, your honour.\"\n\nIn Indian Nights' Entertainment (Swynnerton), p. 92, a foolish man who\nwas taking money to the local treasury, put it in some flour which\nhe handed to a baker's wife to be made into cakes. In the morning,\nwhen he remembered and asked for it, she refused to return it unless\nhe told her two stories this way and two that way, and as he could\nthink of none he went off without it. When his clever brother heard\nof it, he put some brass finger-rings into flour, handed it to the\nsame woman, and in reply to her remarks stated that there were many\nrings at the bush where he picked these. When she went to pick some,\nthinking them gold, the man told her husband that she had followed\na man who beckoned to her, the husband took a bamboo and gave her a\nsound beating. The clever brother, learning that the baker's daughter\nwas betrothed to a lad at another village, told a person whom he met\nto inform the boy's parents that the girl had died from snake-bite;\nhe himself told the girl's mother that wolves had attacked and killed\nthe lad. The two mothers met on the way, quarrelled and fought, and\nbecame reconciled on finding the reports false. The brother told the\nbaker's wife that he had now told her two stories this way, and she was\nglad to give him his brother's money before he told her two that way.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 289, a barber whose\nwife was visited by a King pretended to be sick, and informed the\nKing that his wife was a witch who extracted and sucked his entrails\nwhile he slept, and then replaced them. When the barber went home\nhe told his wife that his razor had broken on some abnormal and very\nsharp teeth of the King's. When the King came, and the barber's wife\nstretched out her hand to find the teeth, the King cried, \"A witch! A\nwitch!\" and escaped.\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 355) a negro\nslave related how when his master sent him home for some article, he\ninformed his wife and daughters that his master had been killed by the\nfall of an old wall. They rent their robes, overturned the furniture,\nand broke the windows and crockery, the slave assisting them. Then,\nled by him, they and the neighbours went lamenting to bring the body\nhome. The Governor also took labourers with spades and baskets. The\nslave got ahead, told the master that his house had fallen and killed\nhis wife, daughters, and everything else. While his master and his\nfriends were lamenting and tearing their robes the procession of\nmourners arrived and the hoax was discovered. The Governor made the\nslave \"eat stick\" till he fainted.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 211, a man\nwho was sent by his master to buy mangoes, only sweet and fine ones,\ntasted each one to ascertain if it was of the requisite quality.\n\n\n\n\n\n\n\n\nNO. 115\n\nTHE MASTER AND SERVANT\n\n\nWhile a certain Master and Servant were going on a journey, they\nhaving become hungry the Master said, \"Ada! Bring plantain flowers,\"\n[146] and gave money to the Servant.\n\nThe Servant having brought plantain flowers, for the purpose of eating\nthem they sat down at a place. The Master spoke to the Servant,\n\"Ada! Don't throw away their rinds (potu); having given money also\n[for them] what are you throwing them away for?\" he said.\n\n\"If so, you must eat them,\" the Servant said.\n\nThereupon, while the Master first was eating the peel (leli) of the\nplantain fruits, his stomach having filled he became unable to eat\nthe core [of the peeled fruit].\n\nAfter that, the Servant ate the small quantity of the core.\n\n\n Uva Province.\n\n\n\n\n\n\n\n\nNO. 116\n\nHOW THE SON-IN-LAW CUT THE CHENA\n\n\nIn a certain country there are a woman and a man, it is said. There\nis a daughter of those two persons. Having brought a man to the house\nfor the girl, he stayed there.\n\nOne day the father-in-law said to the son-in-law, \"[After] asking for\na Naekata (a lucky hour, depending on the positions of the planets),\nand returning, prepare to cut a little jungle [for making a chena].\"\n\nAfter that, the son-in-law went near the Naekatrala (astrologer) and\nasked for a naekata. Then the Naekatrala said, \"The naekata will be\non Thursday\" (Burahaspotinda, sic).\n\nAfterwards the son-in-law, saying, \"Burahas, burahas,\" comes away. The\npath on which to come is along the [front of the] Gamarala's house;\nexcept that, there is no other path. When he is coming away along the\n[front of the] Gamarala's house, the Gamarala's dog comes growling\n(burana) in front of him. Well then, the son-in-law forgets the\nnaekata.\n\nWell then, having gone back again near the Naekatrala, he said,\n\"Ane! Naekatrala, not having remembered the day I have come here\nagain.\" Then the Naekatrala says, \"Why do you forget; didn't I say\nThursday?\"\n\nWhen the son-in-law, again saying and saying, \"Burahas, burahas,\"\nis coming away along the [front of the] Gamarala's house, the dog\ncomes growling. Well then, again this man forgets the naekat day.\n\nAgain having gone near the Naekatrala, he asks him. Thus, in that\nmanner, that day until it becomes night he walks there and here.\n\nAfterwards the Naekatrala said, \"What has happened to you that you\nare forgetting in that way?\"\n\nThen this son-in-law says, \"What is it, Naekatrala? Isn't it because\nof the Gamarala's dog? What else?\"\n\nThen the Naekatrala said, \"Why do you become unable [to remember]\nbecause of the dog?\"\n\nThis son-in-law replies, \"When I am going from here saying and saying,\n'Burahas, burahas,' along the [front of the] Gamarala's house, that\ndog comes in front of me growling. Well then, I forget it.\"\n\nThe Naekatrala having given into the man's hand a cudgel, said,\n\"Should the dog come, beat it with this;\" and saying, \"The day is\nThursday,\" sent him away.\n\nAfter that, the man came home in the manner the Naekatrala said. That\nday was Wednesday; the next day, indeed, was the naekata. On that\nday he said to the man's wife, \"To-morrow, indeed, is the naekata,\nThursday. Early in the morning you must make ready a bundle of\ncooked rice.\"\n\nOn the following day the woman cooked a bundle of rice and gave him\nit. The man, having taken the bundle of cooked rice and hung it on a\ntree, clearing at the tree only [sufficient] for the man to lie down,\nslept there until the time when it becomes noon. At noon, bathing in\nwater and returning, he ate the bundle of cooked rice; and having\nbeen sleeping there again until the time when it becomes night, he\ncame home in the evening. Thus, in that way, until the time comes\nfor setting fire to the jungle, he ate the bundles of cooked rice.\n\nThen when men told the son-in-law they were going to set fire to the\njungle [at their chenas] he said, \"Father-in-law, I must set fire to\nmy jungle. I cannot quite alone. If you go too it will be good.\"\n\nAfterwards the father-in-law said, \"Ha, if so, let us go,\" and taking a\nblind (smouldering) torch, and taking also a bundle of [unlit] torches,\nthe father-in-law quite loaded, the son-in-law empty-handed in front,\nthey go on and on, without end.\n\nThe father-in-law said, \"Where, son-in-law, are we going still?\"\n\nThe son-in-law says, \"Still a little further. Come along.\" Having\nsaid this, and gone near the tree where he ate the rice, a buffalo\nwas asleep in the place which he had cleared and had been sleeping\nat. The son-in-law, cutting a stick, came and struck the buffalo, and\ndrove it away, saying, \"What did you come to sleep in my chena for?\"\n\nThen the father-in-law asked, \"Where, son-in-law, is the chena?\"\n\nThe son-in-law says, \"Ando! Father-in-law, this Candala [147] buffalo\nwas sleeping in one part that I had cut. The others men stole and\nwent off with, maybe.\"\n\nAfter that, the father-in-law, having become angry, came home.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 117\n\nA GIRL AND A STEP-MOTHER\n\n\nAt a certain time, at a village there was a certain Gamarala. There\nwas a daughter of the Gamarala's. The daughter's mother died. After\nshe died, for the Gamarala they brought another [woman in] marriage. Of\nthe previous diga (marriage) of that woman there is a girl. The woman\nand the girl are not good to the Gamarala's daughter.\n\nAt the time when the Gamarala is not [there], she tells the two girls\nto clean cotton. She told that step-mother's daughter to remain at the\ncorner of the house, and clean the cotton. She told the daughter of\nthe Gamarala's previous marriage to clean cotton in the lower part\nof the garden, under the lime tree. Having told her to clean it,\nthe step-mother says, \"Should a roll of cotton go away through the\nwind I will split thy head,\" she said.\n\nWhen with fear on account of it, the [Gamarala's] girl is cleaning\nthe cotton, a great wind having struck her, all the small quantity\nof cotton went away owing to the wind. The step-mother saw that\nthe cotton is going. Having seen it, she went and said to the girl,\n\"Why did'st thou send away the cotton in the wind? Thou canst not\nremain here. Thou having gone near the female Bear, [after] begging\nfor the golden spindle (ran idda), the golden bow for cleaning cotton\n(ran rodda), the golden spindle (ran wawnna), the golden spinning-wheel\n(ran yantare), feed the seven mouths of the Seven-mouthed Prince and\nget a living. Unless [thou dost] that, thou canst not obtain a living\nhere.\" Having said [this], she beat her.\n\nThe girl, hearing the word which her step-mother said, went near the\nfemale Bear, and asking for [and obtaining] the female Bear's golden\nspindle, golden cotton-bow, golden spindle, golden spinning-wheel,\nwent to the place where the Seven-mouthed Prince is. The Seven-mouthed\nPrince is a human-flesh-eating man; there are seven mouths for\nthat man.\n\nAt the time when the girl was arriving there, the Seven-mouthed Prince\nhad not come back since he went [148] to eat human flesh. This girl\nhaving hastened, having cooked seven quarts of rice and seven curries,\nand covered those things and placed [them ready], remained hidden\nwhen the Seven-mouthed Prince was coming.\n\nThe Seven-mouthed Prince having come, when he looked some rice and\ncurry had been cooked. The Seven-mouthed Prince asks, \"Who has cooked\nthese?\" The girl does not speak about it. After that, the Seven-mouthed\nPrince having prepared himself, ate the whole of the cooked rice and\ncurry. Having eaten, and having been sleeping, on the following day,\nin the morning, he went for human-flesh food.\n\nHaving waited until the time when he goes, the girl that day having\ncooked six quarts of rice, and having cooked six curries, cleaned and\nswept the house, and that day also got hid. That day also, having\ncome, he asked in that manner [who had done it]. That day, also,\nshe did not speak. That day he obliterated one mouth.\n\nIn this order, until the time when it became one quart, she cooked\nand gave him to eat. Out of the seven mouths he obliterated six; one\nremained over. On that day, having cooked in the day a half [quart]\nof rice, and cooked two curries, and having warmed and placed water\nfor the Seven-mouthed Prince to bathe, and taken another sort of cloth\n[for him], she placed those things [ready] for him. Having expressed\noil, she placed it [ready for him]. That day the Seven-mouthed Prince\nhaving come, says, \"Come down, person who is assisting me.\" Having\nsaid it, he called her. After that, the girl came. After she came,\nhe asked, \"What is the reason of your assisting me in this way?\"\n\nThen the girl tells him. The girl says, \"I have no mother; father\nhas brought a step-mother. That step-mother having beaten me said,\n'Thou canst not be here and obtain a living. Thou having gone\nnear the female Bear, [after] begging for the female Bear's golden\nspindle, golden cotton bow, golden spinning-wheel, golden spindle,\ngo near the Seven-mouthed Prince, and feeding the seven mouths\nobtain a living. Except that, thou canst not get a living here,'\nshe said. Owing to that I came,\" she said.\n\nAfterwards he became much pleased about it. Having become pleased he\ntold her to stay [as his wife]. Afterwards having called the Prince,\nand caused him to bathe in warm water, and caused him to put on good\ncloths, and rubbed oil [on his hair], and combed his head, that day\nthe two sitting down ate cooked rice.\n\nFrom that time, the party became rich there to a good degree. The\ngirl's father, and step-mother, and step-mother's girl, having gone\nto the place where she is, obtained a subsistence from there.\n\n\n North-western Province.\n\n\n\nMessrs. H. B. Andris and Co., of Kandy, have been good enough to\ninform me that the wawnna is a kind of spindle or yarn-holder, two and\na half feet long, on which the thread is wound after spinning. It is\nnarrow in the middle part and wider at each end. The rodda is eighteen\ninches long.\n\n\n\n\n\n\n\n\nNO. 118\n\nTHE WICKED ELDER BROTHER\n\n\nIn a certain country there are a woman and a man, it is said. There\nis a younger sister of the man. The elder brother's wife is very dear\nto the younger sister; the younger sister is a very good girl.\n\nOne day the elder brother said at the hand of the woman, \"It is in\nmy mind to call my younger sister [to be my wife].\"\n\nThe woman says, \"Well, what is it to me, if it be good to you?\"\n\nWhile she was there, the woman having placed paddy on the hearth, and\nwaited until the time when it is boiling, said to that sister-in-law,\n\"Sister-in-law, having gone rubbing castor-oil on your two legs take\nout the paddy that is on the hearth.\"\n\nThe woman combed the man's head. She said it to the girl unnoticed\nby the man, to save the girl.\n\nThat girl having gone rubbing her two legs, when she was taking out\nthe paddy the heat of the fire on the hearth struck her two legs, and\nthe castor-oil, having become warm, descends down her two legs. Then\nthat woman, having been combing and combing the man's head, says at\nthe hand of the man, \"There! You say it is in your mind to call your\nyounger sister [to be your wife]. Look there, at the matter from her\nlegs; her legs are ulcerated.\" [149]\n\nThen the man says, \"It is unnecessary to keep that one; you take\nthat one, and having taken this bill-hook cut that one's neck, and\ncome back.\"\n\nAfter that, the woman, calling her sister-in-law and having gone,\nhanded her over to a widow woman, and having secretly taken that\nman's money also, gave it to the widow woman for her expenses on\naccount of the girl.\n\nWhile returning, she cut a dog on the path, and smearing the blood\non the bill-hook, came back and showed it to the man, \"Look here\n(Menna). The blood that has been cut from your younger sister.\" Well\nthen, to the man's mind it is good.\n\nAt the time when the man is not at home, having cut a tunnel from the\nwoman's house to the widow woman's house, and from the woman's house to\nthe widow woman's house having drawn a silver chain and an iron chain,\nshe said at the hand of the widow woman, \"If there be a sorrow shake\nthe iron chain; if there be a pleasure shake the silver chain.\" [150]\nHaving said it the woman came home.\n\nOn a certain day the girl arrived at marriageable age. The widow\nwoman shook the silver chain. Afterwards, this girl having gone\n[there], when she looked the girl had arrived at a marriageable age;\nand having distributed the present given to the washerman on the\noccasion, and the like, she again said at the hand of the widow woman,\n\"If there be a pleasure, shake the silver chain; if a sorrow, shake\nthe iron chain,\" and came home again.\n\nAgain one day she shook the silver chain. This woman having gone again,\nwhen she looked [she found that] to give the girl [in marriage] the\nname [of the man] had been decided. Afterwards, having distributed the\n[food of the] wedding [feast] and the like, the woman came home.\n\nThe girl having been [married] a little time, bore a boy. Afterwards\nthe girl said to the girl's man, \"Tying pingo (carrying-stick)\nloads, let us go to our village.\" The man also having said \"Ha,\"\ncooking cakes, and carrying the little one also, they came to the\nwidow woman's house.\n\nThen the widow woman shook the silver chain. The girl's sister-in-law\ncame. Having come, when she looked the girl's little one is there also.\n\nHaving given from the cakes to the widow woman, she took the others,\nand calling the girl, calling the girl's husband also, and carrying\nthe little one, she returned home [with them]. Having gone home,\nthe girl's sister-in-law caused the little one to lie in the waist\npocket of the girl's elder brother, and said, \"There. Your younger\nsister's little one!\" [and told him how she had been saved].\n\nAfter that, the elder brother having wept, took the little one in\nhis arms.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 119\n\nNAHAKOTA'S WEDDING FEAST\n\n\nIn a certain country there are a woman and a man, it is said. While\nthey were there the woman bore two girls and a boy. When they were\nthere a long time the man died.\n\nAfter that, the big girl having grown up, they gave her in diga\n(marriage). The boy cannot speak well; his nose is short. The\nother girl has become considerably big. That boy is older than the\ngirl. It is Nahakota's [151] endeavour to call that younger sister\n[in marriage]. That woman (their mother) having perceived that, went\nwith the daughter to the place where the other big daughter was given;\nand having conducted her [there], came back.\n\nAfter that, a day or two having passed, Nahakota went, in order to\ncall the girl back [to be his wife]. Having gone [he said] at the\ngirl's hand, \"Younger sister, mother told me to go back with thee;\non that account I came here.\"\n\nWhile coming with that girl, having met with villages on the road\nthat girl says, \"Elder brother, is our village still far away?\"\n\nThen Nahakota says, \"Why do you say, 'Elder brother, elder\nbrother?' Would it be bad if you said, 'Husband, husband' (Wahe)?\"\n\nThen that girl being frightened, comes without speaking. Again, when\ncoming a little further, she asks, \"Elder brother, is our village\nstill far away?\"\n\nThen Nahakota says, \"Why do you say, 'Elder brother, elder\nbrother?' Would it be bad if you said, 'Husband, husband?'\"\n\nThen the girl being frightened comes without speaking. Thus, in that\nway they came quite home. Having come, Nahakota said to Nahakota's\nmother, \"Mother, pound flour and cook cakes. I am going to spread\nnets to catch [animals] for my [wedding] feast.\" Having said it,\nNahakota went to spread nets, joining with a man.\n\nAfter that, the girl says, \"Mother, when elder brother and I were\ncoming, I asked at elder brother's hand, 'Elder brother, is our\nvillage still further on?' Then elder brother said, 'Why do you say,\n\"Elder brother, elder brother?\" If you said, \"Husband, husband,\"\nwould it be bad?'\"\n\nAfterwards the woman says, \"Daughter, let us two go somewhere or\nother before that one comes.\" Having said it, and cut the throat\n(lit., neck) of a cock, and hung it above the hearth, and placed\na cooking-pot on the hearth, and blown the fire, and shut the house\ndoor, the woman and the girl went somewhere or other.\n\nNahakota, having spread nets, came home. While he was in the veranda,\nas the blood of the fowl [hanging] in that house was falling into the\ncooking-pot, the pot having become heated, for three watches (each\nof four hours) when each drop of blood was falling it makes a noise,\n\"Cos, cos,\" [152] like cooking cakes.\n\nNahakota thought, \"Our mother, etc., cooking cakes, indeed, that\nis.\" [153] Having sprung into the open space in front of the house,\nand beaten and beaten tom-toms on his rear, he began to dance, singing\nand singing, \"Ade! Tude! They are cooking cakes for my Nahakota feast.\"\n\nHaving danced, after it became night, on account of their not opening\nthe door Nahakota knocked at the door and told them to open the\ndoor. They did not open it.\n\nAfterwards, having opened the door, when he looked there was nobody. A\ncock, only, was hung near the hearth, a cooking-pot placed on the\nhearth, only the fire is blazing on the hearth.\n\nAfterwards, Nahakota having wept, remained there quietly. [154]\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 120\n\nHOW A MAN CHARMED A THREAD\n\n\nIn a certain country there are a woman and a man, it is said. The woman\nhaving falsely said that she had the Kadawara disease, [155] taking\non false illness lay down. The man every day goes to the watch-hut\n[in the chena].\n\nOne day when he was going to the watch-hut, he asked for thread at\nthe hand of the woman, in order to bring it on the morrow morning,\n[after] charming it for the Kadawara. After that, the woman gave him\nthread, having become pleased at it.\n\nThe man knows about the woman's trickery. Knowing it, that day evening\nhaving gone to the watch-hut the man charmed the thread. How did he\ncharm it? The woman's father's name was Palinguwa.\n\nAt the very time when the man was going to sleep, holding the thread,\nthe very manner in which he charmed it [was this]: having made\n[nine] knots [on it], he charmed it [by] saying and saying [only],\n\"Palinguwa's woman, Palinguwa's woman.\"\n\nOn the following day morning he came back, and tied it on the woman's\narm. At the very instant, the woman, quickly having arisen, does her\nwork. While she was thus, the woman says, \"Having hastened quickly,\nyou must distribute [betel].\" [156]\n\nAfterwards, the man also having said, \"It is good,\" he gave betel\nto Kadawara Vedas [157] who dance well, and said, \"Come on such\nand such a day.\" He collected for it the articles to be expended,\nand caused arrack (spirit distilled from palm-juice) to be brought,\nand prepared all.\n\nOn the Kadawara day the men came, and having eaten and drunk, and\ndressed themselves [in their dancing costume and ornaments], as\nthey were descending [from the raised veranda] into the open space\nin front of the house, this woman quickly took out the mat also,\nand stretching out her two feet at the doorway, sat down on it,\n(ready for the ceremony, which would be performed in front of her).\n\nThen this man having come speedily, bringing the rice pestle,\nbeat that woman with the pestle and put her in the house. Having\nshut the door and locked it, and come outside, as he was coming out\nthe Kadawara Vedas, becoming afraid, prepared to run away, saying,\n\"Perhaps this man is a mad-man.\"\n\nThen this man said, \"Don't you run away. Dance well. There is arrack;\ndrink as much as you want.\"\n\nAfterwards, they having drunk and drunk and danced until it became\nlight, in the morning the man cooked abundantly, and gave the Kadawara\nVedas to eat, and having given them presents sent them away.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 121\n\nHOW THE RICE AND CURRY BECAME RAW\n\n\nAt a certain time there were a woman and her husband, two\npersons. During the time while they were [there], one day the husband\nsaid to the woman, \"I am going to-day to the watch-hut. Having gone\nthere, I shall not come back to-morrow morning; I shall be delayed,\nploughing the field below that field. Because of it, you must bring\nme cooked rice to-morrow morning.\"\n\nThen the woman during the whole night [158] having abundantly given\nfood and the like to her paramours, without sleeping, it became\nlight. After that, the woman went to sleep.\n\n[After] going to sleep, being without the means of bringing cooked rice\n[through want of time to cook it], she washed rice, putting it in a\ncooking-pot, and cut up dried fish and brinjal, [159] putting them raw\ninto a large cooking-pot, and took them to the rice field [uncooked].\n\nAfter she went, that man said, \"Bola! Strumpet! Didst thou stay\nwith thy paramours until so much time has gone?\" and scolded her\n[for being late].\n\nThereupon, this woman, saying, \"Apoyi! Because you said such a vile\nword to me may the cooked rice and curry which I brought for you\nbecome raw,\" put them down on the ground.\n\nWhen the man looked, the woman's speech was true; the cooked rice and\ncurry had become raw. After that, the man, having said to the woman\nthat she was a good woman, thoroughly respected her.\n\n North-central Province.\n\n\n\n\n\n\n\n\nNO. 122\n\nHOW A WOMAN ATE COOKED RICE BY STEALTH\n\n\nIn a certain country there are a woman and a man, it is said. There is\nalso a little one of the woman's; the little one cannot talk well yet.\n\nHaving waited until the time when the man goes to the watch-hut\n[at night], this woman every day while he is in the chena having\ncooked raw-rice [160] eats small beans (maekaral) [with it] in the\nhouse. Every day having cooked fry of them (the beans), and given to\nthe little one, they eat it every day at night [without his knowledge].\n\nOne day, at the time when the man comes, the little one says, \"Father,\nhaving cooked maekittan fry, and having cooked raw-rice, let us eat\nher, eh?\"\n\nThen that man says at the hand of the woman, \"What, Bolan, does this\none say?\"\n\nThe woman says, \"I don't know. He eats in dreams, [161] maybe. Cause\nthread to be charmed for it and come back.\"\n\nAfterwards the man, causing the thread to be charmed, came and tied\nit on the arm of the little one.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 123\n\nHOW A WOMAN OFFERED CAKES\n\n\nIn a certain country there are a man and a woman, it is said. The\nwoman has been brought from another country (district). A paramour\nhas become associated with the woman.\n\nShe said to the woman's husband, \"In our country there is a custom. In\nthe lower part of the garden we must offer cakes to the Yaka who is in\nthe lower part of the garden; if not, the Yaka causes sickness. When\nI was living at my village, too, I offered them every day. Because\nof it, we must offer them now also.\"\n\nAfterwards the man said, \"Ha, it is good. Continue to offer them. For\nit, what else do you want, etc.?\"\n\nAfter that, the woman said, \"We don't want anything else. Having\nset up two sticks, cleft into four at the top (aewari kanu), we must\noffer on one twenty cakes, on one thirty cakes. That is all.\"\n\nHaving cooked the cakes, on the day on which she offers them she\ncannot cook more [food]. At the house no one can eat [afterwards on\nthat day]; should they eat they will die.\n\nAfter that, the man having prepared the two cleft sticks in the lower\npart of the garden, gave her them. From that day, the woman having\ncooked fifty cakes, at one cleft stick offers twenty, at one cleft\nstick thirty. [162]\n\nWhen it is becoming dark, the paramour having come is in the lower\npart of the garden. The woman having offered the cakes says, \"Leaving\nthe twenty, taking the thirty, go, O Yaka.\" Having said [this] the\nwoman comes home.\n\nThe paramour having come, leaving the twenty, eats the thirty, and\ngoes away. Afterwards the woman having come [there], eats the twenty,\nand goes back.\n\nIn that very manner, the woman every day having given cakes to that\nparamour, the woman also eats. That man was unable to find out the\nroguery.\n\n\n North-western Province.\n\n\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 118, a\nman who wished to have meat to eat, induced his sons to kill a sheep\nand offer the flesh to the deity of a tree which stood in their field,\ntelling them that their prosperity was due to this god.\n\n\n\n\n\n\n\n\nNO. 124\n\nTHE MANNER IN WHICH A WOMAN PREPARED A FLOUR FIGURE\n\n\nIn a certain country there are a woman and a man, it is said; the\nwoman is associated with a paramour. The woman has been brought from\nanother country.\n\nOne day (dawasakda) the woman said, \"In our country there is a\ncustom. Having constructed a flour figure, and having made it sit\nupon a chair near the hearth, we must cook cakes and offer them\n[before it].\" After that, the man having sought for the articles for\ncooking cakes gave her them.\n\nAfter that, the woman, having pounded flour and made [enough] for two\ncooking pots, having increased the syrup for one pot, and diminished\nthe syrup for one, and having been there until the time when the man\ngoes somewhere or other (kohedo), told the paramour to come. After\nhaving put and smeared flour over the whole body [163] of the man,\nhaving brought a chair near the hearth and made him sit upon the chair,\nthe woman sitting down near the hearth cooks the cakes.\n\nThat man having come home, when he looked there is the flour\nfigure. While the man in silence is looking on in the raised veranda,\nhaving seen that the woman puts the well-cooked cakes separately\ninto a pot and the badly cooked cakes into another pot, and getting\nto know about the flour figure paramour, to make the woman get up of\nnecessity,--a calf had been brought from the woman's village--the\ncalf had been tied up,--the man having gone very quietly (himimma)\nunfastened the calf. Very quietly having come again to the veranda\nhe said, \"On (there)! The calf that was brought from your village is\nloose; tie it and come back.\"\n\nThe woman says, \"I am unable to go; [164] you go and tie it, and\ncome.\" The man said, \"I will not.\"\n\nAfterwards the woman having arisen went to tie the calf. [Then] this\nman, having arisen from the veranda, struck the oil cooking-pot that\nwas on the hearth on the top of the head (ismundune) of the flour\nfigure paramour. The flour figure, crying out, is wriggling about.\n\nThat woman having tied up the calf and come, says, \"I had prepared\nthe flour figure. Having thrown it away that one will have come and\nsat there [in its place]. What shall I do? [When] he escaped from you\neven so much [time], am I indeed going to eat that one's liver? [165]\nWhy didn't you split that one's head?\" Having said [this] she caused\nthe man to be deceived.\n\n\n Finished.\n\n North-western Province.\n\n\n\nThe woman's remark regarding the liver is an instance of the survival\nof a very old expression, perhaps connected with magical practices. In\nthe translations from the Chinese Tripitaka published by M. Chavannes\nin Cinq Cents Contes et Apologues, vol. i, p. 120, a girl cried, \"May\nI become a demoniacal and maleficent being to devour the liver of the\nelder brother.\" In Folk-lore of the Santal Parganas (Rev. Dr. Bodding),\np. 419, it is stated that witches are believed to cause people's deaths\nby eating their livers. The Sinhalese text is, \"Umbawaen occarawat\nberuwa mama nan okage kaewtu kanawa nae?\" The final word is merely a\ncolloquial expletive which adds emphasis to the question. It occurs\nalso in No. 197, vol. iii, footnote No. 1, and elsewhere. Perhaps\nthis is the original form of the curious syllable sometimes heard at\nthe end of questions put to acquaintances by Burghers of the lower\nclass in Ceylon, as in the query, \"I say, man, what are you doing, no?\"\n\n\n\n\n\n\n\n\nNO. 125\n\nHOW A WOMAN BECAME A LAPWING [166]\n\n\nAt a certain village there were an elder sister and a younger brother,\nit is said. He gave the elder sister [167] in diga [marriage] to a\n[man of another] country. For the younger brother they brought a wife\nto the house.\n\nWhen no long time had gone after the elder sister was given in diga,\nthe elder sister's husband died; and being without [anything] to eat\nor drink, the elder sister came to the younger brother's house in\norder to beg for something.\n\nAt that time, the man said, \"Ade! Give our elder sister amply to eat\nand drink, and having tied up and given a bag of paddy amounting to\na load, send her on her journey;\" and in order to look at his wife's\ntrustworthiness or untrustworthiness he stayed in a tree behind the\nhouse, looking out, near the path on which the elder sister goes.\n\nThereupon, the man's wife, having given the man's elder sister a piece\nof stale cake to eat, put in a [mat] box a little worthless paddy\nchaff that had been blown away when she fanned paddy, and gave her it.\n\nAfter that, when this elder sister, being grieved, was going on the\npath, she went saying and saying, \"Ane! If my younger brother were\nthere she would not do thus. Sister-in-law gave me only paddy chaff\nand a few stale cakes; but [even] should my sister-in-law do magic\nagainst me, may a shower of flowers rain at my younger brother's\ndoorway.\" Then, weeping and weeping she came home.\n\nThen the younger brother who stayed in the tree having been hearing\nthat word, came home, and asked his wife, \"Ade! Didst thou give my\nelder sister amply to eat and drink?\"\n\nThe woman said, \"Andoma! When she had eaten I tied up a bag of paddy\nequal to a load, and gave it. What else will you tell me to give?\"\n\nThereupon the man having said, \"It is good,\" and having been keeping\nit in his mind, after two or three days had gone, said, \"Ade! Thy\nmother is ill. Prepare something and give me it [as a present for\nher, to enable me] to look at her and return,\" he said. The man said\nit falsely.\n\nThe woman saying, \"Perhaps it is true,\" cooked a packet of rice, and\ntaking thirty ridis, [168] put them at the bottom of the packet of\ncooked rice, and tied and gave him it, for him to go to her parents'\nhouse and return. Unknown to the man [169] she did this dishonesty\n(i.e., put his money in the bag).\n\nThereupon the man, taking the packet of cooked rice, went to the\nhouse of the man's elder sister. That day he remained there without\ncoming back.\n\nThat elder sister having unfastened the bag, when she looked [saw that]\nat the bottom of the rice there were thirty ridis. Afterwards the\nelder sister called the younger brother and asked, \"Younger brother,\nwhence are these thirty ridis at the bottom of the rice in this bag?\"\n\nThe younger brother said, \"I told her of our house (ape gedara eki\n[170]) to cook and give me a packet of rice, in order to go to her\nvillage. She will have put in the thirty ridis.\"\n\nAt that time a washerwoman who stayed in that village brought clothes\nto the younger brother's house. Thereupon this woman (his wife) asked\nat the hand of the washerwoman (radawi atin), \"Washerwoman-aunt,\nour house man went to go to [my] village and return. Didn't you meet\nhim on the way?\"\n\nThe washerwoman said, \"Ane! Madam (mahattine), on the road indeed I\ndid not meet with him; he is staying at the gentleman's (rahamille)\nelder sister's house. Except that it seemed that he is [171] at the\nhouse itself, he did not [otherwise] go to your quarter.\"\n\nThereupon, at that instant [172] a disturbance (internal)\nhaving come to her, while this woman was saying, \"Is it true,\nwasherwoman? Is it true, washerwoman? Saw you him, washerwoman? Saw\nyou him, washerwoman? Gave he them, washerwoman? Got she them,\nwasherwoman? There are thirty ridis, there are thirty, there are\nthirty,\" [173] except that she got her breath upwards, she did not\nhold it down. Having gone in that very manner, when she said there\nwere thirty ridis she became a female Red-wattled Lapwing, [174]\nand flew away. Now also the Red-wattled Lapwings say, \"Hotae tikiri,\nhotae tikiri.\" [175] From that time, indeed, the Red-wattled Lapwings\nincreased.\n\nThen the man having come back, not contracting another marriage he\nremained providing subsistence for his elder sister.\n\nWell then, we came here. [176]\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 126\n\nTHE STORY OF THE SEVEN WICKED WOMEN [177]\n\n\nIn a certain country, when seven elder sisters and younger sisters,\nfastening on bangles (at-wael) are going along, a woman having been\nnear the well asked, \"Where are they [178] going?\"\n\nThen the seven elder sisters and younger sisters said, \"We are going\nto seek for ourselves seven elder brothers and younger brothers.\"\n\nThen this woman said, \"There are seven elder brothers and younger\nbrothers of mine.\" Having said, \"Let us go, if so, to our house,\" and\nhaving gone calling the seven persons and sent them to seven houses\n(rooms), she lowered [from the corn store] seven [mat] boxes of paddy,\nand gave them.\n\nThe seven persons having boiled the paddy, and said, \"Sister-in-law,\nlook after this,\" [179] and spread it out to dry, the seven went for\nfirewood. Having gone there they spoke, \"Let us find a means [180]\nof killing sister-in-law.\"\n\nThere was a Brown Monkey (rilawa); catching the monkey they brought\nit home.\n\nThis younger sister having gone to sleep and a great rain having\nrained, all the paddy was washed away. [181] When those seven persons\nhaving come looked, all the paddy had been washed away.\n\nAfter that, the seven persons again having lowered paddy [from the\ncorn-store], when they were pounding the paddy raw (lit., hard)\nthat younger sister awoke. Having awoke thus, she asked at the hand\nof those seven, \"Sister-in-law, is there cooked rice?\"\n\nThen the women said, \"Is there cooked rice in our hand? It is in the\ncooking pot, isn't it?\" The women having previously (lit., betimes)\nbroken up bits of potsherds, and put them in the drinking kettle,\nand put it away, are pounding paddy.\n\nAfterwards that sister-in-law having gone and eaten the cooked rice,\nand said, \"Sister-in-law, give me water,\" these women said, \"Is it\nin our hand? It is in the house, in the drinking kettle; take it\nand drink.\"\n\nAfterwards the sister-in-law having taken the drinking kettle, when\nshe was drinking the water the pieces of potsherds stuck in her throat.\n\nThese seven persons spoke, \"Should that one's elder brothers come,\nindeed, we shall be unable to kill her. Before they come let us kill\nher.\" Having spoken thus, and having put the sister-in-law and that\nmonkey into a bag and tied it, they hung it at the ridge pole. Having\nhung it, after the seven persons were pounding paddy the seven strike\nseven blows with the rice pestles at the bag. At the number they are\nstriking, that monkey, jumping and jumping, scratches that woman who\nis in the bag. He having scratched her, afterwards blood descends from\nthe bag. Then the seven persons having said, \"Now then, it is bad\n[for her] to be [thus]; having released her let us put her down,\"\nhaving unfastened the bag, put down the sister-in-law at the veranda.\n\nThen the sister-in-law's elder brothers came home. Having come there\nthe eldest brother asked, \"Where is our younger sister?\"\n\nThen these seven women said, \"We don't know. Having gone behind\nRodiyas, and her caste having [thus] fallen, there! she is weeping\nand weeping in the direction of the veranda.\"\n\nAfterwards the eldest elder brother having gone, \"What, younger sister,\nhappened to you?\" he asked at the hand of the younger sister.\n\nThe younger sister cannot speak, because a sharp piece of potsherd has\nstuck in her throat. The whole seven elder brothers having gone, spoke\n[to her]. Because she did not speak, the eldest elder brother said,\n\"Who can cut [and kill] this younger sister?\" The whole five other\nelder brothers said they could not; the young elder brother said,\n\"I indeed can.\"\n\nHaving said it, causing them to cook a bundle of rice, calling the\nyounger sister also, and taking the sword, and taking the bundle of\ncooked rice, he went [with her] to a forest jungle (himalekata). Having\ngone there he said to the younger sister, \"Younger sister, [for me]\nto look for lice on your head lie down.\" Afterwards the younger sister\nlay down; well then, the elder brother began to smash the lice. Then\nsleep went to the younger sister.\n\nAfterwards the elder brother having placed the younger sister's head\nvery softly on the ground, and having cut a Rat-snake on the path he\nwas coming on, [after] smearing the blood on the sword he showed the\nsword to the people who were at home.\n\nAfterwards that younger sister having awoke, when she looked her\nelder brother was not [there], in the midst of the forest. Well then,\nweeping and weeping, taking also the bundle of cooked rice, having\nbounded to a path she began to go.\n\nHaving gone thus,--there is a city called \"The City the Rakshasa\neats\"; there is an alms-hall at that city,--having gone, she arrived\nthere. There, having eaten that bundle of cooked rice, and having\njoined herself to the people who are giving alms, she began to\ngive alms.\n\nThe eyes of the whole of these seven elder brothers and seven women\nbecame blind. After that, news reached those persons that there is\nan alms-hall of the city the Rakshasa eats. After that, they very\nfourteen persons went near the alms-hall.\n\nThat sister-in-law also having gone in a diga [marriage], has\nborne a child also. She having given food to this party, when that\nsister-in-law and the sister-in-law's child were preparing (lit.,\nmaking) to sleep, the child said to the sister-in-law, \"Mother,\nfor me to hear it tell me a story.\"\n\nThen the sister-in-law [said], \"Son, what do I know? I will tell you\nthe things indeed that happened to me.\" So the son said, \"It is good,\ntell them.\"\n\nAfterwards she told him all the matters that occurred to this\nsister-in-law. Those seven elder brothers having heard the things she\nsays, and having said, \"Ane! Our younger sister to-day is relating\nour grandeur!\" as soon as they gave the salutation \"Sadhu!\" the eyes\nof the whole seven elder brothers became clear.\n\nThe eyes of the seven women did not become clear. The seven elder\nbrothers also stayed at the very city at which is the younger\nsister. The seven women having been in much hunger they went and died.\n\n\n Finished.\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 127\n\nTHE STORY OF THE OLD MAN [182]\n\n\nIn a certain country an old man ground gunpowder. Having ground it\nuntil the time when it became night, he dried it in the sun. In the\nevening, at the time when he was preparing (lit., making) to put it in\nthe powder-horn, the old gentleman's [183] grandson having come said,\n\"Grandmother, let us burn (pussamu) gunpowder, to look at it.\"\n\nThen, having scolded the child she said, \"Bring a fire-brand.\" Having\nbrought it, \"Grandmother, give me a little powder,\" he said. After\nthat, she put gunpowder into a potsherd. Having put it in she told\nhim to burn it. When he was placing the fire-brand [to it] the little\npowder that was in the potsherd all burnt.\n\nBecause the old gentleman was near the potsherd the old gentleman's\nbeard and body were burnt. On account of the difficulty of his body\nhe said to his wife, \"Warm and give me a little water,\" he said.\n\nThe woman having warmed the water called him to bathe; at that time the\nold gentleman came there. After that, while the woman for the purpose\nof cooling the water went to bring cold water, the man, taking a piece\nof coconut shell, poured [the hot water] over his body. Because there\nwas too much heat in the water his body began to burn.\n\nWhile he was crying out on his body's burning, a man having come said\nfor that burning, \"Cowdung (ela-goma) indeed is good.\" [184]\n\nAfterwards the man having gone running, bringing excrement deposited\nby a child called Goma, from the place where they tie the cattle,\nsmeared it on the burning places. The [old] man perceiving the stench,\nat the time when he said to his wife, \"What is this stench? Is this\ncowdung or what? Look,\" the woman brought a lamp. When she looked,\nperceiving that it was ordure, she said, \"The things this foolish\nstubborn fellow is doing to himself!\" Spitting, having brought water\nand bathed him she went with him into the house. Afterwards in many\ndays she made him well.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 128\n\nTHE MAGIC LUTE PLAYER [185]\n\n\nIn a country a Prince [after] constructing a Lute plays [186]\nit. Throughout the extent through which the sound was heard, not a\nfemale elephant nor tusk elephant stays away; it comes to look. In\nthat manner he caused many elephants to be brought [up to him] in\nthe jungles.\n\nA Princess of another city was minded to look at this Prince. Because\nit was so she said, \"I will (would) give five hundred masuran to\na person who brought and gave him; having given them I will marry\nthat person.\"\n\nYet [another] Prince asked, \"I will bring and give him; will you\nmarry me?\" When he asked, the Princess says, \"Cause him to be brought;\nI will [then] marry you.\"\n\nThereupon this Prince having also taken a great quantity of white\ncloths, proceeded to that city. Having gone there, and having halted\n(natara-wela) in a jungle, cutting sticks he constructed a white tusk\nelephant with [them and] the white cloths; having made it this Prince\nis under the tusk elephant.\n\nCertain men (minissu wagayak) having seen this white tusk elephant,\nsay to the Prince who having played the Lute causes the tusk elephant\nto be brought, \"O Prince, there is a good white tusk elephant in that\nforest,\" they said.\n\nAfterwards this Prince took the Lute and played it as on other\ndays; this tusk elephant did not come. Having said [to himself],\n\"What is [the reason of] it, Bola? To-day this tusk elephant did not\ncome!\" and having gone a considerable distance he played it. Then\nthis tusk elephant went a little further off (epitata). The Prince at\nthat time went near and played it; then this elephant went still a\nlittle further. In that manner this Prince having placed and placed\nthe Lute at the end (asse) of the tusk elephant's tail, plays it;\nstill also this tusk elephant goes on. In that way these very two\nwent to this Princess's city.\n\nThereupon this Princess became much pleased, and having given five\nhundred masuran to this Prince got married to this Prince. The Prince\nwho played the Lute she caused to remain as the Minister.\n\n\n North-western Province.\n\n\n\nAlthough there appears to be no Indian folk-tale of a musician who\ncould attract the wild animals like the Finnish hero, the notion is\nfound in that country, and one of the reliefs at the Ramaswami temple\nin Kumbakonam represents various wild animals listening to Krishna's\nflute playing. Colossal figures of animals are sometimes taken in\nprocessions; they are formed on a framework of bamboos or sticks;\nin one figure of an elephant the spaces in the frame were filled with\nleafy twigs.\n\n\n\n\n\n\n\n\nNO. 129\n\nTHE LAD WHO SANG SONGS\n\n\nAt a certain time there was a man; the man had a girl and a boy. At\nthe time when they were thus, the man went alone to the sea to catch\nfish (mas). Having gone, when he was catching fish a very large wave\nhaving knocked him into the sea, the man on account of the water\n(current) drifted away.\n\nAt that time the men of the ferry-boat near there were laying\nnets. This man having gone was entangled (lit., tied) in the nets. Then\nthe ferry-boat men drew out the nets. When they looked a man was\nentangled in a net. Then, taking the man ashore they laid him on\nhis face, and while they were pressing on his belly with the feet,\nwithout the man's life going he breathed. [187] Then without having\ncaused hurt to this man when they were treading on his belly for the\nwater to go, the man became conscious.\n\nThen the men having said, \"Of what country are you?\" having spread\nthe news around, and given him cooked rice which had been taken for\nthe party to eat, they told him to choose [some] fishes. He having\nselected them, in the evening they went to the village, taking the\nman. Having gone [there], as this man who fell into the sea does\nnot know the road to go to his village, doing work for hire for the\nferry-boat men and continuing to eat [thus], he stayed [there].\n\nThe elder female child and the younger lad whom there were of the man\nwho fell into the sea, went to the Hettiya's shop to bring salt. At\nthe time when they went, the Hettiyas put the girl in the house,\nand shut the door. Having beaten the boy, they drove him away.\n\nAt that time, the King of that city having made ready a very great\neating (kaema), sent letters to the Kings of other cities to come\nfor the eating. After that, those Kings all came to the city. In the\nroyal party, the King of the city at which was the man who fell into\nthe sea and went ashore, also came.\n\nHaving come, all the party having assembled in that day night, after\nthey ate the food this lad who had lost his father and elder sister\nhad come [there]. Having given food to this lad, while he was [there]\nthe royal party, having eaten and drunk, conversed together regarding\nthe happiness and sorrow in the various cities.\n\nThen this lad who was without father and elder sister, thought of\ntelling the matters which the party omitted, by way of a verse. Having\nthought of it he says,\n\n\n Apucci mude waetuna. Father fell into the sea.\n Akka Hettiya In his quarter the Chetti\n Padeta damala Elder sister has set; he\n Dora wahagatta. The door has shut on me.\n Ayinan! Ayinan! Alas! Alas!\n\n\nThereupon, having met with this lad, hearing the words that ought to be\nknown at the city at which they are, they spoke, \"Hahak! Hahak! [188]\ndon't speak.\" Having stopped the talk, they said, \"Who is that lad\nwho said the verse? Say that verse again for us to hear.\"\n\nThen the boy said again,\n\n\n Father fell into the sea.\n In his quarter the Chetti\n Elder sister has set; he\n The door has shut on me.\n Alas! Alas!\n\n\nThen the royal party, calling the boy near, and after that having\nheard of the matters that occurred, gave food to the lad from the\nroyal house, and made him stay at the royal house.\n\nWhen he was [there] in that way for a little time, the King of that\ncity having died, because a King was necessary to burn [the corpse]\n[189] they decorated the tusk elephant, and taking it they walk\nthrough the whole city. Then the tusk elephant keeps coming towards\nthe palace itself.\n\nBecause of it, men came out on the path on which the tusk elephant\nis coming. At that time, the tusk elephant having come, kneeling down\nmade obeisance to that lad.\n\nThen those men, having made the lad bathe in sandal water (water\nperfumed with sandal), and placed him on the tusk elephant's back,\nwent in procession round the city, and having come back they burnt\nthat King, and made a funeral mound [over the ashes].\n\nWhile exercising the sovereignty over the men of the city, when a\nlittle time had gone the King went to that place called the Hettiya\nquarter, and having beheaded all the Hettiyas, came back calling his\nelder sister [to accompany him], and gave her in marriage.\n\nThere was a daughter of the dead King. After marrying that Princess,\nin a little time there was a child.\n\nAfter that, he went to that city in which his father is, and calling\nhis father also, he returned. Having come back, he remained exercising\nthe sovereignty in a good manner.\n\n North-central Province.\n\n\n\n\n\n\n\n\nNO. 130\n\nTHE HUNCHBACK TALE\n\n\nIn a certain city, at one house there was a Hunchback. One day, at\nthe time when this Hunchback went to the rice field, his wife, having\ncooked rice, called him, saying, \"Hunchback! Hunchback!\" Thereupon\nanger having come to him he went home and thrashed his wife; thereupon\nthe woman died.\n\nHaving buried the woman, at the grave he planted tampala. [190] When\nthe tampala had become large a cow having approached there ate the\ntampala with the sound [191] that goes \"Kuda caw caw.\" [192] At that\ntime, also, anger having come to the man he struck and killed the cow.\n\nHaving buried the cow, upon the grave he planted a foreign yam\nplant. [When it had grown], cutting up the foreign yam plant [after\ndigging it up], and having gone and put it in a cooking-pot (haeliya),\nwhen he had placed it on the [fire on the] hearth, at the time when\nit boils [193] with the sound [191] that goes \"Kuda goda goda, Kuda\ngoda goda,\" [194] the man having become angry carried [the pot] also\naway, and struck it on the stone [and broke it].\n\nAfter a few days, at the time when he was sleeping, with the sound that\ngoes Kuda run [195] flies alighted on his body. Thereupon he having\narisen, with the intention of killing the flies set fire to the house.\n\nAfter the fire became alight, having seen that it burns with the\nsound that goes \"Kuda busu busu, Kuda busu busu,\" [196] he, also,\nsprang into the midst of the fire and was killed.\n\n\n Uva Province.\n\n\n\nThe story is a variant of No. 29, vol. i, \"The Pied Robin.\"\n\n\n\n\n\n\n\n\nNO. 131\n\nTHE POOR MAN AND THE JEWELS\n\n\nAt a certain village attached to a seaport there was a poor man. The\nman tried to borrow twenty thousand pounds from rich men who were in\nthe village. As there was not a thing to take from him [as security]\nany one was unwilling to give the money.\n\nWhile he was walking about asking for the money, a certain nobleman\n[197] having called him, said, \"I will give you the money; I shall\nnot take it again from you.\" Having said thus, he counted the money\nand gave it to him.\n\nAnd the man taking it, and having gone near the landing-place and\nexpended two thousand pounds, caused a house to be built, and having\nexpended sixteen thousand pounds caused the house to be filled with\ncow-dung, chaff, etc.\n\nAfter that, he set fire to the house, and having collected and put\ninto sacks the whole of the ashes, he gave a thousand pounds, and\nbringing a ship for hire loaded the sacks into it. Having gone to a\ncountry in which cold, etc., proceed from serpents, [198] and heaped\nup the sacks, and told him to come in three months more, he sent away\nthe shipmaster (naew-potiya).\n\nThe man having unfastened the whole of the sacks of ashes, placed\n[the ashes] thinly [on the ground]. The whole of the serpents having\ncome to the ashes, owing to their having slept there eject jewels.\n\nAfter three months he again put the ashes into the sacks. And the ship\nhaving arrived that day, he loaded the whole of the sacks [in it],\nand having gone to his own country and heaped up the sacks, and for\nthe remaining cash taking a house for hire, he placed the sacks of\nashes [in it], and dwelt there.\n\nOne day having washed a little of the ashes from a bag, there was\na quantity (rasiyak) of very valuable gems there. Having shown that\nto the nobleman who gave the money, he told him to take a part from\nthe bags, but he said he did not want them. And the poor man having\nmuch importuned him, and given him a portion from the bags, the two\npersons lived in friendship.\n\n\n Finished.\n\n Uva Province.\n\n\n\n\n\n\n\n\nNO. 132\n\nTHE LEARNED POOR MAN\n\n\nIn a certain country a poor man, having nothing to eat, went to\nanother country. Having gone there, and gone to a travellers' shed,\nhe remained lying down.\n\nDuring the time while he was there, still [another] man of the city\nwho was without food and clothing came to the travellers' shed. Then\nthe man who came first asked the man who came afterwards, \"Where art\nthou going?\"\n\nThe man said, \"Being without [food] to eat, I am going to this city\nto beg something.\"\n\nThen the man who came first says, \"I, indeed, being without [food] to\neat have come here. Now then, because we two are men without [food]\nto eat, I will tell you a device,\" said the man who came first to\nthe man who came afterwards.\n\nThen the man who came afterwards asked, \"What is it?\"\n\nThe man says, \"Thou having gone to the royal palace and made obeisance,\nsay at the hand of the King, 'From the exalted royal palace I ought to\nreceive a salary.' Then the King will ask, 'On what account should\nI give pay to thee?' Then say thou, 'In this your kingdom, Sir,\neither for any needed fight, or any needed thing, when I have come\ninto the midst of it I can manage the affair. I can [also] beat the\nnotification tom-toms. Because of that, indeed, I am asking pay.'\"\n\nThen the man having gone near the royal palace, asked in that\nmanner. The King asked, \"For what shall I give pay to thee?\" The man\nreplied in the very way which that man told him.\n\nThen the King having heard the words and being pleased, appointed a\nsalary for that man, and said, \"From to-day thou must look after the\ntroubles of this city.\"\n\nThe man having said, \"It is good,\" said at the hand of the King,\n\"I have nothing to eat,\" asking for the pay also, [and he received\na sum in advance].\n\nHaving gone near that man who gave him the instructions, and told him\nthis talk which occurred at the royal palace, and given the teacher a\nhalf share from that pay which was given, taking the other half share\nthe man went to his village. That man who gave the instructions,\nnot going anywhere else, remained cooking and eating at that very\ntravellers' shed.\n\nThereafter, for the man who received the pay the King established the\nname Beri-Nadaya. [199] Well then, when that Beri-Nadaya was coming\nand going to [and from] the palace, he was providing assistance for\nthat teacher.\n\nAt that time, on a road of the city a lion having lain in wait began to\nkill people. In those days, Beri-Nadaya, having come to his village,\nstayed [there]. Without telling Beri-Nadaya, because he was a new\nman, having sent the old accustomed Ministers and other multitudes\nfor killing the lion, [the King] told them to return [after] killing\nthe lion.\n\nThereupon, the party having been sent to go, after they went, when\nBeri-Nadaya was going to the royal palace he went to the place where\nthe teacher was staying.\n\nAt that time, the news regarding this lion having reached the teacher,\nhe said, \"In this manner, a lion which eats men is staying at this\ncity. I have news that men went from the royal palace to kill the\nlion. Because of it, as soon as you go, 'You must seize the lion,'\nthe King will say. Thereupon, say 'I can,' and asking for a piece\nof cord, and placing it [coiled] round your neck, go. Then the men\nwill come [after] killing the lion. Then say, 'There! People, the\nwork you have done is good! (sarcastically). Asking for a cord I came\nfrom the palace [in order] to go [back after] seizing it [alive], so\nas to place it as a present [200] [for the King]. Concerning this,\nblame will fall on you from the King.' Having said this, frighten\nthem. Thereupon the party will say, 'Ane! Beri-Nadaya, don't say that\nwe killed it.' Then say thou, 'It is good. If so, let no one speak\n[about it]. Having placed [the deed] upon my own back, I will say it\nmyself.' Then the men will say, 'It is good.'\"\n\nWhen Beri-Nadaya was doing this, it happened in this very manner. [The\nKing] gave Beri-Nadaya at the rate of a thousand masuran a month. Then\nBeri-Nadaya, taking the pay, as on other days continued to give little\nby little [only] to that teacher, so that his regard [for him] became\nlost, and remained so.\n\nAt that time, to seize that city seven Kings and seven armies came,\nand surrounded the city. On account of it, this King having said,\n\"To this Mara [201] army what shall I do?\" was in fear.\n\nThen the King having waited until the time when Beri-Nadaya came,\nsays, \"It is not like you killed the lion. Seven Kings and seven\narmies having come, are near the city gates. Go and fight.\"\n\nThat Beri-Nadaya went near that teacher, and told him this. The teacher\nsaid, \"[After] asking for the King's festival tusk elephant and sword,\ncome thou.\"\n\nAfter that, Beri-Nadaya having gone near the King, when he came\n[after] asking for the festival tusk elephant and the sword, both of\nthem went for the fight. Having gone, Beri-Nadaya, being on the tusk\nelephant, when he peeped and looked having seen those monarchs [202]\nand the multitude, fell unconscious under the tusk elephant.\n\nThereupon, that teacher, having dragged Beri-Nadaya aside, and cast\nhim away, wrote a letter and shot it [attached to an arrow] to the\nplace where those seven Kings were. The royal party said, \"What is\nthis that is fallen from the sky?\" When they looked there was written,\n\"It is I myself whom they call Danuddara Panditayo. [203] If you can,\nbe pleased to come to fight.\" The royal party becoming afraid regarding\nit, all ran off to the quarters to which each one went.\n\nThe Panditayo came to the palace on the tusk elephant. After he came,\nthe Panditayo was placed by the King in the post of Prime Minister.\n\n\n North-western Province.\n\n\n\nIn The Jataka, No. 80 (vol. i, p. 204) there is a story which closely\nagrees with this. The clever man was a dwarfish Brahmana who, aware\nthat he would not be employed on account of his small size, joined with\na huge ignorant weaver, who received an appointment as archer to the\nKing at Benares. By following the Brahmana's instructions the weaver\nobtained all the credit of killing a tiger and buffalo as in this tale,\nbut becoming proud, he treated his adviser with scorn. Afterwards,\nwhen ordered to attack a hostile force he was so overcome with fear\nthat the Brahmana made him descend from the elephant on which they\nwere riding, and he himself then attacked the enemy's camp, captured\nthe King, and was loaded with honours.\n\nThe despatch of the message attached to the arrow is not mentioned in\nthis story; but in the Jataka tale No. 181 (vol. ii, p. 62) Prince\nAsadisa, son of a King of Benares, is represented as scratching a\nmessage on an arrow, firing it into the camp of some hostile forces\nheaded by seven Kings who were besieging the city, and thereby\nscaring these enemies away. A footnote states that in the Mahavastu\nthe message was wrapped round the arrow.\n\nIn two instances in the Maha Bharata (Drona Parva, xcix, and cci)\nthe senders' names were engraved on arrows.\n\nIn the Arabian Nights (Lady Burton's ed., vol. 4, p. 103), a Prince\nwrote a letter, set it on the point of an arrow, and shot it into a\ngarden in which a lady was walking.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 519, a young Brahmana\nsuggested to a Prince that he should receive a daily salary of one\nhundred gold pieces; this was paid to him. In the same work, vol. ii,\np. 251, an unknown man demanded and received five hundred dinars\n(about \u00a3250) as his daily wage. In the Hitopadesa an unknown Rajput\nwas granted four hundred gold pieces as his daily pay.\n\nWhile the Sinhalese were besieging the Portuguese in Colombo in\nA.D. 1588, the Sinhalese King shot into the fort a letter containing\na demand for the safe conduct of officials who were to arrange a truce\n(Pieris, Ceylon, vol. i, p. 243).\n\n\n\n\n\n\n\n\nNO. 133\n\nA POOR MAN AND A WOMAN\n\n\nAt a certain city there were a poor woman and a man. Because the\ntwo persons had not [anything] to eat and to wear, the woman having\npounded and pounded [paddy] obtained a livelihood.\n\nWhen not much time had gone in this manner, being unable to pound\nand eat, her strength and ability [to work] went. Thereupon she one\nday having beaten the man with the broom, [204] and having said,\n\"Strumpet's son, bring thou from somewhere or other things for food,\"\nseized him by the hair-knot, and cast him out of the door-way.\n\nThen the man, through shame at what the woman had done, having gone\nalong a road and sat down at a tree, when the time for eating rice\ncame, wept.\n\nThereupon, the Devatawa who stayed in that tree came and asked at\nthe hand of the man, \"Bola, what art thou crying for?\"\n\nThen this man says, \"O Lord, my wife having become without strength\nor ability [to work], because we two were unable to obtain [anything]\nhaving beaten me with the broom, seized me by the hair-knot and put\nme outside. Having come [here] owing to it, because I cannot bear my\nhunger I wept.\"\n\nThe Devatawa asked, \"What dost thou want?\"\n\nThe man said, \"I want goods.\"\n\nThereupon the Devatawa, having given the man three pills, says,\n\"Taking these three pills, having thought of the thing thou wantest\ncast them down. The things thou wantest will be created.\"\n\nThen the man, taking the pills, for one said, \"May my house be created\na palace, together with the possession of wealth,\" and threw away\none pill. In that manner this occurred.\n\nFor the next one he said, \"On each side of the door-way of my house,\nmay a horse of silver and a tusk elephant of gold be created,\" and\nthrew away a pill. In that manner they were created.\n\nFor the other one he said, \"A road to my house having been created, let\na carriage for me to go in, and many things come into existence,\" and\nthrew away the other pill. In that very way they were created. After\nthat, having come home he remained in happiness.\n\nAfter that, a woman of another house came to this house for\nfire. Having come and seen these matters, she asked this woman,\n\"Sister-in-law, how did you obtain these things?\"\n\nThereupon this woman says, \"Having beaten my husband with the broom,\nI caught him by the hair-knot, and put him out at the door-way,\nto seek goods and come back. After that, he went, and having been\nnear a tree came back [after] receiving them.\" Having said [this],\nshe told the woman about these matters [and that her husband received\nthe things he thought of].\n\nAfterwards the woman, having gone home and beaten the woman's husband\nwith the broom, caught him by the hair-knot, and put him out at the\ndoor-way. The man having gone also, stayed near the tree, weeping\nand weeping.\n\nAt that time, by the Devatawa three pills were given (lit., gave) to\n[this] man also. The man, taking them, came home.\n\nThereupon the woman having warmed water, and made him bathe, and\ngiven him to eat, and given him betel to eat, asked the man, \"What\nhave you brought?\" The man showed her the three pills.\n\nThe woman, taking the three pills in her hand, and having looked at\nthem, said, \"Are these ani that you have brought?\" and threw them\naway. Then in every place on the woman's body ani were created.\n\nThen for three years having striven, finding the three pills she said,\n\"Leaving the anus which was there, may the others be obliterated,\"\nand having picked up the three pills she threw them away. Thereupon\nshe became as at first.\n\n North-central Province.\n\n\n\nThe plight of the woman is nearly similar to that of Indra after he\nhad been cursed by Gautama for visiting Ahalya, as related in the\nKatha Sarit Sagara, vol. i, p. 123.\n\nIn Folklore in Southern India (Natesa Sastri), p. 208, while an\nindigent Brahmana was asleep in a forest, the God Siva and his wife\nParvati ate his cooked rice, leaving in its place five magic cups\nof gold out of each of which an Apsaras came and served him with\ndelicious food. After he had returned home and given a feast to the\nvillagers, a rich landholder went off to obtain similar prizes,\nthe God and Goddess ate his rice, and left five cups for him. As\nsoon as he returned home he summoned the whole village to a feast;\nbut when the cups were opened out several barbers issued from each,\nand held and shaved all the guests clean.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iv, p. 114) a man heard\nin the Night of Power that three prayers would be granted to him. After\nconsulting his wife, he prayed that his nose might be magnified, as a\nsign of his nobility, and it became so large that he could not move. He\nthen prayed to be rid of it, and his nose disappeared altogether;\nhis last prayer caused it to be restored to its first state.\n\n\n\n\n\n\n\n\nNO. 134\n\nTHE STORY OF THE RAKSHASA AND THE PRINCESS [205]\n\n\nIn a certain country there are a King and a Queen, it is said. The\nQueen bore a Princess. In that very country there are a Rakshasa and a\nRakshasi. The Rakshasi, too, bore a son. In that Princess's horoscope\nthere was [found] that she will contract marriage with a Rakshasa;\nin that Rakshasa's horoscope there was [found] that he will marry\na Princess.\n\nAfter both had become considerably big the King and Queen died;\nonly that Princess is in the palace.\n\nThe Rakshasa can create anything [he has] thought of. The Rakshasa\nthought, \"The palace and royal goods that are in the palace all are\nto disappear.\" In that very manner they disappeared.\n\nThere not being a place for the Princess to stay in, when she is\nweeping and weeping the Rakshasa having come there asked at the hand\nof the Princess, \"What are you weeping for?\"\n\nThen the Princess said, \"I weep as there is not a place for me to be\nin, and not a thing to eat,--because of that.\"\n\nAfter that the Rakshasa said, \"I will give food and clothing; can\nyou come to our house?\" Then the Princess said, \"I can.\"\n\nAfter that, the Rakshasa and the Princess came to the Rakshasa's\nhouse. Then at the hand of the Rakshasa asked the Rakshasa's mother,\n\"Who, son, is that?\"\n\nThen he said, \"Mother, I have come summoning such and such a King's\nPrincess, for you to get [some] ease.\" [206]\n\nAfter that, the Rakshasi having said, \"Yes, it is good,\" while,\nhaving employed the Princess, she was making her do all the work,\nthe Princess being like a servant of the Rakshasi's, the Rakshasi\nhad the thought, \"[How] if I eat the Princess?\"\n\nHaving thought it, one day when the Rakshasi was preparing to go to\neat human bodies she said at the hand of the Princess, \"[By the time]\nwhen I am coming, having brought and placed [ready] seven large pots of\nwater, and brought and placed [ready] seven bundles of firewood, and\nboiled and pounded seven paelas of paddy (each about three-eighths of\na bushel), and plastered cow-dung on [the floors of] seven houses, and\ncooked, warm water for me to bathe and place thou it [ready]. If not, I\nwill eat thee.\" Having said this the Rakshasi went to eat human bodies.\n\nAfter that, the Princess remained weeping and weeping. So the Rakshasa\nasked, \"What art thou crying for?\"\n\nThe Princess said, \"Mother, telling me so many works, went away. How\nshall I do them?\"\n\nThen the Rakshasa said, \"Don't thou be doubtful about it. When mother,\nhaving come back, has asked, say thou that thou didst all the works.\"\n\nAfter that, the Princess, having remained silent in the very manner\nthe Rakshasa said, told at the hand of the Rakshasi [on her return]\nthat she did the works. When the Rakshasi looked to see if the works\nwere right, all were right. Well then, to eat the Princess there was\nno means for the Rakshasi.\n\nAfter that, she sent word to the Rakshasi's younger sister, \"There\nis a girl of the palace [here]; I have no means of eating that girl;\nwhatever work I told her that work has been quite rightly done. Now\nthen, how shall I eat [her]? I will send this girl near you; then\nyou eat her.\"\n\nThe Rakshasi said at the hand of the Princess, \"Go to the house of\nour younger sister's people; a box of mine is there. If thou dost\nnot bring it I will eat thee.\"\n\nAfter that, the Princess having come near the stile, while she was\nweeping and weeping the Rakshasa came there and asked, \"What art thou\nweeping for?\"\n\nThen the Princess said, \"Mother told me that there is a box at the\nhouse of little-mother's people. [207] Having said [I am] to bring it,\nif not she will eat me, when I have gone for the box little-mother\nwill eat me. To-day indeed I cannot escape.\"\n\nAfter that, the Rakshasa [said], \"Little-mother is blowing and blowing\n[the fire] at the hearth; the box is near the door. Thou having gone\nrunning, taking the box come away.\"\n\nAfterwards, having gone running, at the time when the Princess looked\nthe Rakshasi is blowing and blowing at the hearth; the box was near\nthe door. The Princess having gone into the house, taking the box\ncame running. The Rakshasi chased after her; she was unable to eat\nher. For that Rakshasi [who sent her] there, also there was not a\nway to eat her.\n\nWhen she was there in that way for a considerable time they asked for\na marriage for the Rakshasa. Having asked it, the Rakshasi also having\nbecome ready to go for the marriage, said at the hand of the Princess,\n\"When we come summoning the bride, having well prepared the house,\nand set the tables and chairs, and boiled and cooked for the marriage\nparty, place [the food ready].\" Saying [this] the Rakshasi went for\nthe marriage.\n\nThe Rakshasa having been behind said at the hand of the Princess,\n\"Thou having remained without speaking, say thou didst all the works\nthat mother told thee.\" Having said it the Rakshasa, too, went for\nthe marriage.\n\nAfterwards the Princess having been [there] without speaking, after\nthe wedding-party, summoning the bride, returned, the Rakshasi asked\nat the hand of the Princess, \"Didst thou do all the works I told\nthee? Didst thou do them?\"\n\nThe Princess said, \"Yes.\" When the Rakshasi looked all the works were\nright; there also there was no way to eat her.\n\nAfterwards she taught the bride, \"Daughter, there! Eat that girl if\nyou can; I tried to eat her in [every] possible manner.\" After that,\nthe girl tried if she could eat her; [208] she was unable to eat\nthe Princess.\n\nWhen she was there in that manner a considerable time, the Rakshasa\nand the Princess having got hid went away. Having thus gone, and having\ncreated the Princess's royal palace in the very manner in which it was\n[before], the two remained at the palace.\n\n\n Finished.\n\n North-western Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 215, a Brahmana married\na Rakshasi Princess, and there is an account of a similar union in\nthe story No. 135 which follows.\n\n\n\n\n\n\n\n\nNO. 135\n\nTHE WAY THE RAKSHASI DIED\n\n\nIn a certain city there is a Rakshasi, it is said. The Rakshasi\nseizing each man who is going along, eats him. While a Brahmana was\ngoing along, she seized the Brahmana, but because the Brahmana had\na good beautiful figure, putting him in her rock-house (cave) and\nshutting the door, she remained without eating him.\n\nDuring the time while he was there a child was borne to the Brahmana\nby the Rakshasi; the child was like the Brahmana. Having sought food\nshe continued to give it to the Brahmana and the little one. While\nthe Rakshasi was there in that way the youngster (paetiya) became big.\n\nOne day having waited until the time when the Rakshasi goes to seek\nfood, the youngster asked at the hand of the Brahmana, \"Father, what is\n[the reason why] you have one form and mother a [different] form?\"\n\nThen the Brahmana says, \"Son, your mother is a Rakshasi. Seizing each\nman who is going past this place, she eats him. I also came to go\nthis way. Then seizing me she put me in the rock cave. She has not\ndone any harm to me yet.\"\n\nThe youngster said, \"Father, we cannot remain in this way. Rakshasis\nand men cannot be in one place.\"\n\nThen the Rakshasi came, bringing food. So the youngster said, \"Mother,\nwhen you are not here how will it be for us? Tell us the limits\n[of the power] of these persons\" (that is, those who lived there).\n\nThe Rakshasi said, \"In width they are five gawwas (twenty miles);\nin length they are ten gawwas (forty miles).\"\n\nOn the following day, during the time when the Rakshasi went to seek\nfood, the Brahmana and the youngster having taken a large quantity\nof excellent (honda honda) goods, the two persons bounded off to\ngo by the quarter that was ten gawwas long, and went away. Then the\nRakshasi having come [after] seeking food, when she looked neither\nBrahmana nor youngster [was there].\n\nAfter that, while the Rakshasi was going along continuing to cry aloud,\nthese two persons had not yet succeeded in bounding through the forest\nthat was ten gawwas in length. The Rakshasi, weeping and weeping,\nhaving said, \"What was this need for you to abandon me?\" came back,\nsummoning these two [to accompany her].\n\nOn the following day, after the Rakshasi went to seek food, these\ntwo persons having bounded through the quarter that was five gawwas\nin width, reached the far bank of a river.\n\nThen the Rakshasi having come [after] seeking food, when she looked\nthese two were not [there]. After that, as the Rakshasi was coming\ncontinuing to cry aloud, these two came to this bank of the river;\nthe Rakshasi, sitting down on the bank on that [other] side, remained\ncrying aloud.\n\nWhile she was there the Rakshasi said, \"Son, there is a spell of mine;\n[after] learning it go.\"\n\nThereupon the youngster said, \"I will not [return to learn it];\nsay it while sitting there.\"\n\nAfterwards the Rakshasi, sitting on the bank on that side, said the\nspell. The youngster, sitting on the bank on this side, learnt the\nspell. \"When you have uttered that spell, on this side of twelve\nyears you will meet with any lost thing,\" the Rakshasi said.\n\nAfter that, the Brahmana and the youngster came away to the Brahmana's\nvillage. That Rakshasi having been looking while a trace of the heads\nof these two was visible, through the affection there was for the two\npersons, when those two were hidden [from her view] the Rakshasi's\nbosom was rent, and she died.\n\nWhile that Brahmana and the youngster, having gone to the village,\nwere staying there, certain goods of the King's having been lost,\nthe King published a proclamation by beat of tom-toms that to a\nperson who found and gave the goods he will give wealth [amounting]\nto a tusk elephant's load, and a district from the kingdom.\n\nThen the Brahmana's youngster having said, \"I can,\" and having\nuttered the spell taught by that Rakshasi, obtained the goods and\ngave them to the King. He having given them, the King gave to the\nBrahmana's youngster wealth [amounting] to a tusk elephant's load,\nand a district from the kingdom.\n\n\n North-western Province.\n\n\n\nThis is the first part of the Jataka story No. 432 (vol. iii, p. 298),\nin which the King and family priest hid some valuable jewels taken\nby them out of the treasury, in order to test a youngster's power. He\ndiscovered them, but the King insisted on his declaring also who was\nthe thief. He endeavoured to avoid doing this, and when at last he\nmade it known, the people rose, killed the King and priest, and set\nthe youngster (who was the Bodhisatta) on the throne.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 360, a\nsimilar story is also given. The Brahmana was seized by a Kinnari,\nwho is afterwards termed a Yakshi. When the son and father escaped\nshe did not die, but sent the boy a guitar by playing on which he\nwould preserve his life. If, however, he touched the first string\nwith his finger he would experience misfortune; of course he did this.\n\n\n\n\n\n\n\n\nNO. 136\n\nHOW A RAKSHASA TURNED MEN AND BULLS INTO STONE\n\n\nIn a certain country there are seven elder brothers and younger\nbrothers. In a certain [other] country there are seven elder sisters\nand younger sisters. At the time when they are there the whole of\nthe seven elder brothers and younger brothers are without wives;\nthe seven elder sisters and younger sisters are without men (husbands).\n\nAt the time when the seven elder brothers and younger brothers are\ndoing work in the rice field, the seven elder sisters and younger\nsisters are going by the place where they are working. \"Where are\nyou going?\" they asked (haehuwwa).\n\nAt the time when they asked they said, \"Seven elder sisters and\nyounger sisters are going to seek for themselves seven elder brothers\nand younger brothers.\"\n\n\"We indeed are seven elder brothers and younger brothers.\"\n\nWith the eldest elder brother the eldest elder sister contracted\n(lit., tied) marriage; with those [other] six persons these six\n[other] persons contracted marriage. To the seven houses they took\nthe seven persons (their wives).\n\nA Rakshasa came for religious donations (samadame). Having come, at\nthe very first he got donations from the eldest elder sister. When\nhe begged from the other six, five persons gave donations abundantly\n(hondatama). When he begged for donations from the youngest younger\nsister, she tried to give them [while] sitting in the house.\n\n\"We do not take them in that way,\" [he said].\n\nWhen, having come to the doorway, she tried to give them [there, the\nRakshasa] placed a walking-stick in his hand, and when he extended\n[it towards her] he began to go in front; the woman, weeping and\nweeping, began to go behind the Rakshasa [holding the other end of\nthe magic stick].\n\nHaving gone on and on, at the time when he stopped there were seven\nstone posts. When the walking-stick that was in his hand prodded the\nground she became stone [like them].\n\nThe young younger sister's seven elder brothers and younger brothers\nwent [on a trading journey?] taking seven yokes of bulls. At the time\nwhen they were taking them, the seven yokes of bulls and the seven\nmen he made into stone. [209]\n\nHe restored that woman to consciousness again; having restored her to\nconsciousness the Rakshasa went with her [to his] home. After he went,\nwhen the son of the elder sister of the younger sister who went with\n[the Rakshasa] proceeded there (etenta gihama) [to seek] the seven\nyokes of bulls and the men who went [with them], his seven fathers\n[210] and the seven yokes of bulls were there [turned into stone].\n\n(Apparently this is only a portion of a longer story, but the narrator\nwas unacquainted with the rest of it.)\n\n\n North-western Province.\n\n\n\nIn Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 222,\na Jogi turned into stone seven brothers who had followed him in\norder to recover the wife of one of them whom he had carried off\nby getting her arm-tassel and going away with it. She was compelled\nto follow him while it was in his possession. When her son who was\nleft behind proceeded in search of her, he came to the place where\nhis petrified uncles were. As he was eating his food there he saw the\nstones weeping, recognised them, and placed a little food on each for\nthem to eat. Afterwards, when he had killed the Jogi and was returning\nwith his mother, he bathed, and then spread a cloth over the stones,\non which they recovered their human shape, became alive, and thought\nthey had merely slept.\n\nIn the Story of Madana Kama Raja (Natesa Sastri), p. 85, a Prince who\nhad stolen the garments of Indra's daughter while she was bathing,\nwas turned by her spells into stone when he looked back at her. He\nwas revived by an old woman with whom he lived; she sprinkled water\non the stone and uttered spells.\n\nIn the same work, p. 149, the Turtle Prince was informed that if he\nlooked back after stealing the garments of a divine maid or Apsaras\nwhile she was bathing, he would be turned into stone. See the first\nnote after No. 151 in this volume.\n\nSee the notes after No. 155.\n\n\n\n\n\n\n\n\nNO. 137\n\nTHE RAKSHASA-EATING PRAKSHASA [211]\n\n\nIn a certain country there is an islet; on the islet there are a few\nhouses. On the islet a Rakshasa dwells. This Rakshasa having seized\nthem eats [the men] from each house at the rate of one man every day.\n\nWhen the Rakshasa is coming seizing and eating the men in that way for\na great number of years, the men of the islet having become finished,\nat one house, only, men have remained over. In that family there are\ntwo parents and four children. The names of the four are One-cubit,\nTwo-cubits, Three-cubits, Four-cubits.\n\nWhile these children are there, the Rakshasa seized even both the\nparents of these children. Out of the children, the child called\nFour-cubits is a female child. The female child for grief at the loss\nof her mother is weeping and weeping. While these three elder brothers\nare unable to pacify her, one day at night, One-cubit having spoken\nsays, \"Two-cubits, Three-cubits, being now without our mother and\nfather, there is not a thing for us to eat. Our younger sister having\nremembered mother at all times, is weeping and weeping. Because of\nit, I and Two-cubits having gone to a country, will come back [after]\nseeking something for you to eat. Three-cubits, you stay [at home],\nlooking after and soothing younger sister.\"\n\nOne-cubit and Two-cubits having crossed over from the island,\nand having gone on and on, arrived at a country. Having arrived,\nwhile they are going thus, they met with a youth who is looking\nafter cattle. Having met with him, he asked these two, \"Where are\nyou two going?\"\n\n\"We two are going seeking any sort of livelihood,\" they said.\n\n\"Can you two stay to look after cattle?\" he asked. \"We can,\" they said.\n\nHaving said, \"Come. Our Gamarala has many cattle. For looking after\nthem he still wants people,\" this youth who looks after cattle,\ncalling these two, went to the Gamarala's house.\n\nWhen they went, the Gamarala asked this youth who looks after\nthe cattle, \"Who are these two youths?\" \"These two came seeking a\nlivelihood,\" he said.\n\nThen the Gamarala asks these youths, \"What can ye do for a living?\" \"We\ncan graze cattle,\" they said.\n\nThen the Gamarala asked the big youth, \"What name?\" \"One-cubit,\" he\nsaid. He asked the younger youth, \"What is thy name?\" \"Two-cubits,\"\nhe said.\n\nThereupon the Gamarala, having given charge of one hundred cattle\nto One-cubit, and one hundred cattle to Two-cubits, said, \"Having\nthoroughly caused the cattle given to you to eat and drink, and having\nlooked after them, not giving the cattle to jungle quadrupeds, ye\nmust bring them in the evening, and completely put them in the folds,\"\nthe Gamarala said.\n\nAfter many days, the Gamarala thought, \"I must go to look at the cattle\n[that are] with One-cubit and Two-cubits.\" One day in the evening,\nat the time when they were putting them in the folds, he went and\nremained looking on. The cattle are thoroughly healthy. When the\nGamarala looked [at the numbers] those of both persons are correct.\n\nThe Gamarala, having become much pleased, having gone home, says, \"The\ncattle of One-cubit and Two-cubits are in very good [condition]. Please\ngive food amply to both youths,\" the Gamarala ordered at the\nhouse. Thereupon, they give food amply to both persons. For [many]\ndays besides, the two are thoroughly taking care of the cattle.\n\nWhile Three-cubits is looking after the younger sister, one day\nthe younger sister, having called to remembrance her mother, began\nto weep. Thereupon he said, \"Four-cubits, younger sister, don't\ncry. Our big elder brother and little elder brother [after] seeking\nfood for us two will now bring it. Then I will give you a great deal\nto eat.\" While he was speaking in order to pacify her, she began to\nweep still still more. Three-cubits endeavoured much to pacify her;\nhe was unable to pacify her.\n\nThen Three-cubits says, \"Younger sister, don't you cry; I will go on\nthe island, and bring a Kirala [212] fruit, and give you it. You remain\n[here] without going to bathe, or going anywhere. I will go quickly,\nand bring Kirala.\" Having said [this], Three-cubits went to the edge\nof the island.\n\nJust as he is going there, the Rakshasa having landed on the island\nto seize and eat human bodies, when he is coming looking and looking\nat the whole of the houses, he saw this Four-cubits, the little lass,\n[213] and having sprung into the house, lifted her up and ran away.\n\nOn the other bank of the island, sitting in a boat a man is killing\nfish. Then, having seen this Rakshasa lifting up this child and\ngoing away, the man who is killing fish, having become afraid of the\nRakshasa, sprang from the boat into the water, and remained under water\n(lit., swallowed up). After the Rakshasa, not seeing him, went away,\nthe man who is killing fish mounted into the boat.\n\nWell then, Three-cubits, [after] plucking Kirala quickly having\ngone taking them to give to his younger sister, when he looked his\nyounger sister was not [there]. Thereupon, when Three-cubits, saying\nand saying, \"Four cubits! Younger sister, younger sister!\" was going\nweeping and weeping, seeking her, through not seeing her he sought\nand sought still still further, and went to the edge of the island.\n\nWhile he was there weeping and weeping, saying and saying,\n\"Four-cubits! Younger sister!\" that man who was rowing the boat heard\nit, and came to see what this youth is lamenting for.\n\nHaving come, \"What is it, boy, thou art lamenting for?\" the boatman\nasked.\n\nThen he says, \"Ane! Our younger sister was weeping and weeping\nat home. Then, having come on the island to pluck a Kirala fruit,\nI went back [after] plucking a Kirala fruit, to give it to younger\nsister. Having gone home, when I looked for younger sister, younger\nsister was not [there],\" the youth, weeping and weeping, said to the\nboatman, saying and saying [also], \"When elder brothers have come now,\nand have asked, 'Where is younger sister?' what shall I say?\"\n\nThen the boatman says, \"Thou having now wept, what [good] will\nit do? Why didst thou come away, leaving thy younger sister quite\nalone? It would be thy younger sister whom, a little time before now,\nwhen I was fishing and fishing sitting in the boat, I saw the Rakshasa\ncarrying, and going away with, after crossing to the other shore. I\nalso sank in the water through fear, and got hid.\"\n\nThen this youth, Three-cubits, saying and saying, \"Ayiyo! My younger\nsister! My younger sister!\" and again having wept and wept, rolling\non the ground, the boatman says to him, \"Thou having now lamented,\nwhat [good] will it do? Be off home!\"\n\nWell then, while Three-cubits is at home, weeping and weeping,\nOne-cubit having said, \"Two-cubits! Younger brother,\" says [also],\n\"Now then, it is enough. We have stayed here. We don't know now what\nour Three-cubits and Four-cubits our younger sister are doing at this\ntime. Let us go to look.\"\n\nOne-cubit and Two-cubits spoke together, and said, \"Let us tell the\nGamarala to-day, and to-morrow go to the village, and return. To go\nto look at either little younger brother or younger sister is good.\"\n\nOne-cubit and Two-cubits, the cattle having gone [home] in the evening,\nput them in the folds; and having gone to the house told the Gamarala,\n\"We must go to our village, and [after] looking at our younger brother\nand younger sister, come back,\" they said to the Gamarala.\n\nThen the Gamarala said, \"It is good. Go and come back again.\" When\nhe said, \"What do ye want to take?\" they said, \"Should you tie up\nand give us a few cakes to take to the village, it would be good.\"\n\nThen the Gama-gaeni (wife of the Gamarala) quickly having tied up two\npackets of cakes in sufficient quantity for both of them, gave them to\nthem to take. Both of them, taking them, set off to go to the village,\nand went away.\n\nHaving gone, and crossed over to that shore, when they went home\nonly Three-cubits, their younger brother, was at home. \"Where, little\nyounger brother, is younger sister?\" asked One-cubit and Two-cubits.\n\nThen Three-cubits said, \"Elder brothers, after you went younger sister\nbegan to cry. Then I said, 'Don't cry; I will go on the island and\npluck a Kirala fruit, and bring it.' Having gone, when coming [after]\nplucking a Kirala fruit, a man who was in the boat at the island saw\nthat the Rakshasa went away taking younger sister,\" he said.\n\nThen both the elder brothers asked, \"Where did he bring her?\"\n\n\"To that side of the island she was brought,\" he said.\n\nThe whole three having been [there] a few days, the three spoke\ntogether: \"Let us go to seek our younger sister.\"\n\nHaving said, \"It is good,\" while the whole three are going along\neating and eating the two packets of cakes that they brought, the\ntwo elder ones, having seen that the two packets of cakes are coming\nto be finished, said to the younger brother, \"Our cakes are coming\nto be finished. You go along this path, and return [after] seeking\nsomething for us to eat,\" they said.\n\nThree-cubits went; he went to seek some food, and return. When\ngoing, he went to the house of the Kudu Hettirala [214] of that\nvillage. Having gone he said, \"Ane! Hettiralahami, the food we brought\nbecame finished. You must give something for us to eat for the present\non the road.\"\n\nWhen he said it, there was much paddy dust at the house of the\nHettirala's people. The Hettirala told them to give a little of\nit. Then he made a large bag (olaguwak), and putting in it paddy\npowder to the extent it holds, when he was coming he saw (dituwaya)\na large tree in the midst of the jungle. When coming near the tree he\nsaw a bats' place. When he looked there, having seen that many bats'\nskins had fallen down, those also in a sufficient quantity he put\ninto the bag.\n\nWhen he was coming [after] putting them in, he saw that both One-cubit\nand Two-cubits, being without food, were sitting at the root of a\ntree. When he asked, \"What are you doing here?\" \"Until you came we\nwere looking out at the road,\" they said.\n\nWhen they asked, \"What is there for us to eat?\" \"Only paddy dust and\nbats' skins,\" he said.\n\n\"What are we to do? Let us go, eating and eating even those,\"\nthey said.\n\nWhen they were going very far in that manner, having seen that a man\nis bringing an ass to sell, said Three-cubits, \"One-cubit, Two-cubits,\nyou must take that ass and give it to me,\" he said; \"if not, I will\nnot come to look for younger sister,\" he said. Then, taking the ass\nthey gave him it.\n\nWhen going still further having seen that a man is bringing two\nflat winnowing trays, \"One-cubit, Two-cubits, having taken those two\nwinnowing trays, you must give them to me,\" he said. Taking also the\ntwo winnowing trays they gave him them.\n\nWhen going still a little further, having seen that they are bringing\ntwo bundles of creepers, he told them to take them also, and give him\nthem. Taking them also, when going on having seen that yet [another]\nman was bringing a tom-tom, he told them to take that also, and give\nhim it. Taking that also, they gave him it.\n\nHaving seen that still a man was bringing two elephant's tusks,\nhe told them to take them also, and give him them. Taking them also\nthey gave him them.\n\nWhen going still a little further, having seen that a man was taking\nporcupine quills, he told them to ask for and give him a few of those\nalso. They asked for and gave them.\n\nWhen going still a little further, having seen that there were two\nred ants' nests in a tree, \"Please break and give these also to me,\"\nhe said. Those also they broke off and gave.\n\nWhen they gave them, having made two wallets, and put the things in the\ntwo wallets, tying them well and loading all on the back of the ass,\nas they were going very far they met with an old mother. Having met\nwith her she asked, \"Ane! where are you going on this path? This path\nis a path going to the house of the Rakshasa. Should you go [on it]\nthe Rakshasa will kill and eat you,\" she said.\n\nThen they say, \"It is on this path itself that our younger sister\nwill be. Let us go on. If the Rakshasa kill us let him kill.\"\n\nHaving said [this], the three persons having gone on and on, when\nthey were going met with a great big house. The three spoke together:\n\"It has now become night. Having stayed at a resting-place at this\nhouse, let us go on in the morning to-morrow,\" they said.\n\nHaving said, \"It is good,\" when they went near the house the Rakshasa's\nwife asked, \"Who are you? Where are you going? What came you here for?\"\n\n\"We are One-cubit, Two-cubits, Three-cubits. Our younger sister,\nFour-cubits, having been in the island, a Rakshasa brought her away. We\nare going seeking her,\" they said.\n\n\"Ane! My elder brothers, (ayiyandila)! Did you come seeking me?\" Having\nsaid, \"It is I myself,\" holding her elder brothers she smelt [215]\nthem, and said, \"Apoyi! When the Rakshasa has come now he will eat\nyou.\" Having quickly called them into the house, she told the whole of\nthem (seramanta) to ascend to the upper room (uda geta), and remain\n[there]. Even the ass they took up. \"When the Rakshasa has gone in\nthe morning we can talk together,\" she said.\n\nHaving said [this], the younger sister, having gone outside, and made\nfast and tied up the stile, and come back quickly, and given her elder\nbrothers to eat, became as though not knowing anything [about them].\n\nWhile she was there, when the Rakshasa is coming saying \"Hu\" three\ntimes, the three elder brothers were frightened. The ass was more\nfrightened than that; it began to move about.\n\nThen the younger sister says, \"Elder brother, there! The Rakshasa is\ncoming! Remain without moving about until it becomes light to-morrow.\"\n\n\"It is good, younger sister,\" Three-cubits, the youngest elder\nbrother, said.\n\nThere! When that little time was going the Rakshasa came. Washing his\nface and mouth, he sat down to eat food. Having sat down, eating and\neating food, he says, \"There is a smell of human flesh; there is a\nsmell of human flesh.\"\n\nThen the Rakshasi says, \"If you eat human flesh, and in your mouth\nthere is human flesh, and in your hand there is human flesh, is there\nnot a smell of human flesh?\"\n\n\"No, it is a smell of fresh human flesh.\"\n\nWhen the Rakshasi said, \"If so, it is to eat me you say that,\" the\nRakshasa, having eaten without speaking, rolled over at that very\nplace and went to sleep.\n\nAll One-cubit's party (Ekriyanala), through the fatigue of the journey,\nthe whole of them (seramantama) went fast asleep. When a little time\nis going by, a red ant (dimiya) having come out of a red ants' nest,\nand as it was going along having climbed up the ass's leg, the red\nant bit it. Then the ass, making a sound \"Tok, tok,\" began to kick\nthe boards [of the floor].\n\nThen One-cubit opened his eyes. When he was looking what was the noise,\nit was the noise of the ass kicking. Then One-cubit held the legs of\nthe ass, for it not to make the noise.\n\nThen the ass, becoming afraid, got up, making a sound, \"Didi-bidi.\"\n\nThe Rakshasa having become afraid, and having jumped up, when he\nwas saying, \"What, Bola, is this one? I am going to eat this one,\"\nThree-cubits says, \"Come here, thou! To eat thee is insufficient for\nme!\" he said.\n\nThen the Rakshasa, having been frightened, said, \"Who art thou,\nClever One, to eat me?\"\n\n\"I am the Rakshasa [216]-eating Prakshasa,\" he said.\n\nThe Rakshasa, becoming thoroughly frightened, called out, \"Get down,\nand come here.\"\n\n\"Thou come here,\" Three-cubits called out.\n\n\"Who art thou?\" he asked again.\n\n\"It is I indeed, the Rakshasa-eating Prakshasa,\" he said.\n\n\"If so, throw down thy two Jak trees,\" [217] he said. Then he lifted\nup and threw down the two bundles of creepers.\n\n\"Throw down thy two tusks,\" he said. He lifted up and threw down the\ntwo [elephant's] tusks.\n\n\"Throw down thy two ears,\" he said. He lifted up and threw down the\ntwo winnowing trays.\n\n\"Show me one eye,\" he said. Then having put down the tom-tom at the\ncorner of a plank on which there was plaster he showed him it.\n\nHe told him to tap on his belly, and show him it. Then, pressing\none hand on one side (end) of the tom-tom, at the other side (end)\nhe made a noise, \"Bahak, bahak.\"\n\nThen the Rakshasa having become [more] frightened, standing up holding\nthe Rakshasi's hand, and looking for the road so as to run off,\ntold him to cry out.\n\nThen Three-cubits thinks, \"When he is running away now, he will run\noff taking with him younger sister.\" Having become afraid of it,\ntaking a red ants' nest softly to the end of the boards, he broke\nand threw down the red ants' nest on the Rakshasa's head. Then the\nRakshasa having let go the hand of the Rakshasi, began to scratch\nhis head and body in all places.\n\nAt that very time having put the other red ants' nest into the two ears\nof the ass, the three persons began to prick it with the porcupine\nquills. Then when it began to give hundreds of brays (buruwe beri),\nthe Rakshasa having become thoroughly frightened, said, \"I don't want\nyou below\"; and having abandoned even the Rakshasi, crying \"Hu,\"\nand breaking through the fence also and upsetting the village, on\naccount of the noise of the ass and the cunning of the three persons\nand the power of the red ants, he ran away.\n\nThen the elder brother, and the younger brothers, the three persons,\ntaking their younger sister, went to their village.\n\n\n Kumbukkan, Eastern Province.\n\n\n\nIn a variant (a) of the North-western Province the persons were a youth\ntermed One-span (Ek-wiyata), his two elder brothers, and his elder\nand younger sisters. A quarrel having arisen among them, One-span and\nhis younger sister went off alone. While they were in the midst of a\nforest a Rakshasi carried off the girl during her brother's temporary\nabsence, so he returned home, informed the others, and he and his two\nbrothers set off in search of her. The elder sister having been angry\nwith him, gave One-span some cold boiled rice to take with him, and\nto the others warm rice. When the two opened their bag of warm rice\nthey heard worms or grubs (panuwo) that were in it making a sound,\n\"Mini, mini,\" as they gnawed at it, so they begged their brother to\nshare his cold rice with them. He did so, and afterwards when they\nobjected to take and carry along with them a coconut tree, a palmira\ntree, an elephant calf (aet-wassek), and two or three large black\nants (kadiyo), on each occasion he demanded the return of the rice\nand curry they had eaten. They found their younger sister at \"a very\nlarge tiled house,\" and she hid them and the young elephant and the\nother things in the loft. The Rakshasi returned, said, \"There is a\nsmell of fresh human flesh,\" and afterwards was frightened as in the\nstory given above, and ran away.\n\nIf the names in this tale and variant indicate the heights of the\npersons, as appears probable, this is the only instance in which\ndwarfs are mentioned in the Sinhalese folk-tales that I have collected.\n\nIn the Saddharma Pundarika (Kern, S.B.E., vol. xxi, p. 83), mention\nis made of a form of dwarf demons, \"malign urchins, some of them\nmeasuring one span, others one cubit or two cubits, all nimble in\ntheir movements.\"\n\nIn Tales of the Punjab (Mrs. Steel), p. 3 (Wide-Awake Stories, p. 7),\nthere is an account of a dwarf who was only one cubit high; he had\nmagical powers. In Sagas from the Far East, p. 39, a demoness in the\nform of a woman one span high is mentioned (see p. 171). In Folklore\nof the Santal Parganas (Rev. Dr. Bodding), p. 189, there is an account\nof a man who was only a span high.\n\nIn the last mentioned work, p. 81, two men who were in a tree\nfrightened a Raja and his attendants by dropping a tiger's paunch\nand beating a drum out of which flew a number of bees that they\nhad placed in it. These attacked and drove away the people below,\nand the men got their goods.\n\nIn The Indian Antiquary, vol. xiv, p. 135 (Folklore in Southern India,\np. 116), in a Tamil story by Pandit Natesa Sastri, a tiger which knew\nmagic took the form of a youth, married a girl who went off with\nhim, and had a son who was a tiger. The girl sent a message to her\nthree brothers, and they went to rescue her, taking an ass, an ant,\na palmira tree, and a washerman's iron tub that they found. They were\nput in the loft by her. When the tiger told them to speak, one put\nthe ant in the ear of the ass, to make it bray. He then told them to\nshow him their legs and bellies; they held out the palmira tree and\nthe tub, on seeing which he ran off, and they escaped with her.\n\nIn Old Deccan Days (M. Frere), p. 229, a blind man and a deaf man\nwhen going for a walk found and took with them a washerman's ass,\nand the large pot in which he boiled clothes, and also put some\nlarge black ants into a snuff-box. They took shelter from a storm in\nthe house of a Rakshasa, and fastened the door. When the ogre tried\nto enter, saying \"I'm a Rakshas,\" the blind man replied, \"Well, if\nyou're Rakshas I'm Bakshas, and Bakshas is as good as Rakshas.\" The\nRakshasa asked to see his face and was shown the donkey's; he asked\nto see his head and was shown the pot; he told him to scream, and the\nants were put in the ears of the ass, the braying of which frightened\nthe Rakshasa away. When they went off next day with his treasure,\nhe came with six friends to kill them. They climbed up a tree (as\nin the next variant), the ogres stood on each other's shoulders to\nreach them, the blind man lost his balance, fell on the uppermost one,\nand all tumbled down together. When the deaf man shouted, \"Well done;\nhold on tight, I'm coming to help you,\" all the Rakshasas ran away.\n\n\n\n\n\nTHE RAKSHASIS-EATING PRAKSHASA. [218] (Variant b.)\n\n\nAt a certain village there were a Gamarala and a Tom-tom Beater. For\nthe Tom-tom Beater there was nothing to eat. Because of it, having gone\nto the Gamarala's house he got a large basket of paddy on loan. While\nhe was eating it the two persons having joined together worked the\nGamarala's two rice fields.\n\nOut of them, the [rice in the] Gamarala's field being of very good\nquality was well developed; [that in] the Tom-tom Beater's field was\nundeveloped. Because of it, the arrangement which the Tom-tom Beater\nmade was thus: \"Because I am to give a debt to you, you take my rice\nfield, please, and give me your rice field, please,\" the Tom-tom\nBeater said to the Gamarala. So the Gamarala having told him to take\nit, the Gamarala took the Tom-tom Beater's field.\n\nThe Tom-tom Beater having cut the growing rice in the field and\ntrampled it [with buffaloes], got the paddy. The Gamarala obtained\nhardly anything (tikapitika). So not much time was occupied in\neating it.\n\nAfter that, a daughter of the Gamarala's was taken away by a\nRakshasa. Then the Gamarala having come near the Tom-tom Beater,\nand said, \"Let us go on a search for my daughter,\" both persons\nwent together.\n\nAt that time the Gamarala took a bag of money. The Tom-tom Beater,\nnot showing it to the Gamarala, took a bag of fragments of broken\nplates. The Gamarala tied up a bag of cooked rice; the Tom-tom Beater\ntied up a bag of rice-dust porridge.\n\nAt the time when they were going, being hungry they stopped at the\nbottom of a tree and made ready to eat the cooked rice. Having made\nready, the Tom-tom Beater, taking a small quantity of rice from the\nGamarala's leaf [plate] of cooked rice, ate it.\n\nHaving eaten it, the Tom-tom Beater says, \"Don't you eat the cooked\nrice which I have polluted by eating; be good enough to eat my bag\nof cooked rice.\" Having said it, he gave him the bag of rice-dust\nporridge. Then when the Gamarala unfastened the bag there was only\nporridge.\n\nHaving said, \"Well then, what [else] shall I do?\" the Gamarala ate the\nrice-dust porridge. The Tom-tom Beater ate the package of good cooked\nrice which the Gamarala brought. Thereupon the Gamarala said at the\nhand of the Tom-tom Beater, \"I ate the rice-dust porridge; don't tell\nanyone whatever,\" he said. The Tom-tom Beater said, \"It is good.\"\n\nAt the time when they were going away, yet [another] Tom-tom Beater,\ntaking a drum to sell, came up. So this Tom-tom Beater, thinking of\ntaking the drum, spoke to the Gamarala [about it]. Then the Gamarala\nsaid, \"If there is money in thy hand give it, and take it.\"\n\nThe Tom-tom Beater, having shaken the package of plate fragments said,\n\"There is money by me; I cannot unfasten it. If you have money be\ngood enough to give it.\" The Gamarala said, \"I will not.\" [219]\n\nThen the Tom-tom Beater said, \"If so, I will say that you ate the\nrice-dust porridge.\" Then the Gamarala said, \"Here is money,\" and\ngave it. So the Tom-tom Beater got the drum.\n\nTaking it, at the time when they were going along the path again,\na man came taking a deer-hide rope. That, also, the Tom-tom Beater\nhaving thought of taking, in the very same way as at first he asked\nthe Gamarala for money. The Gamarala said, \"I will not give it.\"\n\nSo the Tom-tom Beater said, \"I will say that you ate the rice-dust\nporridge.\" Then having said, \"Don't say it,\" the Gamarala gave\nthe money.\n\nAfter that, the Tom-tom Beater taking the deer-hide rope, at the time\nwhen they were going along the road, a man came bringing a pair of\nelephant tusks.\n\nThen the Tom-tom Beater in the very same way as at first asked the\nGamarala for money. The Gamarala said, \"I will not [give it].\"\n\nSo the Tom-tom Beater said, \"If so, I will say that you ate the\nrice-dust porridge.\" Then the Gamarala, having said, \"Don't say it,\"\ngave the money.\n\nThe Tom-tom Beater taking the pair of elephant tusks, they went to\nthe Rakshasa's house. When they went, the Rakshasa having gone for\nhuman flesh food, only the Gamarala's daughter was [there]. The girl\nquickly having given food to the two persons, the Gamarala's daughter\ntold them to go to the upper story floor. [220] Afterwards the Gamarala\nand the Tom-tom Beater went to the upper story floor.\n\nIn the evening, the Rakshasa having come said, \"Smell of fresh\nhuman flesh!\"\n\nThen the Gamarala's daughter said, \"Having come [after] eating fresh\nhuman flesh, what smell of human flesh!\" After that the Rakshasa\nwithout speaking lay down.\n\nThen at the time of dawn the Tom-tom Beater was minded to chant\nverses, so he spoke to the Gamarala [about it]. The Gamarala said,\n\"Don't speak.\" Without listening to it he chanted verses softly,\nsoftly (hemin hemin).\n\nThereupon the Rakshasa having arisen, asked, \"Who art thou?\"\n\nThe Tom-tom Beater said, \"I myself am the Rakshasis-eating Prakshasa.\"\n\nThen the Rakshasa said, \"If so, show me thy teeth.\" The Tom-tom Beater\nshowed him the pair of elephant tusks.\n\nThen the Rakshasa, becoming afraid, said, \"Show me the hair of thy\nhead.\" The Tom-tom Beater showed him the deer-hide rope.\n\nThen the Rakshasa said, \"If that be so, let us roar.\" Then having\nsaid, \"It is good,\" the Tom-tom Beater began to beat on the drum. The\nRakshasa becoming [more] frightened, said that he was going near his\npreceptor, and ran away. Then the Tom-tom Beater and the Gamarala,\nin order to get hidden, went into the midst of the forest of Palmira\ntrees.\n\nThen the Rakshasa, placing his preceptor in front, came up to go\nthrough the middle of the forest of Palmira trees. At that time,\nhaving seen the two Rakshasas, these two persons being afraid prepared\nto climb two trees. Thereupon the Tom-tom Beater, taking the drum,\nwent up the tree. The Gamarala being unable to go up the tree, having\ngone to the middle of the tree, slid down [with a] siri siri [noise]\nto the ground.\n\nThereupon the two Rakshasas came near the Gamarala. Then the Tom-tom\nBeater, from the top of the tree, having shaken the leaves and beaten\nthe drum first, said, \"After I descend leave the big one for me, and\ndo thou eat the little one.\" Then the two Rakshasas becoming afraid,\nran off.\n\nThen the Tom-tom Beater descended from the tree, and again having\ngone with the Gamarala to the Rakshasa's house, taking the Gamarala's\ndaughter and the goods that were in the Rakshasa's house they came\nto their village.\n\nWhile at the village the Gamarala said, \"Take thou the goods; after\nthe girl was there it is sufficient for me.\" Then the Tom-tom Beater\nhaving brought [home] the goods became very wealthy.\n\nAfter a little time had gone by since that, the Gamarala came to the\nTom-tom Beater's house to take the debt of paddy. Then what does the\nTom-tom Beater do? Before the Gamarala's coming, a very large basket\nwas tied up [by him], shells and chaff having been put in it.\n\nAfter the Gamarala went, the Tom-tom Beater said, \"Because of you,\nindeed, I have tied up that basket. If you want it, be good enough to\ntake it and go.\" Then the Gamarala having gone and opened the mouth\nof the basket, when he looked there were only shells and chaff.\n\nThereupon, at the time when the Gamarala was asking, \"What is\nthis chaff?\" the Tom-tom Beater said, \"Apoyi! What has happened\nhere? Through your bad luck there were other things, indeed! In\nthat way, indeed, you came down from the Palmira tree that day,\"\nthe Tom-tom Beater said.\n\nThen the Gamarala, without speaking, went home without the paddy.\n\n\n North-central Province.\n\n\n\nIn The Indian Antiquary, vol. xiv, p. 77, in a Tamil story related\nby Pandit S. M. Natesa Sastri, two men who had previously frightened\nsome bhutas, or evil spirits, were belated at night in a wood they\nhaunted, so they climbed up a tree for safety. The bhutas afterwards\ncame there with torches in search of animals for food, and this so\nterrified one of the men that he fell down among them. The other man\nthen shouted to him to catch the stoutest of them if he must eat one,\non which the bhutas all ran away.\n\nIn Indian Fairy Tales (M. Stokes), p. 38, when a barber and fakir\nhad climbed up a tree in order to overhear the talk of a number of\ntigers who came there at night, and also to collect valuables left by\nthe tigers, the fakir became so alarmed when he heard the tiger King\nusing threatening language against them, that he lost his hold and fell\ninto the midst of the tigers. The barber instantly cried out loudly,\n\"Now cut off their ears,\" on hearing which the tigers ran away. The\nfakir, however, received such injuries that he died.\n\nI have omitted two nocturnal incidents due to the Tom-tom Beater's\ninability to control his bodily functions.\n\n\n\n\n\nTHE RICE-DUST PORRIDGE. (Variant c.)\n\n\nIn a certain country there are a Gamarala and a Tom-tom Beater,\nit is said. The Gamarala having become very poor had not a thing to\neat. That Tom-tom Beater was a very rich man.\n\nWhile they were thus, one day the two persons having spoken about going\non a journey and said, \"Let us go to-morrow,\" made ready. There being\nnot a thing for the Gamarala to eat before going, and being without\na thing to take for the road, [after] stirring with a spoon a little\nrice-dust porridge and taking the porridge to the road, he was ready\nto go.\n\nThe Tom-tom Beater, having amply cooked rice and curry, and eaten,\ntying up a packet of cooked rice for the road also, went to the\nGamarala's house. Having gone there, the two persons went on the\njourney. The Gamarala took the rice-dust porridge, the Tom-tom Beater\ntook the packet of cooked rice.\n\nHaving gone on and on, after it became late in the morning the Tom-tom\nBeater said, \"Ha. Now then, Gamarahami, let us eat the packet of\ncooked rice.\"\n\nAfterwards, the Gamarala having said \"Ha,\" and both of them having\nunfastened the two bags, the Tom-tom Beater, taking the packet of\ncooked rice, eats it. When the Gamarala was taking the rice-dust\nporridge the Tom-tom Beater asked, \"What, Gamarahami, are those?\"\n\nThen the Gamarala said, \"In order to cook rice for myself quickly,\nI came [after] cooking porridge. Don't tell it at the hand of anyone.\"\n\nThe Tom-tom Beater says, \"Ane! Gamarahami, I shall not tell it. The\ngentleman (Rahami) will be good enough to eat it.\"\n\nThe two persons having eaten and finished, when they are going on\nagain, a man is going taking a rice pestle to sell. Then this Tom-tom\nBeater says to the Gamarala, \"Ane! Gamarahami, be good enough to take\nand give me that rice pestle.\"\n\nThe Gamarala says, \"Where, Bolat, [221] have I the money [for it]?\"\n\nThen the Tom-tom Beater says, \"If so, I will say that the Gamarahami\nate rice-dust porridge.\"\n\nAfterwards the Gamarala,--there is a little money in his hand,--having\ngiven from it, taking the rice pestle, gave it to the Tom-tom Beater.\n\nAgain, when they had gone a great distance, a man is coming taking\na [wooden] rice mortar to sell. So the Tom-tom Beater again says,\n\"Gamarahami, Gamarahami, take that rice mortar, and be good enough\nto give me it.\"\n\nThen the Gamarala says, \"Ane! Bolat, come thou on without speaking\nthere. Where have I money to that extent, to take and give you those\nthings?\"\n\nThereupon the Tom-tom Beater says, \"If so, I will say that the\nGamarahami ate rice-dust porridge.\" Afterwards the Gamarala took and\ngave him the rice mortar also.\n\nAgain, when they had gone a great distance, a man is going taking a\nmillet stone (quern) to sell. The Tom-tom Beater says, \"Gamaralahami,\nyou must indeed take and give me that millet stone.\"\n\nAfterwards, anger having come to the Gamarala, he says, \"O\nVishnu! [222] Bolat, where have I money to that extent?\"\n\nThen the Tom-tom Beater says, \"If so, I will say that the Gamarahami\nate rice-dust porridge.\"\n\nAfterwards, the Gamarala having given money to the man who owned the\nmillet stone, taking the millet stone gave it to the Tom-tom Beater.\n\nTaking that also, again when they are going a great distance a Tom-tom\nBeater is coming, taking a tom-tom. Again that Tom-tom Beater says\nto the Gamarala, \"Gamarahami, be good enough to take and give me\nthat tom-tom.\"\n\nThen the Gamarala says, \"Ando! I having come with this Tom-tom Beater\nlump, [223] [see] what is happening to me! Where is the money to take\nand give these things in this way?\"\n\nHaving said [this], and given money to the man who owned the tom-tom,\ntaking the tom-tom and having given it to the Tom-tom Beater, again\nthey go on.\n\nWhen the Tom-tom Beater, taking the rice pestle, and the rice mortar,\nand the millet stone, and the tom-tom, all of them, was going with\nthe Gamarala it became night. After that, they went to a house to ask\nfor a resting-place. The house was a Rakshasa's house. The Rakshasa\nwas not at home; only the Rakshasa's wife was at home. This Gamarala\nand Tom-tom Beater asked at the hand of the woman for a resting-place.\n\nThen the woman says, \"Ane! What have you come here for? This indeed\nis a Rakshasa's house. The Rakshasa having come and eaten you also,\nwill eat me. Before he comes go away quickly.\"\n\nAfterwards these two persons say, \"Ane! Don't say so. There is\nno place for us to go to now. Somehow or other you must give us\na resting-place.\"\n\nAfter that, this woman said, \"If so, remain without speaking, having\ngone to that upper story floor.\" Thereupon these two persons ascended\nto the upper floor, and stayed [there].\n\nThen the Rakshasa having come, asked at the hand of the woman, \"What,\nBola, is this smell of a human body that came, a human body that came?\"\n\nThe woman says, \"What is this thing that you are saying! Every day\nyou are eating fresh human flesh indeed; how should there not be a\ncorpse smell?\" After that, the Rakshasa without speaking lay down.\n\nThen to the Gamarala says the Tom-tom Beater, \"Gamarahami, I must\ngo out.\"\n\nThe Gamarala says, \"Remain without speaking. Now then, after the\nRakshasa has come he will eat us both.\"\n\nThen this Tom-tom Beater says, \"If so, I will say you ate rice-dust\nporridge.\"\n\nThereupon the Gamarala says, \"Owing to this one, indeed, I shall not\nbe allowed to save my life and go.\"\n\nThe Rakshasa having heard the talk, said, \"What, Bola, is that I hear?\"\n\nThe woman says, \"On the upper story floor the coconut leaves are\nshaking.\" At that, also, the Rakshasa remained without speaking.\n\nAgain that Tom-tom Beater says, \"Gamarahami, I must go out.\"\n\nThen the Gamarala says, \"The Gods be witnesses! Endless times, having\nheard the talk, the Rakshasa asked at the hand of the woman, 'What is\nthat I hear?' Now then, having come on this journey indeed, he will\neat us. What shall I do? Let him eat, on account of my foolishness\nin coming.\"\n\nThen the Tom-tom Beater says, \"If so, I will say you ate rice-dust\nporridge.\"\n\nThe Rakshasa, having heard that talk also, again asked at the hand\nof the woman, \"What, Bola, is that I hear?\"\n\nThen the woman says, \"What is it, Ane! Appa! that you are making\nhappen to-day? There is very much wind; owing to it will the coconut\nleaves stay without waving about?\" At that time also, having said,\n\"Aha,\" the Rakshasa remained without speaking.\n\nThen the Tom-tom Beater again says, \"Gamarahami, I have the mind to\nbeat a tom-tom verse.\"\n\nThe Gamarala said, \"What is the reason why you (ombaheta) have such\na mind to die?\"\n\nThe Tom-tom Beater says, \"So indeed! I will say that you ate rice-dust\nporridge.\"\n\nThen the Gamarala said, \"Beat very slightly and slowly, so that\n[the sound] will not come even to the ear.\"\n\nThe Tom-tom Beater having said \"Ha,\" very loudly beat, \"Dombitan,\nDombitan.\"\n\nThen when the Rakshasa, without asking the woman [about this noise]\nwas ascending a great distance along the ladder, in order to go to\nthe upper floor, the Tom-tom Beater dropped the rice pestle on the\nRakshasa, and dropped the rice mortar. When he dropped the millet\nstone the Rakshasa died.\n\nThe Tom-tom Beater, taking the tom-tom, went to his village. The\nGamarala calling the Rakshasa's wife [in marriage] remained at the\nRakshasa's village.\n\n\n North-western Province.\n\n\n\n\n\nTHE EVIDENCE THAT THE APPUHAMI ATE PADDY DUST. (Variant d.)\n\n\nIn a certain country a Padu [224] man, and an Appuhami [225] having\njoined together, went away on a journey, it is said. Of the two\npersons, the Padu man tied up for himself a packet of cooked rice,\nthe Appuhami tied up for himself a packet of paddy dust, it is said.\n\nThose two persons having gone taking the two packets, when the time\nfor eating cooked rice in the daytime arrived they halted at one spot,\nand having become ready to eat cooked rice, unfastened the two packets,\nit is said. At the time when they unfastened the two packets, the two\npersons mutually saw the Padu man's cooked rice and curry, and the\nAppuhami's paddy dust. Having seen them, without having spoken they\nate the food in their own packets, and having stayed a little time,\nset off and went away.\n\nWhen they are going a considerable distance, a man came, bringing a\ntom-tom (berayak) to sell.\n\nThe Padda having asked the price of the tom-tom from the man who\nbrings the tom-tom to sell, said to the Appuhami, \"Please take and\ngive me this tom-tom.\"\n\nThen anger having gone to the Appuhami [he said], \"Be off, dolt! [226]\nThat I should come with thee being insufficient, thou toldest me to\ntake and give thee this tom-tom!\"\n\n\"It is good, Appuhami. If so, I will mention the evidence that you\nate paddy dust,\" he said.\n\nThe Appuhami having become afraid, and having said, \"Ane! Bola,\nI will take and give thee the tom-tom. Don't tell any one about the\nmatter of the dust eating,\" took and gave the tom-tom to the Padda.\n\nTaking the tom-tom, when they are going a considerable distance,\nstill [another] man brought a devil-dancer's mask (wes-muhuna) to\nsell. The Padda having asked the price of the mask, said, \"Appuhami,\nplease take and give me this mask.\"\n\nHaving said, \"Be off, dolt! Having taken and given thee a tom-tom,\nam I to take and give thee a mask too?\" the Appuhami scolded the Padda.\n\n\"If so, I will mention the matter of the dust eating,\" he\nsaid. Thereupon the Appuhami having become afraid, took and gave\nthe mask.\n\nTaking also the mask, when they are going a considerable distance,\nyet [another] man brought a pair of devil-dancer's hawk's bells\nto sell. The Padda having asked the price of the bells also, and\nhaving said, \"Appuhami, take and give me this pair of bells,\" when\nthe Appuhami said he would not, \"If so, I shall mention the evidence\nthat you ate the dust,\" he said.\n\nThereupon, the Appuhami having become afraid, and having said, \"Now\nthen, having taken and given thee anything thou art telling and telling\n[me to give], my money is done, too,\" took and gave the pair of bells.\n\nAfter that, again having gone a considerable distance they descended to\na great abandoned village. When they were going a considerable distance\nin the village they saw that there is a house. These two persons at\nthe time when it was becoming evening went to that house. The house\nwas a Rakshasi's house.\n\nThe Rakshasi's daughter having been [there] and having wept says,\n\"Ane! Brothers, [227] our mother is a Rakshasi. She is not at home\nnow; at this time she will be coming. As soon as mother comes, [228]\nseizing you two she will eat you. Having gone to any possible place,\nescape,\" she said.\n\nThe Appuhami through fear began to tremble. The Padda says, \"Why,\nyounger sister? This night where are we to go? By any possible method\nget us inside the house,\" he said.\n\n\"If so, you two, not talking, having ascended to this store-loft\n(atuwa) sit down,\" she said.\n\nThe Appuhami and the Padda having climbed up to the store-loft, stayed\n[there].\n\nAfter a little time the Rakshasi came. When she asked, \"What is the\nsmell of human flesh?\" the daughter says, \"Why, mother? Night and\nday continually having eaten and eaten human flesh and having come,\nwhy do you ask me what is the smell of human flesh?\" she said.\n\nThereupon the Rakshasi, not speaking, went to sleep, together with\nthe daughter.\n\nThe Padda sitting above in the store-loft says to the Appuhami,\n\"Ane! Appuhami, it was in my mind to dance a little.\"\n\nThereupon the Appuhami says, \"Cah, Bola! Dolt! You are preparing\nto dance; I am hiding in fear. Shouldst thou go for thy dancing,\nthe Rakshasi having killed us both will seize and eat us,\" he said.\n\n\"If so, I will mention the fact that the Appuhami ate the dust,\"\nhe said.\n\nThe Appuhami then says, \"If so, having taken and placed the tom-tom\naside, do thou imagine that thou hast beaten the tom-tom; bringing the\ndevil-dancer's mask near thy face, imagine that thou hast tied it on;\nand imagining that thou hast tied the pair of bells on thy two legs,\nhaving taken and taken all, put them on one side,\" he said.\n\nAnd the Padda, having said, \"It is good,\" tying on well the\ndevil-dancer's mask and having made it tight, and tying the pair of\nbells on his two legs, and tying the tom-tom at his waist, saying\n\"Hu\" with great strength, sprang down from the store-loft to the\nplace where the Rakshasi was sleeping; and began to dance.\n\nThe Rakshasi having become afraid, asked her daughter, \"What is this?\"\n\n\"Why, mother, isn't that the Rakshasas-eating Prakshasa?\" [229]\nshe said.\n\nThen the Rakshasi, having become afraid and having gone running,\nbeing unable to escape sprang into a well. The Padda having also gone\nrunning just behind her, and having rolled into the well some great\nstones, killed the Rakshasi.\n\nAfter that, he took in marriage even the Rakshasi's daughter. The\nAppuhami went away to his village.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 138\n\nTHE STORY OF THE CAKE TREE\n\n\nIn a certain country there are a woman, and a youngster, and a girl,\nit is said. The woman is a Yaksani.\n\nOne day the youngster said, \"Mother, let us cook cakes.\"\n\nThen the Yaksani said, \"Son, for us to cook cakes, whence [can we get]\nthe things for them?\"\n\nAfter that, this youngster having gone to the place where they were\npounding flour, and having come back [after] placing a little flour\nunder the corner of his finger nail, said, \"Mother, mother, hold a\npot,\" he said.\n\nThe Yaksani held a pot. Then he struck down the finger nail; then\nthe pot having filled, overflowed.\n\nAgain, having gone to a place where they were expressing [oil from]\ncoconuts, and having come [after] placing a little oil under the\ncorner of his finger nail, \"Mother, mother, hold a pot,\" he said.\n\nThe Yaksani held a pot. Then the youngster struck down the finger nail;\nthen the pot having filled, overflowed.\n\nAfter that, the youngster having gone to a place where they were\nwarming [palm] syrup, and having come [after] placing a little syrup\nunder the corner of his finger nail, \"Mother, mother, hold a pot,\"\nhe said.\n\nThe Yaksani held a pot. The youngster struck down the finger nail;\nthen the pot having filled, overflowed. [230]\n\nAfter that, the youngster said, \"Mother, now then, cook cakes.\" Having\nsaid it, the youngster went to school.\n\nDuring the time while he was going and was there, the Yaksani and the\ngirl having cooked cakes, and the Yaksani and the girl having eaten all\nthe cakes, placed for the youngster a cake that fell on the ash-heap\nwhile they were cooking; and both of them remained without speaking.\n\nThen the youngster having been at school, came home. Having come,\nhe asked that Yaksani, \"Mother, where are the cakes?\"\n\nThen the Yaksani said, \"Ane! Son, the cooked cakes the flour\npeople took away, the oil people took away, the syrup people took\naway. The cake which fell on the ash-heap while [we were] cooking is\nthere. There; eat even that.\"\n\nAfter that, when the youngster looked on the ash-heap there was a\ncake on it. Having taken it, and planted it in the chena jungle,\nhe said, \"When I come to-morrow, may the Cake tree (k\u00e6wun gaha),\nhaving sprouted, be [here].\" Having said it he came home.\n\nHaving gone on the following day, when he looked a Cake tree had\nsprouted. Afterwards the youngster said, \"When I come to-morrow,\nmay flowers having blossomed be [on it].\" Having said it he came home.\n\nAfterwards having gone, when he looked flowers had blossomed. After\nthat, the youngster said, \"When I come to-morrow, may cakes having\nfruited be [on it].\" Having said it he came home.\n\nHaving gone on the following day, when he looked there were\ncakes. After that, the youngster having ascended the tree, ate\nthe cakes.\n\nThen the Yaksani having gone [there], sitting at the bottom of the\ntree said, \"Son, a cake for me also.\" The woman having taken a sack\nalso, put it [there].\n\nAfterwards the youngster threw down a cake. Then the Yaksani falsely\nsaid, \"Ane! Son, it fell into the spittle heap.\" The youngster again\nthrew one down. Then the Yaksani said, \"Ane! Son, it fell into the\nmucus heap.\" Afterwards the youngster again threw one down. Then also\nthe Yaksani said, \"Ane! Son, it fell into the cow-dung heap.\"\n\nHaving said, \"Not so; holding them with your hand and mouth jump\ninto the sack,\" she held the sack, through wanting to eat the\nyoungster. Then the youngster, holding them with the hand and mouth,\njumped into the sack.\n\nAfter that, the Yaksani, tying the sack, came away. In a rice field\ncertain men were ploughing. Having placed the sack very near there,\nthe Yaksani went seven gawwas (twenty-eight miles) away [for necessary\nreasons].\n\nThereupon that youngster says, \"Ane! Unfasten this sack, some one who\nis in this rice field.\" Then the men who were very near having heard\nit, unfastened the sack. After that, the youngster having come out,\nput a great many ploughed-up clods from a plot of the field into the\nsack, and again having tied the sack in the very way in which it was\n[before], and placed it there, the youngster again went to the Cake\ntree and ate.\n\nThen the Yaksani having come, and taken the sack, and gone home,\nand placed it [there], said to the girl, \"Daughter, this one is in\nthe sack. Unfasten this, and having cut up this one, and placed the\nbowl of [his] blood beneath the stile, place the flesh on the hearth\n[to cook].\" Having said it the Yaksani went away.\n\nAfter that, the girl having unfastened the sack, when she looked\nthe youngster was not in it; there were a great many ploughed-up\nclods. Afterwards the girl having thrown aside the ploughed-up clods,\nput the sack in the house.\n\nThe Yaksani came back. Having come, when she looked beneath the stile\nthere was no bowl of blood. Having gone near the hearth, when she\nlooked there was no flesh. After that, she asked at the hand of the\ngirl, \"Daughter, why didn't you cut up that one?\"\n\nThe girl [said], \"Mother, there was a sort of ploughed-up clods in\nthe sack; having thrown them aside I put the sack in the house.\"\n\nThen the Yaksani said, \"If so, daughter, give me the sack;\" and\nasking for the sack, and having gone near the Cake tree, when she\nlooked the youngster was eating cakes in the tree.\n\nSitting down near the tree she said, \"Son, a cake for me\nalso.\" Afterwards the youngster threw down a cake. Then the Yaksani\nsaid, \"Son, it fell here, into the spittle heap.\" The youngster again\nthrew one down. Then the Yaksani [said], \"Son, it fell into the mucus\nheap.\" The youngster again threw one down. Then the Yaksani said,\n\"Ane, Son, it fell into the cow-dung heap. Not so, son. Holding them\nwith the hand and mouth jump into the sack.\" After that, the youngster,\nholding them with the hand and mouth, jumped into the sack.\n\nThereupon, the Yaksani, in that very manner tying the sack and taking\nit, went away; and again having placed it in that rice field, went\nto the very quarter to which she went at first.\n\nThen the youngster said, \"Unfasten this sack, some one who is in this\nrice field.\" Having heard it, those men unfastened the sack. Then the\nyoungster having come out, caught a great number of rat snakes; and\nhaving put them in the sack, and tied it in that very way, and placed\nit there, the youngster again went to the Cake tree and ate cakes.\n\nThen the Yaksani having come, and taken the bag also, and gone home,\ntold the girl, \"Daughter, cut up this one, and having placed the bowl\nof [his] blood beneath the stile, put the flesh on the hearth.\" Having\nsaid it she went away.\n\nAfter that, the girl having unfastened the sack, when she looked\nthere were a great many rat snakes [in it]. The girl having waited\nuntil the time when the rat snakes went off, put the sack in the house.\n\nThen the Yaksani having come, when she looked if the bowl of blood\nwas beneath the stile, it was not [there]; when she looked if the\nflesh was on the hearth, that also was not [there]. After that she\nasked at the hand of the girl, \"Daughter, didn't you cut up that one?\"\n\nThen the girl says, \"Mother, in it there were a great many rat\nsnakes. Having waited there until the time when they went off, I put\nthe sack in the house.\"\n\nAfter that, the Yaksani [said], \"If so, daughter, give me that sack;\"\nand asking for the sack, and having gone near the Cake tree, when\nshe looked this youngster was eating cakes.\n\nAfterwards the Yaksani, sitting down, said, \"Son, a cake for me\nalso.\" The youngster threw down a cake. Then the Yaksani said,\n\"Ane! Son, it fell into the spittle heap.\" Afterwards the youngster\nagain threw one down. Then the Yaksani said, \"Ane! Son, it fell into\nthe mucus heap.\" The youngster again threw one down. Then the Yaksani\n[said], \"Ane! Son, it fell into the cow-dung heap. Not so, son. Holding\nthem with the hand and mouth jump into the sack.\" Afterwards the\nyoungster, holding them with the hand and mouth, jumped into the sack.\n\nAfter that, the Yaksani tied the sack, and placing it on her head and\nhaving come quite home, and placed the sack in the veranda, said to\nthe girl, \"Daughter, to-day indeed that one is [here]. Cut up that\none, and having placed the bowl of [his] blood beneath the stile,\nplace the flesh on the hearth.\" Having said it she went away.\n\nAfterwards this girl having unfastened the sack, when she looked the\nyoungster was [in it]. Having brought the bill-hook, when she was\nabout (lit., making) to cut up the youngster, the youngster said,\n\"Elder sister, don't cut me up just now. Lie down here for me to comb\nyour head.\" After that, the girl lay down.\n\nAs he was combing and combing the head, this girl went to\nsleep. Afterwards, this youngster having cut the girl's throat (lit.,\nneck), placed the bowl of [her] blood beneath the stile, and having\nput the flesh on the hearth, the youngster, taking a rice mortar,\nand a pestle, and a millet [grinding] stone,--at the doorway there\nwas a Palmira [palm] tree--ascended the Palmira tree.\n\nWhile he was there the Yaksani came, and having drunk the bowl of\nblood that was beneath the stile, and come near the hearth and taken\nthe flesh that was on the hearth, began to eat.\n\nWhile she was eating it, the youngster, being in the Palmira tree,\nsays thus:--\n\n\n \"They themselves eat their own children.\n The Palmira tree [is] at the doorway;\n Jen kitak kita.\" [231]\n\n\nThe Yaksani having heard it and said, \"Ade! Where is this one?\" and\nhaving looked around, again eats that flesh.\n\nThen that youngster again says,\n\n\n \"They themselves eat their own children.\n The Palmira tree [is] at the doorway;\n Jen kitak kita.\"\n\n\nThen the Yaksani having come into the open ground in front of the\nhouse, when she looked up the tree the youngster was there. Afterwards\nthe Yaksani said, \"Ade! Stop there. [I am going] to eat this one.\"\n\nAs she was setting off to go up the tree that youngster let go the\npestle. The Yaksani, saying and saying, \"Thou art unable to kill me,\"\ngoes upward.\n\nAfter that, that youngster let go the rice mortar; then the Yaksani\nfell to the ground. Then that youngster let go the millet stone;\nthen the Yaksani died. Only the youngster remained.\n\n\n North-western Province.\n\n\n\nIn the Kolhan tales (Bompas) appended to Folklore of the Santal\nParganas (Rev. Dr. Bodding), p. 464, occurs an Indian version of\nthis peculiar story. A boy whose mother gave him two pieces of bread\ndaily, one day left one on a rock and found next morning that a tree\nwhich bore bread as fruit had grown from it. When he was in the tree\neating the fruit one day, a woman who was really a Rakshasi came up\nand asked for a loaf, and saying that if it fell on the ground it\nwould become dirty, induced him to descend with it. She then put him\nin her bag and went off. While she was getting a drink at a pool some\ntravellers let the boy out. He filled the bag with stones. On reaching\nher home the woman told her daughter she had brought a fine dinner,\nbut the daughter found only stones in the bag. Next day the woman\nreturned to the tree, secured the boy in the same way, brought him\nto her daughter, and went to collect firewood. In reply to the boy,\nthe girl said he was to be killed by being pounded in a mortar; while\nshe showed him how it was to be done he killed her with the pestle,\nput on her clothes, and cut her up. The ogress returned, cooked and\nate her, and went to sleep, on which the boy struck her on the head\nwith a large stone, killed her, and took all her property.\n\n\n\n\n\nTHE LAD AND THE RAKSHASI. (Variant a.)\n\n\nIn a certain country there are a female Crow and a male Crow. While\nthey were thus, the female Crow having thought of eating cakes,\nwent with the male Crow to break firewood. Having gone, [after]\nbreaking firewood the male Crow took a bundle of firewood [and came\naway with it].\n\nWhen the female Crow was there unable to lift up her bundle of\nfirewood, she saw that a lad who looks after cattle was going by,\nand having called to him, when she said, \"Son, lift up the bundle\nof firewood and go; I will give you cakes,\" the lad lifted it up and\ngave her it, and went away.\n\nAfter that, the lad having come to eat cakes, when he asked for cakes\nthe female Crow gave him cakes.\n\nThe lad, having gone away taking the cakes, and ascended a tree, when\nhe was eating them a Rakshasi came. When she looked up the tree,\nhaving seen a lad eating cakes, she said, \"Ane! Son, throw down\ncakes for me also.\" So the lad threw down a cake. Having said, \"It\nis in the dung-heap,\" she told him to throw down one more. Thereupon\nthe lad threw down one more. \"That also is in the dung-heap,\" she\nsaid. After all were finished in that way, the Rakshasi says to the\nlad, \"Now then, son, tying both legs and both hands jump into this\nbag,\" she said. Then the lad jumped.\n\nThe Rakshasi having put the lad in the bag, and [after] tying it\nhaving gone home, gave it to the Rakshasi's daughter, and said,\n\"Fry this, and put it away until the time when I come.\" Having said\n[this], the Rakshasi went away somewhere or other.\n\nAfter that, the Rakshasi's daughter opened the bag, and taking out\nthe lad, told the lad to blow up the fire on the hearth. Thereupon\nthe lad says, \"I don't know [how],\" he said.\n\nThen when the Rakshasi's daughter descends to the hearth to show him,\nthe lad pushed the Rakshasi's daughter into the oil cooking-pot that\nwas on the hearth.\n\nAfter she was fried, having taken it off and put it away, taking the\nchillies [grinding] stone he climbed up the Palmira tree which was\nat the doorway.\n\nWhile he is [there] the Rakshasi, having come back, says, \"Wherever\nwent my daughter? Can she have gone for firewood? Can she have gone\nfor water?\" [232]\n\nHaving said and said it, when she is eating, the lad sitting in the\ntree says,\n\n\n \"Of the heifer's flesh \"Naembige malu\n The heifer herself [is] the eater. Naembima kanna.\n The Palmira tree at the doorway. Dorakada tal gaha.\n Dan, dun.\" Dan, dun.\"\n\n\nWhile he is saying it, when the Rakshasi had looked up and seen that\nthe lad is in the tree, as she is going to climb the tree the lad threw\ndown the chillies [grinding] stone on the Rakshasi's body. Thereupon\nthe Rakshasi died.\n\nAfter that, the lad having descended from the tree, put the Rakshasi\ninto a well, and went away.\n\n\n Bintaenna, Uva Province.\n\n\n\n\n\nTHE CAKE TREE. (Variant b.)\n\n\nIn a certain country there was a house of a Gamarala, it is said. At\nthat house there were seven children. Out of the seven, the elder\nsix persons having arisen on all days just at daybreak, go to do work\nin the rice field. The young person for the purpose of learning goes\nto school.\n\nHaving joined with yet [other] children (lamo), the party of children\nbegan to go near a house at which a certain Rakshasi dwells at that\nvillage. During the time when they are going thus, the Rakshasi who\nsaw these children, from the day on which she saw the children made\nready to seize and eat them.\n\nAlthough she made ready in that manner, through fear because men\ndwelt in the neighbourhood she did not seize the children. But the\nRakshasi being unable to remain without eating the children, thought,\n\"Seizing the children by a certain device, I must employ my daughter,\nand [after] boiling I must eat them.\" Having broken off all the leaves\nof a tree that was on the road on which the children go to school,\nand having wrapped strips of white cloth at all places on the tree,\nand hung cakes and plantains, etc., at all places on the tree, the\nRakshasi got into the jungle and waited.\n\nAt the time when she is staying thus, the party of children who are\ngoing to school, when they approached the root of that tree having\nseen the tree on which the cakes and plantains had been hung, said,\n\"Look here, Bola; a Cake Tree;\" and the whole of them having ascended\nthe tree, plucked the cakes and plantains to the extent to which they\nhad been hung on the tree, and ate them.\n\nThat day, except that the Rakshasi had gone into the jungle, she did\nnot come to the place where the children are eating the cakes and\nplantains. Why? It was through fear that many children having come\nto the place where she is, at the time when she is seizing them the\nchildren having become afraid, and run to that and this hand, when\nthey have told the men they will kill her.\n\nHaving thought thus, that day after the whole of the children,\nplucking the cakes and plantains, went away, the Rakshasi having\ncome from the jungle into the open, arrived at her house, and stayed\n[there]. On the following day also, as on the former day, at daybreak\nhaving gone taking cakes and plantains, and hung them on the tree,\nshe got hid, and remained looking out.\n\nThat day, when she is thus, out of that troop of children going to\nschool, the Gamarala's child having arisen more towards daybreak\nthan on other days, and hurried, and eaten food, and drunk, and gone\nin front of the other boys, with the thought that he must pluck the\ncakes very quickly went that day quite alone. Having gone in that way,\nhe ascended the Cake Tree and began to pluck them. At the time when\nhe is thus plucking them, the Rakshasi having sprung out, quickly\ntaking the bag also, and having come to the bottom of the tree,\nspoke to the Gamarala's boy, and says, \"Ade! Son, pluck and give me\none cake,\" she said.\n\nWhen the Rakshasi said thus, he plucked one and gave it. The Rakshasi\nhaving thrown on the ground that bit of cake says, \"Ane! Son, the cake\nfell on the ground. Sand being rubbed on it, I cannot eat it. Give\nme still one,\" she said.\n\nAt the time when she said thus, he plucked one more and gave it. Having\ndropped that also on the ground, she says, \"Ane! Having struck my\nhand that also fell on the ground. I cannot catch the cakes that you\nare plucking and giving me. I will tell you a very easy work; you\ndo it. Plucking as many cakes as you can, jump into my bag. Jumping\nin that way is easier than descending [by climbing down] the tree,\"\nshe said.\n\nWhen the Rakshasi told him in that manner, this foolish child,\nthinking, \"It is an easy work the Rakshasi is telling me,\" and plucking\nas many as possible for both hands and waist-pocket, jumped into the\nRakshasi's bag.\n\nThe Rakshasi, tying the mouth of the bag and having gone taking him\nwithout being visible to the men, arrived at her house, and having\nspoken to the Rakshasi's daughter, says, \"Daughter, to-day I must eat\na good flavour. In the bag that I brought, placing it on my shoulder,\nthere is a tasty meat. Boil the meat for me and give me it.\" Having\ngiven it to her daughter, the Rakshasi went about another thing that\nshould be done.\n\nWhen the Rakshasi's daughter is unfastening the bag to prepare the\nmeat, there is a boy [in it]. When the Rakshasi's daughter having\nunfastened the bag is going to take the child out, having spoken he\nsays, \"Ane! Elder sister, there are lice on your head.\"\n\nThereupon the Rakshasi's daughter says, \"Ane! Younger brother, if so,\ncatch them.\" Having said [this] she sat down.\n\nThe Gamarala's son, having been for a little time turning and turning\nover the hairs of her head to that and this side in the manner when\nlooking at the head, taking the axe that had been brought to kill the\nboy, and at once having struck the head of the Rakshasi's daughter\nand killed her, and having put her in the cauldron of water which\nwas there, and placed her on the hearth, and boiled her, and made her\nready and placed her to eat when the Rakshasi is coming, collecting\nthe rice mortar, pestle, and a great many knives that were at the\nhouse, and having gone and placed them in a Palmira tree that is at\nthe doorway,--at the time when the Rakshasi comes this one having\nalso ascended the tree stayed [there]. [233]\n\nWhen the Rakshasi came [after] bathing, at the time when she is coming\nshe says, \"Daughter, even to-day has tasty food been prepared? Don't\ndo that work for the men of the village to get news of it; if so, the\nmen of the village will kill us.\" Saying this, she came into the house.\n\nWell then, except that having boiled the meat it is there to eat,\nthe daughter is not to be seen. While calling her on that and this\nhand, at the time when she is seeking her that youth, sitting on the\nPalmira tree, says, \"Their own flesh they themselves will eat. On\nthe Palmira tree at the doorway; tan, tun.\" Saying [this] he began\nto beat a tom-tom (rambana).\n\nThen the Rakshasi having looked up when coming running to seize this\none, this one threw at the Rakshasi the rice mortar and pestle that\nhe had taken to the top of the tree, and struck her. The Rakshasi\ndied at the bottom of the tree.\n\nThis one having descended from the tree, and gone home, and given\ninformation to the other brothers of this circumstance, came with them,\nand took away the goods of the Rakshasi's that there were. Having\ngone away they lived in happiness.\n\n\n Western Province.\n\n\n\nIn Kaffir Folk-Lore (Theal), p. 120, a cannibal placed in a bag a girl\nwhom he intended to eat. When he went for water her brother took her\nout and put a swarm of bees in her place. These stung the cannibal\nwhen he opened the bag, and he fell into a pool, where he became a\nblock of wood.\n\n\n\n\n\n\n\n\nNO. 139\n\nTHE GIRL, THE MONK, AND THE LEOPARD\n\n\nIn a certain country there were a Gamarala and a Gama-Mahage (his\nwife). There was a female child of the Gamarala's.\n\nAfter the child became suitable [for marriage] he went near the Lord or\nmonk of the pansala [234] to look at her naekata. [235] The Gamarala\nsaid to the monk, \"Ane! Lord, there is a female child of mine; the\nchild became suitable [for marriage]. You must look at the naekata,\"\nhe said to the Lord.\n\nThereafter, when the monk looked at the naekata, besides that it\nis very good for both the parents, it was said in the naekata that\nthe man who calls her [in marriage] on that very day is to obtain a\nkingdom. Because of it, the monk after having placed the Gamarala in\nsubjection (i.e., made him promise obedience), said, \"The naekata\nis very angry. For the two parents, and for the man who calls her\n[in marriage], there is anger to the degree [that they are] to die,\"\nhe said to the Gamarala. This lie the monk said to the Gamarala in\norder for the monk to call the female [in marriage] for himself.\n\nAt that time the Gamarala, having become much troubled, asked the Lord,\n\"What shall I do for this?\"\n\nThe monk said, \"Don't kill the child outright, [236] and don't [merely]\nturn her out of the house. You go home and make a box. After having\nmade it, and made ready for the box [various] sorts of food and drink,\nput this child in the box, and having put into it the kinds of food\nand drink, after having closed it go to the river, and put it in.\"\n\nThereupon, the Gamarala having done in the manner the monk said,\nand having informed the monk that on such and such a day he will put\nthe box in the river, went to the river and put the box in it. [237]\n\nThe monk told the pupils who were at the pansala to wait [for it]. He\nsaid, \"You go and wait near the river. At the time when you are\nthere a box will come floating down. Taking it ashore, bring it to\nthe pansala;\" the pupils went on the journey. The monk that day, for\nthe purpose of eating the [wedding] feast amply preparing [various]\nsorts of food and drink, remained ready.\n\nTwo boys of that country, or two young men, had set a trap at the bank\n[of the river]. At the time when these two persons went to look at\nit, a leopard was caught in the trap. These two having become afraid,\nhaving said, \"What shall we do about this?\" at the time when they were\ntalking and talking on the river bank, they saw that a box is coming\nfloating [down the river], and the two persons spoke together [about\nit]. Both having agreed that the things inside the box [should be]\nfor one person, and the box for one person, they got the box ashore.\n\nHaving opened the mouth of the box, when they looked [in it] there were\na woman, and [various] kinds of food and drink. Taking them aside,\nthey seized the leopard, and having put it in the box and shut it,\nthey took it to the river and put it in.\n\nOut of the two persons, one took the woman, the effects one took. The\nperson who took the woman that very day obtained the kingdom, it has\nbeen said.\n\nThereafter, that box floated down to the place where the monk's pupils\nstayed. Getting the box ashore, and tying [it as] a load (tadak) for a\ncarrying pole, they took it to the pansala. The monk, taking the box,\nquickly placed it inside the house. The monk told the pupils to stay:\n\"To-day I must say Bana [238] from a different treatise (sutra);\nto-day you must respond, 'Sadhu,' loudly.\"\n\nAfter it became night the monk told the pupils, \"You also lie down,\"\nand having lit the lamp in the house, [after] shutting the door he\nopened the mouth of the box. Just as he was opening it, the leopard\nhaving sprung out, began to bite (lit., eat) the monk. Thereupon the\nmonk cried out, \"Apoyi! The leopard is biting me!\"\n\nThe pupils began to respond, \"Sadhu!\" louder than on other days. At\nthe time when the monk is shouting and shouting, the pupils loudly,\nloudly, began to respond, \"Sadhu!\" When he had been crying and crying\nout no long time, the monk died.\n\nIn the morning, having cooked rice gruel for the obligatory donation\n(hil daneta), when they were waiting, looking out for the time when\nthe monk arose, he did not get up. Until the time when it became well\ninto the day (bohoma dawal), they remained looking out. Still he did\nnot [come out].\n\nAn upasaka (lay devotee) of that village comes every day to the wihara\nto offer flowers. He, too, remained looking out near the wihara until\nthe time when the monk comes. Thereafter the upasakarala having gone\nto the pansala, asked at the hand of the pupils, \"What is the reason\nthe Lord has not yet arisen?\"\n\nThen the pupils said, \"During last night it was not the Bana which he\nsays on other days that he said; from another sutra he said Bana. He\ntold us, also, to respond 'Sadhu' more loudly than on other days.\"\n\nAt that time the upasakarala tapped at the door to awake the monk;\nhe did not speak. Having struck the door loudly [the upasakarala]\nspoke to him. At that also there was not any sound.\n\nThereafter, the upasakarala having mounted on the roof and put\naside the tiles, when he looked [down] the leopard sprang at him,\ngrowling. The upasakarala having become afraid, fell from the roof\nand died.\n\nThereafter, many men having joined together and broken down the\ndoor, and killed the leopard, when they looked for the monk he was\nkilled. So having put the leopard and the monk into one grave, they\ncovered [them with] earth.\n\n\n North-western Province.\n\n\n\nIn The Orientalist, vol. ii, p. 145, Mr. N. Visuvanathapillai,\nMudaliyar, relates this as a Tamil story. The girl was Princess\nDevalli; to save the country she was condemned to death, but her\nmother bribed the executioners to set her afloat in the river, in a\nbox. A hunter who had trapped a tiger on the river bank secured the\nbox, released the Princess, and put in the tiger. The Guru (teacher)\nhad heard of the Queen's stratagem, and sent a dozen of his pupils in\na boat in search of the box. They brought it into a room in a deserted\nbuilding, and remained in an adjoining one, being instructed to clap\ntheir hands and shout, \"Hail! Long life to our Master!\" when they heard\nthe box opened. Amid this applause of the boys the tiger killed the\nGuru. (In The Orientalist, vol. iii, p. 269, Mr. J. P. Lewis noted\nthat this story is from the Katha sintamani).\n\nIn Old Deccan Days (M. Frere), p. 280, a Brahmana foretold that unless\na baby Princess should be sent out of the country she would destroy\nit utterly. The Raja her father caused her to be placed in a box,\nwhich was launched on a river, and floated down. A merchant saw it,\nand got a fisherman to bring it ashore, the box to go to him and the\ncontents to belong to the merchant. He got the Princess, reared her,\nand married her to his son. The rest of the tale is the legend of\nthe Goddess Pattini, who caused Madura to be burnt in revenge for\nthe execution of her husband on a false charge of stealing the\nQueen's bangle.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 102, an ascetic told a\nmerchant that when his daughter got married all the family would die,\nand he advised him to set her adrift in a basket on the Ganges. Her\nfather having promised to do this, the ascetic ordered his pupils\nto intercept the basket and bring it secretly to his monastery. A\nPrince who had gone to bathe found and opened the basket, married the\ngirl by the Gandharva rite (in which a garland of flowers is thrown\nround the neck), put a fierce monkey in her place, and set the basket\nafloat again. The boys brought it, and the ascetic placed it in a\nroom to perform incantations alone, he said. When he opened it the\nmonkey flew at him and tore off his nose and ears, and he became the\nlaughing-stock of the place.\n\nIn the Kathako\u00e7a (Tawney), p. 132, an ascetic informed a merchant that\nthe bad luck of his two daughters would bring about his destruction,\nand advised him to set them afloat in the Ganges in a wooden box,\nand cause a ceremony to be performed for averting calamity. The\nascetic performed the ceremony for him, and sent his pupils to bring\nthe box. The King of that city got the box ashore, took the girls,\nand put two apes in their place. When the ascetic opened the box at\nhis monastery he was killed by the apes and became a Rakshasa.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 398, 399, 410,\nthe incident occurs of newly-born infants being placed in boxes,\nset afloat in a river, and rescued by a person lower down. [239]\nAt p. 445, a girl who had been married to a King was set afloat in\na box, and rescued by a washerman.\n\nIn Sagas from the Far East, p. 120, there is a Kalmuk variant in\nwhich a man who desired to take the wealth of an old couple, got\ninside a statue of Buddha, and instructed them to give their daughter\nto the man who knocked at their gate in the morning. The man himself\ncame and knocked, and married her, and he and his new wife left with\nall their gold and precious stones. A Khan's son who was out hunting,\ntaking a tiger with him, fired an arrow into a mound of sand; it struck\nsomething hard which proved to be a box which the man had placed there,\ncontaining the girl and jewels. The tiger was put in her place, and\nwhen the man carried off and opened the box in an inner room of his\nhouse it killed and ate him, and walked away next morning when the\ndoor was opened. The Prince married the girl.\n\nIn the Sinhalese history, the Mahavansa, p. 147 (Dr. Geiger's\ntranslation), it is stated that in order to appease the sea-gods who\nhad caused the sea to overflow the land on the western coast of Ceylon\nin the first half of the second century B.C., the King of Kaelaniya\n\"with all speed caused his pious and beautiful daughter named Devi to\nbe placed in a golden vessel whereon was written 'a king's daughter,'\nand to be launched upon that same sea.\" She was brought ashore at\nthe extreme south-east of Ceylon, and married by the King of Ruhuna\nor Southern Ceylon.\n\nThe original Indian story of the child who was consigned to the\nwater in a basket or box appears to be that which is given in the\nMaha Bharata (Vana Parva). According to it, an unmarried Princess,\nKunti, who bore a supernatural son to the deity Suriya, the Sun,\nplaced the infant in a water-tight wicker basket, and set it afloat\nin the adjoining river, from which it passed down to the Ganges, and\nthen drifted down that river until it arrived near Campa, the capital\nof the Anga kingdom. The basket was brought ashore and opened by a\ncar-driver who had gone to the river bank with his wife. These two,\nbeing childless, adopted the infant, who afterwards became famous\nas Karna, the leading Kuru warrior in the great battle against the\nPandava Princes and their allies.\n\nThe story extends backward to the legend or history of Sargon I,\nof Akkad (about 2,650 B.C. according to the revised chronology),\nwho stated in an inscription that his mother, a Princess, launched\nhim on the Euphrates in a basket of rushes made water-tight with\nbitumen. He was rescued and reared by a cultivator, who placed him\nin charge of his garden. Through the affection of the Goddess Istar\nhe acquired the sovereignty.\n\n\n\n\n\n\n\n\nNO. 140\n\nTHE WASHERMAN AND THE LEOPARD\n\n\nOn a certain day, a man having gone to a chena which he had cut,\nand in which he had sown grain, as he was walking along at the edge\nof the fence, on this side of the corner of the stick fence a tail\nwas visible, it is said.\n\nHaving gone near very quietly, when he looked, a leopard lying at\nthe edge of the fence, having let its tail come inside the chena,\nwas asleep, it is said.\n\nThereupon, this man on this side of the fence seized the leopard's\ntail which it had put there. After he seized it he cannot kill it,\nhe cannot let go; should he let go, the leopard will kill the man.\n\nWhen the man was staying [there] thinking, \"How is the expedient for\nthis?\" he saw a Washerman going along, taking a bundle of clothes. So\nthis man called him, saying, \"Washerman-uncle, come here.\"\n\nThen the Washerman having come, asked, \"What is it?\"\n\nHe said, \"Kill the leopard.\"\n\nThen the Washerman said thus, \"Ane! His face is like our\nuncle's. Ane! I indeed cannot kill him.\"\n\nThe man who was holding the leopard, said, \"If so, I will kill him;\nyou hold the tail.\"\n\nThen the Washerman having said, \"It is good,\" took hold of the tail. At\nthe time when he was holding it, this man said, \"[You] who have become\nuncle and have become nephew, stay there,\" and came home.\n\nThereafter, at the time when that Washerman was letting go the\nleopard's tail, the leopard killed and ate that Washerman, and\nwent away.\n\nSubsequently, the man who owned this chena having gone [there], taking\nthe bundle of clothes which that Washerman had taken and thrown down,\ncame home.\n\n\n North-central Province.\n\n\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 226, an\nold woman who was attacked by a bear, turned round a tree to avoid\nit. When the bear stretched its paws round the tree in trying to reach\nher, she seized and held them. A man who came up was requested by her\nto assist her to kill the animal and share the flesh. He accordingly\nalso seized the paws; when he had got well hold the old woman let go\nand escaped, the man being afterwards mauled by the bear.\n\n\n\n\n\n\n\n\nNO. 141\n\nTHE FRIGHTENED YAKA\n\n\nIn a certain country there are a woman and a man, it is said; there\nis also a boy of those two persons. In front of the house there is\nalso a Murunga tree. A Yaka having come, remained seven years in the\nMurunga tree in order to \"possess\" the woman.\n\nWhile they were in that manner, one day the man and the boy went on\na journey somewhere or other. The woman that day having [previously]\nput away the bill-hook, brought it to the doorway, and while preparing\nto cut a vegetable, said, \"This bill-hook is indeed good [enough]\nto cut a Yaka.\"\n\nThe Yaka who stayed in the Murunga tree at the doorway, having heard\nwhat the woman said, became afraid, and having waited until the time\nwhen the woman goes into the house [after] cutting the vegetable,\nthe Yaka slowly descended from the Murunga tree.\n\nWhen he was going away, the woman's husband and boy, having gone on\nthe journey, are coming back. The Yaka met them. Then the Yaka asked\nat the hand of those two, \"Where did you go? I stayed seven years\nin the Murunga tree at the doorway of your house, to 'possess' your\nwife. To-day your wife, sharpening a bill-hook, came to the doorway,\nand looking in my direction said, 'This bill-hook is indeed good for\ncutting a Yaka.' Because of it, I am here, going away. Don't you go;\nthat wicked woman will cut you. Come, and go with me; I will give you\na means of subsistence. I, having now gone in front, will 'possess'\nsuch and such a woman of such and such a village. You two having said\nthat you are Yaksa Vedaralas, [240] and having come [there], when you\nhave told me to go I will go. Then the men having said that you are\n[really] Yaksa Vedaralas, will give you many things. When you have\ndriven me from that woman, again I will 'possess' still [another]\nwoman. Thus, in that manner, until the time when the articles are\nsufficient for you, I will 'possess' women. When they have become\nsufficient do not come [to drive me out].\"\n\nHaving said [this], the Yaka went in front and \"possessed\" the\nwoman. After that, the man and the boy went and drove out the\nYaka. From that day, news spread in the villages that the two persons\nwere Yaksa Vedaralas. From that place the two persons obtained\narticles.\n\nThe Yaka having gone, \"possessed\" yet a woman also. Having driven him\nfrom there, too, these two persons got articles. The Yaka \"possessed\"\nstill [another] woman also. Thus, in that manner, until the very\ntime when the things were sufficient for the two persons, the Yaka\n\"possessed\" women.\n\nAfter the articles became sufficient for the two persons, one day the\nYaka said to the two, \"The articles are sufficient for you, are they\nnot?\" The two persons said, \"They are sufficient.\"\n\nThen the Yaka said, \"If so, I shall 'possess' the Queen of such and\nsuch a King. From there I shall not go. Don't you come to drive me\naway.\" Having said it, the Yaka went to that city, and \"possessed\"\nthe Queen.\n\nThe two Yaksa Vedaralas came to their village, taking the articles\nthey had obtained. Then a message came from the King for the Yaksa\nVedaralas to go. The two persons not having gone, remained [at home],\nbecause of the Yaka's having said that he would not go.\n\nAfter that, the King sent a message that if they did not come he would\nbehead the Yaksa Vedaralas. After that, the two persons, being unable\nto escape, went to drive out the Yaka.\n\nHaving gone there, they utter and utter spells for the Yaka to go. The\nYaka does not go. Anger came to the Yaka. In anger that, putting [out\nof consideration] his saying, \"Don't,\" the two persons went and uttered\nspells, the Queen whom the Yaka has \"possessed,\" taking a rice pestle,\ncame turning round the house after him in three circles to kill the\nVedarala. [241] When she was raising the rice pestle to strike the\nVedarala, the man's boy said, \"Look there, Yaka! Our mother!\"\n\nThen, because he had been afraid [of her] formerly, when the boy said\nit, the Yaka, saying, \"Where, Bola?\" and also rolling the Queen over\non the path, face upwards, and saying \"Hu,\" went away. The Queen came\nto her senses.\n\nThe King gave the two persons many articles. The Yaka did not again\ncome to \"possess\" women. That man and boy having come to their village,\nand become very wealthy, remained without a deficiency of anything.\n\n\n North-western Province.\n\n\n\nIn The Indian Antiquary, vol. xvi, p. 217 (Folklore in Southern India,\np. 214), in a Tamil story related by Natesa Sastri, a Brahmana was\nturned by Siva into a Brahma-Rakshasa for refusing to impart his\nknowledge of music to others, and he resided in a Pipal or Bo tree. A\npoor Brahmana of Sengalinirpattu (Chingleput, land of the blue lotus)\nassisted him to escape from the wretched music of a piper by removing\ninto another tree, and out of gratitude the demon \"possessed\" the\nPrincess of Maisur, in order that the Brahmana might obtain wealth by\ndriving him out. Afterwards, when the demon \"possessed\" the Princess\nof Travancore, intending to remain, the Brahmana frightened him away\nby a threat that he would bring back the piper.\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 6, a beggar's wife beat\nhim with a stick for coming home foodless, threw his turban into a tree\nand struck at it time after time, hitting the tree at each blow. The\nblows and her abuse frightened away from the tree the ghost or Bhut\nof a Brahmana of the family who had committed suicide. The ghost and\nthe man travelled along together as friends in misfortune. By their\narrangement the man drove the ghost from the Minister's daughter,\nbut refused to officiate when it \"possessed\" the Sultan's daughter,\nuntil ordered to be executed. When the ghost threatened to kill him\nhe told it he had terrible news, his wife would be there in a few\nminutes. The ghost left at once, and the man married the Princess\nand succeeded to the throne.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 298, a man's termagant\nwife was thrown into a well, and there married a demon, but in fear\nof her he soon hid as a man, in a mosque. Becoming friendly with\nthe former husband, who recognised him, he promised to marry the man\nto the King's daughter, whom he thereupon \"possessed.\" When the man\ndrove him out she was given in marriage to him, together with half\nthe kingdom. The demon, after warning him not to interfere, then\n\"possessed\" the Minister's daughter. After at first refusing to act,\nthe man frightened him away by saying his former wife was coming.\n\nIn The Enchanted Parrot (Rev. B. H. Wortham), a variant is given\nin the stories XLVI and XLVII. The woman terrified everyone around,\nand a goblin who lived in a tree near her house ran away. The husband\nalso left, became friendly with him, and was advised to go and cure\nthe King's daughter. He cured her, married her, and received half the\nkingdom. Then the goblin carried off this Princess. The man went in\nsearch of her, and frightened away the goblin by whispering that his\nwife was coming.\n\n\n\n\n\n\n\n\nNO. 142\n\nTHE STORY OF THE SEVEN YAKAS\n\n\nIn a certain country there are a woman and a man, it is said. One day\nthe man went to plough. The woman placed a ripe pine-apple underneath\nthe bed.\n\nOn the very day she put it [there], seven Yakas having joined together\nand taken a hidden treasure, while six Yakas were dividing the articles\none Yaka having come to the house of that man who went to plough, the\nYaka remained sitting down under the bed at which is the pine-apple,\nin order to \"possess\" the woman.\n\nThen that man having ploughed came home. Having come there, sitting\ndown on the bed he said to the woman, \"Haven't you cooked yet? I have\nhunger [enough] to eat the Yaka.\"\n\nThen the woman said, \"I am still cooking. If you cannot wait until\nthe time [when I finish] there is [something] under the bed.\"\n\nThe woman said it regarding the pine-apple. What of that! Because\nshe did not explain and say [so] the Yaka thought, \"It is regarding\nme, indeed, she said that;\" and the Yaka having become afraid, very\nquickly having arisen said to the man, \"Ane! Don't eat me. Come along\n(lit., come, to go), for me to show you a place where there is a good\nhidden treasure.\"\n\nAfter that, the man having got up from the bed and called the man's\nyounger brother, the two persons went with the Yaka. Having gone,\nthey went to the place where those six Yakas are dividing the articles.\n\nThen the Yaka said to the two men, \"Until the time when I bring and\ngive you the articles, there (onna), go to that tree.\" After that,\nthe two men went into the tree to which the Yaka told them to go.\n\nHaving gone there, while they are looking, six Yakas who had great\nbeards and the Yaka who came summoning the men are apportioning the\narticles. Then, having seen the bearded youngsters (pollo), the elder\nbecame unconscious, and fell from the tree to the ground.\n\nThen the younger brother, being in the tree, said, \"Elder brother,\nafter you [have] jumped down seize the great-bearded youngster\nhimself.\"\n\nThen because there are beards of the whole six, having said to each\nother, \"It is for me, indeed, he said this; it is for me, indeed,\nhe said this,\" one by one, in the very order (lit., manner) in which\nthey sprang up and went, the whole six Yakas, having thrown down the\narticles, ran off. [Because] having been in the tree that man said thus\nafter the man's elder brother fell down, those Yakas having said, \"He\nwill come and kill us,\" it was for that indeed the Yakas became afraid.\n\nWell then, [the Yaka] calling the men,--the elder brother and younger\nbrother,--and together with the men the Yaka, the very three persons,\nhaving drawn (carried) all the articles--both the Yaka's portion and\nthe six portions of those six who ran off--to that man's house, after\nthey finished the Yaka went away. Those two men shared the articles.\n\n\n Finished.\n\n North-western Province.\n\n\n\nThe first part of this story is a variant of part of the tale numbered\n17 in vol. i. For the latter part, compare variant (b) of the story\nNo. 137, and the notes after it.\n\n\n\n\n\n\n\n\nNO. 143\n\nTHE YAKA AND THE TOM-TOM BEATER\n\n\nIn a country, at the time when a Tom-tom Beater was going to a\ndevil-dance (kankariya), it became dark. While he was going along\nto the village in the dark, when he was near the village having the\ndevil-dance, to the extent of two miles (haetaepma) from it, he met\nwith [an adventure] in this manner.\n\nIn the adjoining village, a man having died they took his dead body\nto the burning ground; and having raised a heap of firewood, and upon\nit having placed the corpse and set fire to it, at the time when his\nrelatives went away in the evening Maha Son Yakshaya [242] came, and\nremained upon the burning funeral pyre. He said thus to the Tom-tom\nBeater, it is said, \"Where art thou going?\"\n\nWhen he asked it [he replied], \"I am going to a devil-dance.\"\n\nAt the time when [the Yaka] said, \"Standing there, beat the [airs\nof] devil-dances, and the new ones that thou knowest,\" he unfastened\nthe tom-tom, and tying it (i.e., slinging it from his neck), he beat\nvarious dances.\n\nThe Yakshaya being pleased at it, said thus, \"Do thou look every day\nin the house in which are the looms. [243] Don't tell anyone [about]\nthe things that I give,\" he said.\n\nBeginning from that day, having gone into the house in which are\nthe looms, at the time when he looked, raw-rice, and pulse (mun),\nand ash-plantains, and betel, and areka-nuts, and various things were\nthere. Every day those said things were there.\n\nAt the time when he is bringing them, his wife said, \"Whence are\nthese?\" Every day she plagued him, and being unable to escape from\nit he told the woman.\n\nOn the following day after the day on which he told her, at the time\nwhen he looked he had filled the looms with excrement.\n\n\n North-western Province.\n\n\n\nIn The Indian Antiquary, vol. i, p. 143, Mr. W. C. Benett gave an\nOudh story in which Bhawan Misr, a wrestler who had obtained gifts\nfrom a demon, lost them by revealing the secret to his wife.\n\n\n\n\n\n\n\n\nNO. 144\n\nHOW A TOM-TOM BEATER GOT A MARRIAGE FROM A GAMARALA\n\n\nAt a certain time there was a Gamarala. The Gamarala had a\ndaughter. In the same country there was a very rich Tom-tom Beater\n(Naekatiyek). There was a son of the Tom-tom Beater's. In order to make\nsearch for a marriage for him he tramped through many countries. From\nthose countries he did not obtain one.\n\nAfter that, he went to yet a country on the other side of a\nriver. Having gone there, when he looked about there was a Gamarala\nat a village [who had a marriageable daughter]. When he asked for the\ndaughter [in marriage], he said he would not give her. Thereupon,\nthinking and thinking of a scheme he acted accordingly, that is,\nin this manner.\n\nHe caught an egret. He made a bundle of lights, and taking these\nhe went again to the village at which the Gamarala stayed. Having\ngone [there], at the time when he looked about [he saw that] there\nwas a large betel creeper on a tree in front of the doorway of the\nGamarala's house.\n\nAfter that, having come at night and gone up the tree, and hidden\nhimself so that he would not be seen, [after] lighting the bundle of\nlights he called the Gamarala: \"Village Headman! Village Headman!\"\n\nThen the Gamarala having come running, looked upward, and seeing that\nthe bundle of lights were burning the Gamarala became afraid.\n\nThereupon the Tom-tom Beater says, \"I, indeed, the Devatawa of this\nvillage, am speaking. Wilt thou hearken to what I am saying?\" he asked.\n\nThe Gamarala, being afraid, said, \"I will hearken.\"\n\nThen the Tom-tom Beater called the Devatawa, [said],\n\n\"They say that thou wilt not give thy daughter to the boy of the\nTom-tom Beater of such and such a village. Why?\"\n\nThe Gamarala said, \"Because our pollution rules (indul) are different\nI said I cannot give her,\" he said.\n\nThen the Tom-tom Beater Devatawa who was in the tree [said],\n\"Give thou thy daughter to him. On the seventh day from now he will\nobtain the sovereignty. If thou shouldst not give [her] I will kill\nthee.\" Tying the bundle of lights to the leg of the egret, he said,\n\"I am going,\" and let the egret go.\n\nThereupon, having seen that the lights were burning on the leg of\nthe egret [as it flew away], the Gamarala thought that the Devatawa\nsaid it.\n\nThen the Tom-tom Beater, being invisible to everybody, descended from\nthe tree, and went to his village.\n\nTwo or three days afterwards, he came with the wedding party\nto the Gamarala's house, for the purpose of taking away the\ndaughter. Thereupon, having eaten the [wedding] feast, on the morning\nof the following day, because the giving of the Gamarala's daughter\nwas demeaning he put her in a sack, and having tied it as a bundle\nfor carrying under a pole, [the Gamarala] gave her, placing [the pole]\non the shoulders of two persons, and telling them to go. Then, lifting\nup the load, the party went away. Having gone thus, it having become\nnight they stayed near a tree.\n\nAt yet [another] city, the King of the city, having seized a bear\nthat ate human flesh, and put it in a sack, and tied it as a bundle\nfor carrying under a pole, gave it to two persons, and told them to\ntake it and throw it into the river.\n\nAt that time that party also came to the place where that [other]\nparty were staying. Thereupon, without speaking they placed the two\nbundles in one spot. In the very same way again, without speaking\nthey were sleeping in one place.\n\nOn the morning of the following day, at dawn, the wedding party\nhaving arisen went to the village, taking the bundle in which the\nbear was tied.\n\nThe people who remained here unfastened the bag in order to put the\nbear into the river. At that time [they saw that] a Princess was\nthere. So the party having gone taking the Princess gave her to the\nKing. Then the King married that Queen.\n\nThe wedding party who went taking the bear bundle having gone to the\nhouse, that very day, in order that the faults (dosa) of the bride\nand bridegroom might go, drove away any evil influence of the planets\n(baliyak).\n\nAt that time, having put the sack and the bridegroom into a house\nthey shut and tied the door. Having tied it they conducted the service\n[against the evil influence of the planets] in the open.\n\nThereupon the bridegroom who was inside the house unfastened the\nsack in order to take out the bride. Then the bear having come out\nbegan to bite the man. The bridegroom said, \"Don't bite me! Don't\nbite me!\" When he was saying it, the men who were sending away the\nevil planetary influences said, \"Ayibo! Ayibo!\" [244] The two who\nwere in the house remained without speaking any words [after that].\n\nThereupon it became light. These people having gone [there] opened\nthe door. Then the bear that ate men having sprung outside and bitten\nthe [would-be] mother-in-law, went into the midst of the forest. The\nbridegroom, the bear having bitten him, died.\n\n North-central Province.\n\n\n\nIn a variant of No. 59 in vol. i., the Gamarala inquired regarding the\nnaekata at his daughter's reaching marriageable age. The man replied,\n\"Through this little lass (paenci) seven men will die. Ane! O\nGamarahami, because of this little lass don't make this country\ndesolate,\" and advised killing her. When this man was carrying her\naway tied in a sack, intending in reality to marry her to his son,\nsome people who had a savage bear in a similar sack found the bundle\nleft on the roadside temporarily, and made an exchange. The son was\nkilled by the bear while the father danced outside, beating a tom-tom\n(udaekkiya).\n\n\n\n\n\n\n\n\nNO. 145\n\nTHE GEM YAKSANI\n\n\nThere were a King and a Queen of a single city. The two one day\nwent for sport in the gardens. Then, sitting on a branch there was\na little bird.\n\nAt that time the Queen asked the King, \"Is that little bird which is\nthere the male or the female?\" The King said, \"The male.\"\n\nThen the Queen, having said, \"It is not male; it is female,\" made a\nwager. What was the wager, indeed? \"Let us catch it and look. Should\nit be the cock I will not stay with you; I will go away somewhere\nor other. Should it be the hen you must give me the sovereignty,\"\nshe said. Thereupon the King said, \"It is good.\"\n\nHaving caught the bird they looked; when they looked the animal was\nthe male.\n\nThen the Queen said, \"I am going now,\" and she set off.\n\nThe King said, \"We said it for fun, didn't we? Are you going in that\nway for that little matter?\"\n\nThe Queen would not [stay], \"I must really go,\" she said.\n\nThereupon the King having said, \"Are you going for that? We made\nmonkey fun. [245] Owing to it where are you to go?\" said much in\nthe way of advice. Without hearkening to it the Queen went. What was\n[the real reason of] it? [It was] because the royal talk was Large.\n\nWhen the Queen was going, the [completion of the] ten months of\nher pregnancy was near; as she was going in a forest she bore a\nchild. Carrying the infant, as she was going along a path there was\na river in which the water had dried up. While she was going along\nthe river the Prince began to cry. For the sake of stopping the\ncrying she picked up a stone which was on the ground in the river;\nand having said, \"Look here, son,\" she stopped the crying, and taking\nthat little stone [with her] came to another city.\n\nHaving come [there] and walked to all places, and looked about,\nand come to a house in which was a widow woman, she asked, \"Mother,\nkeeping this Prince for me, will you give me a little space to stay\nin, until the time when the Prince becomes big?\"\n\nThereupon the old woman said, \"It is good, daughter. I also am alone;\nbecause of it remain here.\"\n\nThe Queen, having said, \"It is good,\" lived there, pounding paddy [at\nhouses] throughout the streets; and up to the time when the Prince\nbecame big stayed there getting a living. By that time, seven years\nof the Prince's age had passed.\n\nWhile remaining [there] in this manner, one day the Prince said,\n\"Mother, I am hungry,\" and cried. When he was crying, the stone which\nhis mother had brought that day from the river in order to stop the\nPrince's [crying], had been thrown away into the open ground in front\nof the house (midula).\n\nThis woman, having shown him the stone, said falsely, \"Look there. Take\nthat stone which is there, and having given it at the bazaar, and\neaten rice cakes, come back.\"\n\nThen the Prince, having gone running, taking that stone, begged\nthroughout the whole of the bazaar, \"Ane! Take this stone and give\nme rice cakes.\"\n\nThe men said to that Prince, \"Who gives rice cakes for quartz stones,\nBola?\" and scolded him at each place to which he went.\n\nAfter that, the Prince, having asked at every place without [obtaining\nany cakes], went to the King's palace also, at the time when the King\nwas walking at the Audience Hall, and said, \"Ane! Take this stone,\nand give me rice cakes; I am hungry.\"\n\nThereupon the King, having heard the sweet speech of this young Prince,\nbecoming pleased, said, \"Where, Bola, is the stone? Bring it here\nfor me to look at it.\"\n\nThe Prince took the stone, and gave it into the King's hand. The\nKing taking the stone in his hand, when he looked at it, it was\na gem-stone. Then the King asked, \"Bola, whence [came] this stone\nto thee?\"\n\n\"This stone was in the open ground at the front of the house. Mother\nsaid to me, 'Take it, and having eaten rice cakes, come back.'\"\n\nThen the King said, \"I will give thee rice cakes. Go and tell thy\nmother to come.\"\n\nThe Prince having gone running home, said, \"Mother, a man said that\nyou are to come, [so that he may] give rice cakes to me. The man,\ntaking the stone, too, put it away.\"\n\nThe Queen, walking with the Prince, said, \"Which is the house?\"\n\nHaving said, \"There, that house,\" the Prince stretched out his hand\ntowards the royal palace.\n\nWith the thoughts, \"I shall be worn away with fear, I shall be worn\naway. Ane! The thing that this foolish boy has done! Having said\nthat he gave him a quartz stone, the King, in order to appoint [the\npunishment for] his fault, told me to come here,\" she reached the\nroyal palace.\n\nThereupon the King having seen her, becoming much pleased, asked,\n\"Whence didst thou obtain this stone?\"\n\nThen the Queen began to tell him everything,--the way in which she\nmade the bet with that King, the way in which she came away, the way\nin which she bore [a child], the way in which while coming, she stopped\nthe [crying of the] Prince by picking up this stone from the river.\n\nThen the King said, \"This is a gem-stone. Putting me [out of\nconsideration], having appointed any person you like, he cannot\nstate the value of this. I have not got even wealth [sufficient] to\ngive for this. Because of it, having given to thee the wealth, too,\nthou hast not a place to put it in. Therefore stay ye in my palace\nitself until the Prince, having become big, marries a Princess.\"\n\nHaving made ready and given them a good room, and given them the\nroyal victuals, he made the two remain there.\n\nWhile they are staying there, having prepared two bracelets for the\nKing's Queen, because there was not a stone more to [match] that stone\nfor fixing in the two bracelets, he asked the Queen who gave the stone,\n\"Canst thou find and bring a stone more, like this stone?\"\n\nThe Queen said, \"I cannot go. If there be still [any] in the river,\nor what, I do not know.\"\n\nThen the Queen's Prince said to the King, \"I can.\"\n\nThe King asked, \"Do you know the path to go on?\"\n\nThe Prince said, \"I will ask mother, and go.\"\n\nThen the King said, \"What is necessary for you?\"\n\nThe Prince [said], \"From those that are in your stable be good enough\nto give me a horse which goes on hard journeys.\"\n\nThen the King gave the Prince the horse with the best qualities of\nall, a sword, and a bundle of cooked rice. The Prince would be about\nfifteen years of age.\n\nThe Prince, having mounted on the horse, asked his mother, \"Mother,\non which hand is the river in which you picked up the stone?\"\n\nThe Queen said, \"It is this hand,\" and stretched out her hand. Then\ndriving the horse to that hand he began to go.\n\nHaving gone away, and stopped at a river near that [gem] river, when\nhe looked about, at a great rough tree [what was] like a large fire was\nvisible. Then this Prince, in order to look at the conflagration, went\nnear the tree. Having gone [there], when he looked a Devata-daughter\nendowed with much beauty [246] was there.\n\nThen this Prince asked the Devata-daughter, \"Who art thou?\"\n\nThe woman said, \"I am a Yaksani.\" Then the Yaksani asked the Prince,\n\"Who art thou?\"\n\nThe Prince said, \"I am a royal Prince.\"\n\nThen this Prince became mentally inclined towards the very beautiful\nYaksani; the Yaksani also became mentally inclined towards the Prince.\n\nThe Yaksani asked the Prince, \"Where are you going, Sir?\"\n\nThe Prince said, \"I came to seek a gem-stone.\"\n\nThen the Yaksani said, \"We indeed remain in charge of this gem\nriver. Should the Devatawa Unnaehae come he will kill you. It is I\nindeed they call the Gem Goddess. I can give gems. [After] marrying\nme and placing me on the horse, if you should not go twelve yojanas\n[247] before half a paeya (of twenty-four minutes) has gone, the Gem\nDevata Unnaehae [248] will come and behead both of us, and burn us.\"\n\nThe Prince being pleased at it (that is, her proposal), said, \"It\nis good\", and placing the Princess on the back of the horse, asked,\n\"Where are the gems?\"\n\nThe Devata-daughter said, \"I will give them; I have them.\"\n\nThen he drove away the horse twelve yojanas before half a paeya [had\npassed]. Having driven it, when he went to the city the King asked\nthe Prince, \"Have you brought the gems?\"\n\nThat Yaksani had previously [249] said at the hand of the Prince\nthat when the King asks, \"Have you brought the gems?\" he is to say,\n\"I have brought [them].\" Because of it, the Prince said, \"I have\nbrought the gems.\"\n\nThen the King said, \"Where? Let me look at them.\"\n\nAt that time the Devata-daughter said, \"They will be outside,\" and\nthrew down in the open space in front of the palace a gobbet [250]\nof saliva. When the King looked it was as though a rain of gems\nhad rained.\n\nAfter that, the King, picking up the gems, went to the palace, and\nremained lying down without eating and drinking. The Minister having\ncome, asked, \"O Lord, what is the matter?\"\n\nThen the King said, \"The Prince who gave the gem has brought the Gem\nPrincess. If I haven't the Princess what are these Gods for? What is\nthis sovereignty for?\"\n\nThe Minister said, \"Don't you, Sir, be troubled about it; I will tell\nyou a stratagem for it.\"\n\nThe King asked, \"What is the stratagem?\"\n\nThe Minister said, \"The stratagem indeed is in this manner:--You, Sir,\nbe good enough to say to the Prince, 'Dear Prince, our mother and\nfather died. Those persons are staying in the God-world. Canst thou\n[go there and after] looking [at their condition] come back?' Then\nthe Prince through not understanding will say, 'I can.' Then, having\nsummoned all them of the city and having cut an underground tunnel\nabout a mile (haetaekma) deep (that is, in length), when you have\ntold him to go by that way to the God-world, he will go. Then having\nput a stone on [the entrance to] it, and brought tusk elephants,\nand made them trample on it, you can take the Gem Princess.\"\n\nThe King having become pleased at the word, caused the Prince to be\nbrought, and asked, \"Dear Prince, canst thou go to the God-world in\nthree weeks' [time, to inquire after our father and mother], and come\nback?\" The Prince said, \"I can.\"\n\nThen the King having collected together the men of the city, and said\nfalsely that he is cutting a path to go to the God-world, began to\ncause a tunnel to be cut, in order to kill the Prince.\n\nThereupon the Prince said to the Gem Princess, \"In this manner the\nKing asked me: 'Can you go to the God-world and come back?' I said,\n'I can.'\"\n\nThen, owing to the wisdom of the Gem Princess she perceived that he\nis making the plan (suttare) to kill this Prince, and said, \"Why,\nthrough foolishness did you, Sir, say you can? Since you said you can,\n[you must do as follows]:--Under the gem river an elder sister of\nours is rearing rats. Having gone, and given her this ring of mine,\nbe good enough to say, 'In such and such a city your younger sister\nis living. She said [you are] to send there two or three thousand\nrats.' Then she will send the rats. You [then] be good enough to come\nback, Sir.\"\n\nThe Prince went, and having given her the ring, and told her in\nthat very manner, the elder sister of the Gem Princess then said,\n\"It is good; I will send them. You, Sir, be good enough to go.\" Then\nhe came back.\n\nThat day night, having started them off, she sent three thousand\nrats. The rats having come before the light fell, went to the room\nin which was the Gem Princess. At the time when they went, she gave\nfood and drink to the rats, and said, \"Before a week has gone they\nwill cut the tunnel which the King is cutting, a mile deep. Because\nof it, you must cut [a path from here leading] into that tunnel at\na mile from this room in which we are staying.\"\n\nSo they cut and finished both tunnels on one day. Regarding the\ntunnel which the rats cut, the King was unable to learn even a little\nbit. Without making the tunnel which the rats cut break into and\nbecome part of [251] the King's tunnel, they turned it a little across\n[towards it at the end].\n\nAfter that, having cut the [other] tunnel and finished it, and given\nthe Prince a horse, and given him a sword, the King said, \"Look\nhere. We have cleared the path to go to the God-world. Having gone,\ncome back.\"\n\nThen the Prince said, \"It is good.\" Having said it, and gone near the\nGem Princess, at the time when he was saying, \"I will go, and come,\"\n[252] the Princess said, \"Say to the King that you will come in a week;\nand go,\" she said.\n\nThen the Prince having told the King, \"I shall come in a week,\"\nwent. Having driven the horse into that tunnel which the King cut,\nand gone along the tunnel, and come to the other tunnel [excavated\nby the rats], during the daytime he stays in the tunnel. At night,\nhaving come near the Gem Princess, and eaten rice, and been sleeping,\nagain as the light falls he goes to the tunnel and remains [there].\n\nAt the time when the Prince sprang into that tunnel, men threw stones\ninto the tunnel, and heaped them up. They do not know the fact that\nthat Prince is staying in the tunnel which the rats cut.\n\nAfter that, the King came, and spoke to the Princess, \"Now then,\nlet us two be married.\"\n\nThen the Princess said, \"I will not. My husband has said that he will\ncome in a week. Because of it, until he comes I will not marry any\none whatever. If he come not I will marry,\" she said.\n\nThe King having heard that word [said], \"It is good. After a week has\ngone I will marry [you].\" Thinking, \"The Prince having been put into\nthe tunnel, and stones trampled down [over it], when will he come\nagain? That Princess, the Prince not [being here], in perplexity at\nhis death is talking nonsense,\" he went away.\n\nWhat does the Princess do? Having taken gem-stones to the extent of\nmany millions (in value), she caused to be sewn a diadem-wreath (otunu\nmalawak), and a dress. Having sewn them, at early dawn (rae pandara)\nof the day following the week, having dressed this Prince, she said,\n\"As the light is falling, having waited behind the King's palace be\ngood enough to come as though returning,\" and sent him [there].\n\nThereupon, the Prince in that manner at the time when the King\narises in the morning, presented himself for the King's cognizance\n(indiriyata). Then the King,--after becoming afraid concerning the\nreturn of the Prince whom he had put in the tunnel in which he had\nplaced stones, and having employed tusk elephants had trampled them\ndown,--asked, \"Prince, whence camest thou?\"\n\nThereupon the Prince said, \"O Lord, Your Majesty, your father the\nKing and mother the Queen, also, are staying in happiness in the\nGod-world. I went there. Having said my dress was bad (nakayi) they\ngave me, for wearing, a dress which, those persons having worn it,\nhad become old,\" he said.\n\nWhen the King looked in the direction of his dress [he thought that]\nexcept that in the God-world [there might be] such a dress, it is of\nthe kind which is not in this world. Because of it, it seemed to the\nKing to be true.\n\nThe Prince said, \"The party said that you also, Sir, are to go. They\ntried not to permit me, also, to come back. Having said, 'I will come\nback,' for the purpose of what I am saying to you I returned.\n\n\"When I went in the tunnel and looked about yet [another] path\n[leading] there had been cleared. Having gone on that path, when I\nlooked the God-world was quite near.\"\n\nAfter that, the King, having collected the citizens, began to remove\nthe earth at that tunnel which he cut to kill the Prince.\n\nHaving heard of it, that Prince in order that the tunnel which the\nrats had cut should be closed, told the rats, and again made them\npush back the earth.\n\nHaving pushed it back, while he is staying [there], on the following\nday the King alone went, and having said, \"[After] looking [at the\nGod-world] I shall return,\" went off.\n\nWhen he is descending into the hole to go, what does this Prince\ndo? Having thrown down those stones that had been taken out, and\nblocked up the tunnel so as not to allow the King to return, the King\ndied in the tunnel.\n\nAfter that, this Prince, having seized and beheaded the Minister who\nhad told [the King] the stratagem for the purpose of killing him,\nsummoned the whole of the citizens, and said to the people, \"For the\noffence which the King committed against me I put the King into the\ntunnel, and killed him. From to-day the King of this city is I myself.\"\n\n[Thereafter] exercising the sovereignty, marrying the Gem Princess, and\nestablishing that King's Queen as a female servant, he remained there.\n\n\n Siwurala (ex-monk). North-central Province.\n\n\n\nIn Sagas from the Far East, p. 97, in a Kalmuk story a painter who\nwas jealous of a wood-carver presented to the Khan a pretended note\nfrom his dead father, requesting that the carver might be sent to\nthe kingdom of the Gods, and stating that the painter would show\nthe way. The painter explained that the carver must be burnt in a\npyre, with much drum beating, and rise to heaven on a horse through\nthe clouds of smoke. The carver escaped by a tunnel which his wife\nexcavated to the centre of the pyre, getting into it while the timber\nby which he was surrounded was burning. After a month he gave the\nKhan a letter from his father in heaven, ordering him to reward the\ncarver richly, and to send the painter to decorate the temple which\nhad been built. The painter was thus killed in the way he designed\nfor the carver's death.\n\nThere is a variant in the Sierra Leone country, given in Cunnie Rabbit,\netc. (Cronise and Ward), p. 254. As advised by a messenger, a King who\nwished to kill his son told him that he should be King, and that in\norder to be crowned he must be tied in a mat, thrown into a deep pool,\nand left there three days. When the party halted on the way and left\nthe bundle on the path for a time, the youth got a child to unfasten\nthe package, and inserted a large stone which was afterwards duly\nthrown into the water. After three days the youth made his appearance\nwearing a crown and riding a horse. He was acclaimed as King, and he\nstated that he had been ordered to send his father's messenger to be\ncrowned in the same way. He was seized, tied up, and drowned.\n\n\n\n\n\n\n\n\nNO. 146\n\nTHE NA, MI, AND BLUE-LOTUS FLOWERS' PRINCESSES\n\n\nIn a certain country there is a King, and the King has three children,\nmales. On the second poya day (the full-moon day), at the time when\nthe moon has risen, having caused these three Princes to be brought,\nhe asked, \"Son, what is this moon good for?\"\n\nThe big son said, \"This moon is good for [enabling] poor people to\ngo on journeys; it is good for trampling stacks (threshing by means\nof buffaloes).\" The King accepted this word.\n\nHe asked at the hand of the next (ekkama) son; that son replied in\nthat very manner.\n\nHe asked at the hand of the next son. That son said, \"It is good for\n[enabling] the Mi-flower [253] Princess, and the Na-flower [254]\nPrincess, and the Blue-Lotus-flower Princess to perambulate on the\ncarriage which they keep.\"\n\nThereupon anger went to the King. Having caused the executioner\nto be brought, he started off the youngest Prince and the two elder\nPrinces and the executioner, these four persons. He told him to behead\nthe Prince.\n\nAt the time when these four were going in the midst of the jungle,\nthere was a Banyan-tree; the four persons sat down in the shade\nunder the Banyan-tree. The youngest Prince having collected a heap\nof sand and having been [hidden] [255] in it, both the elder Princes\nand the executioner, these three persons, [not seeing him], set out\nto come away. Having come a considerable distance [the executioner],\nkilling a lizard (katussa) and smearing the blood on the sword, came\nand told the King, \"I beheaded him.\" The King took it for the fact.\n\nThe Prince having arisen, when he looked about, his two elder brothers\nwere not [there], and the executioner was not [there]. Because\nthere was not a place to go to he went to sleep again under that\nvery Banyan-tree.\n\nHaving arisen in the morning, when he looked there was no water, no\nfood. Having climbed up the tree, he saw that water was pouring down\nat the margin of a rocky hill. He descended from the Banyan-tree, and\nwent along looking constantly at the hill. Taking a little water [at\nit], and washing his face, at the time when he was going up the hill\na bee came, and turned (flew) round his head; then he struck at the\nbee. A second time having come it turned round his head; a second time\nhe struck at it. Having come even the third time, when it was turning\nround his head he thought, \"I must look for [the hive of] this.\"\n\nOn the hill there were rocks. Having come [and found the hive],\nsitting down at them he drew out the comb. Having drawn it out, when\nhe looked in the hive (miya) there was an ash-pumpkin [flower]. He\ntook out the ash-pumpkin [flower], and when he looked in it there\nwas a Princess. [256] Having gone away, taking the Princess also,\nafter sitting down under a Na-tree and looking and looking around,\neating and eating the honey he gave to the Princess also. This Princess\nin a day or two became big.\n\nBeneath that very Na-tree they stayed for three days. While one\nday sitting below the same Na-tree, when he looked upward in the\nNa-tree there was a large flower, a kind of ash-pumpkin [flower], in\nthe Na-tree. He went up the tree for that flower also, and plucking\nthe flower descended. After having thrown away the petals, when he\nlooked [inside] there was a Princess. He gave honey to the Princess,\nand they remained under the same Na-tree.\n\nAfter four days they set out from beneath the Na-tree. In a day or\ntwo these two Princesses were [as big as though their age was] twelve\nyears. Having gone along in the jungle, they came out at a certain\ncountry, and went to the house of a widow-Mahage (an old woman of good\nconnections), and stayed there. The widow-Mahage eats by pounding\npaddy at the King's house and being given the rice-dust. She gave\n[some] to these three persons also; the two Princesses and the Prince\nwere unable to eat it, they said.\n\nAt that time the widow-Mahage having gone near the King says, \"O King,\nYour Majesty, at the place where I live, two Princesses and a Prince\nhaving come thus, are staying.\"\n\nThereupon the King says, \"Widow-Mahage, wilt thou tell the Prince to\ncome to my palace?\" he said. The Mahage having come, told him.\n\nAt the time when she is telling him, the Princesses say, \"Should he\ntell you any work, don't say, 'Ha' (yes), and don't say, 'I cannot,'\n[257] and don't say, 'I can.' Having said, 'After having considered\nI will tell you,' come back,\" the Princesses say.\n\nTo the Mi-flower Princess the chariot of the Gods is visible beyond\na kalpa; to the Na-flower Princess the chariot of the Gods is visible\nbeyond two kalpas.\n\n[When he went to the palace], \"Prince,\" the King says to the Prince,\n\"in the morning and in the evening I want seven handkerchiefs of\nBlue-lotus flowers.\"\n\nHe did not say \"Ha\"; he did not say \"I cannot.\" After having said,\n\"I will consider and tell you,\" he came back to the place where he\nis living at the widow's house.\n\nThis Prince having come, says to the two Princesses, \"The King says\nto me, 'In the morning and in the evening I want seven and seven\nhandkerchiefs of [Blue-lotus] flowers. Can you [bring them]?' Thereupon\nI said, 'After having considered I will tell you.'\"\n\nThe Princesses say, \"Prince, when you have gone to pluck the flowers\nyou would die while in the pool, [but we will save you]. In the pool\nthere is a great Crocodile. Because the King is not clever [enough]\nto kill you and write (that is, contract) a marriage to us two,\nit is good to do thus,\" they said.\n\nThereupon, the Prince having gone the second time near the King,\nthis Prince says, \"I can.\"\n\nAfter he came home taking seven handkerchiefs, both the Princesses,\nhaving called the Prince and having combed and tied up his hair (lit.,\nhead), uttered spells on his right over a handful of sand, and after\ngiving it, say, \"Having gone near the pool, throw down the handful\nof sand on the right. At that time the human-flesh-eating Crocodile\nhaving come will go ashore.\" Having given [the spells over] a handful\non the left also, they said, \"Plucking seven handkerchiefs of flowers,\ncome out, and quickly on the left throw down this handful of sand,\n[or] the Crocodile will come.\" [He acted accordingly.]\n\nAt the time when he was coming [after] plucking the flowers, a large\nBlue-lotus flower having been there he plucked that flower, and having\ncome back, gave it [to the Princesses] at the house. Then having gone\nto the royal palace, taking also the seven handkerchiefs of flowers,\n[he gave them to the King].\n\nQuickly having come back, taking the [Blue-lotus] flower at the house\ninto his hand, and having cast away the petals, when he looked there\nwas a Princess.\n\nAt that time the widow-Mahage having gone to the royal house, says,\n\"I don't know if this Prince is a magician; [258] I don't know if\nhe is a person possessed of supernatural powers; [259] I cannot find\nout what he is. Now he is there, and three Princesses are there.\"\n\nThen the King thinks, \"How [am I] to take these very three beautiful\nPrincesses?\" he thinks. Again he thinks, \"Should I send this Prince\nto the Naga world I can take them; without it, indeed, I cannot.\"\n\nAt that time the King says to the widow-Mahage, \"Say thou to the\nPrince that I say he is to come.\" She accepted that word; having come\nshe told the Prince.\n\nAt the time when she is saying it, the Blue-lotus-flower Princess\nsays to the Prince, \"Prince, should he tell you any work, don't say,\n'Ha'; don't say, 'I cannot'; don't say, 'I can.' Having gone to the\nroyal palace, when he has said it come back, saying, 'After I have\nconsidered I will tell you.'\"\n\nHaving gone and returned, he says to these three Princesses, \"The King\nsays thus to me, 'How is it? Canst thou go to the Naga world?' he\nsays. Thereupon I said, 'Having considered I will tell you.' Having\nsaid [this] I came back.\"\n\nThen these three Princesses say, \"Prince, when [he thinks] you\nhave died the King will come summoning us three to go [to become\nhis wives].\" These Princesses say to the Prince, \"You go [to the\nKing]. Having gone, say, 'I can.'\"\n\nHe having gone, and having returned after saying it, they thereupon\nsummoned the Prince. Sitting near him, the Mi-flower Princess, taking\na palmful of oil, after having uttered spells over it rubbed it on\nhis head. The Na-flower Princess also having uttered spells over oil\nrubbed [it on his head]. The Blue-lotus-flower Princess also having\nuttered spells over oil rubbed [it on his head].\n\nThe Mi-flower Princess next having uttered spells over a handful\nof sand, gave it into his hand. The Na-flower Princess also having\nuttered spells [over sand] gave it into his hand, and told him to tie\nit himself at his waist. The Blue-lotus-flower Princess also having\nuttered spells over a handful of sand, said, \"Having gone near the\ntunnel [leading to the Naga world], when just going into the hole\nthrow down the sand of the Mi-flower Princess. At the time when you\nare descending and going down the hole, when going to the middle of\nthe hole throw down the sand of the Na-flower Princess. When going to\nthe foot of the tunnel, throw down the sand of the Blue-lotus-flower\nPrincess.\"\n\nHaving stayed at the house of the widow-Mahage, they cut a tunnel\n[which met the tunnel opened by the King, so that the Prince might\nescape by it]. The Prince does not go; the widow-Mahage does not know\n[about it]. Anyone you like [260] [sees it] not; they do not know\n[about it].\n\n[On the appointed day] having gone into the tunnel at the King's\nmidula (the open space in front of the palace), at the time when\nhe is coming to this tunnel, the King, having blocked up the King's\ntunnel and having employed elephants and trampled [the earth down],\nand having come, says to the three Princesses, \"Princesses, go ye to\nthe royal palace.\"\n\nAt that time these three say, \"When our Prince has gone three months,\nand three poyas (at the quarters of the moon), and three days,\nand three half days, should he not return we will come. You, Sir,\nbe good enough to go.\" Thereupon the King went back to the palace.\n\n[While he was there, the Prince, who had escaped by the secret tunnel,\nproceeded to the palace to see him.] Having [stated that he had]\ngone to the Naga world and come back, the Prince says to the King,\n\"O King, Your Majesty's father, the [late] King, has arrived at old\nage; he says to you that you also are to go.\"\n\nAt that time, [as he believed this], having removed the stones and\nearth [that he had placed] in the tunnel down which the Prince went,\nthe King also began to go. Having handed over the sovereignty to the\nCrown and the Sword [of State], and gone near the tunnel, and summoned\neverybody (serotoma), he says, \"Having handed over the sovereignty to\nthe Crown and the Sword, I am going. When I have gone for the space\n(taena) of three months and three poyas, I shall come back. Until\nthe time when I come be careful.\"\n\nAt the very time when he is descending into the tunnel, they brought\nelephants, and having put stones and earth in it, when they trampled\nthem down the King died.\n\nThree poyas and three days and three months went by. He came not ever.\n\nAs the sovereignty was going to be lost, loading on the tusk\nelephant's back the robes and the Crown and the Sword, and having\nmade notification by tom-toms, at the time when it is walking in\nthe street the Mi-flower Princess, and Na-flower Princess, and\nBlue-lotus-flower Princess say to the Prince, \"To-day you, Sir,\nwill obtain the sovereignty. Do not go anywhere.\"\n\nThereupon the Prince says, \"How do you know?\"\n\nThese three say, \"Now, now, you will obtain it.\"\n\nThe tusk elephant having come, when it was making obeisance by kneeling\nhe mounted on the tusk elephant, and putting on the Crown and taking\nthe Sword in his hand, he went to the palace.\n\nFor the dead King there were five hundred Princesses. Having\nseparated them in a different house, he allowed the five hundred to be\n[there]. Thereafter, after building separate houses for the Mi-flower\nPrincess, and for the Na-flower Princess, and for the Blue-lotus-flower\nPrincess, he sent them to them.\n\nAt the time when he was exercising the sovereignty in that manner,\nthe country of his parents who told [the executioner] to behead\nthis one, became abandoned. When this King was on the floor of the\nupper story, while this one's elder elder brother, taking a bundle\nof firewood [for sale], was going through the midst of the city,\nthe King saw him. Having called him, and after he had thrown down the\nbundle of firewood having summoned him to come here, this King says,\n\"There is not permission for yourself to come again to this city,\"\nand he sent away this one.\n\nAt the next occasion, on the second day, at the time when the younger\nelder brother was coming, taking a pingo (carrying-stick) load of\nJak [fruit], the King tells this one also. Calling him near he says,\n\"Why hast thou brought Jak? Has thy city become waste, or what? Why\nis it?\" he asks at the hand of this man who brought Jak.\n\nAt that time this one says, \"Our country having become waste, there\nis much scarcity of food to eat, for our King and people.\"\n\nThereupon this King says, \"Canst thou come here with the three persons\n(his parents and other brother)?\"\n\nThis one says, \"Ane! O Lord; send us two, for us to come with those\ntwo.\" Thereupon the King, having been troubled [at the news], sent\nthe two persons.\n\nThese two having gone, say to this one's two parents,\n\"Ane! Father-King, that King says that we four persons--between that\ncity and this city there is a river--having come to the river he\nsays we are to remain [there].\" Thereupon, because there was no food\nfor the four persons, and because they could not endure the hunger,\non the second poya day, at the time when the moon had risen they came\nto the river, and stayed there.\n\nThereupon the King, and the Mi-flower Princess, and the Na-flower\nPrincess, and the Blue-lotus-flower Princess, sitting on the chariot,\nwent near the river. Having seen these four persons, and descended from\nthe chariot, he told that party of four persons to ascend the chariot.\n\nThen the four persons say, \"Ane! We cannot mount on this. Whether you,\nSir, [are going] to behead [261] us, or chop us [in pieces], [262]\nor kill us [in some other way], we do not know. We cannot mount on it.\"\n\nMaking them mount by harassing them and combating [their objections],\n[263] they came to the palace. Having come to the palace, after having\ngiven them a separate house to live in, and given them expenses for\nfood, he said, \"Don't you be afraid; you remain [here],\" this King\nsays to these four persons.\n\nAt the time when a long period had gone by in this manner, the\nKing thought that with the four persons he must eat food at one\ntable. Having thought so, after three or four months he sent four\nmen to the four persons, and having caused them to bathe, and [then]\ncaused them to bathe in coconut milk scented with sandal-wood, [264]\nand given to all the four persons four pairs of vestments that day,\n[265] he told [the servants] to send food [for all] to eat at one\ntable.\n\nThey having sent the food [and] table, and the four persons sitting\ndown together with the Mi-flower, the Na-flower, the Blue-lotus-flower\nPrincesses, at the time when he tells them to eat the cooked rice the\nfour say, \"Ane! We cannot eat at one table with you, Sir. How can you,\nSir, a King, and we, eat [together]?\" these four persons say.\n\nThe King says, \"Nothing will happen through your eating at one table\nwith me.\"\n\nAt the time when, through [his] harassing them and combating [their\nobjections], [266] they are eating [after] having sat down at one\ntable, the King asks, \"Can you, or cannot you recognise me?\" the\nKing asks.\n\nThereupon the four persons say, \"Ane! We cannot recognise you.\"\n\nAt the time when they have said and said [this], three drops of\nmilk having come from the breast of his mother fell on the King's\nface. [267] When they fell she began to weep.\n\nThereupon the King says, \"Don't cry. The thing I said became correct.\"\n\nAt that time the King [his father] becoming afraid and terrified,\nhe said, \"Father-King, here, behold! the Mi-flower Princess. Here,\nbehold! the Na-flower Princess. Here, behold! the Blue-lotus-flower\nPrincess,\" and showed them.\n\nThen the King says, \"Are you willing to take the sovereignty of the\ncity?\" he asked at the hand of the King's father. \"I can,\" he said.\n\nTo his father he gave the sovereignty. To the elder brother he gave\nthe Ministership (aemaetkoma); he appointed the [second] Ministership\nfor the younger elder brother. \"Now then,\" he said, \"when we have\ngone you will not give us a little betel!\"\n\nIn this story is [related] the manner in which a foolish King, taking\nthe sovereignty, without considering exercised the sovereignty.\n\n\n North-western Province.\n\n\n\nIn The Indian Antiquary, vol. xviii, p. 120, in a South Indian (Tamil)\nstory by Pandit S. M. Natesa Sastri, a Brahmana who had seven sons\nasked them one night what they would like to do. The elders expressed\ngood wishes, but the youngest stated that he would like to spend the\nfine moonlight in a beautiful house with lovely girls. The father\nturned him out for saying this, and he had various adventures unlike\nthose of this Sinhalese story.\n\nIn the same work, vol. xxvi, p. 109, in a Telugu story by\nG. R. Subramiah Pantulu, Divijakirtti, King of Cholamandala, had\nthree sons, of each one of whom he inquired what he most desired. The\nfirst wished to be surrounded by learned men and to study the great\nIndian Epics and sacred books, the second wished to obtain wealth\nand visit sacred shrines, the third wanted to acquire a kingdom and\ngain a good reputation by making it prosperous. The King made over\nthe sovereignty to the third one, giving the first one villages and\nthe second one money to go on a pilgrimage.\n\nIn The Jataka, No. 96 (vol. i, p. 234), the Bodhisatta received\na charmed thread and some charmed sand from Pacceka Buddhas as\nsafe-guards on a journey. These preserved him, the sand placed on his\nhead and the thread twisted round his brow, from an Ogress (Rakshasi)\nwho, with others, devoured all in the palace.\n\nIn The Jataka, No. 380 (vol. iii, p. 161) a \"being of perfect merit\"\nfell from Sakra's heaven, and was re-born as a girl inside a lotus\nflower. \"When the other lotuses grew old and fell, that one grew great\nand stood.\" An ascetic opened it, found the girl inside, and reared\nher. Sakra created a crystal palace for her, provided her with divine\nclothing and food, and in the end the King of Benares married her.\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 81, when a King\nof Udayagiri one moonlight night asked his seven sons what they\nwould like to be doing, the first suggested leading an army into\nan enemy's country, the second wished to be irrigating some land,\nthe third wished to be ploughing, the fourth to be walking from\none village to another, the fifth to be hunting, the sixth to be a\ncooly. The seventh son wished to be the sole Emperor of the world,\nreclining on a couch, attended by four wives, the daughters of Indra,\nAgni, Varuna, and Adisesha (the serpent-king). His mother, hearing\nthat he was to be executed for this wish, sent him away secretly with\na bag of money. Next morning the executioners showed the blood of\nan animal as that of the Prince. The Prince acquired the wished-for\nwives, induced a King who tried to kill him, to jump into a fire from\nwhich he himself had come successfully by Agni's aid, and became King\nof a magic city. In the meantime his father had been driven out of\nUdayagiri, and with his wife and other sons got a living by selling\nfirewood. The young King recognised them, gave the sovereignty to\nhis father, and himself took the post of Minister. He had further\nadventures afterwards.\n\nThere are several Indian accounts of girls who made their appearance\nout of fruits or flowers, and one of a Prince, in addition to the\ndeity in the tale numbered 153, and the sons of King Sagara, mentioned\nin the note after it. In one old legend the Goddess Pattini in one\nincarnation was produced from a Mango fruit, and in another from a\nBlue-lotus flower.\n\nIn Old Deccan Days (M. Frere), p. 96, a girl was found inside a\nMango fruit.\n\nIn Indian Fairy Tales (M. Stokes), p. 11, a Prince and Princess who\nhad been killed came to life afresh inside two fruits produced on a\ntree which grew at the spot where their livers had been thrown. At\np. 81 a Princess reappeared full-grown inside a fruit in a King's\ngarden. At p. 138, there is an account of a Princess who issued\nfull-grown from a Bel fruit (\u00c6gle marmelos). After being drowned she\nbecame a Pink-lotus flower, and when this was destroyed she reappeared\nas an infant inside a Bel fruit.\n\nIn the Kolhan tales (Bompas) appended to Folklore of the Santal\nParganas, p. 461, there is a story of this type regarding a Princess\nwho was in a Bel fruit.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 142, a tear of joy\nfell from the eye of a Vidyadhara maiden on a Jambu flower, and a\nfruit was produced; when it fell and broke open a heavenly maiden\ncame out of it, and was reared by a hermit.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 327,\na Buddhist nun, Amrapali, related an account of her previous births\nduring ninety-one kalpas, from mango flowers. The details of her last\nbirth are given; she became the mother of the celebrated physician\nJivaka, the son of King Bimbisara, and afterwards took the religious\nvows. Professor Chavannes states that the work in which this story\noccurs was translated into Chinese between A.D. 148 and 170.\n\nIn the same volume, p. 337, there is a story of the birth of two\nother girls from flowers, one from a Sumana flower and the other from\na Blue lotus.\n\nIn Korean Tales (Dr. H. N. Allen), p. 164, a girl who had drowned\nherself to appease an evil spirit who refused to allow the passage\nof some boats, was sent back to life in a large flower on a plant\nfloating on the sea. A King who preserved the flower saw her when\nshe emerged at night, and married her.\n\nIn the Maha Bharata (Vana Parva, cxlvi ff.) Bhimasena, one of the\nPandava Princes, went in search of golden lotus flowers, and found\nthem in a lake at the Gandhamadana mountain, belonging to Kuvera,\nthe God of Wealth.\n\nIn Reynard the Fox in Southern Africa (Dr. Bleek), p. 55, a girl\nappeared out of a calabash in which a woman had placed her daughter's\nheart after it had been recovered from the body of a lion that had\neaten her. The woman put with it the first milk of the cows which\ncalved.\n\n\n\n\n\nTHE STORY OF THE SHE-GOAT. (Variant a.)\n\n\nIn a certain country there are a King and a Queen, it is said. There\nis an only Prince of the Queen's.\n\nThe King was stricken by a very great scarcity (sayak). Well then,\nthe Queen and the King and the Prince devoured (plundered) all the\nthings and pansalas (monks' residences) that were in the city. Having\ndevoured them, on the day when they were finished the King said at\nthe hand of the Queen, \"To-morrow I must behead our Prince.\" So the\nQueen, having tied a little cooked rice in a packet and given it into\nthe hand of the Prince, said, \"Go thou away to any place thou wantest.\"\n\nAfter that, the Prince taking the packet of cooked rice and having\ngone on and on, and eaten the packet of cooked rice sitting upon a\nrock, looked about, saying, \"Where is a smoke rising?\" When he looked\na smoke was visible.\n\nAfter that, having descended from the rock, as he was going away he met\nwith some goats; in the party of goats there was a large she-goat. When\nthe Prince was going near the she-goat, the she-goat expectorated.\n\nThe Prince, taking the piece of spittle and wrapping it in his\nhandkerchief, went to the house of a widow woman. Having gone there and\ngiven the handkerchief into the hand of the widow-mother, he said,\n\"Mother, having placed this handkerchief in the very bottommost\npot, [268] put it away.\" After that, the woman having placed the\nhandkerchief in the very bottommost pot, put it away.\n\nAfter seven days went by, having taken out the handkerchief, at the\ntime when he looked [in the pot] three Princesses and four young rats\nwere there, and filled the pot. Afterwards he took the three Princesses\nout of the pot. Having taken them out, placing the three Princesses\nin that very house, the Prince, marrying them, remained there.\n\nWhile he was living in that very way, news reached the King, the\nPrince's father, that this Prince is living with (lit., near) the\nwidow-mother. Afterwards the King came there on horse-back, together\nwith the army. Having come, he said to the Prince, \"Can you pluck\nand give me the Blue-lotus flower which is in the Great Sea?\" Then\nthe Prince said, \"I can.\"\n\nOwing to it, the widow woman was weeping at the Prince's saying he\ncan. The three Princesses asked, \"What, mother, are you weeping for?\"\n\nThen the widow-mother says, \"Ane! Now then, my son will die when he\nhas gone into the Great Sea.\"\n\nThen the three Princesses say, \"Ane! What do you weep at that\nfor? Bring a little sand from an untrodden place.\" The widow woman\nbrought a little sand from an untrodden place.\n\nAfterwards, the youngest Princess, having uttered spells over the sand,\nand given it into the Prince's hand, said, \"Having gone into the Sea,\nwhen you put down this little sand, firm sand will become clear (i.e.,\nwill appear above the water). Having gone a little distance again, when\nyou again put down a little sand, firm sand will become clear. Having\ncome quite close [to the flower], when you have held the hands in a\ncup shape the Blue-lotus flower will come into the hands.\"\n\nAfterwards, the Prince, in that very manner having gone upon the\nhard sand, held his hands in a cup shape; then it came into his\nhands. Having taken it, when he comes back the King is still at\nthe widow woman's house. Afterwards the Prince gave the Blue-lotus\nflower into the King's hand. Thereupon the King thought to himself,\n\"Ah, Bola! by this also I was unable to kill this one.\" [269]\n\nThere is a Bee-hive in a forest; no one can draw out [the honey\ncombs]. The bees come further than two gawwas [270] (each of four\nmiles) [to attack would-be plunderers of the hive]. To draw out that\nBee-hive the King told this Prince. The Prince said, \"I can.\"\n\nAfterwards that widow-mother is weeping. Then the three Princesses\nasked, \"What is it, mother, you are weeping for?\"\n\nThen the widow-mother said, \"When my son has gone to draw out [the\nhoney-combs at] the Bee-hive, the bees having stung (lit., eaten)\nhim he will die.\"\n\nThen the Princesses said, \"What are you crying for on that\naccount? Come back [after] breaking a branch without disease or\nformer disease.\" [271] Afterwards the woman, breaking a branch without\ndisease or former disease, came back and gave it.\n\nAfter that, the youngest Princess, having uttered spells for the\nbranch, and given it into the Prince's hand, said, \"Strike at the\nBee-hive with this branch; then the bees will go. Well then, you will\nbe able to draw the Bee-hive.\"\n\nThe Prince, having taken the branch, and gone to the place where\nthe Bee-hive is, struck the Bee-hive with the branch. The bees went\naway. The Prince, drawing out [the honey-comb of] the Bee-hive,\n[272] came back and gave it to the King.\n\nThe King thought to himself, \"Ah, Bola! after I was unable to kill\nthis one by this also, what shall I do?\"\n\nThinking [thus], he cut a well. Having cut it, and at the very\nbottom [273] having left a little earth, he said to the Prince,\n\"Having descended down this, you must take out this earth to-morrow.\"\n\nAfterwards the Prince told it at the hand of the widow-mother; then\nthe widow-mother wept. The young rats asked, \"What is it, mother,\nthat you are weeping for?\"\n\nThe widow-mother said, \"When our son has gone into that well he\nwill die.\"\n\nThen the four young rats said, \"What are you weeping for at that?\" From\nthe house to the well they cut a tunnel. Having cut it, they said at\nthe Prince's hand, \"We have cut the tunnel from this house until the\ntime when it goes to the well. When you have gone into the well, should\nthe King close it with earth [274] come along this tunnel.\" Having said\n[this], they showed the tunnel to the Prince.\n\nOn the following day, the King having told the Prince to descend\ninto the well, the King remained on the surface. The Prince having\ndescended into the well, when he is about (lit., making) to try to\ntake a little earth the King closed it with earth.\n\nThen this Prince having come along that tunnel to the house of the\nwidow-mother, remained [there].\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 549, it is stated that\nin a country in which the deficiency of rain had caused a famine,\n\"the King began to play the bandit, leaving the right path, and taking\nwealth from his subjects unlawfully.\"\n\nIn the same work, vol. ii, p. 569, a great sandbank is described as\nsuddenly rising up in the midst of the sea, near Ceylon.\n\n\n\n\n\nTHE STORY OF A NOBLEMAN'S SON. [275] (Variant b.)\n\n\nIn a certain country there were three Princes, [the sons] of a\nnobleman. Having called the eldest Prince of the same three Princes\nhe asks from the same Prince, \"Son, what is the work thou canst\ndo?\" he asked.\n\nThereupon the big Prince says, \"Father, having gone to a\nthreshing-floor on the [full moon] poya day, on the fifteenth of\nthe light half [of the lunar month], it would be good to spread\n[and thresh] the stacks, if the moon be shining and shining,\" he\nsaid. Thereupon he told the same Prince to go aside.\n\nHaving called the next Prince he asked, \"Son, on the second poya day,\non the fifteenth of this bright half [of the lunar month], what is\nthe best work to do? What the best journey to go on?\"\n\nThe Prince says, \"Father, according to me, on the second poya day,\non the fifteenth of the bright half, when they have put packs on\nseven or eight pairs of bulls, if they drive them [on a trading\njourney] when the moon is shining and shining, it would be good,\"\nhe said. Thereupon the father told the Prince to go aside.\n\nHaving called the young Prince he asked, \"Son, on this second poya\nday, on the fifteenth of the bright half [of the lunar month], what\nis the best work to do? What are the best journeys to go on?\"\n\nThereupon the young Prince says, \"Father, according to me, if I should\nhave placed the head on the Goat Queen's waist pocket, my shoulder\non the Blue-Lotus Queen's waist pocket, my two feet on the Mi-flower\nQueen's waist pocket, it would be good,\" he said.\n\nThereupon the father says to the above-mentioned two Princes, \"Cut\ndown this wicked Prince with the sword,\" he said.\n\nAt that time, because they could not kill the young Prince, the\nabove-mentioned two Princes did not speak. Then their mother, having\ncalled the above-mentioned two Princes, says, \"Having fulfilled the\nhopes of seven kalpas, [276] [after] being hidden in the womb of one\nmother you [three] were born. Because of it, do not cut down your\nyounger brother at your father's word,\" she said.\n\nHaving said [to their father], \"We are going away to cut him down,\"\nthey abandoned him in the midst of a very great forest; and having\nkilled a lizard (katussa) and said they killed the Prince, smearing\nthe blood on the sword they came back, and said, \"Father, we killed\nthe Prince,\" and gave him the sword. Thereupon he became [filled]\nwith happiness or great satisfaction.\n\nAt the time when the Prince who was left in the midst of the forest\nwas going along in the forest wilderness for seven days, as he was\ngoing along eating and eating sugar-canes, pine-apples, sweet oranges,\nvarious ripe fruits, he saw a great mountain. Having seen an aerial\nroot of a Banyan which swung there, seizing the aerial root he went\n[climbing up it] to the rock, and when he looked about he saw a rock\ncave, and not a country furnished with villages (gama ratak).\n\nThereupon, holding the aerial root of the Banyan he descended to\nthe ground at the rock, and went away in the direction of the rock\ncave. Having seen a house near the rock the Prince went to the house.\n\nA woman, called the Mal-kara Amma (garland-making mother), who takes\nmessages to the King of that country, saw that the Prince was going. At\nthe time when she asked, \"Where are you going?\" a flock of goats\nwhich were there saw him, and a large female goat coughed. Thereupon\na piece of mucus fell down. Taking the piece of mucus, he tied it up\nin his waist-pocket.\n\nThereafter, to the garland-making mother he says, \"I am going to a\nplace where they give food and clothing.\"\n\nThen the garland-making mother says, \"I have no child; come, for me\nto rear you,\" she said. The Prince said, \"It is good,\" [and went to\nlive with her].\n\nThereupon, having put [for him] outside [her room] cooked rice and\ncurry, the flower mother went to inform the King. She having thus gone,\nthe things that were in the waist-pocket of the above-mentioned Prince\nwho came to the house, came to their time. [277]\n\nAfter three days, the Prince having arisen, on seeing the\ngarland-making mother says, \"Mother, I will take these flowers and\ngive them to the King,\" he said.\n\nThereupon the garland-making mother said, \"Don't go.\" Thereafter,\nthe garland-making mother went to the city [to present the\nflower-garlands], and came back.\n\nOn the following day, when the above-mentioned Prince said that he must\ngo to another place, the garland-making mother says, \"Son, beginning\nfrom your young age, I reared you until the time when you are becoming\nas big as this. Now, to what place are you to go?\" she said.\n\n\"It is so, indeed. Give me the thing that I gave you that day to put\naway,\" he said.\n\nThereupon, the garland-making mother, having gone to take the thing\nwhich she had put in the lowest earthen pot that was at the bottom\nof three or four earthen pots, when she looked saw that a Princess\nwas in it, and being pleased took her out. Then the garland-making\nmother says, \"This Princess is good for my son,\" and she gave her in\nmarriage to him.\n\nNot much time afterwards, at the time when he was sleeping in that\nmanner [which he mentioned to his father], placing his head on the\nwaist-pocket of the above-mentioned Princess, the Ministers of the\nKing of that country having seen it, told the tale to the King.\n\nOn the following day, on seeing the garland-making mother he said,\n\"Your son is a very great clever person. In the midst of the Great Sea\nthere will be a great Blue-Lotus flower. Because of [his cleverness]\ntell him to bring and give me it,\" he said.\n\nThe garland-making mother having come away weeping and weeping,\ncame home. Thereupon, the Goat Queen asks, \"What, mother, (maeniyan\nwahansa), are you crying for?\" she asked.\n\nThe mother says, \"He said that he is to bring the Blue-Lotus flower\nthat is in the midst of the Great Sea.\"\n\n\"Without fear on that account, eat cooked rice,\" she said. Having\nwaited a little time, she asked, \"Can you bring and give [me] three\nhandfuls of sand from a place they are not trampling on?\"\n\nHaving said \"I can,\" she brought and gave them.\n\nThe daughter-in-law, taking the three handfuls of sand, and having\ngiven them into the hand of her husband, says, \"Having gone, taking\nthose three handfuls of sand, throw down a handful; white sand will\nopen out. Having gone upon that white sand, throw down the next\nhandful; [the sand will then be extended]. Having thrown down the\nother handful of sand [the sand-bank will extend to the flower]; then\ntaking the Queen of the Blue-Lotus flower, and plucking the flower,\ncome back,\" she said.\n\nHaving gone in the manner stated by his Queen, taking the Queen and\nthe Blue-Lotus flower he came back. Marrying the Queen, he gave the\nBlue-Lotus flower into the mother's hand. The garland-making mother\nhaving gone to the royal house, and given the Blue-Lotus flower to\nthe King, came back.\n\nThereupon, the Ministers having come, for the above-mentioned Prince\nthere was one Queen before; at the time when they looked now there\nare two. \"Now then, indeed, the King will not succeed in exercising\nthe sovereignty,\" they said.\n\nOn the following day, the garland-making mother having waited [at\nthe palace] until the time for going, [the King] says, \"Your son is\na great clever person. Because of it, tell him to break [into] the\nRoyal Bee-hive [278] (Raja-miya) that is in the jungle, and come back\n[with the honey-combs],\" he said.\n\nThe garland-making mother having come back, when she was weeping and\nweeping, the above-mentioned Blue-Lotus-flower Queen asked, \"What,\nmother, are you weeping and weeping for?\"\n\nThereupon the garland-making mother says, \"Having brought [the\nhoney-combs of] the Royal Bee-hive that is in the jungle, [the\nPrince] is to give him them, the King said. Because of it, indeed,\nI am weeping,\" she said.\n\n\"Without fear on that account, come and eat cooked rice,\" she\nsaid. Then when the garland-making mother is eating cooked rice, the\nBlue-Lotus Queen says, \"Can you bring and give me three handfuls of\nstones from a place they are not trampling on?\" she said.\n\nHaving said \"I can,\" she brought and gave them.\n\nThereupon the Blue-Lotus Queen, having given the three handfuls of\nstones into the hand of her husband, says, \"From these three handfuls\nof stones taking one handful, go and throw it into the jungle. The\nbees will stop while you go three gawuwas (twelve miles). Having gone\nthere, throw down the other handful; [they will then not attack you\nuntil you go to the bee-hive]. Having gone to the bee-hive they will\nassemble [to attack you]. Throw the other handful at the bee-hive,\nthe head part of the bee-hive; the bees will go to the head part (the\nupper part). Then, breaking [into] the bee-hive, come back [with the\nhoney-combs], calling the Queen who is in the bee-hive,\" she said.\n\nThereupon, the Prince went, and breaking [into] the bee-hive and\ncalling the Queen, came back, and gave [the honey-combs] into the\nhand of the garland-making mother. Then the garland-making mother,\ntaking the honey and having gone to the city, gave it to the King.\n\nAt that time the King says, \"Because your son is a very great clever\nperson he does the things I am saying and saying. Because of it,\ntell your son to come to the city to-morrow,\" he said.\n\nThereupon, the garland-making mother having come weeping and weeping\nsays, \"To-morrow, indeed, he is really to kill my son. He says he is\nto go to the city.\"\n\nThen the Queen who was in the Royal Bee-hive says, \"Without fear on\nthat account, come and eat cooked rice.\" Thereafter she says [to the\nPrince], \"The King's message indeed I know. Having told them to cut a\nwell, and caused you to descend into the well, it is indeed to kill\nyou he told you to go. For it, I will inform you of a stratagem,\"\nshe said. When he asked \"What is the stratagem?\" she said, \"Having\ngone near the well, without crookedness drawing a line from it, go\na considerable distance. From there having gone cutting a tunnel,\ndo thou cut it to the well, and come back,\" she said.\n\nHe did in the manner his wife said. Having done the work, and gone\nto the city, he saw the King, and remained there.\n\nThen the King says, \"The well has been [partly] filled up. Because\nof it, let us go to draw out the small quantity of earth.\" Having\nsaid this, that man and yet more people went.\n\nHaving gone there, and put [a ladder of] bamboos into the well,\nhe caused that man to descend. Having waited until the time when\nhe descended to the foot of the well, he [drew up the ladder, and]\nbegan to throw down earth. Thereupon the man, ascertaining that he is\nthrowing down earth, breaking down that little that remained at the\ntunnel that had been cut [by him], went into the tunnel, and having\ncome along it, came to his house.\n\nWell then, the King, having filled the well, and said, \"This one will\nbe killed,\" with pleasure came to the city.\n\nThis above-mentioned man having thought, \"This King I must kill,\" made\na stratagem. What was that stratagem, indeed? Cooking a box of cakes,\nand having gone to the city and given them to the King, he says,\n\"Your Majesty (Devayan wahanse), having remained there at the time\nwhen you were putting me into the well, when you were closing it with\nearth I went to that [other] world. Having been there, I brought a\nbox as a present (penum pettiyak) for Your Majesty.\"\n\nThereupon the King says, \"We also must go to that world. Because of\nit, put me down a well,\" he said. Then having put the King into the\nwell they closed it with earth.\n\nIn not many days, perceiving that the King was lost, and ascertaining\nthat there was no one for the sovereignty, they decorated the\ntusk elephant, and went seeking a person for the sovereignty. The\ntusk elephant went and kneeled to the man whom they put in the\nwell. Thereupon, they having come [to the palace] with that man and\nwith those three Queens, he exercised the sovereignty.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn the tale numbered 243, in vol. iii, a Prince was induced to go\nfor a lotus flower which grew in a pool guarded by a great crocodile.\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 73, when a Prince\nwas going to fetch a Golden Lotus flower that was on the far side\nof the Seven Seas, his wife, who understood magical arts, gave him\nseven pebbles, and told him that when he threw one into each ocean\nin turn, and said, \"May the sea dry before and swell behind,\" a dry\npath would appear, along which he could proceed in safety. When he\nhad crossed the Seven Seas in this manner, a Rakshasa in charge of a\nsacred pool beyond them sent on a note which the Prince had brought,\nto the Crocodile King, who forwarded the lotus to the Prince and\nordered a crocodile to carry him back to his own country.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 227, a\nKing of Sravasti, who wished to get possession of the beautiful wife\nof an upasaka, sent him, by the advice of his Ministers, to bring lotus\nflowers of five colours from a distant pool. All who were sent on this\nerrand were killed by venomous snakes or demons or savage animals,\nbut a demon whom he encountered saved the upasaka on learning of his\npiety, and fetched the flowers for him. When the King heard of this\nhe begged his forgiveness.\n\n\n\n\n\n\n\n\nNO. 147\n\nTHE LOSS THAT OCCURRED TO THE NOBLEMAN'S DAUGHTER\n\n\nIn a certain country there is a nobleman (Sitano), it is said. There\nis a Princess of the nobleman's, it is said. The Princess having\nbecome associated with the servant at the house, in secret they went\nto another country, it is said.\n\nAt the time when the two persons had been there a long time, the\nPrincess became pregnant. [279] When the ten months were coming to\nbe fulfilled she said to the Princess's husband, \"Dear (sondura),\nlet us go to seek our two parents.\" At that word her husband was\ndispleased. Afterwards, in not many days the child was born.\n\nWhen they had been some time thus, a fresh child was conceived. At\nthe time when the ten months were coming to be fulfilled for that\nchild, she said, \"Dear, it is very difficult for me. Because of it,\nlet us go to seek our two parents,\" she said.\n\nAfter that procuring all [necessary] provisions, afterwards they began\nto go. Having gone thus, that day it became night. They stayed near a\ntree in the midst of the forest. Because rain was coming, having said\nhe must construct a leaf [parturition] house (kolasun geyak) he went\nto cut sticks, creepers, etc. Having gone, at the time when he was\ncutting them sitting upon an ant-hill, the Naga King who stayed in the\nant-hill bit (datta kala) her husband in the leg; the man died there.\n\nAt the time when that woman, placing the child near her, was staying\n[there], pain in the body having seized the woman she bore [a\nchild]. Then rain began to rain. That night, until it became light,\nhow much was her trouble for sleep! After it became light in the\nmorning she went to seek her husband. Having gone, at the time when\nshe was going walking she saw that the man is dead.\n\nFrom there, weeping and weeping, having walked [back] to the place\nwhere the children were, and having descended to the road carrying\nthe two children, while she was going away to the very city of her two\nparents there was water in the river [that she must cross] on the road.\n\nAfter that, having gone to that [far] bank carrying the elder child,\nand having made the child stay there, she came to the middle of the\nriver [in order] to return to this bank. Then, having seen that an\neagle striking the child she bore yester-night was taking it, she\nclapped her hands and shouted. Then the child who was on that [far]\nbank said, \"Mother is calling,\" and sprang into the river. Then,\nof both children, one the eagle took away, one having fallen in the\nwater died. The two children were lost, and the man was lost.\n\nWell then, having said, \"I myself must still go to seek my two\nparents,\" at the time when she was going she met with a man of that\ncity whom she knew. From the man this woman asked, \"Is the affliction\nof my two parents light, or what?\" she asked.\n\nThe man said, \"Thy two parents' mansion (prasada) having broken down\nand fallen last night on account of the rain, and the two having died,\nit is the smoke, indeed, of the funeral pyre which burns the two,\nthat is visible there,\" he said.\n\nAfter that, the woman lost her senses, and being without goods she\nbegan to go on still, quite like a mad person. The Devatawa taking as\nhis dwelling-place the Banyan-tree near the road, thought, \"Should\nthis woman go on this path, through that depression of spirits she\nwill jump into the fire that burns those two persons. I must show\nthis woman a different path.\" Having said [this], he showed [her it].\n\nThe woman went on that path. Having gone, she went to a pansala. Having\ngone to it and become a nun she remained there until she died.\n\n(A variant agrees closely with this.)\n\n\n North-western Province.\n\n\n\nThis is part of the story of the misfortunes of Krisa Gautami, one of\nthe chief Buddhist nuns, as they are related in the Tibetan Kah-gyur\n(A. von Schiefner's Tibetan Tales, Ralston, p. 216). Her father was\na rich householder of Benares, by whom she was married to a young\nmerchant. For her first confinement she returned home, afterwards\nrejoining her husband. For the second, she and her husband went off\nin a waggon in which she was confined when they had gone about half\nway. Her husband sat down under a tree to await the event, fell asleep,\na snake bit him, and he died on the spot. When the woman got down she\nfound he was dead. In the meantime a thief stole the oxen. She then\nwalked on with the children till she came to a river, flooded by a\nsudden rain. She carried the infant across, and while returning in\nthe water for the other saw a jackal carry off the baby. When she\nwaved her hands to frighten the animal, the elder child, thinking\nshe was calling him, sprang down a high bank into the river, and was\nkilled. The mother pursued the jackal, which dropped the infant,\nbut it was then dead. At about the same time her parents and all\ntheir household but one man were destroyed by a hurricane. She met\nthe survivor and heard his sad story, after which she wandered to a\nhill village, and lived with an old woman, spinning cotton yarn. After\nother unfortunate experiences she became a Buddhist nun.\n\n\n\n\n\n\n\n\nNO. 148\n\nTHE RATEMAHATMAYA'S PRESENTS\n\n\nA certain cultivator having gone to his Kaekiri garden, and having\nseen, when he looked [through it], that a very beautiful long Kaekiri\nfruit was ripe, presented it to the Chief of that country.\n\nThe Ratemahatmaya, being pleased regarding it, presented to him a\nvery valuable young bull.\n\nA man who lives in that country, ascertaining this, thought, \"Should\nI also bring some present I shall receive a present [in return] in\nthis manner\" (that is, one of much higher value); and he presented\nto him a valuable heifer from his herd.\n\nThereupon the Ratemahatmaya, this time being acquainted with the\nstratagem, presented to the man the Kaekiri fruit which the cultivator\ngave.\n\n\n North-western Province.\n\n\n\nMy friend Mr. C. Tucker, of Harrogate, has been good enough to show\nme a variant of this story in a work called Lessons of Thrift, by\na member of the Save-all Club, published in 1820. It is related of\nKing Louis XI. of France.\n\nA peasant who had ingratiated himself by his services, when the King\nsucceeded to the throne brought him a turnip of extraordinary size\nas the only present within his power. The King gave him one thousand\nlivres in return. His landlord, a country squire, hearing of it,\nthought he must profit by this weakness of the King's, and said to\nhimself, \"If this madman give a thousand livres for a turnip, what\nwill he give me for that beautiful horse in my best stable!\" He\ntook the horse to the Court. The King was delighted, and said,\n\"Your noble disinterested present shall be richly rewarded.\" Then\nthe King produced the turnip, with this sarcasm, \"This, you know,\ncost me a thousand livres, and I give it you in return for your horse.\"\n\nIn Keightley's Tales and Popular Fictions, pp. 253 ff., there are two\nItalian variants in which a cat was bestowed by a King as a gift in\nreturn for presents of great value.\n\n\n\n\n\n\n\n\nNO. 149\n\nTHE PRINCE AND THE MINISTER\n\n\nAt a certain city there were a King and a Queen; the Queen had a\nPrince and a Princess. While they were thus, the King and Queen\nreached a very great age. Afterwards the King says to the Minister,\n\"When the Prince has become big give him the kingship;\" having said\nit, he gave the [temporary] kingship to the Minister. After that,\nthe King and Queen died.\n\nAfter that, while the Minister and Prince and Princess, these three\npersons, are living thus, the Minister becomes changed towards the\nPrince. The men of that country perceived it. After that, men say\nto the Prince, \"Should you, Sir, stay, the Minister will behead you;\nyou go to another country,\" they said.\n\nAfter that, the Prince, taking the painting (portrait) of the Princess,\nsaid, \"Don't you descend from the floor of the upper story until\nthe time when I come back.\" Saying it, the Prince went to another\ncity. The Prince went near a widow woman of that city.\n\nThe widow woman asks, \"Of what village are you?\" she asked.\n\nThe Prince says, \"I don't know either my village or country,\" he said.\n\nAfter that, the widow woman says, \"You stay near me.\" When she said it,\nthe Prince having said, \"It is good, mother,\" remained no long time.\n\nAfterwards, when the King of the city, having been at the palace,\nis going near the widow woman's house, the King having seen that the\nPrince is in the open space in front of the house, the King came back\nto the palace laughing with pleasure, and called the Minister. After\nthe Minister came running, the King says, \"To-day a pleasure has gone\nto me,\" he said.\n\nThe Minister says, \"Who is the man whom you, Sir, saw to-day in the\nmorning? If you, Sir, see that man every day in the morning it will\nbe good,\" he said.\n\nAfter that, the King says to the Minister, \"Calling the widow woman\nand the boy, come back,\" he said. Afterwards the Minister, summoning\nthem, came.\n\nThe King says to the widow woman, \"Give me the boy; I will give him\nfood, drink, and clothing,\" he said. The widow woman gave him the boy.\n\nAfter that, the King having built a house for the boy, and given him\nfood, drink, and clothing, said, \"Show yourself to me in the morning at\nsix,\" he said. The Prince on the following day went at six, and stayed\n[there]. After that, the Prince on the following day came at seven.\n\nThen the King says, \"Why are you such a time?\" he asked. The Prince\nsays, \"I went to sleep,\" he said. After that, the Prince on the\nfollowing day at eight went near the King.\n\nAfterwards the King says to the Prince, \"Should you not come at six\nto-morrow I shall behead you,\" and scolded him. On the day after that\nthe Prince did not go at all.\n\nAfter that, the King, having called the servants, says, \"Look ye for\nwhat [reason] that Prince did not come.\"\n\nThe servants having gone, when they are peeping through the door,\nthe Prince lying down and taking a painting, kisses it, weeps, places\nit on the ground, takes it again. These servants having seen it, told\nthe King. \"If so, seizing the Prince come [with him],\" he said. The\nMinister, seizing him, came.\n\nThe King asks, \"Why did you not come?\" Then the Prince said, \"I went\nto sleep.\" Then the King said, \"Give me your painting.\"\n\nAfterwards the Prince brought and gave it. As soon as the King looked\nat the painting he asked, \"What [relative] of yours [280] is this\nPrincess?\" The Prince said, \"My younger sister.\" Then the King says,\n\"Bring the Princess for me to marry her.\"\n\nThen the Minister says, \"Having been keeping that woman three months,\nbecause she is a courtesan I sent her away,\" he says.\n\nThe Prince said, \"This Minister neither saw my younger sister, and\nnor was keeping her. If you were keeping her, mention the Princess's\nmarks.\"\n\nThe Minister says to the King, \"Please put this Prince in prison\nuntil the time when I come,\" he said to the King. He put the Prince\nin prison.\n\nAfterwards, the Minister, asking the King for the Princess's\nportrait, and taking a good entertainment, having embarked, went to\nthe city in which is the Princess. Having gone [there] he exhibits\nthe entertainment.\n\nThe old woman who is with (lit., near) the Princess having seen it,\n[said] to the Princess, \"There is an entertainment which was never\nat our city. Let us go to look at it,\" she said.\n\nAfter that, the Princess says, \"Elder brother said, 'Until the time\nwhen I come don't descend from the floor of the upper story.' Because\nof it I will not. You look and come back,\" she said.\n\nAfterwards, having seen the old woman the Minister asks, \"Is there\na Princess [here] like this picture?\" Then the old woman said,\n\"There is,\" she said. The Minister said to the old woman, \"[After]\ncalling her come back,\" he said.\n\nAfter that, the old woman says, \"The Princess's elder brother said,\n'Until the time when I come back don't descend from the floor of the\nupper story,' he said; because of it she will not descend,\" she said.\n\nThen the Minister says, \"Tell me a mark of the Princess's.\"\n\nThen the old woman said, \"There is not another mark of the Princess's\nto tell you; on the right thigh there is the birth-mark (upan-lakuna),\"\nshe said to the Minister.\n\nAfter the Minister went back to the palace he said to the King,\n\"Please tell that Prince to come,\" he said. The King caused the\nPrince to be brought. Afterwards the Minister said to the Prince,\n\"On the right thigh of your younger sister there is the birth-mark\nonly; no other mark,\" he said. The Prince said, \"Yes, [it is so].\"\n\nAfter that, the King commanded them to hang this Prince. The\nPrince says to the King, \"I must [first] look at younger sister,\nand come.\" After that, the King sent the Prince with two men. The\nPrince having gone to the floor of the upper story, and beaten the\nPrincess [and told her what the Minister said], the Prince came again\nto the city in which is the King. The Princess having been weeping\nand weeping went to sleep.\n\nAfterwards the King, [in order] to hang the Prince, took him upon the\nscaffold. That Princess learnt that he is hanging the Prince. After\nthat, the Princess having mounted on a horse, the King saw her come\ndriving it along. The King [said], \"Don't hang the Prince just now.\"\n\nAfterwards, the Princess having come, and descended from the back\nof the horse, and tied the horse at a tree, the Princess sat on\na chair near the King. The Princess asks at the hand of the King,\n\"Why are these people [here] in this manner?\"\n\nThe King says, \"To-day I am hanging a Prince; because of it the people\nhave come.\"\n\nAfter that, the Princess says to the King, \"The Minister having been\nkeeping me three months, taking my slipper came away. Be good enough\nto ask for it, and give me it.\"\n\nThe King said, \"Minister, if you brought it give her it.\"\n\nThe Minister says, \"That Princess I neither kept nor know,\" the\nMinister said.\n\nAfterwards, having caused the Prince to descend from the scaffold,\nthe King [said], \"Who is this of yours?\" The Prince said, \"My younger\nsister.\"\n\nAfterwards the King having caused the Minister to be brought, [told\nhim who she was, and asked], \"Why did you tell lies?\"\n\nAfter that the Minister says, \"You, Sir, will marry the Princess;\nyou will give the Minister's work to the Prince. Because of that.\"\n\nAfter that, the King ordered them to hang the Minister.\n\nThe King married that Princess. [The Prince] having gone to the\nPrince's [own] palace, took the kingship from the Minister [who had\nbeen ruling temporarily]. To the Minister he gave the Minister's work\n[again].\n\n\n Finished.\n\n North-western Province.\n\n\n\nWith regard to the order to hang the Prince, and the subsequent\nhanging of the Minister, there is a reference to this punishment in\nthe next story, in which a Minister recommends that a turtle which\nhad frightened some Princesses should be hanged. In vol. i, p. 368,\na jackal remarked that a leopard which had been caught in a noose had\nbeen \"hanged,\" as though this were a well-known punishment. I think\nthere is no other clear instance in these stories; but in vol. i,\np. 189, a Prince found a Yaksani trying to eat a dead body which was\nhanging in a tree; if this had been a case of suicide the relatives\nmight have removed the body. Hanging the body at the four gates of the\ncity after quartering it is mentioned in two of these tales (vol. i,\npp. 86 and 89, and in No. 80, p. 20 of the present volume). Hanging\nis not referred to in the stories of the Low-Country Sinhalese,\nwhere one might expect to meet with it.\n\nIn the Wevaelkaetiya Inscription (Epigraphia Zeylanica, vol. i,\np. 250), King Mahinda IV. (A.D. 1026-1042) ordered that persons\nconvicted of robbery with violence should be hanged. Mr. Wickremasinghe\nin giving a translation of this inscription added a note to the\neffect that he had not found this punishment mentioned elsewhere in\nSinhalese literature; but in the Mahavansa, ii, lxxv, vv. 166 and 196,\nand in the Rajavaliya (translation), p. 66, there are accounts of\nthe hanging of people. In Marshall's Ceylon, p. 39, it is stated that\n\"the punishment of death was usually carried into effect by hanging,\nor being killed by elephants.\" In Davy's work also, p. 182, it is\nsaid that \"the sentence of death, in cases of murder, was carried\ninto effect by hanging.\"\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 185, a young man who\nwas in love with a Princess received her portrait from a painter,\nand \"spent his time in gazing on, coaxing and touching, and adorning\nher picture; ... he seemed to see her, though she was only a painted\nfigure, talking to him and kissing him, ... and he was contented,\nbecause the whole world was for him contained in that piece of\npainted canvas.\"\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 183), when\na Wazir showed his young son to a Sultan, the latter was so much\npleased with him that he said, \"O Wazir, thou must needs bring him\ndaily to my presence.\"\n\n\n\n\n\n\n\n\nNO. 150\n\nTHE STORY OF KING BAMBA\n\n\nIn a certain country there is a King. There are seven Princesses\n(daughters) of the King. He does not allow the seven Princesses to go\nanywhere outside [the palace precincts], and having caused a pool to be\ndug in the very palace for bathing, also, the Princesses bathe [in it].\n\nWhen they have bathed, there is a drain for letting out the water. A\nTurtle came along the drain, and having entered the pool, when it\nwas there, one day the water having filled the pool the Princesses\nwent. While they were having water-games, one Princess struck against\nthe Turtle, and while she was crying out [in alarm], the other six\nhaving become afraid sprang ashore. Having sprung there and gone\nrunning, they told their father the King.\n\nAfterwards the King and Ministers having come and opened the drain,\nwhen they looked after the water lowered there was a Turtle. The\nMinisters took away the Turtle. Thereupon the King said, \"For the fault\nthat it frightened my Princesses, what is the suitable punishment to\ninflict on this one?\"\n\nThen a Minister said, \"Having fixed a noose to its neck and hung it\nup for thirty paeyas (twelve hours), let it go.\"\n\nThereupon another Minister said, \"The punishment is not good\nenough. Not in that way. Having prepared a bon-fire you ought to put\nthis Turtle into the bon-fire.\" Thereupon the Turtle laughed.\n\nThen yet [another] Minister said, \"That punishment is not good enough;\nI will tell you one. In the Atirawati [281] river the water is very\nswift; the water goes and falls into the Naga residence. [282] Having\ntaken that one you ought to put it into that.\"\n\nThen the Turtle, after having shrugged its shoulders, said, \"O Lord,\nYour Majesty, though you should inflict all other punishments don't\ninflict that punishment on me.\"\n\nJust as it was saying it, the King said, \"Ade! Take that to that very\none and put it in.\" After that, the Ministers having taken the Turtle\nput it into the Atirawati river.\n\nWhen it was put in, the Turtle, having gone turning and turning round,\nfell into the Naga residence. Well then, the shore is not a suitable\nplace. Now then, the Turtle thinks, \"Should I stay thus the Nagayas,\nseizing me, will eat me. Because of it, I must go near the great Naga\nKing, Mahakela [283] by name.\"\n\nThe great Naga King, Mahakela by name, having seen this Turtle, asked,\n\"Whence camest thou? Who art thou?\"\n\nThen the Turtle gave answer, \"O Lord, Your Majesty, they call me,\nindeed, the Minister, Purnaka by name, of King Bamba of Bamba\nCity. Because there was no other man to come [to make] appearance\n(daekuma) before Your Honour (numba-wahanse), His Majesty our King\nsent me.\"\n\nThen the Naga King asked, \"What is the business for which he sent\nthee?\"\n\nThen the Turtle says, \"There are seven Princesses of His Majesty\nour King. Out of them, His Majesty our King is willing to give any\nPrincess you want, for the Naga residence. Because of it he sent me.\"\n\nThereupon the Naga King says, \"It is good. If he is thus willing I\nwill cause two persons to make the journey with thee.\"\n\nThen the Turtle says, \"O Lord, Your Majesty, permission has been\ngiven to me for [only] seven days' [absence]; because of it, I must\ngo this very day.\"\n\nAfterwards the great Naga King, Mahakela by name, having despatched\ntwo Nagayas, said, \"Ye having gone to the world of men (nara-lowa),\nlooking into matters there, until ye come back do no injury to anyone.\"\n\nWell then, when these two Nagayas and the Turtle are coming along the\nTurtle says, \"I am unable to go like Your Honours go; having lifted\nme up carry me a little.\" After that, the two Nagayas, lifting up\nthe Turtle, came [with him] to this world.\n\nHaving come near the city, the Turtle said, \"Now then, place me on\nthe ground; I cannot go thus. When I have gone to the palace, the\nPrincesses having come and said, 'Our Minister has come,' will ask\nat my hand certain articles. Because of it, I will go to that pool;\nuntil the time when I come [after] plucking a handful of flowers,\nyou stay here.\"\n\nHaving said [this], the Turtle went to the pool; after it descended\n[into it] those two Nagayas are looking [out for it]. The Turtle\nhaving gone to the pool, got hid.\n\nThe two Nagayas having gone to Bamba City, after they went near the\nKing, the King asked, \"From what country came ye?\"\n\nThen the Nagayas said, \"What is [the meaning of] that speech that\nYour Honour is saying? Your Honour must understand. By Your Honour a\nMinister [was] sent to our Naga dwelling-place--was he not?--thereafter\nto tell us to come. That there are Your Honour's seven Princesses, Your\nHonour's Minister, Purnaka by name, went and told our King. Afterwards\nour King sent us two, with Your Honour's Minister, Purnaka by name.\"\n\nThen King Bamba says, \"Is it true that a King like me gives [in]\nmarriage to frog-eating beasts like you?\" Having said it, he scolded\nthem with many low words.\n\nAfterwards the two Nagayas having gone again to the Naga residence\ntold the Naga King, \"King Bamba scolded us much;\" having said it the\ntwo wept.\n\nAfterwards collecting as many Nagayas as were [there], the Naga King\nhaving come to Bamba City, the Naga King called Mahakela and yet\n[another] Naga King twined [themselves] from the King's head down to\nthe two feet, and raising their heads above [him] asked at the hand\nof King Bamba, \"Wilt thou give thy Princess or not?\"\n\nKing Bamba said, \"To thy taking any Princess thou wantest to thy\ncountry, there is not any impediment by me.\"\n\nAfterwards the Naga King [284] having taken a good [looking] Princess,\n[a daughter of the King], and gone to the Naga residence, married\nthe Princess to a Nagaya.\n\nDuring the time when she was [there] a child [was] conceived in\nher womb. After it was conceived, ten months having become complete\nshe bore a Nagaya. That Nagaya in not much time having become big,\nasked at the hand of his mother, \"Mother, what is [the reason] why\nyou alone are unable to take the appearance you want?\"\n\nThen the Princess said, \"Son, how can I take the appearance I want? I\nam a human being (manussayek).\"\n\nThe Nagaya asks, \"How, mother, was the manner in which you came to\nthis country?\"\n\nThen his mother says, \"In this manner: As many Nagayas as were in\nthis Naga residence having gone and fought with our father the King,\ntaking me came away.\"\n\nAfterwards the Naga Prince says, \"Mother, I cannot stay in\nthis country; I must go to the world of men. For it, give me\npermission.\" Afterwards his mother gave the Naga Prince permission.\n\nWell then (etin), the Nagaya having come to the world of men began\nto practise asceticism in a rock cave. When no long time had gone\nin that manner, a Vaedda having seen that the Nagaya is in that rock\ncave, said to a snake charmer (ahi-kantayek), \"I have seen a Nagaya\nthus. Canst thou catch him?\"\n\nThe snake charmer (ahi-kantakaya) having said \"I can,\" and having\ngone with the Vaedda, as soon as he saw the Nagaya the snake charmer\n[by magic spells] put on it inability to move. [285] Having put it\non, and caught the Nagaya, and at city by city successively [286]\nhaving made the Cobra dance, the snake charmer obtained many presents;\nthe snake charmer became very wealthy.\n\nAfter that, the Nagaya's mother bore a Nagaya again. After that Nagaya\nalso became big, just like the first Nagaya asked, he asked at the\nhand of his mother [regarding her appearance]. Then his mother, too,\ntold him just like she told that first Nagaya.\n\nAfterwards, the Nagaya also asking permission at the hand of his\nmother to come to the world of men, on the very day when he came to the\nworld of men, at the time when the snake charmer was making that first\nCobra dance at the palace of King Bamba, creating a thousand hoods,\nthe Nagaya who was born afterwards saw him. The dancing Nagaya also\nsaw that that Nagaya is coming. At his very coming he sent a poisonous\nsmoke to the snake charmer. The poisonous smoke having struck him,\nthe snake charmer died at that very place.\n\nAfterwards, when the two Nagayas were conversing, the elder Nagaya\nsaid, \"Our grandfather's palace, indeed, is this. Because of it,\nindeed, to-day I danced, creating a thousand hoods. From to-day I\nshall not dance again.\"\n\nWell then, the two, creating divine bodies, having gone to the midst\nof the forest, practised asceticism.\n\n\n North-western Province.\n\n\n\nIn The Jataka, No. 543 (vol. vi, p. 83) there is an account of a\ntortoise (turtle) that frightened the semi-Naga sons of Brahmadatta,\nKing of Benares, by raising its head out of the water of the royal\npool when they were playing there. When it was netted the attendants\nsuggested pounding it to powder in a mortar, or cooking and eating it,\nor baking it; and at last a Minister recommended that it should be\nthrown into the whirlpool of the Yamuna river. The turtle begged to\nbe spared this last fate,--the one it desired,--but the King ordered\nit to be thrown into the river, in which a current led it to the\ndwelling of the Nagas. When the sons of the Naga King Dhatarattha\nfound it, the turtle invented the story of its being a messenger\ncalled Cittacula, sent by the King of Benares to offer his daughter\nto the Naga King. Four Naga youths returned with the turtle to fix the\nwedding day, the turtle concealing itself in a pool on the way, on the\nplea of collecting lotus flowers. When the Nagas were treated with\nscorn, the Naga King and his forces compelled the King to surrender\nhis daughter Samuddaja, who was married to the Naga King.\n\nHer second semi-Naga son out of four with only his Naga wife's\nknowledge went to fast on the earth, with a view to being re-born\namong the Gods. Lying as a cobra on an ant-hill he was pointed out\nby an outcast Brahmana, captured by means of a magical spell, taken\nto dance in villages, and at last brought to the King of Benares. The\nNaga's eldest brother disguised as an ascetic, with his Naga sister,\ndisguised as a young frog that was hidden in his hair, rescued him. The\nheat from three drops of poison emitted by the frog turned the snake\ncharmer into a leper; their virulence, had it not been magically\nquenched, would have caused a seven years' drought.\n\nSnake doctors in Ceylon classify the frog as a very poisonous form\nof serpent. In Sagas from the Far East, p. 213, a gold frog was the\ndaughter of the Serpent King, who may have been a Naga.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 188, the\nstory resembles that given in the Jataka tale. The King's name was\nAngada; he had a son and a daughter A\u00f1jana. When the turtle was caught\nthe Ministers advised beheading it, burning it alive, or chopping it\nup and making it into soup; another said these deaths were not cruel\nenough, and recommended casting it into the sea; it was thrown into\na river. The Naga's parents, sister, and brother sought for it in\nthe form of birds, and the snake charmer was sent away by Angada,\nwith presents.\n\nIn the same work, vol. iii, p. 346, a Queen bore a human son after\nbeing visited by a great serpent while half asleep. Professor Chavannes\nreferred to other early instances of such supposed births.\n\nIn the Kolhan folk-tales (Bompas) appended to Folklore of the Santal\nParganas, p. 452, there is an account of a woman who was married to\na water-snake and lived with him under the water, where she bore four\nsnake sons.\n\nIn Kaffir Folk-Lore (Theal), p. 155, a girl became the wife of Long\nSnake; after she ran away her sister married him. When he visited their\nfather the house was set on fire and he was killed. On p. 55 a girl\nmarried a five-headed snake who became a man. (See p. 401 below, also).\n\n\n\n\n\n\n\n\nNO. 151\n\nCONCERNING A ROYAL PRINCESS AND A TURTLE\n\n\nAt a certain period, at the time when a King and a Minister are passing\nthe time with great trust [in each other], the King and the Minister\nhad a talk in this manner. The talk, indeed, was thus: To the Minister\nthe King says, \"Minister, let us two at one time contract marriage;\nhaving contracted it, and your Queen (Devi) having borne a daughter,\nshould my Queen bear a son let us accomplish the wedding festival of\nthe two children who are born first.\" [This] was his speech.\n\nThereupon the Minister said thus, \"It is good, O King; your Queen\nhaving borne a Princess, should my Queen bear a Prince, [or]\nmy Queen having borne a Princess should your Queen bear a Prince,\nlet us accomplish the wedding festival,\" he said. At that the King\nhaving been much pleased, the two persons contracted marriage and\nremained passing the time in friendship.\n\nDuring the time when they are [thus], the royal Queen bore a Princess\nendowed with much beauty. On that very day [287] the Minister's Queen\nalso bore a Turtle. Concerning the circumstance that the Minister's\nQueen bore the Turtle, the King and the Minister also remained in\nmuch grief. During the time when they were thus, the royal Queen bore\nyet six Princesses. At the time when she had borne [the last of them]\nten years were fulfilled for the Princess whom she bore first.\n\nThereupon this Minister asked the King thus, \"O Lord, Your Majesty,\nfor your Princess and my Turtle, for both of them, the age has now\nbecome equal. Because of it, now then, let us accomplish the wedding\nfestival;\" [thus] he spoke.\n\nAt that time, getting into his mind the notion (lit., word) that,\nbreaking the word the King has said at first, should he subsequently\nsay a word otherwise he will go into hostility, the King unwillingly\nsaid thus: \"You go and ask my Princess about it,\" he said.\n\nThereupon the Minister having gone near the Princess asked her.\n\nThe Princess said thus, \"Ane! Appa! I cannot accomplish the festival\nof the marriage to that Turtle,\" she said.\n\nThereupon the Minister, not even speaking anything about it, came\nout of the palace. Having come, while still a long time is going he\nremained without coming back.\n\nHaving so remained, after no long time went by they were ready to\naccomplish the wedding festival for the other six Princesses of the\nKing's, also. At that time the Minister having gone still [another]\ntime, asked the King; the King told him in the very manner he said\nbefore that. Thereupon the Minister having gone asked the Princess.\n\nThereupon the Princess said thus: \"If I am to marry the Turtle, tell\nthe Turtle to bring a Suriya-kanta flower; should he bring it I will\nmarry him,\" she said.\n\nThe Minister having returned [home], it having come [to him] he told\nit to the Turtle. \"Father, I can bring and give it,\" the Turtle said.\n\nThen the Minister would say a word thus [doubtingly] to the Turtle,\n\"Turtle, when would you bring it indeed?\"\n\nThereupon the Turtle, feeling (lit., bringing) shame at it in its\nmind, having descended into a river, went away; and having gone to the\nplace where the Sun [God, Suriya], having risen, his chariot comes,\nand presented its head to [be crushed by] the chariot wheel, remained\n[there].\n\nAt that time the Sun asks thus, \"O Turtle, why didst thou place thy\nhead at this chariot wheel?\" he asked.\n\nThe Turtle says thus, \"Ane! O Sun [God], you, Sir, must give me a fifth\npart from your rays (that is, one-fifth of their brilliancy). If not,\nunless I die here I will not go,\" it said.\n\nThereupon the Sun having given power to the Turtle for the manner of\nits coming out into the light from its turtle shell, told it to come\noutside. Then by the authority of the Sun, the Turtle, abandoning the\nturtle shell, came into the light. After it came out it was created\na man. Thereupon he gave him a fifth part from the Sun's rays. After\nhe gave it, \"What do you want still?\" he asked. He said he wanted a\nSuriya-kanta flower also.\n\nThen the Sun, having shown the path to the house of the Devatawa\nwho sleeps three months [at a time], and having said, \"Thou having\ngone, when he arises while thou art displaying games then ask thou\n[regarding it],\" the Sun rose on this side.\n\nThereupon the Prince who was fettered by the disguise of the turtle,\nhaving gone near the Devatawa who sleeps three months, when he was\ndisplaying games the Devatawa awoke, and asked, \"Because of what came\nyou here?\"\n\nThe Prince said, \"We came regarding the want of a Suriya-kanta flower\nfor me.\"\n\nAt that time the Devatawa showed him the path [leading] near the\nDevatawa who sleeps two months. Having gone there also, he awoke\nhim. Having awakened, he asked the Prince thus, \"Regarding what\nmatter did you awake me?\" he asked. There, also, the Prince said he\ncame about the want of a Suriya-kanta flower.\n\nThereupon the Devatawa showed him the path to the house of the\nDevatawa who sleeps one month. [288] Having gone there also, when he\nwas displaying games that Devatawa also awoke. At that time he too\nasked regarding what want [he had come]. Thereupon he told him in\nthe very manner he formerly said.\n\nAfter that, the Devatawa said thus, \"Look there. When you have gone\nalong that path there will be a pool in which the Virgin Women\n(Kanniya-Striyo [289]) bathe. Having gone there and been hidden,\nas soon as the Virgin Women have descended into the pool to bathe\ntake even those persons' wearing apparel. There will be a dewalaya\n(temple) just there; having gone into the dewale shut the door\nyourself. Then the Virgin Women having come and told you to open\nthe door, will make games, a disturbance, and the like. Do you,\nwithout opening the door through their saying those things, say thus:\n'Except that should you bring and give me a Suri-kanta flower I will\nopen the door and give you these ornaments, I will not otherwise give\nthem.' Say [this].\" While saying it he showed the Prince the path.\n\nThe Prince having gone in that very manner, and got hid, while he\nwas there, in the very way the Devatawa said, the Virgin Women came\nand descended into the pool to bathe.\n\nThereupon this Prince, taking the wearing apparel of the Virgin\nWomen, went into the dewalaya which was near there, and shut the\ndoor himself. At that time the Virgin Women having come played games\n[outside]. This Prince, not having looked in their direction even, in\nthe very manner the Devatawa told him before asked for a Suriya-kanta\nflower.\n\nThe Virgin Women said, \"We will give a Suri-kanta flower; [be pleased]\nto give us our clothes.\"\n\nThereupon the Prince while giving only [some] clothes for them to put\non until the time when they give the Suriya-kanta flower, kept back\nthe other wearing apparel. After that, the Virgin Women, having given\noaths, begged for and got the other wearing apparel, too. [After]\nbegging for them, they brought and gave him a Suriya-kanta flower.\n\nAfter they gave it, the Prince came near the Devatawa who told him the\npath. As soon as he came the Devatawa asked, \"What else do you want?\"\n\n\"You must give me a power to beat men, even millions in number,\"\nhe said.\n\nThereupon the Devatawa having given him a cudgel, said, \"However many\n[there may be], even to [the extent of] an army, place this cudgel\nin the road, and tell it [after] beating them to come back. [After]\nbeating however many persons [there may be] it will come.\"\n\nTaking that also, the Prince went near the other Devatawa. When he\nwent, that Devatawa also asked, \"What else do you want?\"\n\nThereupon the Prince said, \"You must still give me a [magic] lute\n(venawa), and a power to display the hidden things thought of.\"\n\nAfter that, having given him a bag called Kokka, [290] he said thus,\n\"Having placed this bag called Kokka [hanging from your shoulder],\nthink that anything you want is to make its appearance; anything you\nwant will appear.\" Having said this he gave him it. He gave him a lute:\n\"Being at any place you like, play (lit., rub) it; any person He\n[291] wants will hear and come,\" he said.\n\nTaking these and having come here from there, because the Virgin Women\nare possessors of the power of flight through the air, in order for\nthem to come from the sky he remembered the party, and played the lute.\n\nThereupon, the party came with the speed with which he played it. After\nthey came, he gave that cudgel and the bag called Kokka, both of them,\ninto the hand of the Virgin Women, saying, \"When I want these, as soon\nas I play the lute you must very speedily bring and give me them;\"\nand taking also the lute he crept into the turtle shell again, and\ncame to his own city. What of his coming! Because he is inside the\nturtle shell he is still the Turtle.\n\nWell then, having given food and drink to the Turtle, \"Did you bring\na Suriya-kanta flower?\" his father the Minister joked.\n\nThereupon the Turtle said, \"I have brought a Suriya-kanta flower.\"\n\nAfter that, \"If so, bring it,\" the Turtle's father said.\n\nAfter that, having gone outside the city gate, when he was playing\nthe lute the Virgin Women brought and gave him the Suri-kanta\nflower. After they gave it, having brought it he gave it into his\nfather's hand. Having so given it, when he presented it to the Princess\nthey accomplished the wedding festival of [the marriages of] six other\nPrinces to the six younger Princesses who still remained to the King,\nand of the Turtle to the eldest Princess.\n\nHaving accomplished it, during the time when they are thus those\nsix Princes went hunting. Because they married and gave the eldest\ndaughter to the Turtle, having built a house outside the palace and\ngiven it to these two, they separated [them from the others].\n\nWhen this party are going near that house they ask at the hand of that\neldest daughter, \"Where [is he], Bola? Isn't thy Turtle going hunting?\"\n\nThereupon the Princess remains grieved at it. The Turtle, who had\nheard it, having called the Princess (devi), said, \"Go to the royal\npalace, and asking for a horse and a sword for me bring them.\" At that\nspeech the Princess went and asked for them at the King's hand. At\nthat time the King having said, \"For the Turtle what horses! what\nswords!\" became angry at the Princess. The Princess having become\ngrieved, told the Turtle that her father the King will not give them.\n\nAfter that, having said, \"Asking for an old mare and a short sword,\ncome [with them],\" he sent her yet [another] time. After that, he\ngave her an old mare and a short sword. Having given them, after she\nbrought them to the Turtle's house, to the Princess the Turtle says,\n\"Pull creepers, and having placed me on the back of the mare, twine\nthem [round me and the mare].\"\n\nThereupon the Princess having pulled creepers, wrapped [them round him\non the mare]. Having wrapped them, making [the mare] bound he went\nsomewhat far; and having come out of the turtle-shell, the Prince\n(as he now was), taking the lute, played the lute for the Virgin\nWomen to come. Then the Virgin Women came.\n\nAfter they came, because those Princes went in white clothes on the\nbacks of white horses, this Prince said, \"You must bring and give\nme very speedily an excellent [292] horse, and a white dress, and\nan excellent [292] sword.\" Thereupon with that speed they brought\nand gave them.\n\nAfter they gave them, the Prince, having tied the old mare at a tree,\nputting on the [dress and] ornaments they brought, mounted on the\nback of the white horse. Having gone to a very large open place,\nand placed (that is, hung from his shoulder) the bag called Kokka,\nhe thought, \"A great number of all quadrupeds must assemble together\nin my presence.\" After that, all the quadrupeds that were in the\nmidst of that forest, the whole having come, collected together.\n\nWithout those six Princes meeting with any animal whatever,\nthey approached near the Prince who had collected these quadrupeds\ntogether. Having arrived and said, \"O Lord, where is Your Majesty going\nin the midst of this forest?\" [the Princes], having paid reverence\nto him, made obeisance.\n\nThereupon the Prince says, indeed, \"I am the person who exercises\nsovereignty over the whole of the wild animals in the midst of this\nforest. Where are ye fellows going?\" he asked falsely.\n\nAt that time these six Princes said thus regarding it, \"O Lord, we\nsix persons came hunting; we did not meet with any animal whatever,\"\nthey said.\n\nThereupon this Prince says thus, \"To you six persons I will give six\ndeer should you cut off and give [me] six [pieces] of your cloths,\"\nhe said.\n\nThereupon having cut and given six pieces from the six cloths which\nthe six Princes had been wearing, killing six deer they came away.\n\nHaving allowed the party to come, this Prince descended from the back\nof the horse, and catching a rat and having killed it, brought it\nhome; having come and having crept into the turtle-shell, he says thus\n[to his wife], \"Give a half from this rat to your father the King,\nand cook the other piece for us two,\" he said.\n\nAt that time the Princess doing thus, went and gave a half to the\nKing. Thereupon the King having become angry at it, put her also\noutside the [palace] gate. The Princess, feeling (lit., bringing)\nvexation at it, having come weeping and weeping, the two cooked and\nate the other half.\n\nIn this way, six days they went hunting. On the whole of the six days\nthe Turtle also having gone, gave hunting-meat to those six Princes,\ntaking the jewelled rings from their fingers, ears, and the hairs of\nthe head; all these when the seventh day was coming were finished.\n\nWhat of this Prince's acting with so much ability! That he is a Prince\neven yet any person you like has no knowledge.\n\nAt the time when he is thus, having gone hunting and finished,\non the seventh day making ready an eating like a very great feast\nthey remained at the royal palace with the Kings [who had come for\nit]. Thereupon, on that day this Turtle was minded to bathe. Having\nbecome so minded, he told [his wife] to warm and give him water;\nhaving told her to give it, he told her to tie and give him mats also,\nround about [as a screen].\n\nThat day the Princess had boiled and boiled paddy at the hearth in the\nopen space in front of the house. Having warmed water and tied the\nmats, she gave [it to him] to bathe. Having given it, this Princess\nwent to light the fire [afresh] at the paddy hearth. When she was\ngoing, this Prince having gone to bathe, and having come out of the\nturtle-shell [within the screen], went outside from the place where\nthe mats were tied, for the purpose of lowering water over his body.\n\nWhen he was going, this Princess having seen that he was a Prince,\nwent running, and taking the turtle shell put it on the hearth at\nwhich she boiled that paddy. Thereupon the Prince having gone crying\nout, got only the lute that was in the turtle shell. The turtle shell\nburnt away.\n\nAt that time the Prince, decorating himself, went to the royal\npalace. After he went he began to relate the manner in which he\ngave hunting-meat to the six Princes. While telling it he showed the\n[rings from the] fingers, ears, and hair, and the pieces of cloth of\nthe six Princes.\n\nAfter he showed them, [the King], having given the sovereignty to\nthe Prince, made the other Princes servants of the Prince. He married\nthose six Princesses also to that very Prince.\n\n\n Finished.\n\n North-western Province.\n\n\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 141, a tortoise\n(turtle) Prince went to the Sun in search of divine Parijata flowers;\nsee vol. i, p. 71. The Queen bore the turtle and the Minister's wife\nthe girl. The Minister refused to agree to their marriage, but the\ngirl told him that she had vowed to marry whoever brought the divine\nflowers. The Apsaras who gave him the flowers also presented him with\na vina, or lute, playing on which would summon her. From the first\nsage who showed him the way and who opened his eyes at each watch\nhe got a magic cudgel in exchange for it, from the second sage who\nopened his eyes after two watches a purse which supplied everything\nrequired, from the third sage who opened his eyes after three watches\nhe received magic sandals which would transport their wearer wherever\ndesired. After exchanging the lute for each of these articles he\nrecovered it each time by the aid of the cudgel. Afterwards he left\nthe articles with the Apsaras, returned as a turtle with the flowers,\nand was married to the Minister's daughter. After his marriage the\nhusbands of his sisters-in-law went hunting, the turtle followed tied\non the back of a horse, got his club from a banyan tree where he had\nhidden it, went to the hunt on the magic sandals, and got from his\nbrothers-in-law (who thought him Siva) the tips of their little fingers\nand their rings. On regaining his Prince's form he produced these,\nbut the brothers-in-law were not punished. His wife broke the turtle\nshell when he was bathing, and in the end he succeeded to the throne.\n\nIn The Indian Antiquary, vol. iv, p. 54, in a Bengal story by\nMr. G. H. Damant, a Prince went in search of a beautiful woman seen in\na dream by his father. An ascetic told him of five heavenly nymphs who\ncame to bathe in a pool at the full moon, and instructed him to take\ntheir clothes and remain concealed. After being cursed and turned to\nashes he was revived by the ascetic, again carried off their clothes,\nand sat in Siva's temple. They cursed him ineffectively and then\nagreed that he should marry one of them. He selected the ugliest,\nwho was the disguised beauty; she gave him a flute by means of which\nhe could summon her at any time. The rest of the story is unlike the\nSinhalese one.\n\nIn Mr. Thornhill's Indian Fairy Tales, p. 15, a Prince went in search\nof his wife, an Apsaras who had left him, to a sage who slept six\nmonths at a time, and after attending on him for three months was\naccompanied by him to the pool in which the Apsarases bathed on\nthe full moon night. After being once turned to ashes and revived\nby the sage, he again stole his wife's shawl and escaped with it\nto the sage's hut, where he was safe. The Apsarases then agreed to\ngive up his wife if he could select her. He picked out the ugliest,\nand Indra afterwards turned her into a mortal.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 343, a Prince\nsecreted the feather dress of one of four fairies who, in the form\nof white doves, came to bathe at a pool in a palace garden. She was\nthen unable to fly away, and he married her.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 452, a person who was\nin search of his master, a Prince, was advised by a hermit to carry\noff the clothes of one of the heavenly nymphs who came to bathe in a\nriver. He did so, was followed by her, and the hermit agreed to return\nher garments on her giving information of the Prince's whereabouts;\nshe afterwards became the ascetic's wife. She is termed a Vidyadhari.\n\nIn the same work, vol. ii, p. 576, a gambler by order of the God\nMahakala (Bhairava) similarly obtained a daughter of Alambusha,\nthe Apsaras, as his wife.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 54, by the advice\nof a sage a hunter threw a magic unerring chain received from Nagas,\nover a Kinnara Princess when she bathed at a pool at the full moon; and\nshe was unable to escape. She could fly only when wearing a head-jewel.\n\nThe female Jinn who in the form of birds visited pools in order to\nbathe in them, and could not fly without their feather dresses, have\nbeen mentioned in vol. i, p. 311. See the Arabian Nights, vol. iii,\np. 417, and vol. v, p. 68. In the second story the hero obtained in\nthe Wak Islands a cap of invisibility, and a copper rod which gave\npower over seven tribes of Jinn, and by their aid recovered his wife\nand sons. He got the articles by inducing two sons of a magician to\nrace for a stone which he threw; while they were absent he put on the\ncap and disappeared. On his return journey he presented the articles\nto the two magicians who had helped him.\n\nIn the same work, vol. iv, p. 161, a man from Cairo obtained for a\nmagician three magical articles, and received from him as a reward\na pair of inexhaustible saddle-bags which provided any foods.\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 72, a Prince who was\nwandering in search of his fairy wife received from an ascetic,\na musician, and a youth respectively, an iron rod which could beat\nanyone, a guitar that entranced all, and a cap of invisibility;\nfrom a Yogi he obtained balsam for healing burns, and slippers that\ntransported him where desired.\n\nIn Les Avadanas (Julien), No. lxxiv, vol. ii, p. 8, each one of two\ndemons (Pisacas) had a box which supplied everything desired, a stick\nthat rendered him invincible, and a shoe that enabled the bearer\nto fly, and each one wanted to possess those of the other demon. A\nman who offered to divide them put on both the shoes and flew off,\ntaking the other articles.\n\nIn Chinese Nights' Entertainment (A. M. Fielde), p. 10, a pious man who\nwas wrecked and cast on an island obtained food and clothing from the\ninhabitants, and an apparent outcast gave him a hat of invisibility,\na cloak of flight, and a basket that when tapped filled with gems. He\nleft them to his three sons, and the power of the articles gradually\ndeclined.\n\nAt p. 58, a woman had a son encased in a chank shell, which he could\nleave at will. His bride one night hid the shell, and he remained\nwith her for some years, until her grandmother put it out to dry. He\ngot into it, crawled into the sea, and disappeared.\n\nIn Sagas from the Far East, p. 148, in a Kalmuk story, an inexhaustible\nbag was stolen from Dakinis (female evil spirits) by a man. When his\nbrother went to get one the spirits seized him, drew out his nose to\na length of five ells, and made nine knots on it.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 365, a Prince who\nworked as an under-gardener was selected by a Princess and married\nto her. The King's sons and sons-in-law through jealousy arranged\na hunting expedition, and left him only a mare that no one could\nride. He reached the jungle first, shot a jackal, bear, and leopard,\ncut off the tail, nose, and ear respectively, and when the others,\nwho found no game, took back these animals and showed them as their\nown game, he produced his trophies. It was settled that he should\nsucceed to the throne.\n\nIn Indian Fairy Tales (M. Stokes), p. 41, the son of the youngest\nQueen, who was born with a removable monkey skin, three times performed\nthe task of hitting a Princess with an iron ball in his Prince's form,\nand was married to her. After saving his life when the sons of the\nother six Queens threw him out of a boat into the water, his wife\nburnt his monkey skin, and he retained his human shape.\n\nAt p. 130, the hunting incident is given, six Princes taking part in\nit and meeting with the Prince who, while disguised as a labourer,\nhad been selected and married by the youngest daughter of their\nfather-in-law. The others found no game, begged a meal from him,\nand were burnt with a red-hot pice on their backs, \"the mark of a\nthief.\" The Prince rode home in his own form, and afterwards exposed\nthe six Princes who had mocked him on account of his low origin.\n\nAt p. 156, a Prince found four fakirs quarrelling over four articles,\na flying bed, an inexhaustible bag, a bowl which yielded as much\nwater as was required, a stick and rope that would beat and tie up\neveryone. While they raced for arrows that he shot, he got on the\nbed and went off with the other things.\n\nIn Kaffir Folk-Lore (Theal), p. 170, a boy got a pair of inexhaustible\nhorns which when spoken to supplied everything desired. They even\nprovided him with a fine house.\n\n\n\n\n\n\n\n\nNO. 152\n\nTHE STORY OF A KING AND A PRINCE\n\n\nThis is partly a variant of the story No. 22, in vol. i, called\nthere \"The Kule-Baka Flowers.\" The first part is a repetition of the\nnarrative given in that one, up to the point where the King's sons\nwere imprisoned at the gambling house. It then continues as follows:--\n\nThe Prince who also went afterwards having gone near a widow-mother\nof that very city [after] filling a bag with bits of plates, when\nhe said, \"Mother, a son of yours was lost before, is it not so?\" the\nwidow woman said \"Yes.\" Then the Prince while weeping falsely said,\n\"It is I myself.\"\n\nAfter that, she said, weeping, \"Ane! Son, where did you go all this\ntime?\" [293] Having gone inviting him into the house, and given him\nto eat, after he finished she asked, \"What is there in this bag, son?\"\n\nThe Prince says falsely, \"In that bag are masuran, mother,\" he said.\n\nThe woman says, \"What are masuran to me, son! Look at that: the heap\nof masuran which the King has given for my having worked.\"\n\nAfter that, the Prince asks, \"Whose house is that, mother?\"\n\nThen the woman says, \"Ane! Son, at that house an extremely wicked\n[294] woman gambles. Should anyone go to gamble she gives him golden\nchairs into which she puts [magical] life, to sit upon. She has put\n[magical] life into the lamp also. [When gambling], the woman is\nsitting upon the silver chair,\" she said.\n\nAfter that, after the woman went to sleep, the Prince having emptied\nthe pieces of plate in the house, went to gamble [after] filling the\nbag with the [woman's] masuran.\n\nAfterwards, that gambling woman just as on other days having brought a\ngolden chair, placed it for the Prince. Then the Prince says, \"I am not\naccustomed to sit on golden chairs. Give me the silver chair,\" he said.\n\nThe woman says, \"It is not a fault to sit [on the golden chair].\"\n\nThe Prince says, \"Having given me that silver chair here, and put\naside this lamp also, come to gamble, bringing a good lamp,\" he said.\n\nThen the woman being unable [to effect] the punishment of the Prince,\ngave him the silver chair, and bringing a different lamp sat down\nto gamble. After that the Prince won. After he won he caused those\naforesaid six Princes to be brought from the place where they were\nput in prison, and having burnt [their] names on their haunches,\n[295] sent them away.\n\nAfter that, this Prince said he must contract marriage with that\nwoman who gambled. The woman says, \"If you are to marry me please\nbring the Surangana flowers.\" [296]\n\nThen the Prince says, \"That is not a journey for which I came here. The\ntwo eyes of my father the King have become blind. On account of it I\nam going to seek the Kule-Baka flowers. [After] finding them, on the\nreturn journey I will bring the Surangana flowers,\" he said.\n\nHaving said this, he went to ask the path going to the Kule-Baka\ngarden. When he was going near the Yakas who were on guard on it,\na Princess whom the Yakas had seized and carried off came up, and\nsaid to the Prince, \"What came you here for?\"\n\n\"Through news that you are here I came to marry you,\" [he replied].\n\nThen the Princess says, \"Should the Yakas come they will eat you up,\"\nshe said.\n\nThe Prince then says, \"By any possible contrivance save me,\" he said.\n\nThe Princess then opened the door of a rock house (cave), and having\ntaken the Prince and put him in it, shut the door.\n\nAfter that, the Yakas having come, ask, \"Who came here?\"\n\nThe Princess says, \"Amme! I cannot be here [to be questioned] in this\nway. Seek and give me a husband.\"\n\nThen the Yakshani says, \"There is no seeking and giving [297] for\nme. If you can, seek and take one,\" she said.\n\nThe Princess says, \"I will find one if you will not do any harm\n[to him].\"\n\nThe Yakshani said, \"We will do no harm to him.\"\n\n\"If you swear by the censure of your deity, I will show you my\nhusband,\" she said. Afterwards she swore.\n\nAfter she took the Prince into the light, she asks the Prince,\n\"What do you eat?\" The Yakshani asks.\n\nThe Prince said, \"I eat ripe Jak, Waraka (a kind of Jak fruit),\nSugar-cane, Pine-apples.\" The Yakshani went and brought and gave\nhim them. Afterwards, after the Prince ate, she said, \"Where are\nyou going?\"\n\nThen the Prince says, \"Tell me the path [by which] to go to the\nKule-Baka garden.\"\n\nHaving informed him of the path, and given him also a robe [endowed]\nwith the power of flying through the air, she told him to go. He went\nto the Kule-Baka garden, and [after] plucking the Kule-Baka flower\nthat was in the pool, having come, calling the Princess, to the place\nwhere he gambled, he caused her to remain there.\n\nThe Prince, taking the Kule-Baka flower, was going near his father the\nKing. At the time when he was going across a river those six Princes\nwere [there], cooking and cooking rice. Also at that very place a rich\nman without his two eyes was saying and saying, \"To a man who should\ncure my two eyes I will give goods [amounting] to a tusk elephant's\nload, and also a tusk elephant.\" He was saying and saying [this].\n\nThis Prince having heard it, said, \"I will give you them. [Please]\nbring the presents you mentioned.\" After he brought them he rubbed\n[298] his eyes with the Kule-Baka flower; after that, he succeeded\nin seeing the light.\n\nThose six Princes having seen it, spoke together: \"Let us beat him,\nand snatch away the flower.\"\n\nThe Prince having heard that speech, said, \"Taking this flower for\nyourselves, give me a little cooked rice.\" Afterwards, taking the\nflower they gave him cooked rice. Having eaten the cooked rice the\nPrince came back to the place where he gambled.\n\nAfter that, while through hunger for them he was going to seek the\nSurangana flowers, three Princes who were coming mounted on horse-back\nasked this Prince, \"Where are you going?\"\n\nThen the Prince says falsely, \"I am going in hunger in the midst of\nthis forest.\" Then a Prince having unfastened a packet of cooked rice\nand given the Prince to eat, they went away.\n\nAs they were going, this Prince went after them very softly. Having\ngone, when he looked he saw that those three Princes, having descended\nfrom horse-back, three times turned round the dewala (temple), and\njumped into a vessel of boiling oil [and disappeared].\n\nHaving seen it, this Prince also having turned round the dewala three\ntimes, jumped into the oil vessel. After he jumped in, the deity,\nbringing that Prince out of the oil vessel, covered him with a white\ncloth when he had struck [him] three blows with a white wand. After\nhe arose, when he asked, \"What is the matter for which thou camest\nhere?\" [the Prince replied], \"I came in order to seek and take\nSurangana flowers.\"\n\nThen the deity told him the path:--\"Look there. When you are going\nalong that path [you will meet with a pool. When she has put her cloth\non the bank and is bathing], take the cloth of the woman who comes\nafter three others to bathe in the pool, and come back [with it],\"\nhe said.\n\nAfter that, he took the cloth, and came. Afterwards that Princess\nhaving come running, gave him a chank shell into which she had put\n[magical] life, and taking the cloth went away.\n\nWhen he was coming taking the chank shell, an ascetic begged for the\nchank shell. The Prince says, \"If you will give me presents I will\ngive you the chank shell,\" he said.\n\nAfter that, he gave him a wallet (olo-payiya), assuring him that the\nthings thought of will come into existence [in it]. After he gave it,\nthe Prince, thinking of the things he wanted (the celestial flowers),\nput his hand into it, and when he looked they were inside the wallet.\n\nAfter that, the Prince, having become satisfied, with pleasure went\naway [and rejoined his two wives].\n\n\n North-western Province.\n\n\n\nSee the Notes appended to the previous story.\n\nIn The Indian Antiquary, vol. iii, p. 150, in a legend of the origin\nof Patna, by Mr. Basanta Kumar Ningi, two Rakshasas came to a boy with\nthree articles left by their father, out of which he cheated them. One\nwas a bag from which all kinds of jewels could be extracted when the\nhand was inserted. The story is stated to be from the Brihat Katha. In\nthe Katha Sarit Sagara (Tawney), vol. i, p. 13, they were the sons of\nthe Asura Maya, and were wrestling for the things. The boy suggested\nthat they should race for them and while they were doing so he put\non the magic shoes which were included in them, and disappeared with\nthe staff and the vessel which supplied any required food.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 378, a shipwrecked\nPrince arrived at a cave which was the residence of a Rakshasa who\nhad carried off a Princess, and who kept her there. She received\nhim well, and hid him in a strong box. When the Rakshasa returned\nhe smelt the man, and insisted on being shown him; but the brave\nbehaviour of the Prince pleased him, and he permitted him to live\nin the cave, and brought presents for the two when he returned from\nhis expeditions in search of prey. As they still feared he might eat\nthem, the Princess managed to ascertain from him that his life was in\na queen-bee in a honey-comb which could be reached by anyone who sat\non a magic stool that was in the cave, which transported the sitter\nwhere he wished. Next day, when the Rakshasa was absent, the Prince\nwrapped himself up, smashed the comb, crushed and killed the bee,\nthe Rakshasa died, and they escaped on the stool.\n\n\n\n\n\n\n\n\nNO. 153\n\nTHE STORY OF THE GOURD\n\n\nThe Queen of the King of Maeda Maha-Nuwara being without children,\nseven years went by. To obtain children she gave alms-halls\n(dan-sael). Having given them she obtained a child.\n\nIt was [necessary] for the King to go for a war. In sorrow for it,\nhaving called together women who assist [at child-birth], and many\npeople, he gave them [to the Queen]. On his return journey she had\nnot borne a child. On the very day on which he came, pains having\nseized her she gave birth [to a Gourd].\n\nThe women who were there, having taken the Gourd which this Queen bore,\nin order to throw it away at another city took the Gourd to a flower\ngarden at the city, and put it there.\n\nWhen the garland-making mother (mal-kara amma) went to pluck flowers,\n\"May I also pluck flowers?\" the Gourd asked.\n\n\"How will you, Gourd, pluck flowers?\" she said.\n\n\"That does not matter to you; I will pluck flowers. I must go to the\ngarland-making mother's house,\" it said.\n\nHaving gone [there], \"I will plait flower chaplets (malwadan),\" it\nsaid. To plait the chaplets it asked for the thread and needle. Better\nthan the plaiting of the flower chaplets on other days it plaited\nthe flower chaplets, and gave them.\n\nHaving seen [the beauty of] the flower chaplets [when the flower mother\ntook them to the palace], the Princess asked, \"Who plaited the flower\nchaplets to-day?\" she asked; [she was informed that the Gourd did it].\n\nThe Gourd was minded to contract marriage with the young Queen\n(Princess). It asked the King of the city [to give his consent]. \"If\nthe Queen (Princess) [299] is willing I am willing,\" he said.\n\n[When it asked the Princess, she said], \"Having carried upstairs\ngold from the house of the garland-making mother, should you tie up\n[as a decoration] cloths [worked] with gold, in the morning I will\ncelebrate the wedding festival.\"\n\nIn the morning the Gourd went upstairs. It having gone [with the gold\nand hung up the cloths], the wedding festival was celebrated.\n\nThe Gourd laughs at its contracting (lit., tying) the marriage with the\nyoung Queen. Through shame at it, grief was produced in her. When she\nasked for a medicine for [the illness caused by] the grief, they said,\n\"Should you eat the flesh of the Fish (mastaya) in the midst of the\nsea, and the fat, you will be cured.\"\n\n[The King] having constructed six ships for the six Princes [the\nbrothers of the Princess], told them to go to bring the Fish. The\nGourd also at that time said [to the Princess], \"Ask [for permission]\nfor me also to go.\" [She asked her father accordingly].\n\nRegarding that the King said, \"The Gourd itself will apply medical\ntreatment!\" Having said it he gave it a broken-legged horse and a\npiece of broken sword.\n\nTaking them, it went near a Bo tree, and having tied the horse at\nthe tree, [and assumed a human shape], put on clothes [taken] from\na hollow in the Bo tree, and went away from the palace. The Gourd,\n[now a Prince], says, \"The God Sakra (Indra) is I myself.\"\n\nThe six persons for whom the ships were constructed and given, went\naway [on the sea, in search of the Fish]. When [the Gourd Prince]\ntold those six persons [to catch the Fish], the whole six on one side\ntried to take it, [but failed].\n\nThey having said, \"We cannot take it,\" he asked, \"For me to take\nand give you it, what mark am I to make on you?\" [They came to\nterms, and he caught the Fish]. Having stretched out the tongues\nof the six persons he cut them, and they gave him their jewelled\nfinger-rings. When they brought from the Gourd [Prince] and gave\n[the Princess] the flesh and fat [of the Fish] the illness was cured.\n\n[As the six Princes claimed to have caught the Fish themselves,\nthe Prince, who had left his clothes at the Bo tree and had again\ntaken the form of the Gourd], caused many persons to be brought,\nand told them to stretch out and look at the tongues of these six\npersons. [It also produced their finger-rings as proof that it was\nthe Gourd who had caught the Fish]. Having shown that the tongues of\nthe six persons were cut, the Gourd, having employed the servants,\n[made them] cut open the Gourd.\n\n[The God Sakra then rose out of it in his Prince's form, and said,]\n\"I am not [of] the things conceived in a womb. Because for the\ngod Sakra that is impure, having created the Gourd I was born [in\nit]. As there was deficiency of merit for our father the King, I\n[thus] caused it to be cast away.\"\n\n(Probably he then returned to Indraloka, his divine world, but the\nnarrator omitted to state this. There were many other omissions at\nwhich it will be seen that I have endeavoured to supply the necessary\nwords).\n\n\n North-western Province.\n\n\n\nIn the Maha Bharata (Vana Parva, cvi), a wife of King Sagara bore\na gourd. The King was about to throw it away, but a celestial voice\nordered him to preserve the seeds carefully, and each became a son;\nthese were sixty thousand in number.\n\nIn Korean Tales (Dr. H. N. Allen), p. 98 ff., a number of people\nmade their appearance out of gourds which grew on plants obtained\nfrom seeds brought by swallows.\n\n\n\n\n\n\n\n\nNO. 154\n\nTHE STORY OF THE SHELL SNAIL\n\n\nIn a certain country there are a Gamarala and a Gama-mahange (his\nwife), it is said. The children of those two are two sons and a\ndaughter. The big son one day having worked a rice field, at noon\ncame home for food. The Gama-mahange was a little late in giving the\nfood. The son quarrelled [with her] over it. That day at night the\nGama-mahange spoke to the Gamarala that he must bring and give an\nassistant (a wife) to the son.\n\nOn the next day the Gamarala having gone to seek a girl, while he\nwas going asking and asking from village to village, in even a single\nplace he did not meet with a girl.\n\nAfterwards the Gamarala having come to the village, when he was there\na considerable time, again the son of the Gamarala quarrelled with\nthe Gama-mahange. While he was quarrelling, the Gamarala and the\nGama-mahange, both of them, said, \"Don't thou stay making and making\nquarrels here. Go to any place thou wantest.\" Afterwards the son went\nsomewhere or other. The other younger son is going for rice-field work.\n\nFor that elder brother who went away the younger sister had much\naffection. Because of it, from the day on which the elder brother\nwent away this younger sister through grief does not eat. Having said,\n\"Without seeing our elder brother I cannot remain,\" she is weeping.\n\nThen the younger elder brother says, \"Why, younger sister? I am\n[here]; is that insufficient for you?\"\n\nThen the younger sister says, \"Why, elder brother, are you saying\nthus? If two persons give me more assistance than the assistance of\none person, how good it is for me!\"\n\nAfterwards, that elder brother one day having gone to the rice field,\nat the time when he was chopping the earthen ridges (niyara) met\nwith a Shell Snail (golu-bellek). Having brought the Snail home, and\ngiven it into the hand of the younger sister, he said, \"There, younger\nsister! I brought for you a small round-backed elder brother. Because\nof it, don't you be sorrowful now.\"\n\nAfterwards, that younger sister, taking the Snail, having wrapped it\nin a cloth and placed it in a box, put it away. Having put it away,\nthree times a day having taken the Snail and looked at it, she says,\n\"Our two parents having quarrelled with our elder brother drove him\naway. On account of it our little elder brother brought you and gave\nyou to me. Owing to it [also], little round-backed elder brother,\nthere is grief in my mind.\" She having said and said [this], and\nevery day having said thus when putting it away, one day the Gamarala\nstayed listening.\n\nHaving been listening he says at the hand of the Gama-mahange,\n\"What, Bolan, is this thing that our girl is saying? You also come and\nlisten.\" Then the Gama-mahange having come and been listening, the two\npersons spoke together, \"It is through grief, indeed, that her elder\nbrother is not [here]. There is no need to say anything about it.\"\n\nWell then, while the girl in that manner for a considerable time is\nsaying and saying thus to the Shell Snail, one day when the girl is\nsaying so again, the snail shell having burst open a Prince was born\nlooking like a sun or a moon.\n\nAfter that, the girl having thrown away the bits of shell into which\nthe snail shell burst, bathed the Prince, and took him. Having sent\nmilk into a finger for the Prince, he continued to drink milk from\nher finger. When he was there no long time a tale-bearer told the\nKing that there was a very good [looking] Prince at the Gamarala's\nhouse. Afterwards the King having sent Ministers caused them to\nlook. The Ministers having looked and having gone, told the King,\n\"The Prince, indeed, is the royal Prince sort.\"\n\nAfterwards the King gave permission [300] for summoning the Prince and\nthe mother who was rearing the Prince to come to the palace. After\nthat, the Ministers having gone to the Gamarala's house brought the\nPrince and the Gamarala's girl to the palace.\n\nAfterwards, the King taking charge of the Gamarala's girl and the\nPrince, when for the Prince the age of about twelve years was filled\nup, the King died. Having appointed the Prince to the sovereignty he\nremained ruling the kingdom with the ten kingly virtues.\n\n\n North-western Province.\n\n\n\nThe feeding of a Prince from the finger is found in the Maha Bharata\n(Drona Parva, lxii), in which Indra is represented as thus feeding\nPrince Mandhatri, who made his appearance in the world out of his\nfather's left side, as a consequence of the latter's having drunk\nsome sacrificial butter or ghi, which had the magic property of\ncausing the birth of a son. The food thus provided was so nourishing\nthat the infant grew to twelve cubits in as many days. In A. von\nSchiefner's Tibetan Tales (Ralston), this Prince was not fed thus,\nbut was suckled by the eighty thousand wives of his father, having\nbeen born from a tumour on the crown of the King's head; his boyhood\noccupied twenty-one million (and a few hundred thousand) years.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 216,\nin a legend of the founding of the Vaisali kingdom, two children\nare described as being reared by a religious mendicant by means of\na supply of milk which issued from his thumbs.\n\n\n\n\n\n\n\n\nNO. 155\n\nTHE QUEEN OF THE ROCK HOUSE [301]\n\n\nA certain Gamarala had two daughters and two sons. During the time\nwhen they were [there], the elder sister and the younger sister go\nto the pansala to make flower offerings. Having gone, the younger\nsister when making the flower offering wishes, \"May I receive wealth,\"\nshe says. The elder sister when making the flower offering wished,\n\"May I succeed in eating the bodies of the relatives whom there are\nof mine.\" The younger sister does not mention the form in which she\nwishes this wish.\n\nWhen there is a little time [gone] in this manner, having spoken about\na marriage for the big daughter, the wedding was [made] ready. It\nhaving taken place, they went calling her to another village. Having\ngone, after a little time had gone the woman began to eat the men of\nthat city. Having eaten and eaten them, after the men of the city were\nfinished she ate also the husband who married [302] her. Belonging\nto him a female child was born. Keeping the child, without anyone of\nthe city being with the woman she was alone.\n\nThen her father came. That day night, having given him amply to eat\nand drink,--there was a house [303] adjoining the house [303] in which\nshe is; in the direction of the house in which she is, between that\nhouse and this house the wall was closed with coconut leaves,--in\nthe house she allowed her father who came, to sleep at night. Having\ngiven it she said, \"Father, at this village is much small-pox. The men\nof this village and my husband were lost [by it]. Having been lost,\n[while] so much time was passing you did not remember me. It happened\nthat you did not want me; you have wanted only younger sister. It is\ngood. What am I to do?\" Having said [this] she wept a weeping. [304]\n\nThereupon the old man says, \"No, daughter, I have been ill. Because\nof it, indeed, I did not succeed in coming,\" he said.\n\nIn that manner having said false words, having been weeping and\nweeping, she told him to sleep in the house beyond the house in which\nshe is, and having spread mats gave them. Having given them she said,\n\"Father, don't you be afraid; I also, so long a time, remained alone,\nindeed, with this child,\" she said.\n\nThis woman also, having come away, lay down. [305] Having been lying\ndown, after her father went to sleep this woman brought a stick,\nand having beaten and killed him, during that night ate that man also.\n\nOwing to that man's being missing, his son came. Him, also, in that\nvery way she ate. His younger brother also came; him, also, she ate\nin that manner.\n\nOwing to the three persons, the persons who went, not coming, both\n[the father's] wife and younger daughter went. When they went, says\nthis woman, \"Ane! Mother, the men of this city, and father who came\nfrom there also, and both younger brothers and all, died. Keeping\nthis girl, I am alone in this village. From anyone of you, at any time\nwhatever, there will not be assistance [for me]. I said you will come;\nsince yesterday I have been expecting you,\" and weeping she went in\nfront of her mother and younger sister.\n\nHaving gone and talked, she allowed the two persons to sit in another\nhouse. Having allowed them to sit in it, she made ready and gave\nfood and drink, and having allowed those two persons to lie down,\nshe told them to go to sleep. She also having gone lay down.\n\nWhat though she allowed this mother and daughter to sleep! In the mind\nof that younger sister of hers is that formerly wished word when making\nthe flower offering. Owing to that circumstance she remained during\nthat day and night without sleep. Her mother, snoring and snoring,\nwas sleeping well.\n\nHaving heard the snoring, this human-flesh-eating woman, taking\nalso the men-killing party, came in order to kill and eat these\ntwo persons. When [they were] coming there, that girl cried out,\n\"Elder sister, a dog came,\" she cried.\n\nThen this girl having gone into the house, and having been in the\nhouse, at the time of her coming half closing the door, said, \"Ci,\nCi, dog!\" and came crying out. In this way [the elder sister] came two\nor three times. What of her coming! She was unable to eat them. [306]\n\nIn this manner the girl having been awake, at the watch when it becomes\nlight came calling her mother, and they began to run away. At the time\nwhen they were going this human-flesh-eating Rakshasi awoke. Having\nawoke, when she looked she got to know that these two persons have\ngone. Ascertaining it, that woman, learning that they had done this\nvery trick, began to run [after them]. At the time when she was going\nrunning she met with these two persons. When meeting with them that\ngirl cried out. While [she was] coming, when the big woman looked\n[back], having seen that this one is running [after them] she became\nstone there.\n\nThat girl began to run [off alone]. That Rakshasi having eaten the\npoint of the stone which her mother had become, when she looked that\ngirl was running off. Because she was unable to eat the stone she\nbounded on the girl's path. When she was going bounding [on it], at the\nroot of an Indi (wild date) tree the door of a rock house opened. After\nthat, this Princess crept into the rock house [and the door closed\nagain]. After that, the Rakshasi who became a demon went away.\n\nThen, when a King, the Ministers, and gentlemen (mahattayo) came\nwalking, [the King] said a four-line verse. When he was saying it,\nthis Princess who was in the rock house at the root of the Indi tree\nalso said a four-line verse. Then anger having come to the King, he\nsaid, \"There! Who is the person who said that four-line verse? Look\nand seek,\" he said.\n\nThereupon, when the party sought and looked, anyone you like was not\nthere. The party having gone back, and come to the King, told him,\n\"O Lord, Your Majesty, we sought and looked everywhere; we indeed\nare unable to find her,\" they said.\n\nAfter that, the King said yet a four-line verse. To that also the\nPrincess, being in the rock, said a four-line verse. At that time,\nalso, he told the Ministers to seek; on that occasion, too, they\ncould not find her. On that occasion, also, having come to the King,\nthey said, \"O Lord, Your Majesty, we this time also looked; we indeed\nare unable to find her,\" they said.\n\nAfter that, the King having gone near the spot where she said the\nfour-line verse, said yet also a four-line verse. When [he was]\nsaying it, having been very near under the ground she said a four-line\nverse. Then the King asks, \"Did a Yaka, or a Yaksani, or a Deity,\nor a Devatawa (Godling) say that four-line verse? You must inform me\nto-day,\" the King said.\n\nThen the Princess who is in the rock house at the root of the Indi\ntree, said, \"I am not a Yaka, and not a Deity, and not a Devatawa; I\nam a human being. Who speaks outside there I cannot ascertain. Because\nof it you must tell me who it is,\" the Princess who is in the rock\nhouse at the root of the Indi tree said.\n\nThen the King says, \"I am not a Yaka. Me indeed they call the King\nof this city,\" the King said.\n\n\"If so, is the truth the contrary, is the truth the contrary?\" three\ntimes she asked.\n\nThe King also assured her of his kingly state. After that the stone\ndoor of the rock house at the root of the Indi tree opened. After it\nopened, having seen that the Queen was there, possessing a figure\nendowed with much beauty, to the degree that he was unable to look\n[at her], the King was minded to marry her. Having been so minded,\nplacing her on the back of the tusk elephant he went to the city at\nwhich he stayed.\n\nHaving gone [there, and married her], when a little time was going\na child was conceived (uppannaya) in the Queen's womb. When it was\nconceived, because the city in which she stayed was a solitary city\n(tani nuwara) in that country there was no midwife-mother. Because of\nit, when going through the middle of the jungle in order to proceed\nto yet [another] city, [she and the King arrived at an abandoned city].\n\nHaving arrived, this King walked around the city, and when he looked\nabout, from one house, only, he saw that smoke goes. Having seen\nit he went to the house, and when he looked a woman and the woman's\nlittle girl were [there]. After that, this woman saw that the King\nis going. Having seen him she asked at the King's hand, \"Lord, where\nis Your Majesty going?\" she asked.\n\nThen the King said, \"The Queen of the rock house at the root of the\nIndi tree having married me, she is with a child. For it there being\nno midwife, I came to seek one,\" the King said.\n\nThen the Rakshasa-goblin [307] got into her mind, \"What of my\nyounger sister's being hidden that day indeed! To-day I shall eat\nher.\" Thinking [this], this woman-Rakshasi said, \"Maharaja, I well\nknow midwifery. Regarding that indeed, why will you go to another\nplace and become wearied?\" she said.\n\nThe King having said, \"It is good,\" on hearing her word went summoning\nher.\n\nOn the very day she went, in the night pains seized the Queen of\nthe rock house at the root of the Indi tree. She went to the place\nwhere they were seizing her. When she went that Queen got to know\nthat she came in order to eat her. Although ascertaining it she did\nnot mention it to the King.\n\nWell then, [the Rakshasi] having come, during the night she bore\n[a child]. After she bore [the child] that Rakshasi ate all the\nafter-birth (waedu-mas) that was there. The Queen did not tell that\nalso to the King.\n\nWell then, having finished (nimadu wela) at the parturition house\n(waedu-ge[yi]n), during that night [the Queen] went to sleep. After\nshe went to sleep, lifting up the child and the Queen with the bed\non which they were sleeping, this Rakshasi during the night began to\ngo away. When going this Queen awoke. Having awoke, when going under\ntrees she broke and broke dead sticks, and put them into the bed for\nweight to be caused (bara-gaehenda). On her placing them [there],\nwhen the bed is being made heavy the Rakshasi says, \"It is good;\nmake it heavy. What of my being unable to eat you, you having crept\ninto the rock house at the root of the Indi tree!\" Saying and saying,\n\"To-day indeed I shall eat you,\" disputing and disputing with her\nshe went along.\n\nWhen she was going thus, a banyan branch had bent down to the path;\non the banyan branch this Queen hung. This Rakshasi went on, carrying\nsimply the bed. Having gone, having put the bed on the ground, when\nshe looked the Queen was not on the bed.\n\nAfterwards she came bounding again very near this banyan tree. This\none ascertained that unless [the Queen] goes near the banyan tree,\nshe is unable to go by another place. Ascertaining it, and having\ngone on and on among the branches and among the leaves in the tree,\nsaying and saying, \"I will eat thee, I will eat thee,\" she began to\nwalk about. Although she is walking about that Queen is not visible\nthrough the power of the resolution of the Gods.\n\nThen, on the morning of the following day, when [the King] looked\nthis Queen is not [present]. Afterwards the King, together with the\nMinisters, for the purpose of seeking the Queen having entered the\njungle forest wilderness, when going away to seek her, in the midst\nof the forest, near a leafy banyan tree they heard a sound of a human\nvoice, \"I will eat thee, I will eat thee.\"\n\nWhen they look what affair this is, the King's Queen and the child\nare in the tree. That Rakshasi having said [to herself] that this\nKing will cut her down, ran off through fear.\n\nThe King asked the royal Queen, \"By what means came you here?\" he\nasked.\n\nThen the Queen said, \"The midwife-mother came lifting my child and\nme with the bed, in order to eat me.\"\n\nAfter that, the King having taken the Queen and gone, and having\nsent her to the palace, made a bonfire (lit., fire-heap) in the\nmidst of the wilderness, and set fire to it. Having set fire to it,\nwhen the smoke was going that Rakshasi having walked [there] asked,\n\"Regarding what circumstance is [this done]?\" she asked.\n\nWhen she was asking the King said, \"The Queen of the rock house at\nthe root of the Indi tree having died, we are making the tomb for\nher relics (da sohon),\" he said.\n\nAs soon as he says it, [308] having said, \"Ane! If I did not eat a\nlittle flesh from my younger sister to-day, what am I living for?\" she\nsprang into the blazing heap; having sprung [into it] she died. The\nKing after that, together with the Queen, remained in happiness.\n\nBecause through fear on the day when the stone door at the root of\nthe Indi tree opened, she sprang into the house, and having been\nthere was married to the King, she kept the name, \"The Queen of the\nRock House at the root of the Indi tree.\"\n\n\n North-western Province.\n\n\n\nThis story contains references to several notions that are still\npreserved in the villages, such as the fulfilment of wishes, either\nsilent or expressed aloud, when presenting offerings at the wiharas,\nthe protection of human beings by the personal intervention of guardian\ndeities, and the existence of internal apartments in certain rock\nmasses. A high rounded hill of gneiss is pointed out at Nirammulla,\nin the North-western Province, [309] inside which King Vira-Bahu\nis stated to have constructed a palace; and many flat rocks which\nemit a hollow sound when trodden on are supposed to contain such an\napartment or \"house\" as that mentioned in this tale. The belief that a\nhuman being may become a demon before death is, I think, not now held;\nbut in the Jataka story No. 321 (vol. iii, p. 48) a wicked boy became\na preta \"while still alive.\"\n\nExamples of the wishes made on presenting religious offerings are\nto be seen in the Jataka stories Nos. 514, 527, and 531. In Cinq\nCents Contes et Apologues (Chavannes), vol. ii, p. 137, it is stated,\n\"Thus, when one pronounces a wish in the name of acts productive of\ngoodness that one has effected, the realisation depends solely on\nthe heart and good fortune; whatever may be the mark at which one\naims there is no one who does not attain it.\"\n\nIn Tales of the Sun (Mrs. H. Kingscote and Pandit Natesa Sastri),\np. 220, a girl who was being carried off by robbers while on her cot,\nescaped like the Queen in this story.\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 227, the same incident\nis found, the person who escaped being the wife of a barber, whom\nthieves were carrying off. In this case she did not first increase\nthe load on the bed by branches or fruits. (See also vol. i, p. 357.)\n\nIn Indian Fairy Tales (M. Stokes), p. 140, a Prince who was going in\nsearch of a magic Bel fruit was instructed by a fakir how to take it,\nand was warned that if he looked back while returning, he and his horse\nwould be turned into stone. This occurred, and nothing was then done\nto them by the fairies and demons who were chasing them. Afterwards\nthe fakir found them, cut his little finger from the tip to the palm,\nsmeared the blood from it on the Prince's forehead and on the horse,\nprayed to God, and they became alive again.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 210, the son of a\nBrahmana smashed with a lighted piece of wood the skull of a person who\nwas being burnt in a funeral pyre in a cemetery. Some of the brain flew\nout and entered his open mouth, and he immediately became a Rakshasa.\n\nIn the same work, vol. ii, p. 578, an Apsaras who was the wife of a\ngambler was by a curse of Indra's turned into an image (apparently a\nwooden or stone relief) on a pillar in a temple. The Jewish legend of\nLot's wife shows that the notion of such transformations, especially\nwhen a person disobeyed an injunction not to look back, was of very\nancient date.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 191 ff., four Princes\nwere changed into stones by a Jogi, or Hindu ascetic. In a footnote,\np. 192, Mr. Knowles gives references to such metamorphoses elsewhere,\namong them being the turning of a hunter into stone [310] owing to a\ncurse by Damayanti. Mr. Knowles states that many stones in Kashmir are\nbelieved to be the petrified bodies of men who have been cursed. I do\nnot remember seeing or hearing of any instances of such petrifaction in\nCeylon, but we may gather from the story just given and that numbered\n136 that such a belief is held there.\n\nIn the same work, pp. 401-403, there is an account of two Princes who\nwent in search of a wonderful bird, and were changed into stone when\nthey turned back in alarm. Their younger brother was more successful,\nand got a pot of magic water, which when sprinkled on his brothers\nand on many other stones lying on the ground, caused them to resume\ntheir human state.\n\nIn Folk-Tales from an Eastern Forest (W. Skeat), p. 67, it is remarked\nthat the Malays believe that there were once numerous gigantic spirits\nwho could transform people whom they addressed by name into wood\nor stone.\n\nIn the Preface to The Kathako\u00e7a, p. xiii, Mr. Tawney quoted\nDr. B\u00fchler's words regarding the Jain belief in animism,--that souls\nare to be found \"in apparently lifeless masses, in stone, in clods of\nearth, in drops of water, in fire and in wind\"--and mentions that as\nfar as he knew, the Jains stand alone in this belief. Nevertheless,\nin the cases of Ahalya and Rambha, and the Apsaras of the Katha\nSarit Sagara,--who, while she was in the form of an image or relief,\nshed tears on seeing her husband,--as well as in the examples in\nthe other folk-tales, [311] the notion appears to be that the soul\nor spirit continued to exist in the petrified body, which was ready\nto return to its original state as soon as some necessary occurrence\ntook place, whether a sprinkling of charmed water which neutralised\nthe former spell, or the termination of a period fixed by a curse,\nor otherwise. We can perhaps see further evidence of the existence of\nthe same belief in India and Ceylon in the stone statues of guardian\ndeities, such as Bhairava, Nagas, Yakshas, and Rakshasas, carved at\nreligious edifices; they, as well as the figures in the Euphrates\nValley and Egypt, appear to have been thought to act as protectors\nbecause, although formed of stone, a soul existed in them, that is,\nso far as evil spirits were concerned they were living stones, and\nnot mere scarecrows.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 219,\nthere is an account of the death and burial of a Prince aged fifteen,\nwhose soul remained in his body afterwards. When a pine tree which had\nbeen planted over the grave sent down a root that reached his heart,\nthe soul became alarmed, climbed up the root, and lodged among the\nleaves of the tree. It had other adventures.\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 145), a lady\ndescribed her arrival at a city in which the King and Queen and all\nthe inhabitants had been transformed by Allah into black stones,\nwith the sole exception of the King's only son, a devout Muhammadan.\n\nIn vol. vi of the same work, p. 121, a man arrived at a great city in\nwhich all the inhabitants, with the exception of the royal Princess,\nhad been changed into stone at the prayer of a Muhammadan Prophet. In\nboth these instances the petrified persons were not revived.\n\nSee also the Notes after the last story in vol. iii.\n\nIn Kaffir Folk-Lore (Theal), p. 36, a rock opened at a boy's request,\nand he and his sister lived in it, leaving and returning at will. At\np. 83, some boys when chased by cannibals took refuge in a rock which\n\"a little man\" turned into a hut; to the cannibals it was still a rock.\n\nWith regard to the remarks on the last page, two Sinhalese histories,\nthe Rajavaliya and Pujavaliya, give a legend which indicates a belief\nthat even the statues of guardian animals possessed souls. It is\nrecorded of King Mitta-Sena (A.D. 435-436) that on one occasion when\nthe state elephant was not ready for him when he had been worshipping\nthe Tooth-relic of Buddha, \"the King became angry and asked whether\nthe great elephant image could not take him on its back. The elephant,\nmade of tile [brick] and mortar, approached the King, made him to\nsit on his back, took the King to the city, placed him in the palace,\nand went away\" (Raj., Gunasekara's translation, p. 54).\n\nIt is probable that the figures of guardian animals or deities carved\nonly in relief, or even represented in paintings, may have been\nthought to possess souls of their own--that is, to act protectively\nas sentient beings.\n\nIt is merely a step forward to the idea in the Quatrain of wise old\nOmar Khayyam:--\n\n\n \"I saw a busy potter by the way\n Kneading with might and main a lump of clay;\n And lo! the clay cried, 'Use me tenderly,\n I was a man myself but yesterday!'\"\n\n\n\n\n\n\n\n\nNO. 155A\n\nTHE STORY OF THE ELDER SISTER AND YOUNGER BROTHER\n\n\nAt a certain village there was a Gamarala. While a woman contracting\n(lit., tying) marriage with him was [there], a female child and a\nmale child were born. After they two were born the woman died.\n\nAfter that, for the man they again brought a woman. Because the woman\n[312] did not take notice of the children, the children think, \"There\nis no advantage to us in staying here; let us leave the country and\ngo.\" Having said [this] they began to go.\n\nWhile they were thus going they entered a forest jungle, and at the\ntime when they were proceeding in it the flowers of a Kina tree [313]\nhaving blossomed and faded, the elder sister picked up flowers that\nhad fallen, and took them and smelt them.\n\nHaving said, \"These flowers are not good,\" the younger brother went\nup the tree and plucked flowers. At the time when he was descending\nthe younger brother disappeared (naeti-wuna). The elder sister through\ngrief at it remained at the bottom of the tree.\n\nWhile a King of the city was going hunting, having seen that the\nwoman is staying under the tree, the King came near and spoke [to\nher]. Thereupon the woman did not speak; but the King, holding her\nby the hand, [314] went summoning her to the city [and married her].\n\nWhile staying at the city, the woman having become pregnant a child\nwas born. The King told her to fix a name for the child. Then also\n(et) the woman did not speak.\n\nWhile the two persons were staying thus for a little time, again a\nchild was born. The King told the woman to fix a name for that child\nalso. Then also this woman did not speak. \"Why don't you speak?\" the\nKing asked. Then also she did not speak.\n\nOn yet a day, the King went hunting with the Ministers, and having\ngone walking and come near the city, told the Ministers to go. The\nMinisters having gone there, say at the hand of that woman, \"A bear\nbit (lit., ate) the King to-day.\"\n\nWhen they are saying it falsely, the Queen, taking the two children,\nand having descended from the palace to the path, and fallen on the\nground, sitting down says to the two Princes, \"Sun-rays Prince,\nMoon-rays Prince, weep ye for your father; I am weeping for my\nyounger brother.\"\n\nThe King having secretly come again near the palace, remained\nlistening. Having seen it, the Queen, taking the two Princes, got\ninto (etul-wunaya) the palace. The King having come to the palace\nand entered it, said, \"Why did you not speak for so much time?\"\n\nThen the Queen says, \"After our mother was summoned and came to our\nfather, after I and a younger brother were born our mother died. Then\nthey brought a step-mother. Because that mother disregards [315]\nyounger brother and me, younger brother and I left the country,\nand having entered a forest jungle, when we were coming the flowers\nof a Kina tree had blossomed and fallen. Taking the faded flowers I\nsmelt them. Thereupon younger brother said, 'Don't smell the faded\nflowers; I will pluck and give [you] flowers.' Having said [this]\nand gone up the tree, at the time when [after] plucking the flowers\nhe was descending, younger brother disappeared. Owing to grief at\nthat I remained unable to speak.\"\n\nAfterwards the King, taking axe and saw and calling people, having\ngone near the Kina tree, and cut and sawn the tree, when he looked\n[inside it] the younger brother who was lost was [there]. Then the\nKing, calling the younger brother, came to the city, and showed him\nto the elder sister. The elder sister arrived at happiness again.\n\n\n North-western Province.\n\n\n\nThe story provides no explanation of the cause of the brother's\nimprisonment inside the trunk of the tree. Apparently the\ndeity--presumably a Yaka--who resided in the tree punished him in\nthis manner for plucking the flowers, yet the King cut down the tree\nwith impunity. At the present day, the Sinhalese villagers would\nnot venture to injure or pluck flowers from a tree infested by a\nYaka. Many years ago all refused to fell a Kumbuk tree of this kind\nwhich it was necessary to remove from an embankment I was restoring;\nbut some of my Tamil coolies had not the same scruples when encouraged\nby extra pay, to counterbalance the risk. Probably they would have\nbeen less venturesome in their own country.\n\nThe notion that a person may exist inside a tree trunk in a state of\nsuspended animation is found in other folk-tales. In No. 47, vol. i,\na Naga Princess became a tree; in an Indian variant on p. 269, the\ntree was a girl imprisoned thus by Rakshasas. (See the notes after\nNo. 155, and also p. 245 of this volume.)\n\n\n\n\n\n\n\n\nNO. 156\n\nTHE QUEEN AND THE BEGGAR\n\n\nAt a city there exists a Beggar, begging, and continuing to eat\n[thus]. There is a travellers' shed near the pool at which the Queen of\nthat city bathes. The Beggar having come [after] begging and begging,\neats at that travellers' shed.\n\nWhen the Queen was coming [after] bathing in the water, the Beggar\nwent in front of her. Having said, \"Why did a Beggar like thee come,\nand come in contact with me?\" [316] she spat three times.\n\nHe having felt (lit., thought) much shame, went to the house of the\nwasherman who cleans the cloths of the city. He remained doing work for\nhim for wages. The washerman asked, \"Why are you working for wages?\"\n\n\"[In order] one day to get the crown and [royal] suit of clothes\n[317] I am working for wages,--at the time when the King (raju)\nis coming to the chamber,\" [he said].\n\nAt the time when [the King] was coming to the chamber in which is\nthe Queen, he stopped, investigating [matters]. Before the King came,\n[the Beggar], putting on the royal ornaments [and clothes], went. The\nguards finished the auspicious wish; [318] after that he went into\nthe chamber.\n\nThe Queen having come and given the auspicious wish, he forbade the\nadjuration. [319] When forbidding it, having said, \"What [sort of]\nwoman art thou also!\" he spat in her face. This one having spat\nwent away.\n\nAfter that the King came. The guards thought, \"To-day the King went\nhere; what came he again for?\" After he went to the chamber the\nQueen did not give him the auspicious wish. The King inquired why\nshe did that.\n\nHaving said, \"Now, on one occasion (gamanaka), as I am bad you spat\nin my face; have I now become good?\" she asked.\n\nAfter that, the King [on hearing her account] sitting down there,\nwrote two bars of a four-line stanza (siwpada de padayak):--\n\n\n \"The angry tone displayed, the King is desolating;\n The courier bold who charmed my love, long bound, is flying.\n Speak not so harshly, here with frowns me eyeing;\n He will not long rejoice, I pride that day abating.\" [320]\n\n\nHaving given these two bars of a four-line stanza to the Ministers,\n[321] he said he will give many offices to persons who explain\nthem. [322]\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 157\n\nTHE FROG IN THE QUEEN'S NOSE\n\n\nIn a certain country there are a woman and a man, it is said. The\nwoman has also a paramour. One day the man went to a rice field to\nplough. At that time, this woman having quickly cooked milk-rice,\nmade it ready to give to her paramour to eat.\n\nWhile that man (her husband) was ploughing, the yoke broke; after\nthat, the man came home. Having seen that the man was coming, she\nquickly put the pot of milk-rice under the bed in the maduwa (open\nshed). That man as soon as he came sat upon the bed; then the man\nwas burnt [by the hot rice under him]. Thereupon the man looked under\nthe bed. When he was looking he saw the pot of milk-rice. Afterwards,\nhaving taken the milk-rice the man ate it.\n\nAt that time, when the Queen of the King of the country was smelling\na flower, a little young frog that was in the flower had gone into\nher nose, seven days before. Up to that very time, six men came,\nsaying that they can take out the frog; they came at the rate of a\nman a day. Having come there, when he is unable to take it out they\ncut the man's neck. At that rate they beheaded the six men who came.\n\nThat day the King caused the proclamation tom-toms to be beaten:--\"To\nthe person who should take out the young frog that is in the Queen's\nnose, I will give a district from the kingdom, and goods [amounting]\nto a tusk elephant's load.\"\n\nThen this woman having heard it, went running, and said, \"My husband\ncan,\" and stopped the proclamation tom-toms. [323] She stopped them\nbecause the man of the house ate the milk-rice without her succeeding\nin giving it to the paramour, with the motive that having killed this\nman she should take the paramour to live [there].\n\nHaving stopped the proclamation tom-toms, and come near her husband,\nshe said, \"I stopped the proclamation tom-toms now. You go, and having\ntaken out that young frog which is in the Queen's nose, come back.\"\n\nThen this man through fear of death lamented, and said, \"Now six men\nhave been beheaded, men who thoroughly know medical treatment. I not\nknowing anything of this, when I have gone there they will seize me\nat once and behead me. What is this you did?\"\n\nThereupon, through anger about the milk-rice she said, \"There is\nno staying talking and talking in that way. Go quickly.\" As she was\nsaying the words, the messenger whom the King sent arrived there to\ntake the man to the palace.\n\nWell then, having [thus] quickly driven away the man, the woman\nspeedily cooked milk-rice again, and having sent to the paramour to\ncome, and given him to eat, made the man stop at that very house.\n\nThen the woman says to the paramour, \"Thus, in that manner the\ngallows-bird [324] of our house by this time will be killed. Now\nthen, you remain [here] without fear.\" The paramour having said,\n\"It is good,\" stayed there.\n\nWell then, when the messenger brought that man to the palace, he said\nto the King: \"Maharaja, Your Majesty, this man can take out the frog.\"\n\nWhile he was there, having become ready for death, the King, having\nbeen sitting at the place where the Queen is, says to this man,\n\"Ha, it is good. Now then, don't stop [there] looking. If thou canst,\napply medical treatment for this and take thou out the young frog. If\nthou canst not, be ready for death.\"\n\nThereupon that man, having become more afraid also than he was,\nbegan to relate the things that happened to the man:--\n\n\n \"When to plough I went away, snapped the wooden yoke in twain;\n When the yoke in pieces broke, slowly home I come again;\n When I to the house returned, I upon the bed remain;\n When upon the bed I lay, felt my rear a burning pain;\n When my hinder part I burned, 'neath the bed I search amain;\n When beneath the bed I look, hidden milk-rice there had lain.\n As I ate that rice, I ween these afflictions on me rain.\n Having this affliction seen, jump out, O Froggy-pawn!\" [325]\n\n\nHaving said [this] he ended. The Queen, from the time when he began\nto tell this story being without a place for passing down the breath,\nwhen this story was becoming ended, because that breath had been shut\nback gave a snort [326] (huh gala), and when she was sending the breath\nfrom her nose, the young frog quite of itself fell to the ground.\n\nWell then, having given this man a district from the kingdom, and\ngoods [amounting] to a tusk elephant's load, they made him stay at\nthe palace itself. That woman became bound to that paramour.\n\n\n North-western Province.\n\n\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 360), an Arab\ndoctor was taken before a King, who ordered him to cure his sick\ndaughter. He was told by the attendants that all who failed were\nput to death. He discovered that her malady was a religious one,\nand cured her.\n\n\n\n\n\n\n\n\nNO. 158\n\nCONCERNING A BEAR AND THE QUEEN\n\n\nAt a certain city there were a sister and two brothers. These three\none day went to eat Damba [fruits]. Having gone thus, the two brothers\nwent up the Damba tree, [327] the sister remained on the ground.\n\nAt that time a Bear having come, went off, taking the woman. Having\nthus gone, placing her in a rock cave he provided subsistence for\nher. Thereupon the two brothers, being unable to find her, went home.\n\nDuring the time while the Princess was in the rock cave she was rearing\na cock. On yet [another] day the two Princes in order to make search\nfor the Princess went into the midst of the forest. Then having heard\nthe crowing of the cock which the Princess was rearing, they went to\nthat place. At that time the Bear was not there; on account of food\nit went into the midst of the forest.\n\nThen [the brothers] having met with the sister, they spoke to her. The\nPrincess said, \"The time when the Bear comes is near. Because of that\nreturn to the village, and come to-morrow morning to go with me.\" So\nboth of them went to the village.\n\nAfter that, the Bear having come, at the words which he had heard\nwalked away growling and growling with anger. Thereafter the two\nbrothers came, and returned with the Princess to the village. Two\nchildren had been born to the Bear; with those two also they went.\n\nThereupon the Bear having come to the rock cave, and perceived when\nhe looked that the Princess and children were not [there], came\n[after them] of his own accord. When he came, he saw by the light\nthe Queen and two children. Those two sprang off and went away.\n\nThe Bear asked the Queen, \"What are you going for?\"\n\n\"A cleverer Bear than you told me to come. Because of that I am going,\"\nshe said.\n\nThe Bear having said, \"Where is there a cleverer Bear than I? Show\nme him,\" went [with her].\n\nThen the Queen, having gone near a well, showed the reflection of\nthe Bear that was at the bottom of the water. At that time the Bear\nwhich was on the ground sprang into the well in order to bite the\nBear that was in the well. Having sprung in he died.\n\nThen the two brothers, and the Princess, and the two children went\nhome and stayed there.\n\n North-central Province.\n\n\n\nIn Le Pantcha-Tantra of the Abb\u00e9 Dubois, the animals had made an\nagreement with a savage lion that one of them should be given to\nit each day. When the jackal's turn came he determined to find some\nway of destroying their enemy. Seeing his own reflection in a well,\nhe went to the lion and informed him that another lion was concealed\nin a well, and waiting for an opportunity to kill him. When the lion\ndemanded to be shown him, the jackal led him to the well; showed\nhim his own reflection, and the lion sprang at it. The jackal then\nsummoned the other animals, which rolled large stones into the well\nand killed the lion.\n\nIn the Hitopadesa there is a similar story, the two animals being a\nlion and a stag which said another lion had delayed it.\n\nIn Indian Fables (Ramaswami Raju), p. 82, the animals were a tiger\nand hare.\n\nIn Folk-lore of the Telugus (G. R. Subramiah Pantulu), p. 15, they\nwere a lion and fox (jackal) which stated that another lion had\ncarried off a fox that it was bringing as the lion's food.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 4, they were a tiger\nand a hare which laid the blame on another tiger for his being late,\nsaying it claimed the country.\n\nIn Old Deccan Days (M. Frere), p. 172, they were a lion and a jackal\nand his wife who stated that they had been delayed by another lion.\n\nIn The Enchanted Parrot (Rev. B. H. Wortham) this story is\nNo. XXXI. The animals were a lion and a hare which said he had been\nkept a prisoner by a rival lion. This is the form of the tale in the\nKatha Sarit Sagara (Tawney), vol. ii, p. 32.\n\nIn Folk-Tales from Tibet (O'Connor), p. 51, they were also a lion and\na hare which recommended the lion to eat a large and fierce animal\nthat lived in a pond, in place of itself.\n\nIn Fables and Folk-Tales from an Eastern Forest (W. Skeat), p. 28,\nthey were a tiger and a mouse-deer which said it had been stopped by\nan old tiger with a flying-squirrel sitting on its muzzle, and so\nhad been unable to bring it an animal for food. The squirrel which\naccompanied the mouse-deer sat on the tiger's muzzle and the deer\non its hind-quarters when it went to drive the other away. The tiger\nthen sprang at its reflection in the river, and was drowned.\n\n\n\n\n\n\n\n\nNO. 159\n\nTHE LEOPARD AND THE PRINCESS\n\n\nIn a certain country there are seven Princes, it is said. Younger\nthan all seven there is their younger sister. For the seven Princes\nseven Princesses have been brought; a Prince having been brought for\nthe younger sister, is settled there.\n\nWhile they are thus, the younger sister has pregnancy longings\n(doladuk). One day, while the younger sister and her elder brothers\nwere going to their houses, having seen the whole seven Princesses\neating Damba [fruits] the younger sister also stayed there to eat them,\nand asked at the hand of the eldest sister-in-law, \"Sister-in-law,\na Damba fruit for me also.\"\n\nThen the sister-in-law said, \"There will not be Damba here to give.\"\n\nShe asked at the hand of the next sister-in-law. That sister-in-law\nalso replied in the same way. Thus, in that manner having asked at\nthe hand of the whole seven, not even one person gave it.\n\nAfterwards, the younger sister having cooked and eaten, went alone\nto pluck Damba, and having ascended the Damba tree, while she was\neating Damba it became night.\n\nA Leopard having come near the Damba tree [said], \"[How] if you should\nthrow down a Damba branch with your golden little hand?\"\n\nAfter that, the Princess threw down a Damba branch. The Leopard having\neaten [the fruit on] it, said again, \"[How] if you should throw down\na Damba branch with your golden little hand?\"\n\nAgain she threw one down. Then the Leopard said, \"Holding fast, fast,\n[how] if you should slowly slowly descend?\"\n\nThen through fear the Princess is there without descending.\n\nThe Leopard another time said, \"Holding fast, fast, [how] if you\nshould slowly slowly descend?\"\n\nThe Princess descended. Then the Leopard, placing the Princess on\nhis back, went to his rock cave. While living in that manner the\nPrincess bore a child. The Leopard and Princess stayed there very\ntrustfully. The Leopard had much goods. The paddy store-rooms had been\nfilled, the millet store-rooms had been filled, the meneri store-rooms\nhad been filled, there are many cattle.\n\nWhen they had been living there many days, the Leopard said, \"I am\nabout to go on a journey to-morrow; I shall be unable to return for\ntwo or three days. You, shutting the rock cave, must be [here]. Until\nthe time when I come do not go outside.\" On the following day the\nLeopard went away.\n\nWell then, while the Princess was alone in the rock cave, the elder\nbrothers of the Princess having come hunting, a great rain rained. The\nPrinces having been [sheltering] near a tree, when they were walking\nalong in the rain they met with the rock cave, and saw also their\nyounger sister.\n\n\"What art thou here for? We sought and sought so much time, and could\nnot find thee. Here thou art! What was the manner in which thou camest\nhere?\" they asked at the hand of their younger sister.\n\nThen the younger sister said, \"I asked for Damba at the hand of\nsisters-in-law. The whole seven did not give it. On account of that\nI came to eat Damba, and while I was alone in the Damba tree the\nLeopard came.\n\n\"Afterwards he told me to throw down a Damba branch; I threw down\ntwo Damba branches. Saying and saying [it was only] until the time\nwhen the Leopard was going, I stayed in the tree.\n\n\"While I was there it became night. Then the Leopard told me to\ndescend. I stayed [there] without descending. The Leopard told me\ntwice to descend. Afterwards I descended. The Leopard, putting me on\nhis back, came here. From that day I am living here.\"\n\nThen the Princes asked, \"Where is the Leopard?\"\n\nThe Princess said, \"This morning he went somewhere or other; he said\nhe will not come for a day or two.\"\n\nAfter that, the Princes said, \"No matter for that one; let us go away\nhome. We will take the things that are here.\"\n\nThe Princess said, \"I will not.\" What of her saying, \"I will not!\" The\nPrinces, having taken all the [household] things that were there,\nsaid to the Princess, \"Let us go.\"\n\nAfterwards the Princess through anger cut that child, and hung it\naloft, near the hearth. She placed the small pot on the hearth, and\ntaking a [piece of] muslin, all along the path tore and tore and threw\ndown pieces, until the time when they went to the house. Having gone\nthere, without eating she is crying and crying.\n\nThen the Leopard came near the rock cave, and saw that the child\nhaving been cut had been hung up; and having seen, also, that the\nPrincess was not there, came away.\n\nHaving come all along the path on which the muslin has been torn\nand thrown down, and having come up to the house [in a human form];\nhe saw that the Princess is there. While the Leopard is in the open\nspace in front of the house, the Princess saw that the Leopard is\n[there]; and having come laughing, and given water to the Leopard\nto wash his face, and given sitting accommodation, and betel to eat,\nshe is cooking in order to give the Leopard to eat.\n\nThen the Princes placed an earthen pot of water on the hearth, to\nbecome heated. After it became heated, they cut a hole very deeply,\nand put sticks on it, and above that leaves, and above that earth;\nand having taken the pot of water and placed it there, they came near\nthe Leopard, and said to the Leopard, \"Let us go, brother-in-law,\nto bathe.\"\n\nThe Leopard said, \"I cannot bathe, brother-in-law. As I was coming\nI bathed; I cannot bathe another time.\"\n\nWhile the Leopard was saying he could not, having gone calling the\nLeopard they told him to place his feet at the place where those sticks\nand leaves and earth have been put; and having told him to bend, they\npoured that pot of boiling water on the Leopard's body. That one having\nfallen into the hole that was cut deep, died. Those seven Princes\nhaving thrown in earth and filled it up, came away and ate cooked rice.\n\nThat younger sister, having cooked and finished, seeks the\nLeopard. While she is seeking him the sisters-in-law say,\n\"Sister-in-law, you eat that cooked rice. Elder brother is eating\ncooked rice here.\"\n\nThe Princess is [there] without eating. While she is there the\nsisters-in-law say again, \"Sister-in-law, eat; elder brother is eating\ncooked rice here. He will not come there, having become angry that\nyou have come [away].\"\n\nAfter that, the Princess came to look [for him]. Having looked at the\nwhole seven houses without finding the Leopard, she went to the place\nwhere he bathed, and when she looked [saw that] earth was [newly]\ncut and placed there.\n\nHaving seen it, thinking, \"Here indeed having murdered him, this\nearth has been cut and placed [over him],\" she went into the house,\nand did not eat; and having been weeping and weeping, and been two\nor three days without food, the Princess died through very grief at\nthe loss of the Leopard.\n\nThe eight Princes and the seven Princesses, taking the Leopard's\ngoods and the Princess's goods, remained there.\n\n\n North-western Province.\n\n\n\nIn The Indian Antiquary, vol. xiv, p. 135 ff. (Folklore in Southern\nIndia, p. 116), in a Tamil story by Natesa Sastri, a girl who had\nmarried and gone off with a tiger disguised in the form of a Brahmana\nyouth, escaped when her three brothers, in response to her request\nsent by a crow, came to rescue her. She first tore in two the tiger\ncub she had borne, and hung the pieces to roast over the fire. The\ntiger followed in the form of a youth, was well received, and food\nwas cooked. On the pretext of giving him the customary oil bath\n(of Southern India) before dining, the brothers put sticks across\nthe well, and laid mats over them. When the tiger-youth sat there\nfor the bath he fell into the well, which they filled with stones,\netc. The girl raised a pillar (apparently of mud) over the well,\nwith a tulasi (basil) plant at the top; and during the rest of her\nlife she smeared the pillar in the morning and evening with cow-dung,\nand watered the plant.\n\nIn the Kolhan folk-tales (Bompas), appended to Folklore of the Santal\nParganas, p. 454, a tiger which assisted a Raja by carrying a load\nof grass for him, received in marriage one of the Raja's daughters\nas a recompense. He ate her, and when he went to ask for another in\nher place, saying she had died, boiling water was poured over him\nwhile he was asleep, and he was killed. At p. 470, a Raja married a\nshe-bear which took the place of his bride in her palankin; apparently\nthe bear had a human form.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 57, the concealed\npit-fall into which people fell is found. It was dug in one of the\nrooms of a merchant's house. A King, his son, and his wife the Queen\nwere entrapped; but the King's daughter-in-law suspected some trick,\nrefused to enter the house, and rescued them.\n\nThere is a variant in the coast districts on the north bank of the\nRiver Congo, in West Africa. In Notes on the Folklore of the Fjort\n(Dennett), p. 49, a girl who had run away from home on account of\nher sisters' bad treatment of her, was married to a man who was a\nmurderer. She wanted to return to her mother, made a flying basket,\nand escaped in it, carrying off his ornaments and slaves. Her husband\nsaw the basket going through the air, and followed it. The girl's\nrelations received him well, dug a deep hole and covered it with sticks\nand a mat, and prepared a great quantity of boiling water. Then they\ncalled the girl and her husband to sit there, placing the man over\nthe hole. He fell into it, the water and burning wood were thrown\nover him, and he died.\n\nThis Sinhalese story contains the only instance I have met with in\nCeylon of a belief in power of the lower animals to take the form\nof men, with the exception of tales in which they have a removable\nskin or shell which hides a human form. In China the fox is thought\nto have the power of taking a human shape at will, and in Cinq Cents\nContes et Apologues (Chavannes), vol. i, p. 76, one of these animals\nbecame a man in order to obtain a bag of roasted grain to present to\nan aged Brahmana. In Folklore of the Santal Parganas (collected by\nRev. Dr. Bodding), p. 442, a man who had learnt witchcraft turned\nhimself into a tiger in order to eat a calf. He gave his wife a\npiece of root first, and told her that when she applied it to his\nnose he would become a man again. Such changes as that occur in the\nIndian story numbered 266 in vol. iii, and its Sinhalese variants,\nin which the animals can then resume their human form.\n\nIt is a common belief in Africa that some animals have this power\n(having the souls of men in them), and also that human beings can\ntransform themselves into the lower animals, usually dangerous ones. In\nReynard the Fox in Southern Africa (Dr. Bleek), p. 57, in a Hottentot\nstory a woman became a lion at her husband's request, in order to catch\na zebra for their food. In The Fetish Folk of West Africa (Milligan),\np. 226, it is stated that \"there is a man in the Gaboon of whom the\nwhole community believes that he frequently changes himself into a\nleopard in order to steal sheep and to devour a whole sheep at a meal.\"\n\n\n\n\n\n\n\n\nNO. 160\n\nTHE STORY OF THE FOOLISH LEOPARD\n\n\nIn a certain country, at the season when a Gamarala and his son are\ncausing cattle to graze, having constructed a fold in a good manner\nthe Gamarala encloses the cattle in the fold.\n\nOne day, the Gamarala's son having driven in the cattle, while he\nwas blocking up the gap (entrance) of the fold the Gamarala said,\nit is said, \"Ade! Close the gap well; leopards and other animals\n(kotiyo-botiyo [328]) will come.\"\n\nWhen he was there, a big Leopard which was near having heard this\nspeech that he is making, thinks, \"The Leopard indeed is I; what is\nthe Botiya?\" In fear, with various ideas [about it], he got inside\nthe fold; but having thought that the Botiya will come now, he went\ninto the midst of the calves, and in the middle of them, his happiness\nbeing ended, he remained.\n\nIn the meantime, a thief having got inside the fold, came\nlifting and lifting up the calves [to ascertain which was the\nheaviest]. Having come near the Leopard, when he lifted it up he\nplaced the Leopard on his shoulder [in order to carry it away],\nbecause it was very heavy. The Leopard thinks, \"This one, indeed,\nis the Botiya.\" Having thought, \"Should I [try to] escape he will\nkill me,\" it was motionless. And the thief because he went quickly in\nthe night [with it], for that reason thought that the calf was very\ngood. At the time when he turned and looked at it he perceived that\nit was a Leopard, and he considered in what manner he could escape.\n\nHaving seen a hill near there, near an abandoned pansala (the\nresidence of a Buddhist monk), the man threw it down from the hill,\nand got inside the pansala. When he shut the door, anger having come\nto the Leopard by reason of the harm done to him [owing to his fall],\nat the time when he was near the door [trying to enter in order to\nkill the man], a Jackal asked the Leopard, \"Why is this?\"\n\nWhen he told the Jackal the reason, the Jackal thought he would like\nto eat the Leopard's flesh, [and therefore said], \"I will tell you,\nSir, a stratagem for opening the door. Should you put that tail of\nyours, Sir, through that hole the door will open.\"\n\nAt the time when he said [this], the Leopard having thought that by\nthis skilful act the door will open, put his tail through. Thereupon\nthe thief twisted the tail round the post that was near the door.\n\nAt the time when he was holding it, the Jackal went to the rice field\nnear there in which men were working. While the Jackal was crying\nand crying out to the men, \"Please come near, please come near,\"\nthey went near the pansala. Having seen the Leopard, and beaten and\nkilled the Leopard, they took away the skin, it is said.\n\nThen the Jackal with much delight ate the Leopard's flesh, it is said.\n\n\n North-western Province.\n\n\n\nThis story is a variant of No. 70 in vol. i.\n\nIn The Orientalist, vol. iv, p. 30, Mr. W. Goonetilleke gave a\nnearly similar story. The fold was one in which goats and sheep were\nenclosed. The man carried off the leopard which was concealed among\nthem, and on discovering his mistake threw it down into a stream as\nhe was crossing an edanda, or foot-bridge made of a tree trunk. He\nthen ran off and got hid in a corn-store, where the jackal told him\nto twist the tail round a post, as related in vol. i, p. 368.\n\nIn The Indian Antiquary, vol. xiv, p. 77 (Tales of the Sun, p. 93),\nin a Tamil story given by Natesa Sastri, a shepherd, when he left his\nflock temporarily, fixed his stick at the place with his rug over it,\nand told it to keep watch, or some thief or bhuta or kuta might try to\nsteal one. A bhuta, or evil spirit, which had come for this purpose,\noverheard this, and being afraid of the unknown animal called a kuta,\nlay down amid the flock. Two men who came to steal a goat selected the\nbhuta, and carried it off as being the fattest. Thinking these were\nthe kutas, the bhuta tried to escape, and eventually melted away. The\nlater incidents do not resemble those of this Sinhalese story.\n\n\n\n\n\n\n\n\nNO. 161\n\nTHE STORY OF THE DABUKKA [329]\n\n\nIn a certain country there were a man's eight asses. One of them having\nbeen lost one day, while he was going seeking and looking for it [he\nsaw] in the night that there was a house near a great jungle. In the\nhouse he heard a talk. After that he halted, and when he is listening\nto ascertain what is this talk which he hears, a woman says, \"Ane! O\nGods, during this night I indeed am not afraid of either an elephant,\nor a bear, or a leopard, or a Yaka; I am only afraid of the Dabukka,\"\nshe said.\n\nThe Leopard listening very near there said [to himself], \"What is the\nDabukka of which she is afraid, which is greater than the elephant,\nand the bear, and the leopard, and the Yaka?\" Having become afraid\nin his mind he stood on one side, and remained looking [out for it].\n\nThen the man who being without that ass sought for it, saw the\nLeopard [in the semi-darkness], and having said, \"Is it the ass?\" went\nrunning and mounted on the back of the Leopard. Saying, \"O ass of the\nstrumpet's son, why were you hidden last night?\" he began to beat the\nLeopard. Having thought \"Ade! It is this indeed they call the Dabukka,\"\nthrough fear it began to run away.\n\nAs it was becoming light, that man, perceiving that it was the Leopard,\njumped off its back, and having gone running crept inside a hollow\nin a tree.\n\nThe Leopard having gone running on and fallen, a Jackal, seeing that\nit was panting, asked, \"Friend, what are you staying there for as\nthough you have been frightened?\"\n\n\"Friend, during the whole of yester-night the Dabukka, having mounted\non my back, drove me about, beating and beating me enough to kill me.\"\n\nThen the Jackal says, \"Though you were afraid of it I indeed am not\nafraid. Show me it. Let us go for me to eat up that one,\" he said.\n\nThe Leopard says, \"I will not go first,\" he said.\n\nThe Jackal said, \"Pull out a creeper, and tying it at your waist tie\n[the other end] on my neck,\" he said.\n\nWhen they had tied the creeper, after the Jackal went in front near\nthe tree in which that man stayed, the Leopard said, \"There. It is\nin the hollow in that tree, indeed,\" he said.\n\nThe Jackal snarled. Then when the man struck the Jackal in the midst\nof the mouth his teeth were broken. After that, [both of them],\nthe Jackal howling and howling, having run off and gone away, when\nthey were out of breath a Bear came and asked \"Friends, what are you\npanting for to that extent?\"\n\nThe Leopard says, \"Yester-night the Dabukka killed me. The Jackal\nhaving gone to eat it, when he howled and snarled it broke two [of his]\nteeth,\" he said.\n\nThen the Bear said, \"What of your being unable [to kill it]! Let us\ngo, for me to eat up that one.\"\n\nThe whole three went, the Bear being in front and close to it the\nJackal; the Leopard went behind them. Having gone, they showed the\nBear the place where the man was. The Bear having put its head inside\nthe hollow in the tree, roared. Then the man seized the hair of its\nhead fast with his hand. When it was drawing its head back the hair\ncame out. Then the whole three, speaking and speaking, ran away,\nwith their teeth chattering and their tails between their legs.\n\nAfterwards the man having descended from the tree to the ground,\ncame to his village with a party of men.\n\n\n North-western Province.\n\n\n\nIn Indian Fairy Tales (Thornhill), p. 227, a tiger heard an old woman\nsay, \"I do not fear the tiger; what I fear is the dripping; when the\nrain falls the dripping comes through the thatch and troubles me.\" The\ntiger lay still, dreading the coming of the terrible Dripping. A\nwasherman whose ass had strayed came there, and thinking he had\nfound it struck it with his stick and drove it to the village pound,\nwhere he fastened it by the leg, the tiger believing he must be the\nDripping. In the morning it begged for mercy, and was allowed to go\non promising to leave the district and not eat men.\n\nIn Old Deccan Days (M. Frere), p. 206, the same story is repeated,\nthe ass being one belonging to a potter who seized the tiger, beat\nand kicked it, rode it home, tied it to a post, and went to bed. Next\nday everyone came to see it, and the Raja gave the man great rewards,\nand made him a General.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 211, when a weaver\nwho had been ordered to kill a tiger was entering his house he\nsaw it outside. Saying loudly that he was going to kill the tiger,\nhe added that he did not care for the wet or the tiger, but only\nfor the dripping of the rain from the roof. The tiger was afraid,\nand slunk into an outhouse, the door of which the weaver immediately\nshut and locked. Next morning he reported that he had captured it\nwith his hands, without the use of weapons.\n\nIn a Malinka story of Senegambia in Contes Soudanais (C. Monteil),\np. 137, a hare, while its partner, a hy\u00e6na, collected firewood, hid\nthe flesh of a cow that they had killed, in a hollow baobab tree,\nthe entrance being too small to admit the hy\u00e6na. The latter returned\nwith an ostrich and saw the hare there. The ostrich came forward to\nseize it, but when its head was inside the hare slipped a noose over\nit and half-choked it. In its struggles the ostrich laid an egg,\nwhich the hy\u00e6na immediately devoured. The hare then induced it to\nbelieve that when they were half choked in the same way hy\u00e6nas laid\nmuch better eggs. The hy\u00e6na accordingly inserted its head, and was\nnoosed and strangled.\n\n\n\n\n\n\n\n\nNO. 162\n\nTHE LEOPARD AND THE CALF\n\n\nIn a certain country, while cattle are coming along eating and eating\nfood, a Leopard having been hidden and been there looking out seized\na small Calf out of them, and at first ate an ear.\n\nThen the Calf says, \"I am insufficient for food for you. When I\nhave become big you can eat me, therefore let me go,\" he said to\nthe Leopard. At that time the Leopard having said, \"It is good,\"\nallowed the Calf to go.\n\nIn a little time, having seen that the Calf has become big the\nLeopard came to eat him. Thereupon the Bull (the grown-up calf) says\nto the Leopard, \"You cannot eat me in that way. Go to the jungle,\nand breaking a large creeper [330] come [back with it],\" he said.\n\nThen when the Leopard brought a creeper the Bull said to the Leopard,\n\"Tie an end round your waist [331] and the other end tie on my neck,\"\nhe said.\n\nThe Bull having dropped heated dung while the Leopard was doing thus,\nbegan to run in all directions [after they were tied together]. When he\nis running thus the Leopard says to the Bull [as he was jolted about],\n\n\n Bale--di--no--kae--kota While young--not--having--eaten thee\n Ma--ata--modakan--kota On my--part--I--did--foolishly.\n Gassa--gassa--no--duwa Jolting,--jolting--me,--don't--run,\n Periya--kan--kota O thou--great--short--ear\u00e8d--one.\n\n\nThe Leopard having been much wounded in this way, died.\n\nThe Bull went near his master's son; he unfastened the Bull.\n\n\n North-western Province.\n\n\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 70, a lamb escaped from\nseveral animals that wanted to eat it by telling them to wait until\nit grew fatter. In the end it was eaten by a jackal.\n\nIn Folk-Tales from Tibet (O'Connor), p. 43, a wolf that was about to\neat a young wild ass was persuaded by it to wait a few months until\nit became fatter. When the time came for meeting it, the wolf was\njoined by a fox and a hare, to which it promised to give a share of\nthe meat. The hare's suggestion that to avoid the loss of the blood\nthe ass should be strangled was adopted, the fox borrowed a rope\nfrom a shepherd, the hare put slip-knots over the necks of each of\nthe animals, and holding the end of the rope itself gave the word\nfor all to pull. When they did so the wolf and fox were strangled,\nand the ass escaped.\n\n\n\n\n\n\n\n\nNO. 163\n\nTHE ASH-PUMPKIN FRUIT PRINCE\n\n\nAt a certain time at a certain village there were a husband and a\nwife. During the time when they were [there] the two together went\nto a chena. Having gone, [after] plucking an Ash-pumpkin they brought\nit and placed it in a large pot under seven earthen cooking pots.\n\nWhen not much time had gone, the seven earthen cooking pots were\nshaken. Then this party having opened the mouths of the cooking pots,\nwhen they looked a Python had filled up the large pot.\n\nAfter that, the party plaited seven beds. [332] Having plaited them,\nthey caused the Python to sleep on the seven beds.\n\nNext, having gone to a place where seven daughters were, they asked\nfor an assistant (a wife) for that Python. Having asked, they brought\nthe eldest sister. Having brought her, when they opened the house door\nthe woman having seen this Python and being afraid, said, \"Ane! The\nway in which fathers have sought and given me in marriage!\" and just\nas it became light the girl went home.\n\nIn that manner they brought the six women. All six being afraid of\nthis Python went away.\n\nThey brought the youngest girl of the seven. [She] having come there,\nwhen two or three months had gone they opened the house door. After\nthat, the girl having seen the Python and being afraid, said in\ndistress, \"Ane! The danger that my parents have made for me, having\ngiven me in diga [marriage] to a Python! There is no place for me to\nlie down.\"\n\nThereupon the Python having made room on one out of the seven beds,\nremained on six.\n\nOn the following day she spoke in the same manner. Then the Python,\nhaving made room on two out of the seven beds, remained on five. On\nthe following day in the evening she spoke in the same manner; then\nthe Python, having made room on three out of the seven beds, was\non four. On the following day in the evening she spoke in the same\nmanner; then the Python, having made room on four out of the seven\nbeds, was on three. On the following day evening she said the same;\nthen the Python, having made room on five out of the seven beds,\nwas on two. On the following day evening she said the same; then the\nPython, having made room on six out of the seven beds, was on one.\n\nOn the seventh day morning the Python came to the veranda. At that\ntime, the mother-in-law of the woman who had come in diga [marriage]\nto the Python, said to the woman, \"Daughter, lower a little paddy\nfrom the corn store, [333] and having winnowed, boil it.\"\n\nThen the woman (girl), for the sake of causing the Python to speak,\napplied (dunna, presented) the forked pole [for raising the conical\nroof] on the outer side of the eaves. [334]\n\nThen the Python says, \"In our country our mother said that on the\nother side (lit., hand) is the way.\"\n\nThereupon the woman, having applied the forked pole on the inner side,\nand raised the (conical) roof, and lowered paddy, put it on the outer\nside of the winnowing tray, and began to winnow it.\n\nThen the Python says, \"It is not in that way. In our country our\nmother said on the other side is the way.\" So the woman put it on\nthe inner side of the winnowing tray, and winnowed the paddy.\n\nHaving winnowed it, still for the sake of causing the Python to\nspeak she put the paddy on the outer side of the large cooking pot,\nand prepared (lit., made) to boil it.\n\nThereupon the Python says, \"It is not in that way. In our country\nour mother said on the other side is the way.\" So the woman, having\nput it inside the large cooking pot, boiled the paddy.\n\nStill for the sake of causing the Python to speak having [taken out\nthe paddy, and] placed it on the outer side of the mat, she prepared\nto spread out the paddy to dry.\n\nThereupon the Python says, \"It is not in that way. In our country\nour mother said on the other side is the way.\" So the woman, having\nput it on the inner side of the mat, spread out the paddy to dry.\n\nThe woman, also for the sake of causing the Python to speak, having\n[taken it up after it was dried, and] placed it on the outer side\n(end) of the paddy mortar, prepared to pound the paddy.\n\nThereupon the Python says, \"It is not in that way. In our country our\nmother said at the other side (end) is the way.\" So having put it on\nthe inside, and pounded the paddy [to remove the skin], she winnowed\nit. (It was now cleaned rice, ready for cooking.)\n\nThen a Bana (reading of the Buddhist Scriptures) having been appointed\nat the pansala near that village, all are going to the Bana. This\nwoman says, \"Owing to the fate which my parents have made for me\nthere is also no hearing Bana [for me].\"\n\nThereupon the Python says, \"Haven't you bracelets and rings to put\non as ornaments? Haven't you dresses? Wearing them and adorning\n[yourself] in a good manner, go with our parents,\" he said.\n\nThen the woman says, \"Other good caste (rate) women go, sending the\nmen first. [335] It does not matter that I must go alone!\"\n\nThereupon, still the Python says, \"I am staying at home. Go with my\nparents,\" he said.\n\nThen while the woman was going with her mother-in-law's party to hear\nBana, the Python, having got hid, remained at the road on which she\nintended to go. At that time the Python having taken off his Python\njacket and having placed it on the clothes-line in the enclosure\n(malu ane), went to hear the Bana [in the form of a Prince].\n\nThereupon, this woman having seen her husband who was going to the\npansala, came home, and having taken the Python jacket which was\nplaced on the clothes-line in the enclosure and put it [in the fire]\non the hearth, the woman, too, went back to hear the Bana. Thereafter,\nthe Python Prince having returned, when he looked for the Python jacket\nit had been put on the hearth [and burnt]. Thereupon he remained as\na husband for that woman.\n\nAfter that, when not much time had gone, telling her, and\nhaving prepared, they went to the house of his mother-in-law and\nfather-in-law. Thereupon the six women who were brought at first for\nthe Python, having said, \"Ane! Our husband is coming,\" came in front\n[of him].\n\nThen this younger woman, having said, \"At first having said ye do\nnot want him, how does the Prince who has come become yours now? He\nbelongs only to me,\" began to quarrel [with them].\n\nThen of those six women the eldest woman having longed for this Python\nPrince, said, \"Father, seek for a Python for me, and give me it,\"\nand remained without eating and without drinking.\n\nThereupon, the man being unable to get rid [of the importunity] of\nthat eldest daughter, calling men and having gone, and having set\nnets, when they were driving (elawana-kota) the middle of the forest\na Python was caught in the net.\n\nHaving brought the Python, the father of the woman, having asked her\nand said he brought it as her husband, put it in the house (room)\nof the woman, and said, \"There. Take charge of it.\"\n\nThereupon the woman having gone into the house, [after] shutting the\ndoor unfastened the sack in which was the Python. Then the Python\nseized the woman, and twisting around her, making fold after fold,\nbegan to eat her.\n\nAt that time, the father of the woman [hearing sounds] like throwing\ndown coconuts in the corn store, like pouring water into the water\njar, said two or three times, \"Don't kill my daughter, Ade!\" Then the\nPython, having completely swallowed the woman, remained [as though]\nunconscious.\n\nOn the following day, in the morning, the woman's parents having\ncome and said, \"Daughter, open the door,\" called her two or three\ntimes. Having called her, when they looked [for a reply] she did\nnot speak.\n\nBecause of that, having broken [through] the wall near the door bolt,\nand opened the door, when they looked, the Python, having swallowed\nthe woman, [336] remained [as though] unconscious. Thereupon, they\ndrove away and sent off the Python.\n\n\n North-central Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 595, a dependant\nof King Vikramaditya became a python on eating a gourd which he\nfound in a garden. He was restored to his former shape by means of\na sternutatory which was made from the extract obtained from a plant.\n\nIn Chinese Nights' Entertainment (A. M. Fielde), p. 45, a man promised\nto give one of his three daughters in marriage to a serpent that seized\nhim. The two elder ones refused; the youngest agreed to marry it. She\nlived with the snake in a palace. On her return one day with water\nfrom a distant spring after the well dried up she found the serpent\ndying of thirst, and plunged it in the water. The spell which bound\nit being thus neutralised it became a handsome man, with whom she\ncontinued to dwell happily.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 255, a herd-boy who saw a girl throw off a dog skin that she wore,\nand bathe, afterwards insisted on marrying this dog. Each night she\nremoved the skin and went out, until on one occasion he threw the\nskin into the fire, after which she retained her human form. A friend\nof his determined to imitate him, and married a bitch with the usual\nceremonies; but on the way home she was so savage that he let her go,\nand he was laughed at so much that he hanged himself.\n\nAt p. 227 there is an account of a caterpillar boy who at night took\noff his outer skin and went to dance. The Princess who had selected\nand married him burnt his skin one night, and he retained his Prince's\nform afterwards.\n\n\n\n\n\n\n\n\nNO. 164\n\nTHE KABARAGOYA AND THE WIDOW\n\n\nIn a certain country, to the house of a widow woman a Kabaragoya [337]\ncontinually comes. While time is going, the Kabaragoya, trusting the\nold woman, having come to the house dwells there.\n\nAfter much time went by, the Kabaragoya being like a son told the\nwidow woman to find and give him a woman (wife).\n\nAt that time, \"Son, look at the manner of our house; besides that,\nto a Kabaragoya who will give a Kabaragoyi (female Kabaragoya)?\" the\nwidow asked.\n\nAnd the Kabaragoya having heard that speech, that very day night\nentreated that his house should be like a royal palace. On the\nfollowing day morning, at the time when he looked the house was\nparticoloured (wisituruwa) like a royal palace.\n\nThe Kabaragoya that day also told her to seek and give him a\nwoman. And the widow after that went to seek a woman in marriage for\nthe Kabaragoya.\n\nThere were seven Princesses of the King of that country who had come\nof age. The widow having gone near (kara) the King (raju), when she\ntold him the matter he told her to take a person who was willing. And\nthe widow having gone near the royal daughters, asked, \"There is an\nonly Kabaragoya of mine; is anyone willing to be married to it?\"\n\nSix out of the seven royal daughters having said, \"Are we also\nfemale Kabaragoyas to go with Kabaragoyas?\" scolded and struck her;\nthe young royal Princess who was the last, said, \"Mother, I will go.\"\n\nAt that time having come summoning the royal Princess, she married\nand gave her to the Kabaragoya.\n\nAfter a little time went thus, for the purpose of the occasion of a\ncertain feast the King [338] sent a letter to the Kabaragoya and his\nroyal daughter, [inviting them to it]. Thereupon the royal Princess\nhaving said, \"Ane! How shall I go with this Kabaragoya, without\nshame?\" While she is grieving, the Kabaragoya went to a certain rock\ncave, and having taken off and put there the Kabaragoya jacket, and\ndecorated himself [in the form of a Prince], with royal ornaments,\nreturned. At that time the royal daughter also, much pleased, went\nto the royal palace.\n\nAfter that, this Prince, wearing royal ornaments, remained in the\nappearance of a Prince.\n\n\n Uva Province.\n\n\n\nIn Kaffir Folk-Tales (Theal), p. 38, a girl chose a crocodile as\nher husband. When at his request she licked his face he cast off the\ncrocodile skin, and became a man. In a note (p. 209) the author states\nthat he had been bewitched by his enemies.\n\n\n\n\n\n\n\n\nNO. 165\n\nTHE FROG JACKET\n\n\nIn a certain country, at a house there was a very wealthy nobleman\n(sitana), but he had no children. Having seen that the men of the\ncountry are giving their children in diga [marriage] he was much\ngrieved.\n\nWhile he is thus, one day at the time when he went to the rice field,\nhaving said, \"Father,\" a certain female Frog fell weeping at the edge\nof his foot; and the nobleman having brought this female Frog home,\nnourished it.\n\nOne day, having started on a journey, and tied up a bundle of cooked\nrice, and in the midst of it having put several rings, at the time\nwhen he was going along the path taking the bundle of cooked rice\nit became night while [he was] near a house, and he went there for\nthe resting-place.\n\nAt that house there was a young man. In the evening having unfastened\nthe bundle of cooked rice, at the time when he was eating the rice\nhe met with the rings, and having said, \"Ane! My daughter's rings\nhave fallen into the bundle of cooked rice,\" he showed them to the\nhouse people.\n\nThereupon the house persons asked, \"Is there a daughter?\"\n\n\"Yes, an only daughter of mine,\" he said.\n\n\"There is an only male child of mine, also. Will you give your daughter\nto him?\" the house-wife asked.\n\nThe nobleman having said, \"It is good,\" [after] fixing a day came away.\n\nOn the appointed day, to look at the young woman the young man and\nhis two parents came. At the time when they asked the nobleman, \"Where\nis the daughter?\" he said, \"To-day she went with her grandfather.\"\n\nHaving said, \"If so, on such and such a day we will come to summon\nher to go,\" they went away.\n\nOn that day, at the time when the young man and his two parents\ncame he showed them his female Frog. After that, the young man's\ntwo parents were not satisfied, but the young man being satisfied,\nsummoning the female Frog they went away.\n\nAfter a little time went by, they were to go to a [wedding] festival\nhouse. While the young man was in sorrow thinking of it, this\nfemale Frog took off her frog jacket [and thereupon became a young\nwoman]. After that they went to the festival house. During the time\nafterwards, these two according to the usual custom dwelt excellently\n[together].\n\n\n Uva Province.\n\n\n\n\n\n\n\n\nNO. 166\n\nTHE FOUR-FACED KING AND THE TURTLE\n\n\nAt a certain city there was a King with four faces. The King thought\nhe must take the city called Ibbawa. [339] For ten million lakhs\n(a billion) of turtles who are in that Ibbawa city, the Chief is the\nTurtle King.\n\nTo kill the Turtle King and seize the city this Four-faced King went,\ntaking many troops, and taking his sword. Having gone there, after\nhaving surrounded Ibbawa city, and set guards (raekala), he sent a\nletter to the Turtle King: \"What is it? Wilt thou give thy city to\nus? If not, wilt thou fight?\"\n\nThereupon the Turtle King says, \"For thy having thy four faces we are\nnot afraid. What of thy four faces! We are dwelling with iron dishes\nboth above and below us. Shouldst thou shoot at us and strike us,\nno harm will befall us.\"\n\nAfterwards the Four-faced King, having said, \"Ha! If so, let us fight,\"\nbegan to fight.\n\nThe Turtle King says to the other turtles, \"Do ye decorate yourselves\nto go to battle.\" He gave notice to the whole of the turtles.\n\nThe Four-faced King having ascertained that the turtles were being\ndecorated for the battle, the King became afraid, and thought of\ngoing back. Because the King at first had not seen the turtles,\nalthough the Turtle King was about a yojana (perhaps sixteen miles)\nhigh and broad, and since it was the royal city, he says, \"We did\nnot come for the war, O Turtle King. I came to ask to marry Your\nMajesty's daughter to my son, Prince Kimbiya.\"\n\nAfter that, the Turtle King thinks, \"At no time were men able to be\ntied [in marriage] to us. Because of it, we must give our daughter\nGal-ibbi (Tortoise).\" Having said [this] he was satisfied. So the\nFour-faced King and the King's army entered Ibbawa city.\n\nWell then, the Turtle King having given quarters to the army and the\nFour-faced King, made ready food. Because before that the turtles were\nnot accustomed to give food and drink to men, having brought putrid\nbirds (kunu sakunu) that turtles eat and drink, they gave them to all.\n\nAfter that, the Four-faced King says, \"We do not eat this food.\"\n\nThen the turtles ask, \"If so, O Four-faced King, what do you eat?\"\n\nThereupon the Four-faced King said, \"We eat rice and curry.\"\n\nThen because the Turtle King receives the thing he wished for,\nhaving created very suitable food he gave it to the Four-faced King\nand the army.\n\nAfter that, the Turtle King and the Four-faced King having spoken\n[about it], appointed the [wedding] festival for the seventh day\nfrom to-day.\n\nThe Four-faced King and the army having come to [their own] city, say,\n\"We will not summon a [bride in] marriage from those turtles.\" Having\nsaid it, they remained without going to Ibbawa city.\n\nThis Turtle King, after seven days passed, says to the other turtles,\n\"Having said that they will take a [bride in] marriage from us, they\ntreated us with contempt. Because of it, let us go to fight with the\nFour-faced King.\"\n\nWell then, the Turtle King, having come with the ten million lakhs\nof turtles, [after] setting guards round the city of the Four-faced\nKing, says to the Four-faced King, \"Will you fight with us, or take\nthe marriage that was first spoken of?\"\n\nAfter that, the Four-faced King began to fight with the Turtle\nKing. Having fought for seven days, the Four-faced King having been\ndefeated, and the city people also being killed, the Turtle King\ngot the sovereignty of the city. Having spared only the son of the\nFour-faced King, Prince Kimbiya, to that Prince he gave Gal-Ibbi,\nthe daughter of the Turtle King. Beginning from that time, the Turtle\nKing exercised the sovereignty over both cities.\n\nHaving summoned Gal-Ibbi [in marriage] seven Princes were begotten\nby Prince Kimbiya. The seven persons after they became big and great\nascertaining that they were born from the womb of the tortoise, the\nmother of each of them, through shame ripping open (lit., splitting)\neach other, the whole seven died.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 167\n\nTHE STORY OF THE COBRA AND THE PRINCE\n\n\nIn a country, during the time when a Prince is causing cattle to graze,\nthe cattle having borne [calves] he goes to take milk in the morning\nevery day, it is said.\n\nWhile he was going one day, at the time when he was bringing milk\nhaving met with a Nagaya and a female Cobra, [340] the Nagaya said,\n\"Will you bring and give me every day, morning by morning, one leaf-cup\nof milk?\" [341] he asked. The Prince said, \"I will bring and give it.\"\n\nWhen he was bringing and giving it no long time, one day when he was\ntaking the milk on that day the Nagaya was not [there]; the female\nCobra and a Rat-snake were [there]. Well then, at his hand the female\nCobra asked for the leaf-cup of milk. The Prince did not give it;\nhe poured the milk into an ant-hill.\n\nAt the time when the Nagaya came from the journey on which he went,\nthe female Cobra says, \"The Prince having come, not giving the milk\nwent away.\" When she said this, the Nagaya having become angry went\nto the house at which the Prince stays, and remained at the corner\nof the mat on which the Prince sleeps.\n\nWhile it is [there] the Prince says [aloud to himself], \"Now for\na long time I was going and giving milk to a Nagaya and a female\nCobra. To-day I went, taking the milk. When I was going the Nagaya\nwas not [there]. Because the female Cobra and a Rat-snake were on\nthe ant-hill, the female Cobra asked me for the milk. Not giving it\nI came home, having poured it into an ant-hill.\"\n\nThe Nagaya having become angry regarding it, came back, and having\nbitten and killed the female Cobra, heaped her up. On the following\nmorning, at the time when the Prince took the milk only the Nagaya was\n[there]; the female Cobra was killed.\n\nFurther, the Nagaya says to the Prince, \"Lie down there.\"\n\nThe Prince without lying down began to run away. At the time when\nthe Nagaya was going chasing after him the Prince fell. The Cobra\nhaving mounted on his breast, [said], \"Do you without fear extend\nyour tongue.\"\n\nThe Prince afterwards in fear stretched out his tongue. On his tongue\nthe Nagaya with the Nagaya's tongue wrote letters. \"Having heard all\nkinds of creatures talk you will understand them. Do not tell it to\nanyone,\" [he said]. Afterwards the Nagaya died. He burnt up the Nagaya.\n\nThe Prince having come home, while he is [there], when the Prince's\nwife is coming out from the house small red ants (kumbiyo) say,\n\"A woman like the boards of this door, having trampled [on us] on\ngoing and coming, kills us,\" they said. The Prince having understood\nit, laughed.\n\nWhen his wife in various ways was asking, \"Why did you laugh?\" anger\nhaving come to him [he determined to burn himself on a funeral pyre,\nso] he said, \"You in the morning having cooked food and apportioned\nit to me too, eat you also.\"\n\nHaving eaten it, at the time when they are going, taking an axe, and a\n[water] gourd, and fire, two pigs having been digging and digging at\na tank a pig says, \"That Prince to-day will die.\"\n\nThe [other] pig says, \"The Prince will not die. Having constructed\na funeral pyre (saeyak), the Prince will mount on it. Water-thirst\nhaving come, he will tell his wife to bring water,\" it said. \"She\nhaving gone, when she is bringing the water she will slip and fall\nand will die,\" it said.\n\nHe having constructed the funeral pyre, when the Prince mounted on\nit a water-thirst came. He told his wife to bring water. She went\n[to the tank for it], and having gone slipping through the amount of\nthe weight, she fell in the water and died. Having put his wife on\nthe pyre and burnt her, afterwards he went home.\n\n\n North-western Province.\n\n\n\nThis story affords an illustration of a common belief in Ceylon,\nthat cobras sometimes pair with rat-snakes. The Prince is evidently\nthought to have acted in a becoming manner in refusing to give the\nmilk to the female cobra when she was improperly associating with\nthe rat-snake during the absence of her mate.\n\nRegarding the drinking of milk by cobras, mention is made in the Jataka\nstory No. 146 (vol. i, p. 311) of an offering of milk, among other\nthings, made to Nagas. Dr. Chalmers Mitchell, F.R.S., the Secretary\nto the Zoological Society, has been good enough to reply as follows\nto my inquiry regarding the drinking of milk by cobras:--\"I have not\nmyself seen Cobras drinking milk, but I am sure that they will do so,\nand I see no reason to doubt it, as certainly many other snakes will\ndrink milk.\"\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 382, there\nis a story the first part of which is a variant of this one, the\nlatter part being a variant of the tale which follows. The daughter\nof a Naga King was beaten by a cow-herd, and complained to her father\nthat the King of the country had done it. The Naga went at night as a\nsnake, and while under the King's bed heard him tell the Queen that\nhe had saved the girl from the cow-herd. Next day the Naga appeared\nbefore the King, offered to fulfil any wish of the King's, and at his\nrequest gave him the power of understanding the speech of all animals,\ninforming him that he must be careful to let no one know of it (or,\nas the translator added in a note, the penalty would be death).\n\nWhen the King afterwards laughed on hearing the talk of some\nbutterflies about their food, the Queen vainly asked the reason. After\nthis occurred three times the Queen threatened to kill herself. The\nNaga, to save the King, by its magic power caused hundreds of sheep to\ncross a river in his presence. When the ram refused to return for a ewe\nshe threatened to commit suicide, and reminded him that the King was\nabout to lose his life because of his wife. The ram replied that the\nKing was a fool to perish for the sake of his wife, and that the ewe\nmight die, he had others. The King reflected that he had less wisdom\nthan the ram, and when his wife again threatened to kill herself told\nher that she was free to do so; he had many wives and did not need her.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 394, a cow-herd who had relieved a Bonga (deity) of a heavy stone\nwhich had been placed on him, received from him the power to understand\nthe language of ants. To give him this knowledge the Bonga merely blew\ninto his ear. One day, when the man laughed heartily on hearing two\nants abuse each other over a grain of rice, his wife insisted on being\ntold the cause. On his telling her he lost the power conferred on him.\n\n\n\n\n\n\n\n\nNO. 168\n\nTHE ANT STORY\n\n\nAt a city there is a King who knows the Ant language. At the time when\nthe King and his Queen, both of them, are continuing to eat sugar-cane,\na male Red Ant (kumbiya) and the Ant's wife having said, \"Let us go to\neat sugar-cane,\" went to the place where the two persons are eating it.\n\nThereupon, the male Ant says, \"Ane! Bolan, the things that women eat\nI cannot eat. Do you eat them. I will eat the things that the King\nis eating,\" the male Ant said to the Ant-wife. She having said, \"It\nis good,\" out of the refuse which the King and Queen having eaten and\neaten throw down, the male Ant eats the refuse which the King throws\ndown, and the female Ant eats the refuse which the Queen throws down.\n\nThen the male Ant's belly being filled, he spoke to the Ant-wife,\nand said, \"Now then, let us go.\" Then she says, \"It is insufficient\nfor me yet.\" Thereupon the male Ant says, \"In any case women would\nbe gluttonous; their bellies are large,\" he said.\n\nThe King, understanding it, laughed. These two filling their bellies\nwent away. Thereupon the Queen asks the King, \"What did you laugh\nat? Please tell me,\" she asks. The King does not tell her. Well then,\nevery day she asks.\n\nThe King, being unable to get rid of it, went away into the midst of a\nforest. Having gone [there], while he was walking and walking in the\nforest, Sakra, having seen that this King is walking about hungry,\ncreates five hundred Grey Monkeys (Semnopithecus) in the forest,\nplucking and plucking Mora [342] [fruit]. The party are eating\n[the fruits].\n\nA female Monkey having said, \"I don't want those things,\" quarrelled\nwith the male Monkey. \"If so, what shall I give thee?\" the male\nMonkey asked.\n\nHaving seen that there is a large Mora fruit at the end of the branch,\nshe says, \"Pluck that and give me it (dinan).\"\n\n\"One cannot go there to pluck that; eat thou these,\" the male Monkey\nsaid. The female Monkey said, \"I will not.\"\n\nThereupon the male Monkey says, \"If five hundred are able to eat these,\nwhy canst thou not eat them?\" Having said it, the male Monkey, taking\na stick, beats her well. Then the female Monkey, weeping and weeping,\nwas saying, \"I will eat these.\"\n\nThe King having been looking on at this quarrel, thinks, \"These\nirrational animals are not afraid of their wives.\" Thinking, \"Why am\nI in this fear?\" he came to the King's palace [after] breaking a stick.\n\nAt the very time when he was coming, the Queen said, \"Tell me what\nit was you laughed at that day.\"\n\nThereupon, at the time when the King, holding the Queen's hair-knot,\nwas beating her, saying and saying, \"Will you ask me again?\" the\nQueen began to cry, saying and saying, \"Ane! Lord, I will not ask\nagain.\" Thereupon the King remained [there] quietly.\n\n\n North-western Province.\n\n\n\nIn The Jataka, No. 386 (vol. iii, p. 175), a Naga King gave a King of\nBenares a spell which enabled him to understand all sounds. One day he\nheard ants conversing regarding the food that had fallen on the ground;\non another occasion he heard flies talking; on a third he overheard\nmore ant talk. As he laughed each time, the Queen pestered him about\nit and wanted to know the spell, to give which the Naga had warned him\nwould ensure his instant death. When he was about to yield, Sakra saved\nhim by advising him to beat his wife as the usual preliminary before\nrepeating the spell to her; this effectually checked her curiosity.\n\n\n\n\n\n\n\n\nNO. 169\n\nTHE GAMARALA AND THE COCK\n\n\nIn a certain country a Gamarala was continually quarrelling with his\nwife. In the Gamarala a disposition was manifested for ascertaining\nthe motives of others.\n\nAt the Gamarala's house there were twelve hens for one cock. One day,\nthe two old people quarrelling while the Gamarala is on the raised\nveranda, the cock says to the hens, \"Ane! What a fool this Gamarala\nis! I am keeping in order twelve wives; my master is unable to keep\nin order one wife. Should my wives make a disturbance I will beat\nthe whole of them well,\" he said.\n\nThe Gamarala having understood the motive for which the cock said it,\nand shame having been produced, went into the house and beat his wife\nwell. After that, the woman and the Gamarala without a quarrel dwelt\nexcellently [together].\n\nAlthough this Gamarala can ascertain the motive in the minds of others,\nhe does not tell it at any time to anybody. One day, the Gamarala and\nhis wife having gone to the cattle shed (gawa maduwa), while they were\n[there] an ass asked a bull that having ploughed from morning was\nbrought and tied [there], \"Friend, is that work very difficult?\" The\nfriend to that remark says, \"At present I have not strength to walk,\"\nhe said.\n\nThe Gamarala having understood that talk laughed. His wife teased\nhim much and asked the reason why he laughed. Because of the woman's\nplaguing him the Gamarala said, \"I laughed because this bull grinned\nat the cow.\"\n\n\n Uva Province.\n\n\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 13), a merchant\nheard an ass advise a bull to feign sickness and refuse to draw the\nplough or to eat, so as to get a holiday. He made the ass pull the\nplough all day in its place. The ass then said to the bull that\ntheir master had ordered the bull to be killed if it refused to\nplough again, and the merchant laughed until he fell on his back. His\nwife pestered him for the reason, which he could not give on pain of\ninstant death. As he was about to tell her, the dog rebuked a cock\nfor crowing and flapping its wings when their master was going to\ndie. The cock replied that if their master would give his wife a good\nbeating with mulberry twigs he might enjoy life in peace. The merchant\naccordingly beat her until she was nearly senseless, and she became\n\"submissive as a wife should be.\"\n\n\n\n\n\n\n\n\nNO. 170\n\nCONCERNING THE GOLDEN PEACOCK\n\n\nIn a certain country there is a King, it is said. Near the city\nthere is also a mountain; on the mountain a [golden-coloured] Peacock\nlodges. A Vaedda of that country saw that the Peacock lodges on the\nmountain; having seen it the Vaedda for a long time made efforts to\nseize the Peacock.\n\nAt that time the Peacock, getting to know that this Vaedda is saying,\n\"I will seize it,\" went to another mountain. Having gone, during\nthe time while it was at the mountain this Vaedda got to know of\nit. Learning about it, the Vaedda went near that mountain also,\nand made efforts to seize the Peacock. Age having gone to the Vaedda\nwhile he was trying to catch [it], when he was about (lit., making)\nto die he told the Vaedda's son about the matter of the Peacock. While\nsaying it the Vaedda died.\n\nAfter the Vaedda's son became big he went near the mountain on which\nthe Peacock lodged. Having gone there, owing to its freedom from danger\n(abiyata) he was unable to seize this Peacock. \"I at least must seize\nthis Peacock,\" he thought.\n\nAfter that, taking a pair of noose-posts (mala-kanu), and catching also\na peahen, he went there as the first light came, and having fixed the\npair of noose-posts he made the peahen cry out. When it was crying out\nthe Peacock came and perched (waehaewwa) near the peahen. Thereupon it\nwas fastened at the pair of noose-posts, and while it was fastened\nthe Vaedda went and seized the Peacock. The Vaedda, seizing it,\nreleased the Peacock from the pair of noose-posts. Having released it\nand said [to himself] that the Peacock is dead, he placed it on one\nside. Having put it aside he opened the noose of the noose-posts. In\nthe twinkling of an eye the Peacock, having been as though dead,\nflew away. The Vaedda sorrowed more than his first sorrow [at being\nunable to catch it].\n\nThe Peacock having flown away, without staying in that country went\nto another country. In that country it began to lodge on a mountain\nof that country also. At the time when a Vaedda of that country was\ngoing hunting he met with the Peacock alone, and told the King of that\ncountry, \"There is a gold-coloured Peacock at such and such a cave.\"\n\nWhen he said it the King caused the notification tom-toms to be beaten,\nand told all the Vaeddas of that country to come. Then all the Vaeddas\ncame. After they came the King said, \"On such and such a mountain a\nPeacock lodges. Catching the Peacock come back.\"\n\nThen the Vaeddas having gone tried to catch it; the Vaeddas were unable\nto catch it, so the Vaeddas told the King, \"We cannot catch it.\" Then\nthe King having become angry with the Vaeddas said, \"Without staying\nin my country go ye to another country.\" So the Vaeddas went away.\n\nOut of them one Vaedda stopped and said to the King, \"O Lord, Your\nMajesty, I will go quite alone and come back [after] catching it.\"\n\nThen having said, \"It is good,\" the King asked, \"To catch the Peacock\nwhat are the things you want?\"\n\nThe Vaedda said, \"I want, for five days, food-expenses and a pair of\nnoose-posts.\" So the King gave them.\n\nThen the Vaedda, taking the articles also, went near the\nmountain. Having gone there, he stayed for three or four days to get to\nknow the time when the Peacock comes and goes for food; he learnt the\ntimes when the Peacock comes and goes. [After] learning them having\nfixed the pair of noose-posts in the morning before it became light,\nhe made the peahen [which he had caught and brought with him] call in\nthe very same manner as at first. Then the Peacock came and perched\non the pair of noose-posts [and was caught]. Thereupon the Vaedda,\ntaking the Peacock, came near the King. The King took the Peacock,\nand gave the Vaedda many presents and distinctions. Having given them\nhe kept the Peacock.\n\nWhen it had been there in that way a considerable time, a King of\nanother country, taking his army also, came to seize that city. At\nthe time when he came, this King having prepared to go to the war and\nhaving come carrying the Peacock, said, \"Should I win in this war I\nwill free thee; if not, I will kill thee.\"\n\nThen the Peacock said, \"Taking my feather, and placing it on your\nhead, and tying it there, should you go you will win.\" So the King\nhaving gone in that manner conquered in that war.\n\nHaving conquered he came to the palace, and having come near\nthe Peacock, he says, \"By thy power, indeed, I conquered in this\nwar.\" Having said, \"Because of it, half the kingdom is for thee,\nthe other half for me,\" dividing the kingdom he remained there.\n\n\n North-western Province.\n\n\n\nIn The Jataka, No. 159 (vol. ii, p. 23), and also No. 491 (vol. iv,\np. 210), there is a story of a Golden Peacock. \"The egg which contained\nhim had a shell as yellow as a kanikara bud; and when he broke the\nshell, he became a Golden Peacock, fair and lovely, with beautiful\nred lines under his wings.\" We learn that \"when day dawned, as he\nsat upon the hill [at Dandaka], watching the sun rise, he composed a\nBrahma spell to preserve himself safe in his own feeding-ground.\" It\nwas as follows:--\n\n\n There he rises, king all-seeing,\n Making all things bright with his golden light.\n Thee I worship, glorious being,\n Making all things bright with thy golden light.\n Keep me safe, I pray\n Through the coming day. [343]\n\n\nDuring the reign of six Kings it could not be captured on account\nof the spell, but at last a hunter with the assistance of a tame\npeahen owing to whose presence the bird forgot to utter the spell,\nsucceeded in catching it in a spring net. [344] The Peacock proved\nto the satisfaction of the King that he had been a devout monarch\nhimself in a former life, keeping the five Precepts, and after being\nrewarded with an existence in the heaven of Sakra had been re-born\non earth as a Golden Peacock. After this he was allowed to return to\n\"the golden hill of Dandaka.\" The bird admitted that \"all who eat of\nme become immortal and have eternal youth.\" In the second story the\nPeacock was released by the hunter, whom he converted to Buddhism.\n\nIn all the earlier part of this Jataka tale there is no trace of\nBuddhism; the Peacock was a sun worshipper, pure and simple. It is\nevident that the latter part has been tacked on to it in order to\ngive it a Buddhist complexion.\n\nIt is possible, therefore, that the Sinhalese form of the tale\npreserves an early version which the composer of the Jataka story\nmodified to suit his purpose. See my note in vol. i, p. 240, on the\nstory of the Jackal and the Turtle.\n\n\n\n\n\n\n\n\nNO. 171\n\nTHE STORY OF THE BRAHMANA'S KITTEN\n\n\nIn a certain country a Brahmana reared a kitten, it is said. He said\nthat he reared the kitten in order to give it [in marriage] to the\ngreatest person of all in this world.\n\nAfter the kitten became big he took it to give to the Sun, the\nDivine King. [345] Having taken it there he gave it to the Sun,\nthe Divine King.\n\nThe Sun, the Divine King, asked, \"What is the reason why you brought\nthis kitten?\"\n\nThen the Brahmana said, \"Rearing this kitten since the day when it\nwas little, [346] I have brought it to give to the greatest person\nof all in this world.\"\n\nThen the Sun, the Divine King, said, \"Although I fall as sun-heat\n(awwa) like fire, into the world, there is a greater person than\nI. Mr. Rain-cloud [347] having come, when he has spread his car for\nhimself I am unable to do anything. The gentleman is greater than\nI. Because of it, having taken it give it to the gentleman.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the\nRain-cloud.\n\nThen the Rain-cloud asked, \"What is the reason why you brought this\nkitten?\"\n\nThen the Brahmana said, \"I reared this kitten since the day when it\nwas little, to give it [in marriage] to the Sun, the Divine King. When\nI brought and gave it to the Sun, the Divine King, he said, 'There is\na greater person than I. Give it to Mr. Rain-cloud.' Because of it,\nI brought this kitten to give it to you to marry.\"\n\nThen the Rain-cloud says, \"I, the Rain-cloud, having come, what of\nmy car's spreading out and remaining! The Wind-cloud having come,\nand smashed and torn me into bits, throws me down. He is greater than\nI. Because of it give it to him.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the\nWind-cloud. Then the Wind-cloud asked, \"What did you bring this\nkitten for?\"\n\nThen the Brahmana said, \"I reared this kitten since the day when it was\nlittle, to give it [in marriage] to [His Majesty of] the Sun race. The\nSun, the Divine King, told me to give it to the Rain-cloud. The\nRain-cloud told me to give it to the Wind-cloud. Because of it,\nI brought it to give it to you to marry.\"\n\nThen the Wind-cloud says, \"I, the Wind-cloud, having gone, what of my\ngoing throwing down the Rain-cloud and smashing the trees! I am unable\nto do anything to the Ground [348] Ant-hill. However much wind blows,\nthe Ant-hill does not even shake. Because of it he is greater than\nI. Take it and give it to him.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the Ground\nAnt-hill. Then the Ground Ant-hill asked, \"What have you brought this\nkitten for?\"\n\nThen the Brahmana says, \"I reared this kitten to give it [in marriage]\nto His Majesty the Sun. When I brought it near the Sun, the Divine\nKing, he told me to give it to the Rain-cloud. The Rain-cloud told\nme to give it to the Wind-cloud. The Wind-cloud said, 'There is a\ngreater than I, the Ground Ant-hill. Give it to him.' Because of it\nI brought it to give it to you.\"\n\nThen the Ground Ant-hill said, \"The Sun, the Divine King, can do\nnothing to me, the Rain-cloud can do nothing to me, the Wind-cloud\ncan do nothing to me, but there is a greater person than I, the Bull\n(gon-madaya). He having come and gored me, smashes me and throws me\ndown. Because of that give it to the Bull.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the\nBull. Then the Bull asked, \"What did you bring this kitten for?\"\n\nThe Brahmana says, \"To give this kitten [in marriage] to His\nMajesty the Sun, I reared it since the day when it was little. When\nI brought it there, the Sun, the Divine King, told me to give it\nto the Rain-cloud. When I brought it near the Rain-cloud he told\nme to give it to the Wind-cloud. When I brought it there he told me\nto give it to the Ground Ant-hill. When I brought it there he said,\n'The Bull is greater than I; give it to him.' Because of it I brought\nit to give it to you.\"\n\nThen the Bull says, \"There is a greater person than I, the Leopard. It\nis true that I trample on the Ant-hill, and gore it and throw it\ndown; but the Leopard chases me, and tears me, and eats my flesh,\ntherefore he is greater than I. Because of it give it to him.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the\nLeopard. Then the Leopard asked, \"What did you bring this kitten for?\"\n\nThe Brahmana says, \"This kitten reared I to give [in marriage] to\nHis Majesty the Sun. Well then, having walked from there in this and\nthis manner, the Bull told me to give it to you. On account of that\nI brought it to give it to you.\"\n\nThen the Leopard says, \"The Cat is greater than I; my Preceptor is\nthe Cat. He taught me to climb up trees, but I have not yet learnt\nhow to descend. [349] Because of it give it to the Cat.\"\n\nAfter that, the Brahmana having taken the kitten gave it to the\nCat. Then the Cat asked, \"What did you bring this kitten for?\"\n\nThe Brahmana says, \"For you I did not rear this kitten. Having reared\nit to give [it in marriage] to the most powerful person of all in\nthe world, I took it to give to the Sun, the Divine King. Then he\ntold me to give it to the Rain-cloud. When I took it near him he told\nme to give it to the Wind-cloud. When I took it near him he told me\nto give it to the Ground Ant-hill. When I took it near him he said,\n'There is a greater person than I, the Bull.' When I took it near\nhim he told me to give it to the Leopard. When I took it near him\nthe Leopard said, 'Because the Cat is my Preceptor give it to the\nCat.' Therefore I brought this kitten to give it to you.\"\n\nAfter that, the Cat having said, \"It is good,\" marrying the kitten\nit remained there.\n\n\n North-western Province.\n\n\n\nIn the Literary Supplement to The Examiner of Ceylon for 1875, it was\nstated that the cheetah (leopard) applied to the cat to teach him the\nart of climbing, but the cat forgot to show him how to descend. From\nthat time the cheetah never spares the cat if he can catch him, but out\nof veneration for his old teacher he places the body on some elevation\nand worships it [that is, makes obeisance to it], instead of eating\nit. (Quoted by Mr. J. P. Lewis in The Orientalist, vol. ii, p. 149).\n\nIn the short tales at the end of The Adventures of Raja Rasalu,\n(Panjab, Swynnerton), p. 179, the tiger was taught by the cat. When\nhe thought he had learnt everything the cat knew, the tiger sprang\nat it, intending to eat it; but the cat climbed up a tree, and the\ntiger was unable to follow it. The story is repeated in Indian Nights'\nEntertainment, p. 350.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 56, an ambitious\nCandala girl who determined to marry a universal monarch saw the\nsupreme King bow down to a hermit. She followed the latter, but when\nhe prostrated himself at a temple of Siva she attached herself to that\nGod. A dog behaved in such a manner at the shrine that she followed\nthe dog, which entered a Candala's house and rolled at the feet of\na young Candala; the girl therefore was married to him.\n\nIn the same work, vol. ii, p. 72, a hermit transformed a young mouse\ninto a girl, and reared her. When she had grown up he offered her to\nthe Sun, saying he wished to marry her to some mighty one. He was\nreferred in turn to the Cloud and the Mountains, but the Himalaya\nsaid that the Mice were stronger than he and dug holes in him. She\nwas then transformed into a mouse once more, and married a forest\nmouse. This latter form of the tale is given in The Fables of Pilpay,\nin which it was the girl who wished to be married to a powerful and\ninvincible husband.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 168, the parents of a beautiful girl of a semi-aboriginal caste\ndetermined to marry her to the greatest person in the world. They took\nher in turn to the Sun, the Cloud, the Wind, the Mountain, and the\nGround Rat. When they applied to the rat it informed them that their\nown people were more powerful than the rats, as they dug out and ate\nthem; so in the end the girl was married to a man of their own caste.\n\n\n\n\n\n\n\n\nNO. 172\n\nTHE STORY OF THE MANGO BIRD\n\n\nIn a certain country a hen bird is eating the mangoes at a Wild Mango\ntree, it is said.\n\nWhile a man was chopping the earthen ridges in the field at which is\nthe Wild Mango tree, having seen the Mango Bird [350] the man went up\nthe tree, and having caught the Mango Bird and descended from the tree\nto the ground, struck the Mango Bird on the root of the tree. Having\nstruck it he asked the Mango Bird, \"Mango Bird, was that day good\n[or] is to-day good?\" [351]\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n And looking if hardness in Mango root there be.\"\n\n\nAfter that, the man having placed the Mango Bird in a gap in the\nearthen ridge in the rice field, in which there was water, asks the\nbird, \"Mango Bird, was that day good, [or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n And 'mid the lower lands the frolic watery.\"\n\n\nAfter that, as the man was coming home taking the bird, there was\na grass field by the path. Having struck the bird [on the ground]\nin the field, the man asked, \"Mango Bird, was that day good, [or]\nis to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea.\"\n\n\nAfter that, the man having taken the bird, as he was going home struck\nthe bird on the road stile, and asked, \"Mango Bird, was that day good,\n[or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me.\"\n\n\nAfter that, the man having taken the bird, as he was going to go\n(sic) into the house struck it on the door-frame, and asked the bird,\n\"Mango Bird, was that day good, [or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me,\n Learning the defects of the door-frame's carpentry.\"\n\n\nAfter that, the man, having [broken the ligature round the end of\na torch, and] lighted the torch, and set the bird upon [the flame,\nto singe off the feathers], asked, \"Mango Bird, was that day good,\n[or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me,\n Learning the defects of the door-frame's carpentry,\n Fracture of the tying of the torch by thee.\"\n\n\nAfter that, the man cut up the bird with the bill-hook, and says,\n\"Mango Bird, was that day good, [or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me.\n Learning the defects of the door-frame's carpentry,\n Fracture of the tying of the torch by thee,\n Looking the smith's bill-hook's cutting to see.\"\n\n\nAfter that, the man put the bird in the cooking vessel, and having\nplaced it on the hearth [to cook], asked, \"Mango Bird, was that day\ngood, [or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me,\n Learning the defects of the door-frame's carpentry,\n Fracture of the tying of the torch by thee,\n Looking the smith's bill-hook's cutting to see,\n Looking at the sittings in the potter's pottery.\"\n\n\nAfter that, this man, having apportioned the cooked rice on the plate,\nand having apportioned the flesh of the bird, while he was eating\n[it] asked, \"Mango Bird, was that day good, [or] is to-day good?\"\n\nThen the bird says,\n\n\n \"Both that day was good and to-day is good\n Through eating the mangoes of a Mango tree,\n Looking if hardness in Mango root there be,\n 'Mid the lower lands the frolic watery,\n Keeping up old customs on the grassy lea,\n Finding that the road stile would be crossed by me,\n Learning the defects of the door-frame's carpentry,\n Fracture of the tying of the torch by thee,\n Looking the smith's bill-hook's cutting to see,\n Looking at the sittings in the potter's pottery.\n\n\nSir, behold! Be good enough to remain looking out.\"\n\nHaving said [this], the Mango Bird flew out of the man's nose. The\nman died just as the bird was flying away.\n\n\n North-western Province.\n\n\n\nThe Sinhalese query and rhyme are:--\n\n\n \u00c6tamba kirilliye, edada honda adada honda?\n \"Edat hondayi, adat hondayi,\n \u00c6tamba gahaka aetamba kaen,\n \u00c6tamba mule hayiya baelin,\n Owiti maenda paen keliyen,\n Pitiye sameyan keruwen,\n Man-kadulle yana e\u00f1\u00f1an deggatten,\n Uluwasse wadu-hadukan iganagatin,\n Hulu-atte baemma kaedin,\n Aciriye kaette kaepun baeluwen,\n Badahaelaye walande indun baeluwen.\n Ralahami, On! Bala-inda hondayi.\"\n\n\nThere is a variant in the Sierra Leone district, given in Cunnie\nRabbit, Mr. Spider, and the Other Beef (Cronise and Ward), p. 160. A\ndevil who lived near a town had forbidden traps to be set in the\n\"bush\" [forest and bushes] there. A stranger set a trap, and caught\na pigeon. The pigeon then told him to carry it to his house. When\nhe had done this, it told him to kill it; then to pluck off its\nfeathers; then to clean it; to put the pot on the fire; to cut it up;\nto cook it immediately; to put in salt; to put in pepper; to taste\nthe food; and lastly it told him to eat it up. He complied with all\nthe instructions. In the evening he went to the \"bush\" again. When\nhe opened his mouth to speak, the bird flew out, the man died, and\nhis body was carried off by the devil.\n\nIn a Soninka story of Senegambia in Contes Soudanais (C. Monteil),\np. 145, there are incidents of the same type. A hunter met with a\nfemale gazelle, which recommended him to look for a larger animal. He\nfired at it, but it did not fall. Then he killed it with a charmed\nbullet, saying, \"Eh! Who is the stronger?\" The animal replied, \"Oh,\noh! It is not finished!\" It made the same remark when he cut its\nthroat, when he skinned it, and also when he carried it home and learnt\nthat his wife and son had died of colic. The man said no more words,\nbut cut it up and placed it in a pot on the fire, on which it repeated\nthe words. After cooking it for some hours he found the meat as hard as\nat first, and it murmured, \"It is not finished.\" Neighbours seeing him\ncooking all day inquired what was in the pot. A voice came from it,\n\"An antelope that won't be cooked. It is not finished.\" At last the\nman threw a magical powder into the pot, and the meat then became\ncooked, and he ate it without any ill result.\n\n\n\n\n\n\n\n\nNO. 173\n\nHOW THE PARROT EXPLAINED THE LAW-SUIT\n\n\nIn a certain country there is a King, it is said. For the King there\nis not a Queen. Near the royal palace there is a widow woman; the\nKing is associating with that widow woman. The King gives the woman\nat the rate of five hundred masuran a day.\n\nWhile they were living in that way, another man thought of conversing\nmuch with that woman. Having thought it, one day the man having come\nnear the woman, says, \"Ane! Every day in a dream I am conversing much\nwith you regarding the doubt in my mind.\"\n\nThen the woman said, \"If so, seeking five hundred masuran come and\nconverse much with me.\"\n\nAfter that, the man, seeking five hundred masuran, came on the\nfollowing day. Having come there he gave the five hundred masuran\ninto the hand of the woman. After that, the woman, taking the masuran\nand having placed them in the house, says to the man, \"Ha; now then,\nshould we converse much in the dream it is so much, should we converse\nin reality it is so much (that is, they are equal). Now then, our\ntalk is finished; go you away.\" Having said it she neither gave the\nmasuran nor conversed much with the man; she drove the man away.\n\nAfter she drove him away the man instituted a law-suit before the\nKing who associates with the woman. After he instituted it, when\nhearing the action the King, because he is associating with the woman,\ndeclared judgment for the woman to win, and the man's [claim] came to\nbe rejected. While the Parrot which had been reared in the palace was\n[there], this man's [claim] comes to be rejected.\n\nOn account of it, the Parrot having gone there said to the King,\n\"How was the way the woman won that law-suit? Is it not as though one\nsaw a reflection below the water, what one says in a dream?\" Having\nsaid [this], the Parrot explained the law-suit, and the five hundred\nmasuran became the property of the man.\n\nOwing to it, the woman, through enmity against the Parrot, catching\nthe Parrot and having given the Parrot into the hand of her girl\n(daughter), said, \"Pluck this Parrot and cook it, and place it [for\nme to eat] when I come.\" Having said [this] the woman again went to\nthe palace.\n\nThe girl, having plucked the Parrot and finished it and placed the\nParrot there, went into the house for the bill-hook in order to cut\nup the Parrot. At the place where the Parrot was put there was a\ncovered drain. The Parrot having gone rolling and rolling over fell\ninto that drain. When that girl, taking the bill-hook to cut up the\nParrot, came there, the Parrot was not [there]. After that, the girl\nthrough fear of that woman having killed a chicken which was there,\ncooked it, and placed [it ready].\n\nThat woman having come and said, \"Where is it? Quickly give me the\nParrot's flesh,\" asked for it. Then that girl brought the fowl's\nflesh and gave it.\n\nWell then, that woman while eating the fowl's flesh, says, \"Is it the\nParrot's flesh! This I am eating is indeed the mouth that cleared up\nthe law-suit! This I am eating is indeed the Parrot which said that\nhe ought to give the masuran to that man!\" Saying and saying it, she\nate all the flesh of the chicken. When she was saying these things\nthat Parrot stayed at the end of the drain; keeping them in his mind\nhe remained silent.\n\nWhen cooking at the house, having washed the cooking pots they throw\ndown the water at the end of the drain in which is the Parrot. Having\nsqueezed coconut [in water, to make coconut milk], they also throw the\ncoconut refuse there. When the Parrot, continuing to eat these things,\nwas there a considerable time the Parrot's feathers came [again].\n\nThe woman thoroughly performed meritorious acts. The woman, having\ntold a carpenter, causing a statue of Buddha to be made and placing the\nstatue in the house, makes flower offerings evening and morning to it.\n\nAfter that, the Parrot having gone near a Barbet, said, \"Ane! Friend,\nyou must render an assistance to me.\"\n\nThe Barbet asked, \"What is the other assistance?\"\n\nThen the Parrot said, \"In the house of such and such a woman there is\na statue of Buddha made of wood. You go and prepare a house (chamber)\nin it of the kind that I may be inside it. When I have gone inside\nit block it up.\"\n\nAfterwards the Barbet having said \"Ha\" and come with the Parrot, the\nBarbet dug out a house in the statue of the size that the Parrot can\nbe in it. At the time when the Parrot crept into it, having blocked\nit up from the outer side so that they were unable to know the place\nwhere it was dug, the Barbet went away.\n\nAfter that, when the Parrot was there a considerable time, that woman\nevery day in the morning and evening having come near the statue,\nand said stanzas, and made flower offerings, goes away. The Parrot\nevery day remains listening.\n\nOne day the woman having come and said stanzas, when she was making the\nflower offerings the Parrot being inside the statue said, \"Now then,\nindeed! You are near going to the God-world. Still you have been\nunable to do one [really] meritorious act. Just as you are doing\nthat meritorious act they will take you to the God-world while you\nare alive.\"\n\nThen the woman thought, \"After the speaking of the statue, I am indeed\nnear going to the God-world.\" Thinking it, she asked, \"What is that\nmeritorious act?\"\n\nThen the Parrot said, \"Having taken only this statue of Buddha half\na mile (haetaekma) away and placed it there, and put all the other\nthings in this house, and locked the house up, and sat outside,\nand set fire to this house, that indeed is the meritorious act.\"\n\nAfter that, the woman having taken the statue of Buddha and placed\nit half a mile away, and come back, and put all the other things into\nthe house, and shut the door of the house, and locked it, the woman,\nsitting outside, set fire to the house. While the house is burning the\nwoman is looking on, having said, \"To take me to the God-world they\nwill come at this very instant, they will come at this very instant.\"\n\nThen the Parrot, having been inside the statue of Buddha, came out,\nand having come flying says to this woman, \"Haven't you gone yet to the\nGod-world? There! Look! It is indeed in the God-world that that fire\nis blazing. Thou atest my mouth? For thy eating the mouth of the Parrot\nwhich explained the law-suit, this is what the Parrot did. There!\"\n\nHaving said [this] the Parrot flew away and went to the flock of\nParrots.\n\n\n North-western Province.\n\n\n\nIn Old Deccan Days (M. Frere), p. 118, a woodcutter dreamt that\nhe married a dancing-girl and gave her a thousand gold muhrs. A\ndancing-girl who heard him say this determined to try to get the money\nfrom him, so she claimed him as her husband, demanded it from him,\nand took the matter before the Raja. Her friends having supported\nher statements the Raja could not decide the case, but a merchant's\nclever parrot (Vikrama Maharaja in disguise) gave judgment in favour\nof the woodcutter. When the girl afterwards obtained the parrot as a\nreward for her dancing, she ordered her maid to cook it. While the\nservant went for water after plucking it, the parrot got into the\ndrain for kitchen refuse, the servant substituted a chicken for it,\nand the dancing-girl ate this, jeering meanwhile at the parrot. After\nits feathers grew again, it flew off and perched behind the statue\nof the deity in a temple. When the girl prayed to be transported\nto heaven, the parrot replied, \"Your prayer is heard,\" and told\nher to sell everything, give away the money, break down her house,\nand return in seven days. She obeyed, and was accompanied by a crowd\nwhen she returned. Then the parrot flew over her head, told her it\nwas a chicken she ate, and jeered at her. She fell down, dashed her\nhead on a stone, and died.\n\nIn Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 17,\na courtesan demanded one hundred pagodas from a Brahmana who had\nseen her in a dream. He appealed to the King, who promised to give\nher payment. He caused the money to be hung from the top of a post,\nand told her to take it out of a mirror placed beneath.\n\nIn the Tota Kahani (Small), p. 14, a merchant who had left his parrot\nin charge of his house heard on his return from a journey that his\nwife had misconducted herself. Thinking the parrot had informed him\nshe plucked out its feathers and threw it out, pretending the cat had\nrun off with it. The parrot lived in a tomb at a cemetery on fragments\nof food left by travellers. When the merchant drove his wife away she\nwent to the cemetery, and heard a voice--the parrot's--from a tomb\ntelling her she should be reconciled to her husband after shaving her\nhead and fasting for forty days. She did this; the parrot then told\nits master the wife's story was true regarding its being eaten by a\ncat, and that God had sent it to reconcile the husband and wife. The\nhusband then brought her home again.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 163, when a merchant\nwho had made a bet of five horses that a courtesan could not induce\nhim to visit her, stated that he had been with her in a dream,\nshe claimed the horses. The King was unable to give a decision,\nbut the Minister's wife settled the matter by allowing her to see\nthe reflection of the horses at the edge of a sheet of water.\n\nIn the same work, p. 172, after the King of Videha had married the\ndaughter of the King of Pa\u00f1cala, the latter induced his daughter to\nsend him a clever parrot that was assisting the former King against\nhim. He plucked it bare, threw it out of the window, a falcon caught\nit, and being promised daily food placed it in a temple, where it got\nhid and ordered offerings to be made daily by the King, who thought\nthis was the deity's voice. When its feathers had grown, it induced the\nKing, Queen, Prince, and Ministers to come with shaven heads to receive\nforgiveness of their sins, and then it flew aloft jeering at them.\n\n\n\n\n\n\n\n\nNO. 174\n\nTHE PARROT AND THE CROW\n\n\nA crow beginning to roost at the house at which a Parrot roosts,\nwhen much time had gone, as those two were talking together the Crow\nasked the Parrot, \"Friend, what do you eat?\"\n\nThen the Parrot said, \"I eat fruits possessing a good flavour.\"\n\nHaving said, \"If so, I also must eat the [same] kinds of fruits,\"\nthe Crow went with the Parrot to the midst of the forest. When it was\neating fruits for many days, as the Crow was unaccustomed to that food,\nnot having eaten the food [before], it arrived at great privation.\n\nThereafter, at the time when the Parrot asked at its hand [regarding\nit], the Crow says, \"This food, indeed, not being customary for me,\nfrom somewhere or other having found flesh you must give me it. If not,\nI shall now eat the flesh of your body,\" it said.\n\nThe Parrot said, \"If so, stay there a little until I have sought\nfor flesh and returned,\" and went to seek flesh. Having gone, and\nwalked and walked, being unable to find and take a little flesh from\nanywhere, it came to the royal house, and when it looked a piece of\nmeat had been hung up in the cooking house.\n\nHaving seen it, the Parrot went near the Crow and said, \"Friend, there\nwas not flesh anywhere, only inside the [cooking] house at the royal\nhouse a piece of meat has been hung. I will go on the wall and cut the\nstring of the piece of meat. When I cut it you, taking it, fly away.\"\n\nThe Parrot having gone, cut the string that was tied to the piece of\nmeat. When it was falling on the ground, the Crow, taking the piece\nof meat, flew away. Having gone it ate it with pleasure.\n\nThat day the cooking man, being without meat to cook for the King,\nwent to the King and said, \"There is no meat to cook for you, Sir,\nto-day. In this manner a Crow took it away.\" Thereupon he told him\nto seek the Crow and shoot it.\n\nThereupon this Crow having said, \"This Parrot is better than I for\nwalking and seeking food,\" frightened it, and said that it was better\nfor seeking and bringing meat; and it employed the Parrot, and making\nit seek meat began to eat [in that way].\n\nThen this Parrot for the purpose of causing this Crow to be killed\nhaving settled upon the roof of the house of the man whom [the King]\ntold to shoot and kill that Crow, spoke to him.\n\nThe man saying, \"A Parrot that speaks well!\" went to catch it. The\nParrot having stayed looking, without going away, until the time when\nit is caught, said at the hand of the man, \"Should you come with me,\nI will show and give you the Crow which ate that King's meat.\"\n\nHaving said \"It is good,\" the man went on the ground. The Parrot\nhaving gone [through the air] above, remained talking and talking\nwith the Crow. Thereupon the man shot the Crow; the Parrot flew off\nand went away.\n\nThe King asked, \"How did you shoot to-day the Crow that you were\nunable to shoot for so many days?\"\n\nThe man said, \"A Parrot settled on the roof of my house. Having\nremained there while I went to catch the Parrot, the Parrot said\nto me, 'I will show you the place where the Crow is.' Afterwards,\nhaving gone with the Parrot I shot the Crow.\"\n\nThereupon the King, in order to ask the Parrot about these matters,\ntold him to seek the Parrot, and come back. He was unable to find\nthe Parrot.\n\n\n Central Province.\n\n\n\n\n\n\n\n\nNO. 175\n\nTHE CROW AND THE DARTER\n\n\nIn a country, at the time when a Crow is walking about and seeking\nfood, having seen a Darter [352] eating small fishes, [353] and gone\nnear the Darter, he said, \"Friend, because there is no food for me\nassist me.\"\n\nThereupon the Darter having said, \"It is good; I will give you food,\"\nand having constructed the nest on the high ground at the side of the\ntank at which the Darter stays, and told the Crow to be in the nest,\nthe Darter brought small fishes, and gave [them to him] near the nest.\n\nWhen he was [there] a long time eating the fishes, the Crow, having\nthought of going to his country in which he stayed [before], said to\nthe Darter, \"Friend, I must go to my village,\" he said.\n\nThe Darter says, \"Why are you going?\" When he asked, \"Can't you remain\nand eat the small fishes I give?\" to say otherwise, because there was\nnot a fault of the Darter's the Crow says, \"Friend, because there is\none fault at your hand I must go,\" he said.\n\n[As an excuse] for the Crow to go, because there was no fault he says\nto the Darter, \"Friend, every day at the time when you go to seek fish,\ndrawing up your anus to me you go to the bottom of the water. Because\nit is so I cannot endure it.\"\n\n\"If so, go you away,\" the Darter said.\n\n\n North-western Province.\n\n\n\nThe latter part of the story reminds one of the rude-mannered peacock\nof the Jataka story No. 32, and also of one which lost its election as\nKing of the birds owing to its indecent behaviour. Cinq Cents Contes\net Apologues (Chavannes) vol. ii, p. 332.\n\n\n\n\n\n\n\n\nNO. 176\n\nCONCERNING THE CROWS AND THE OWLS\n\n\nIn a rock cave Crows and Owls made their dwelling. At night (rae\ndawasata) the eyes of the Owls see; the Crows' do not see. Night after\nnight having fallen, when the Crows and Owls had eaten, [the Owls]\nseized and seized the Crows, and began to pluck off the feathers\n[and eat them]. By that act the Crows began to be destroyed.\n\nThereafter the Crows spoke together: \"Should we [continue to] make\nour dwelling with this party we shall all be destroyed. Because of\nit let us go to another country.\"\n\nOut of that set one Crow said, \"You must make me stay [in order] to\ncome [after] having killed the Owls. You all go.\" He said further,\n\"Having plucked off my feathers [until I am] like a pine-apple fruit,\ngo ye.\" Afterwards those Crows having seized that Crow and plucked\noff his feathers [until he was] like a pine-apple fruit, went away.\n\nThe Owls having come, when they looked there was not a single\nCrow. They asked that Crow, \"What is it, friend, that has happened\nto you?\"\n\nThen the Crow says, \"Ane! Friend, they said to me also, 'Let us\ngo.' Because I said, 'I will not,' they seized me and plucked off my\nfeathers, and the whole of them went away.\"\n\nAfterwards the Owls said, \"Friend, can you show us the country in\nwhich the Crows are?\"\n\nThen the Crow says, \"If you will assist me a little I can show you\nit. Until the time when my feathers come you must bring and give\nme food.\"\n\nThe Owls, having said, \"It is good,\" nourished the Crow until the time\nwhen its feathers came. It having said, \"Ane! Friend, as it becomes\nevening a chill strikes me. At the time when you are coming you must\nbring and give me a very little firewood to warm me on account of the\ncold,\" the Owls one by one brought and gave the firewood. It heaped up\non both sides of the doorway all this firewood that they are bringing.\n\nAt the time when all the Owls were inside the rock cave, after\nthey were there, the Crow, having heaped all that firewood in the\ndoorway, stealing a fire-stick and having come [with it], set fire\nto the firewood at the doors. All the Owls having been burnt, became\nashes. The Crow went to the party of Crows.\n\n\n North-western Province.\n\n\n\nIn Le Pantcha-Tantra of the Abb\u00e9 Dubois, the owls lived in a cave,\nthe crows in a great tree some distance away. The Chief of the owls\nintended to cause himself to be elected King of the Birds. The crows\nforesaw the dangers to which this would expose them, and one of their\nMinisters offered to endeavour to save them, and going as a humble\nsuppliant became an intimate friend of the owls. He afterwards went\nto the crows, returned with them at noon, each carrying firewood,\nblocked up the entrance to the cave while the owls were asleep,\nand then set fire to the wood and suffocated them.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 64, the crows lived\nin a great banyan tree; at night the owls killed many on account of\ntheir preventing the owl-King's election as King of the Birds. By his\nown advice the feathers of a crow-Minister were plucked out, and he\nwas left under the tree. When the owls found him he told them that\nthis was his punishment for recommending the crows to conciliate the\nowls; he was taken to their cave and fed well until his feathers grew\nafresh. He then offered to bring the crows back to their tree where the\nowls could kill them, and at his recommendation the crows blocked the\nentrance to their cave with grass and leaves. The crow then fetched\nall the crows, each one carrying a stick and he himself a firebrand,\nthe grass and sticks were set on fire, and all the owls were destroyed.\n\nIn Les Avadanas (Julien), No. V, vol. i, p. 31, the story is\nsimilar. It is also given in a contracted form in Cinq Cents Contes\net Apologues (Chavannes), vol. iii, p. 144.\n\n\n\n\n\n\n\n\nNO. 177\n\nTHE FEMALE LARK\n\n\nIn a certain country a female Lark [354] having laid two eggs on the\npath on which they go and come at a rock, remained sitting on the\ntwo with affection.\n\nOne day, when a tusk elephant was going along the path the elephant\nplaced its foot on the two eggs; so the two eggs were broken to pieces.\n\nOwing to it the female Lark became at enmity with the tusk elephant,\nthinking that she must kill it; and one day having gone near the Frog\nthe bird said, \"Friend, laying two eggs on the path on which all go\nand come at such and such a rock, I remained sitting on the two with\naffection. [Although] so many persons went by there, nothing happened\nto those two eggs. One day the tusk elephant having come, trampled on\nmy two eggs, and having broken them to pieces went away. On account\nof it, of what assistance will you be to me?\"\n\nThen the Frog says, \"Ane! Friend, I will be of any assistance you\ntell me.\"\n\nAfter that, the female Lark, having said, \"It is good,\" and having\ngone from there, went near the Crow. Having gone there, she says to\nthe Crow, \"Ane! Friend, having laid two eggs on the path on which\nall go and come at such and such a rock, I remained sitting on the\ntwo with affection. [Although] so many persons went along the path,\nnothing happened to my two eggs. One day the tusk elephant having\ncome, trampled on the two eggs, and having broken them to pieces went\naway. On account of it, of what assistance will you be to me?\"\n\nThen the Crow says, \"Ane! Friend, I will be of any assistance you\ntell me.\"\n\nAfter that, the female Lark said, \"It is good.\"\n\nAt that time, there not being water in the water-holes there was much\ndrought. One day the tusk elephant, being without water, is walking\nabout seeking it.\n\nThe bird having seen it,--in the garden where the tusk elephant was\nwalking there was a very deep pool like a tunnel,--the bird having\ngone near the Frog, said, \"Friend, to-day the tusk elephant being\nwithout water is walking about seeking it. In the garden in which\nthe tusk elephant is walking there is a pool like a tunnel. You\ngo to the pool and cry out. Then the tusk elephant having said,\n'There is water indeed,' will come there.\"\n\nAfter that, the Frog came and cried out in the pool. Then the tusk\nelephant thought, \"At the place where that Frog is crying out there\nwill indeed be water.\" Thinking \"At places where there is nothing Frogs\ndo not cry out,\" it went there. When it was listening and looking,\nthe tusk elephant fell into that pool which was like a tunnel. Well\nthen, the tusk elephant cannot come ashore from there.\n\nThe Frog, having come ashore, says to the female Lark, \"Look\nthere. Friend, I was of another assistance [to you]. Now then, you look\n[after it yourself].\" Having said it the Frog went to a tank.\n\nAfter that, the female Lark having gone near the Crow, says to the\nCrow, \"Ane! Friend, that tusk elephant which broke into bits my two\neggs has fallen into the pool in such and such a garden. You go and\npluck out its eyes, and pierce and pierce its face in two or three\nplaces with your bill, and come back.\"\n\nAfter that, the Crow having come, plucked out the tusk elephant's two\neyes and ate them; and having pierced and pierced the face in two or\nthree places with its bill, came ashore, and said to the female Lark,\n\"Look there. Friend, I was of another assistance [to you]. Now then,\nyou look [after it yourself].\" Having said it the Crow went away.\n\nAfter that, the female Lark having gone near the Bee says to the\nBee, \"Friend, the Frog was of assistance to me, the Crow also was\nof assistance to me; only you have not yet been. The tusk elephant\nthat broke to pieces my two eggs has fallen into the pool at such and\nsuch a garden, and his eyes have been plucked out. You go and beat\n[and sting] his head.\"\n\nAfter that, the Bee having come and beaten the tusk elephant's head,\nthe tusk elephant died in that very pool. Afterwards the Bee also\nwent away.\n\nOn account of it, they still say in the form of verse:--\n\n\n Being a handful merely, the Bush Lark Hen\n Got a tusker killed. Was it right, O Hen? [355]\n\n\n North-western Province.\n\n\n\nAccording to a variant from Uva, the nest of the bird, containing its\ntwo young ones, fell on the path on which the elephants passed. The\nbird begged them to be careful, and not to tread on them, but the king\nof the elephants deliberately trampled on the young birds. With the\nhelp of the crow, the blue-fly, and the frog, the elephant was killed,\nand the bird then strutted about on its dead body.\n\nWith regard to the elephant's falling into the pool and being unable\nto get out, the very thing occurred during a severe drought in the\nNorth-western Province in 1877. At a small pool in the upper part of a\nlow rock in the forest, a few miles from Maha-Uswaewa, my station at\nthat time, a female elephant and her young one fell into the water,\nand were unable to escape because of the steep smooth sides. When\nI heard of it I sent an overseer with some men, to feed them and\nrelease them by throwing in a quantity of branches. This succeeded\nbetter than we anticipated; by mounting on the heap of branches they\nmanaged to escape during the night, so that we did not capture them as\nwe intended. When the narrator of the folk-story described the pool as\nbeing \"like a tunnel,\" he doubtless meant a vertical tunnel or shaft,\nhaving steep sides up which the elephant could not ascend.\n\nIn The Jataka, No. 357 (vol. iii, p. 115), this folk-tale is given,\nwith an evident addition at the beginning, so as to adapt it for\nservice as illustrating the goodness of the Bodhisatta, and the\nwickedness of Devadatta, his rival. The Bodhisatta, as the leader\nof a vast herd of elephants, sheltered a quail's young ones under\nhis body until his herd had passed. Then came a \"rogue\" elephant\n(Devadatta) and wilfully trampled on them. The quail got a crow,\na blue-fly, and a frog to mislead and destroy the animal. The crow\npecked its eyes out, the fly laid its eggs in the sockets, and the\nfrog induced the blinded animal to fall over a precipice below which\nit croaked. This story being illustrated in the carvings at Bharahat\nmust be of earlier date than 250 B.C.\n\nIn Le Pantcha-Tantra of the Abb\u00e9 Dubois, a South Indian version, the\nsame story is given, the bird being a kind of large lark, according\nto the Abb\u00e9's note. When the bird's eggs were broken, the jackal\nsummoned a crow, a gadfly, and a frog, and went with them in search\nof the elephant. The crow pecked its eyes, the gadfly entered one\nof its ears, the frog sprang into an adjoining well and croaked as\nloudly as possible. The elephant, rushing in search of water in which\nit might escape from its tormentors, jumped or fell into the well.\n\nIn the Tota Kahani (Small), p. 204, a pair of\nbirds--\"Sugar-eaters\"--made a nest in a tree against which an elephant\nrubbed its back, the shaking thus caused making the eggs fall out\nof the nest. One of the birds, determined to be revenged, consulted\na bird which had a long bill, a bee, and a frog, and obtained their\nassistance. The bee intoxicated the elephant by its \"ravishing hum,\"\nthe bird pecked out its eyes, and the frog enticed it to a deep pit\ninto which it fell.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] The Sinhalese title is, \"The Jackal and the Basket-mender,\"--at\nleast this is what I take to be the meaning of Kulupotta, a word I\ndo not know, deriving potta from the Tamil pottu, to mend; compare\nKuluyara, a basket-maker.\n\n[2] A large monkey of two species (Semnopithecus).\n\n[3] Deriving Sen from sema. Kandy appears to have been founded at\nthe beginning of the fourteenth century (Ancient Ceylon, p. 354, note).\n\n[4] The title of a Gamarala's wife.\n\n[5] In Sinhalese this expression includes the toe-nails, the toes\nbeing termed \"fingers of the foot.\"\n\n[6] This query is addressed to the King himself, it being more\nrespectful to use the third person than the second. In the story\nnumbered 106 a Princess addresses a Prince in the third person,\nand there are several other examples. Compare the first couplet of\nthe conversation of the King and goose in the Jataka story No. 502\n(vol. iv, p. 266). In the Arabian Nights (Lady Burton's ed., vol. iv,\np. 121) a Wazir employs the third person while speaking to his\nsovereign.\n\n[7] In the next story, and in the Story of Madana Kama Raja (Natesa\nSastri), p. 246, are given a Prince's question regarding sesame,\nand a smart village girl's reply.\n\n[8] Lit. \"Your age is insufficient.\" This is a not unusual form of\nvillage repartee.\n\n[9] Tindu kalakanni modaya.\n\n[10] Manikka-ratne, the jewel of a Cakravarti sovereign or universal\nmonarch. It casts a light for a distance of four miles (Clough).\n\n[11] Kaemati dawasaka, on any day you like.\n\n[12] So, also, in the Maha Bharata, it was an old woman who, when\nothers were unable to do it, undertook to bring to Lomapada, King of\nAnga, the horned son of an ascetic whose presence was declared to be\nindispensable for causing rains to fall. She effected it by the aid\nof her pretty daughter, who decoyed him.\n\n[13] Dandu monara yantrayak.\n\n[14] Ahomat-wela.\n\n[15] Kalasan = kalya + a + san.\n\n[16] Rae-wenda, rae-wenda.\n\n[17] Upaharana.\n\n[18] According to the text, nawala, bathed, probably intended for\nnamala.\n\n[19] The text of this story is given at the end of vol. iii.\n\n[20] The gawuwa is usually four miles, but in this instance it is\nevidently the fourth part of a yojana of about eight miles; the boys\nwould still have a walk of sixteen miles each day.\n\n[21] Giya taena.\n\n[22] Tisse de wele, lit., the thirty of both times--that is, the thirty\npaeyas into which each day or each night is divided, the paeya being\ntwenty-four minutes.\n\n[23] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 350,\nthe bird was a pheasant, and the fire avoided a space eight feet in\nradius around the bird.\n\n[24] The room or \"house\" in the midst of seven, occurs in vol. i,\np. 83.\n\n[25] Sitano. Except in a few instances in which a Treasurer appears to\nbe referred to (as in No. 100), I have followed Clough in translating\nthis word as \"nobleman.\" In Mr. Gunasekara's excellent Sinhalese\nGrammar it is translated \"Chief\"; in the northern Kandian districts\nI have never heard it so used, the usual expression for a Chief being\nNilame, a word, however, which occurs only once in these stories. The\nadjectival forms are Siti and Situ. Sitano is the honorific (pl.) form\nof Sitana.\n\n[26] Pana upaddan-eka.\n\n[27] Baelewwaen misa.\n\n[28] A large river and tank fish (Ophiocephalus striatus) which is\nusually caught with a line and live fish bait. At the present day,\nKandian Sinhalese of the better castes consider it improper to fish\nwith a hook, but this is done by some members of low castes. The\nstory was related by a Tom-tom Beater. See Ancient Ceylon, p. 52.\n\n[29] The spelling of this word is according to the text.\n\n[30] They anticipated the usual death sentence or exile allotted to\ndisobedient Princes in these tales.\n\n[31] The word which is used indicates one who shot with a gun.\n\n[32] Such a remark is a form of refusal, as in the Arabian Nights\n(Lady Burton's ed., vol. i, p. 174), in which a man, asking a friend\nfor assistance, was answered, \"Bismillah! I will do all that thou\nrequirest, but come to-morrow.\" The other replied in this verse:\n\n \"When he who is asked a favour saith 'To-morrow,'\n The wise man wots 'tis vain to beg or borrow.\"\n\nIn the Kaele-basa or Jungle language, \"no\" is expressed by saying\nPasse puluwani, \"Afterwards [I] can.\"\n\n[33] Sattak kiriya-karala, lit., performed a Truth.\n\n[34] Panuwo.\n\n[35] The immense extent.\n\n[36] In the few instances in which their nature is mentioned,\nthese stories agree with Clough's Dictionary in describing the five\ninstruments of music (pa\u00f1ca-turya) as tom-toms. I presume that these\nare (1) the drum (dawula), (2) the ordinary hand tom-tom (beraya), (3)\nthe double kettle-drum (tammaettama), (4) the small, narrow-waisted\nhand tom-tom (udakkiya or udikkiya, the Tamil udikkei), (5) the\nlow hand-drum (rabana), unless a single-ended drum called daekke,\nthe Tamil dakkei, be included. In Winslow's Tamil Dictionary the\nfive musical instruments are defined as (1) skin instruments, (2)\nwind instruments, (3) stringed instruments, (4) metal instruments,\n(5) the throats of animals. In The Indian Antiquary, vol. v, p. 354,\nthey are termed (1) tantri or sitara, (2) tal, (3) jhanjh, (4) nakara,\n(5) the trumpet or other wind instrument.\n\nSince this was in print, Messrs. H. B. Andris and Co., of Kandy,\nhave informed me that the Sinhalese Pa\u00f1ca-turya are considered to\nbe, (1) singarama, the drum, (2) bere, the ordinary tom-tom, (3)\nhoranaewa, the horn trumpet, (4) tammattama, the double kettle-drum,\n(5) kayitalama, the cymbal.\n\n[37] A species of fig tree, Ficus glomerata.\n\n[38] Dilala, perhaps a mistake for dilalla, pl. hon. form.\n\n[39] Wenda tiyana de wuna. There is a strong belief in the action\nof Fate. When a person is accidentally killed a common remark is,\n\"His day had come.\"\n\n[40] Muladaeni baehae dakinawa.\n\n[41] Like the people in the travellers' shed all alike were under\nthe shelter of the King's authority, he meant.\n\n[42] That is, all, from the highest to the lowest, have duties which\nthey should perform.\n\n[43] Probably a mat laid on the veranda.\n\n[44] As a possible derivation, I suggest that the first part of\nthe word may be derived from sam + bha\u00f1j, meaning \"shatter, smash,\"\nreferring to his toes that were struck by the stone. The rest may\nconsist of adi, foot, the whole word thus being sambha\u00f1jadi. In a\nvariant the exclamation is Hottaeripancan.\n\n[45] Mariyek, probably intended for mariyek, from the Tamil root maru,\nin compounds mari, to exchange or barter.\n\n[46] Another title is, \"Concerning a Foolish King.\"\n\n[47] Magul, auspicious or festival.\n\n[48] Shorea robusta.\n\n[49] As though using a shuttle.\n\n[50] Honorific, instead of \"your.\"\n\n[51] Rajabarana, which usually refers to the ornaments and insignia;\nin No. 156, para. 5, and on p. 84, abarana includes the royal clothes.\n\n[52] A name of Ceylon.\n\n[53] Formerly this would be one shilling. The panama is one anna,\nsixteen being equal to a rupee.\n\n[54] Eight panams were thirty-two tuttu.\n\n[55] Asanam sitam jivana nasam.\n\n[56] Trimming of the earthen ridges which surround the plots of\nthe field.\n\n[57] Maha ge is \"large house\"; mahage is an old or well-connected\nwoman, such as the wife of a Gamarala.\n\n[58] A variant of the last incident is given in No. 57, vol. i.\n\n[59] See footnote, p. 5, on this use of the third person in place of\nthe second. In this instance its employment is sarcastic.\n\n[60] This episode is also given in No. 254, vol. iii.\n\n[61] Ambuda gasagana.\n\n[62] That is, his own grandfather. It will have been noticed that\nthe words his and her are avoided by these story-tellers. When they\nappear in the translation they are nearly always inserted by me;\nthe same remark applies to the pronouns he, him, and she.\n\n[63] That is, with them, after they left. The first statement was\nthat he was born after his mother went away.\n\n[64] This incident occurs in the Sinhalese story numbered 82 in\nthis volume.\n\n[65] It is a general belief of village Sinhalese and Vaeddas that\nevil spirits or Yakas throw sand or stones at people during either\nthe day or night.\n\n[66] It is said that death always occurs in this way; the breath is\ndrawn upward to the head.\n\n[67] The names indicate that they were men of villages called Gampola\nand Raehigama.\n\n[68] A forest tree (Myristica iriya).\n\n[69] Betel leaves are packed in a special manner for carrying, enclosed\nabove and below by circular plaited frames which everyone recognises.\n\n[70] Viyadama, expenses, but also employed with the meaning, \"articles\nof food for which expenditure would be incurred\"--that is, the results\nof it.\n\n[71] A favourite amusement of the little black humped bulls if they\ncan get at them.\n\n[72] See the Jataka story, No. 486 (vol. iv, p. 184), for a parenthesis\nlike this in the middle of a sentence. There are many instances in\nthese Folk-tales.\n\n[73] Two valuable slippers or shoes are laid on a road at some distance\napart. An approaching traveller passes the first one, which would\nbe useless alone, but on seeing the second leaves his load at it and\nreturns for the first one. The thief, who is hidden near the second\none, then goes off with the load.\n\n[74] Compare the beginning of the last variant at the end of the\nprevious story.\n\n[75] Eight and a half bushels.\n\n[76] Dawal.\n\n[77] Pannagana giya.\n\n[78] In Sinhalese this might mean, \"I will eat [you].\"\n\n[79] In the Jataka story No. 527 (vol. v, p. 112) a supposed tree-deity\nis termed a Yakkha (the Pali word for Yaka).\n\n[80] \"Seize [him], Walking-stick\" (bastama).\n\n[81] When a man is about to run quickly he pulls up his cloth to the\nupper part of the thighs, passes the loose portion between his legs,\ndraws it tightly behind, and tucks the end through his belt.\n\n[82] Gandarvayini.\n\n[83] Feminine adjective of Sitana, a nobleman, or in some cases\na Treasurer.\n\n[84] Nikan indin.\n\n[85] Maeniyaendaeta.\n\n[86] Tirisana is \"one of the lower animals.\" In a variant of the\nWestern Province he terms the stick a Tirihan cudgel.\n\n[87] Honda honda.\n\n[88] This resembles the cry, \"Mok, Mok,\" made when driving cattle\nespecially cart-bulls and pack-bulls.\n\n[89] Phyllanthus emblica.\n\n[90] Payana loke.\n\n[91] Bahina loke.\n\n[92] Naewit.\n\n[93] In the text it is termed yantraya, a machine, implement,\ncontrivance; but maturapu yantraya is a talisman, a charmed\nimplement. In the story given in the Arabian Nights it is termed a\ntalisman, and it was on the Princess's neck.\n\n[94] In the Arabian Nights it was placed at the bottom of a jar\nof olives.\n\n[95] Dawal tisse, in the thirty [paeyas] of the day-time.\n\n[96] Some years appear to have elapsed since he went into exile. This\nis the case in other stories, although not mentioned by the narrators.\n\n[97] Ladaru kumarayo denna, the two young Princes. Kumarayo, Princes,\nis sometimes used when both a Prince and Princess are referred to.\n\n[98] Literally, made public a proclamation tom-tom.\n\n[99] A tavalama is a caravan or drove of pack cattle or buffaloes,\nloaded with sacks of goods. It was the old means of transport along\npaths that were impassable by carts, and is still employed in some\njungle districts.\n\n[100] Hayi-wuna, lit., became fast. The words have a similar meaning\nin the last sentence of No. 157, a story by a different person.\n\n[101] Apparently the well-trained cat was sitting on its hams,\nholding the lamp between its fore-paws.\n\n[102] Handun kiri-paen, coconut milk, scented with a little\nsandal-wood.\n\n[103] The names of the three cities are verbal jokes. Awulpura\nis derived from awulanawa, to collect or pick up; Handi, from\nhandi-karanawa, to join together; Upadda, from upaddanawa, to cause\nto be born.\n\n[104] See footnote, p. 5, regarding the use of the third person in\naddressing a person very respectfully.\n\n[105] The third person used as a sarcastic honorific in place of\nthe second.\n\n[106] The account of the girl who was set afloat by the advice of an\nastrologer who wanted to marry her is also found in No. 139, where\nother references are appended.\n\n[107] Mukkaduwa. I have not seen this yashmak or veil worn in Ceylon;\nit is the top and back of the head which are covered in public by\na cloth, which reaches to the waist or lower. The edge of this is\nsometimes drawn and held across the lower part of the face when\nstrangers are passing.\n\n[108] Pissi gateta, probably intended for pissi gahatata, owing to\n[his] insane affliction. Holman Pissa means \"the madman of uncanny\nnoises.\"\n\n[109] Suranganawo, the Apsarases.\n\n[110] This story appeared in Ancient Ceylon, p. 93.\n\n[111] A free gift of food to the poor; see vol. iii, Nos. 212 and 241.\n\n[112] The Sinhalese title, is \"The Story of the Seven Giants.\"\n\n[113] Mama, mother's brother.\n\n[114] This reminds one of the lines:\n\n \"His hook he baited with a dragon's tail,\n And sat upon a rock and bobbed for whale.\"\n\n[115] This episode, and the Lotus-flower and Lime-tree as life indexes,\nare given in No. 20, vol. i, and the life indexes also in vol. iii,\nNos. 187, 237, and 260.\n\n[116] He yayi, lit., will go white, that is, lose colour.\n\n[117] An edible grass, Panicum sp.\n\n[118] This episode occurs in vol. i, No. 20, and vol. iii, No. 260.\n\n[119] Isake gahak, lit., a head-hair tree. A similar episode occurs\nin vol. iii, No. 208.\n\n[120] The episode of the life in the sword which was burnt occurs in\nvol. i, No. 20, and vol. iii, Nos. 187, 237, 260.\n\n[121] Hitapu hitapu taenwalatama.\n\n[122] Asamima aenicci rajjaye.\n\n[123] Bima-gahanawa.\n\n[124] Nuwarata laewa.\n\n[125] Baehae daekka.\n\n[126] Kurahan, the Tamil kurakkan, the Indian ragi (Eleusine coracana).\n\n[127] A temporary rice-field made inside a village tank, at the edge\nof the water, after it has lowered considerably and left a tract\nof rich land exposed. Heavy crops are obtained from such fields,\nbut they involve much labour, as the water for irrigating them must\nbe raised from the level of that in the tank.\n\n[128] This would be a field of about three and a half acres.\n\n[129] Maendaewwa.\n\n[130] This is often done in such fields. The water is splashed sideways\nwith one foot, out of the shallow channels in which it stands; the\nman balances himself on the other leg with the aid of a staff.\n\n[131] Probably Malwa in India; in the Jataka story No. 183 (vol. ii,\np. 65), it is the Mallians who are referred to as well-known wrestlers.\n\n[132] Umbata yanda dodu-weyanin.\n\n[133] See vol. i, p. 52, foot-note. It is the Eastern form of the\nAmerican \"Bee.\"\n\n[134] Bolak baenda. I have no explanation of this expression. Probably\nit refers to a magical spell and charm for preventing anyone from\nunlawfully interfering with the crop. An instance of the employment of\nsuch a form of charm for this purpose occurred in 1901 in the Puttalam\ndistrict; evidence regarding this was given in the Police Court there,\nand fines were inflicted on the placers of it, and were confirmed by\nthe Supreme Court.\n\n[135] Puruk dae-kaetta.\n\n[136] Alut Kathawa.\n\n[137] Lit., by this.\n\n[138] Lit., by the.\n\n[139] Lit., \"I am able for.\" The infinitive is often omitted: the\nvillager says, Eka mata puluwani--\"I am able [to do] it.\" Compare\nalso No. 93.\n\n[140] C is pronounced as ch in English.\n\n[141] Lit., by the.\n\n[142] A sixteenth part of a rupee.\n\n[143] Mandi.\n\n[144] A village saying, perhaps intended to frighten the child and\nmake her behave better.\n\n[145] The funeral feast given to Buddhist monks on such occasions.\n\n[146] He meant the fruits, as mentioned lower down.\n\n[147] The collective name of some of the lowest castes.\n\n[148] Giya haetiye awe nae.\n\n[149] Severe cases of ulceration of the lower part of the legs were\nformerly numerous in the jungle villages, and were due to a complaint\ntermed the \"Parangi disease.\" It is gradually dying out, now that\npeople have more wholesome food and water.\n\n[150] Compare also vol. i, p. 131.\n\n[151] Short-nosed one.\n\n[152] In transliterations the letter c is pronounced as ch. The noise\nwas a splutter.\n\n[153] This incident occurs in Folklore of the Santal Parganas\n(collected by Rev. Dr. Bodding), p. 154. A girl married to a tiger ran\noff after killing a cat and hanging it over the pan on the fire. When\nthe tiger returned he thought she was cooking.\n\n[154] Nikan hitiya. The expression here implies, I think, that he\ndid not again attempt to marry his sister.\n\n[155] Illness caused by one of the demons called Kadawara Devatawa.\n\n[156] Betel is presented to devil-dancers when inviting them to come\nfor a demon ceremony.\n\n[157] A Veda (low caste) or Vedarala (good caste) is either a medical\npractitioner, or a soothsayer, or person who expels demons.\n\n[158] Rae tisse, during the thirty [paeyas, each being twenty-four\nminutes] of night.\n\n[159] Egg-plant, or aubergine (Solanum sp.).\n\n[160] Rice from which the skin has been removed without first softening\nit in hot water. After the cooking the grains adhere together.\n\n[161] This is considered to be a bad omen, hence the tying of the\nthread to put an end to such dreams; see vol. i, p. 15. I have been\nassured by those who have worn such threads that tying one on the arm\nhas the desired effect in checking evil dreams. To dream of eating\nfood is a prognostic of a future deficiency of food.\n\n[162] A leaf cup, a reversed cone, would be set point downwards in\neach cleft, and the cakes be heaped upon it.\n\n[163] \u00c6nga purama.\n\n[164] Mata yanda nae, lit., \"There is not [an opportunity] for me\nto go.\"\n\n[165] The meaning is, \"If you did not notice and punish him for so\nlong, was it likely that I should?\"\n\n[166] Another title is, \"The Story of Thirty Ridis.\"\n\n[167] In a variant she is his younger sister.\n\n[168] Lit., \"silvers.\" In the Arabian Nights (Lady Burton's ed.,\nvol. i, p. 234) there is a similar expression denoting silver coins:\n\"I gave the servant a few silvers.\" The ridi or larin is the silver\nwire \"hook-money,\" at first imported from the Persian Gulf, where\nit was coined in Laristan, but afterwards made in Ceylon. Captain\nRobert Knox says of it, \"There is another sort, which all People by\nthe King's Permission may and do make. The shape is like a fish-hook,\nthey stamp what mark or impression on it they please\" (Hist. Relation\nof Ceylon, 1681, p. 97). Baldaeus remarked, \"The most current coin here\nare the silver Laryns each whereof is worth about tenpence ... as well\nin Ceylon as Malabar two golden Fanams, at five-pence a piece, make\na Laryn\" (A Description of ye East India Coasts, etc., translation,\n1672, p. 727). As a later value I was informed that three ridis were\nequal to one rupee. Further information regarding this money will be\nfound in the Additional Notes at the end of vol. iii.\n\n[169] E minihata himin. Himin, hemin, or semin commonly means slowly,\ngently; hence in village talk, secretly, unperceived, unknown to.\n\n[170] See footnote on the first page of No. 201, vol. iii.\n\n[171] Innawa pewuni.\n\n[172] E parama, lit., at the very stroke.\n\n[173] The words are an imitation of the rapidly-uttered alarm notes\nof the common Lapwing of Ceylon:--Haebaeda ridiye, haebaeda ridiye,\ndaekkada ridiye, dutuwada ridiye, dunnada ridiye, gattada ridiye,\nridi tihayi, tihayi, tihayi.\n\n[174] Kirali (Lobivanellus indicus).\n\n[175] Perhaps this means, \"[Our] bills are small.\"\n\n[176] The narrator is supposed to have been a spectator.\n\n[177] The text is given at the end of vol. iii, as an illustration\nof the usual conversational style in the villages.\n\n[178] Third person for second, in an honorific sense; she was speaking\nto the women.\n\n[179] Lit., \"these,\" the word for paddy being plural, like that\nfor rice.\n\n[180] Upaharana in the text, apparently intended for upakarana.\n\n[181] Agare giya; agaraya is a drainage area. The meaning is that\nthe flow of the flood water over the ground carried away the paddy,\nwhich would be spread on mats laid on the ground.\n\n[182] Naki mahallae katantare.\n\n[183] Nakiralage.\n\n[184] From my own experience in the case of a severe burn, I can\nsay that a paste of cow-dung smeared completely over a burnt place\nentirely removes all pain, and the wound soon heals under it. The\npaste dries immediately owing to the heat of the skin, and after that\nno unpleasant smell remains.\n\n[185] The Sinhalese title is, \"The Story that tells the manner in\nwhich he played on the Lute for the Representation of the Tusk Elephant\n(\u00c6taerinba).\"\n\n[186] The verb used throughout the story is ganawa, to rub.\n\n[187] Husma elunaya.\n\n[188] I do not know if this word is intended for an exclamation (=\nhaha), or a noun, hasak, a sorrow.\n\n[189] See the variant from Tibetan Tales at the end of No. 190,\nvol. iii.\n\n[190] A vegetable cultivated in village gardens and chenas, Nothos\u00e6rua\nbrachiate.\n\n[191] Ana-karanayen; the verb ana-karanawa is usually \"to order.\"\n\n[192] Apparently understood by him to be intended for Kuda chawa\nchawa. \"Hunchback, [you are] vile, vile.\"\n\n[193] Idena, which ordinarily would mean \"ripens.\"\n\n[194] He appears to have understood this to mean, \"Hunchback, [you are]\nclownish, clownish,\" godaya being \"clown.\"\n\n[195] Perhaps to be taken as one word, Kudarun, = Kudo + arun,\n\"Hunchbacks [are] fellows.\"\n\n[196] Busa means chaff, cow-dung; he thought the meaning was,\n\"Hunchback, [you are] chaff, chaff.\"\n\n[197] Sitana kenek.\n\n[198] Sarpayingen gahana sitadika ratakata gos. The meaning is not\nclear; apparently, as the bodies of snakes are always cold, they\nwere in such numbers that they chilled the air. Like pariah dogs,\nthey enjoyed the warmth and comfort afforded by the soft ashes,\nand on departing left the gems out of gratitude.\n\n[199] Tom-tom-voiced one (Bheri + nada + ya).\n\n[200] Daekun = dakshina.\n\n[201] Death personified.\n\n[202] Diviyan, for deviyan, literally, deities.\n\n[203] Many-bows-carrying Panditaya (Dhanu + ut + dara); it is a plural\nhonorific form.\n\n[204] See foot-note, vol. i, p. 50.\n\n[205] The text of this story is given at the end of vol. iii.\n\n[206] Lehuwak.\n\n[207] Pinci ammalae gedara. Pinci or punci amma is the mother's\nyounger sister.\n\n[208] Lit., tried can she eat her. This is the usual form of\nexpression. It is common in Ireland also:--\"A man came forward and\nasked me would I buy a stone with Irish letters on it\" (Prehistoric\nFaith and Worship, p. 150). \"He got into a bad rage entirely, and\nasked her was Manis asleep again\" (Donegal Fairy Stories, p. 83).\n\n[209] Gal keruwa. He appears to have lain in wait for them.\n\n[210] Abuccala; the brothers of a man's father are termed his fathers.\n\n[211] In this tale the title is perhaps wrongly written Yakshayin kana\nPrakshaya, the Yakshas-eating Prakshaya. In variants of the latter\npart of the story the name is Rakshayan kana Prakshaya, Raksaya kana\nPraksaya, and Raksin kana Praksaya.\n\n[212] A species of cork-tree (Clough).\n\n[213] Gaenu kollawa, lit., the female lad or youth.\n\n[214] Perhaps a shopkeeper who sold rice, and who employed women to\nclean the husk (kudu) off paddy.\n\n[215] The only expression found in the stories, with one exception\nwhere a Prince kisses his sister's portrait; elsewhere \"kiss\" does not\nappear in them. It is the crown of the head which is smelt, or sniffed\nat with a strong inhalation; the effect seems to be quite satisfactory.\n\n[216] Yakshayin, in this story.\n\n[217] Sic, probably a euphemism.\n\n[218] Raksin kana Praksaya.\n\n[219] Mata bae, lit., \"I cannot,\" but commonly used with the meaning\n\"I will not.\"\n\n[220] Udu-mahal talawa.\n\n[221] The form of Bola used when addressing a person of low caste.\n\n[222] Vis unnahanse.\n\n[223] Gediya.\n\n[224] Padda is the Low-country name for a Duraya, a man of the Porter\ncaste, Padu being the adjectival form.\n\n[225] Appuhami is a title applied to the son of a Chief, usually in\nthe Low-country, Bastda or Bastdara being the Kandian equivalent.\n\n[226] Jadaya.\n\n[227] Sahodarayine.\n\n[228] A haetiye.\n\n[229] Rakshayan kana Prakshaya.\n\n[230] These incidents are given in vol. i, p. 101.\n\n[231] This is an instance of Peraeli-basa or Transposition, and the\nmeaning is, \"Go a little little [further].\" Jen may be derived from\nned; the other words are tika tikak.\n\n[232] Mage duwa kohe giyado? Darata giyado? Waturata giyado?\n\n[233] I have left this sentence as it was written, as a specimen of\nthe village mode of expression.\n\n[234] Monk's residence.\n\n[235] Prognostics depending on the position of the planets at the\ntime when she reached marriageable age. These are ascertained in the\ncase of all girls.\n\n[236] Mara damanda epa.\n\n[237] Compare No. 108.\n\n[238] Buddhist sacred writings. To say Bana, is to recite or chant\nportions of these works.\n\n[239] This form of the story is found also in Cinq Cents Contes et\nApologues, vol. iii, p. 215.\n\n[240] Persons, often village doctors or soothsayers, who possess a\nknowledge of the incantations and procedure by means of which demons\nare driven away.\n\n[241] It is stated in the Maha Bharata (Vana Parva, ccxxix) that when\na Yaksha enters a person he becomes insane.\n\n[242] A demon who frequents cemeteries.\n\n[243] The tom-tom beaters were formerly weavers also.\n\n[244] May life be long! This is the usual response made at\nincantations during ceremonies for removing sickness caused by demons\nor planets. The words are addressed to the power invoked, and must\nbe uttered very loudly.\n\n[245] Kapi kawatakan, silly jokes.\n\n[246] The light that he saw was caused by her brilliance. See the end\nof No. 204, vol. iii. In the Katha Sarit Sagara (Tawney), vol. i,\np. 16, a beautiful girl is described as having \"a face like a full\nmoon, and eyes like a blue lotus; she had arms graceful as the stalk\nof a lotus, and a lovely full bosom; she had a neck marked with three\nlines like a shell, and magnificent coral lips; in short she was a\nsecond Lakshmi\" (the Goddess of Prosperity).\n\n[247] In these stories the yojana may usually be taken to represent\nfour gawu of four miles--that is, it would be sixteen miles.\n\n[248] Unnaehae is nearly equivalent to Mr., and is used in names in\nthe same way.\n\n[249] Literally, betimes (kalin).\n\n[250] Katak, a mouth.\n\n[251] Kada watta-wanne naetuwa. Watta appears to be derived from the\nSanskrit and Sinhalese vant, part, share.\n\n[252] The common form of adieu among Sinhalese and Tamils.\n\n[253] Bee-hive flower.\n\n[254] Ironwood, Mesua ferrea.\n\n[255] The story is difficult to understand in several places; I have\ntried to express the apparent meaning.\n\n[256] It is clear that she got her name from a flower found in the\nhive, which might thus be termed a Mi-mala (Mi-flower), and not from\nthe flower of the Mi-tree (Bassia longifolia).\n\n[257] Mata bae, which often is used with the meaning, \"I will not.\"\n\n[258] Wijja-karayek.\n\n[259] Bhutiyan-karayek.\n\n[260] Kaemaeti kenek, a common expression meaning anyone whatever.\n\n[261] Kapantada.\n\n[262] Kotantada.\n\n[263] Waden poren.\n\n[264] Handun kiri-paen.\n\n[265] Eda dawasa.\n\n[266] Waden poren.\n\n[267] This incident is given in Cinq Cents Contes et Apologues\n(Chavannes), vol. i, p. 83. The hundred sons of a Queen attacked\ntheir father's capital. The Queen mounted on a tower, pointed out\ntheir wickedness, and pressing her breasts milk was projected into\ntheir mouths, and they recognised her. In vol. iii, p. 12, she was\non a white elephant, and had five hundred sons.\n\n[268] Yatama yata taliyata.\n\n[269] The narrator has omitted to state the reason why the King was so\nanxious to kill the Prince--that is, in order to marry the Princesses.\n\n[270] De gawwak tiya mi-maesso ewidinawa.\n\n[271] Poroga, perhaps for pura-roga.\n\n[272] This is the Raja-miya, or Royal Bee-hive, of the Wanniyas;\nit has this name in the next variant.\n\n[273] Pallem pallem. Pallem may be palla, bottom + im, pl. of ima,\nboundary, limit.\n\n[274] Pas waehaewwotin.\n\n[275] The Sinhalese title is, The Story of a Nobleman (Sitana\nkenekunge kathawa).\n\n[276] A kalpa is a day and night of Brahma, or 1,000 Yugas, and\ntherefore 432 million years (see vol. i, p. 49).\n\n[277] Warata awaya, that is, become mature.\n\n[278] For an account of the Royal Bee-hive, see Ancient Ceylon, p. 170.\n\n[279] Daru garbayek upanna.\n\n[280] Umbe kawuda, your who? a common form of expression.\n\n[281] Aciravati, now the Rapti.\n\n[282] Nanga bawanata; throughout the text Nagaya is spelt Nangaya.\n\n[283] In the Mahavansa, chap, xxxi, the name of the Naga King is\nMahakala, but in the Sin. Thupavansaya, p. 87, it is Mahakela.\n\n[284] Nanga rajayo.\n\n[285] This power over snakes by means of spells (mantras) is mentioned\nin the Maha Bharata (Adi Parva, cxcii). There are spells which are\nbelieved to render any animal incapable of movement. See also vol. iii,\nNos. 245 and 252. On one occasion, when I went after a \"rogue\" elephant\nI had with me an old tracker who claimed to know an infallible spell\nof this kind. After we had been charged by the animal, however, I\ndiscovered him in the upper part of an adjoining tree, his excuse being\nthat the elephant was deaf and could not hear the words of the spell.\n\n[286] Nuwarak nuwarak pasa.\n\n[287] Eda dawasema, on that day's very day.\n\n[288] Two months, according to the MS.\n\n[289] Sun-maidens or women (Suriya-kantawo).\n\n[290] A mendicant's wallet.\n\n[291] Tamunta, hon. pl. of tama, he.\n\n[292] White, if the word written su was intended for sudu.\n\n[293] Metuwak kal.\n\n[294] Wasa napuru.\n\n[295] Gatawala nam pussa.\n\n[296] The flowers of the Celestial Nymphs, the Apsarases.\n\n[297] Soyanta diyak.\n\n[298] Pissa. In the story No. 22 the word is wrongly translated\n\"burnt,\" owing to my confounding the Sinhalese word with pussa and\npissuwa, the colloquial expressions for \"burnt.\"\n\n[299] Devin-wahanse.\n\n[300] The \"permission\" of a King is a command.\n\n[301] The Sinhalese title is, \"Concerning a Woman's becoming a Rakshi\n(Rakshasi).\"\n\n[302] Lit., tied the marriage. The little fingers or thumbs of\nthe bride and bridegroom were tied together by a thread during the\nceremony.\n\n[303] A room. The word meaning \"room\" is rarely used in these stories,\nthe usual expression, kamara, being a Portuguese word.\n\n[304] In The Arabian Nights (Lady Burton's ed., vol. ii, p. 140),\nit is stated of a man that he \"fell to weeping a weeping.\"\n\n[305] Budiya gatta. In village talk, the same expression is used for\nsleeping and lying down, the context alone showing which meaning is\nintended. The villagers rarely lie down except when about to sleep,\nor when ill. On p. 415, line 5, the same expression occurs.\n\n[306] In the Katha Sarit Sagara (Tawney), vol. i, p. 43, it is stated\nof Rakshasas, Yakshas, and Pisacas, \"They never attack chaste men,\nheroes, and men awake.\"\n\n[307] Raksappreti.\n\n[308] Kiyana wahama.\n\n[309] The hill on the left side in Fig. 46, Ancient Ceylon.\n\n[310] Ashes, according to the Katha Sarit Sagara, vol. i, p. 564. To\nthis may be added the transformation of Ahalya into stone by her\nhusband, the hermit Gautama, for her intimacy with Indra, and the\nRishi Visvamitra's turning the Apsaras Rambha into stone for disturbing\nhis devotions (Maha Bharata, Anusasana Parva).\n\n[311] See especially the note to No. 136 of this vol.\n\n[312] Lit., by the woman.\n\n[313] Calophyllum sp., a tall forest tree.\n\n[314] Lit., near the hand, ata langin; in other cases the expression\nis sometimes ata gawin, with the same meaning.\n\n[315] Alessan-karana = alissam-k., with dat.\n\n[316] That is, meet me face to face; this would be an unfavourable\nomen.\n\n[317] \u00c6ndun kuttama. Kuttama being a pair, the reference appears to\nbe to the jacket and cloth.\n\n[318] Some formal auspicious wish, such as, \"May you be victorious,\nO King,\" or more simply, \"Victory, O Great King.\" The word in the\ntext is asiriwada, the Tamil asirvatam, and Skt. asirvada.\n\n[319] Anata ana-dunna.\n\n[320] \"Koda nada pana e tibi huro nata denu we\n Madara dapana kal baedi wiri duta yanu we.\n Me tada bada kata no karan me mata raewanu we\n Mama oda eda baessa mu dura no pinu we.\"\n\nI offer the translation of these lines with considerable doubt. I\nhave assumed that huro = suro, hon. pl. of sura; madara = ma adara;\nduta = duta; and pinu = pinu. The courier or messenger would be Kama,\nthe god of love. Perhaps oda and eda ought to be transposed; the line\nwould then end, \"I that day's pride abating.\"\n\n[321] \u00c6maeta-inda.\n\n[322] Harigas kenakunda, lit., to persons who fit them (to the facts).\n\n[323] In The Kathako\u00e7a (Tawney), p. 29, when a king sent a crier\nwith a drum to invite assistance in a certain affair of difficulty,\na man stopped the proclamation by touching the drum.\n\n[324] Kadappuliya, apparently derived from the Tamil words\nkadam, grave-yard, and pilei, to escape. The Tamil word would be\nkadappileiyar, he (hon) who escaped from the grave-yard. Compare\nvedippulaya (for vedippileiyar), one who escaped from shooting (The\nVeddas, by Dr. and Mrs. C. G. Seligmann, p. 196).\n\n Handa giya kala wiya-gaha [324a] kaedune,\n Wiya-gaha kaedu kala gedarata emine, [324b]\n Gedarata a kala aenda uda sitine,\n \u00c6nda uda siti kala konda-pita daewe,\n Konda-pita dae kala aenda yata balane,\n \u00c6nda yata baelu kala kiri-bata tibune.\n Kiri-bata kalayi me duka waedune.\n Me duka balala paenapan Gembiritto!\n\n[324a] Lit., Yoke-tree, like our \"axle-tree.\"\n\n[324b] ? Hemin en[n]e.\n\n[326] In trying to laugh at the man's doggerel, according to the\nnarrator.\n\n[327] Jambu, the Rose-apple, Jambosa vulgaris.\n\n[328] There is not a word botiya, pl. botiyo, in Sinhalese, except\nwhen thus added to kotiya with the meaning given by me; compare\npraksaya in No. 137.\n\n[329] The meaning of the word dabukka is said to be waehi-poda,\ndrop of rain, or drizzle.\n\n[330] In a variant it is termed a Kaburussa creeper, perhaps the same\nas the Habalossa creeper in No. 94.\n\n[331] In the variant both ends were tied on the animals' necks.\n\n[332] Beds are often made by a number of split canes laid\nlongitudinally and fastened at the ends of the frame, with transverse\ncanes interlaced through them. Coir strings (of coconut fibre) are\nalso used. A grass mat is laid over the canes or strings.\n\n[333] See the description of the circular corn store, opened by\nraising the roof, in the Introduction, vol. i, p. 10.\n\n[334] Waru hantiya, end of the stack-like roof.\n\n[335] That is, they all go together, the men preceding the women.\n\n[336] I never heard of an instance of a python's swallowing a human\nbeing in Ceylon. Cases are known of their seizing dogs and deer;\none which was brought to me had just killed the largest he-goat of\na flock; it was eighteen feet long. In the story No. 72 in vol. i,\na python is stated to have seized a boy who had rescued a jackal\nwhich it had caught.\n\n[337] A large amphibious lizard (Hydrosaurus salvator).\n\n[338] Lit., by the King.\n\n[339] Ibba is a fresh-water turtle; Ibbawa would be Turtle City.\n\n[340] Spelt by the narrator both haepinna and haepinni.\n\n[341] Udeta udeta eka eka kiri gotuwa.\n\n[342] A plum-like fruit, of pleasant flavour, but astringent, which\ngrows on a tall forest tree, Nephelium longanum.\n\n[343] Similarly, in the Maha Bharata (Vana Parva, iii) it is declared\nthat the repetition of the Hymn to the Sun recited by Yudhishthira\ngrants any boon, and that its reading in the morning and evening\ntwilight frees a man or woman from danger.\n\n[344] In the second story it was a spring noose, which held the\nPeacock dangling in the air, caught by the leg. Apparently this is\nwhat the Sinhalese narrator meant.\n\n[345] Suriya Diwa Rajaya.\n\n[346] Punci-da hita.\n\n[347] Waehi-megaya unnaehae.\n\n[348] This word is evidently inserted to distinguish it from the tree\nant-hill, made of earth by a species of black ant.\n\n[349] The leopard often climbs up trees, but cannot descend more than\na few feet down the trunk; from any considerable height it always\njumps down. My tame leopard would climb down backwards for about six\nfeet only.\n\n[350] \u00c6t-amba kirilli.\n\n[351] A form of comparison, meaning, \"Which was the better, that day\nor to-day?\"\n\n[352] Plotus melanogaster, diya-kawa (Sin.).\n\n[353] Kudamassan.\n\n[354] Kaeta kirilli, probably a Bush Lark (Mirafra affinis). One or\ntwo other species have this name in Sinhalese, but not the Quail.\n\n[355] Mitak witara aeti e kaeta kirilli\n \u00c6tek maerewwa. Harida kirilli?","title":"Village Folk-Tales of Ceylon, Volume 2 (of 3)","tradition":"myth-cosmogony","translated_text":null,"word_count":149293}