{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_58889/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_58889","id":"gutenberg_58889","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/58889","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. III\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 178 Concerning the Friendship of the Hare and\n the Parrot 3\n 179 The Deer and its Friends 5\n The Deer, the Jackal, and the Crow\n (Variant a) 8\n The Rat and the Turtle that kept the\n Precepts (Variant b) 9\n 180 The Foolish Bird 13\n 181 The Golden Oriole 16\n 182 The Story of the Vira Tree Fish-Owls 18\n 183 The Lion and the Bull's trust in him 22\n 184 The Lizard and the Iguana 24\n 185 The Cobra and the Polanga 26\n The Widow and the Mungus 27\n 185A The Crab and the Frog 29\n 186 A Louse and a Bug 30\n\n\nSTORIES OF THE LOWER CASTES\n\n STORIES OF THE POTTERS\n\n 187 The Three Yakas 35\n 188 The Time of Scholars 38\n\n STORIES OF THE WASHERMEN\n\n 189 The Thief called Harantika 41\n The Dexterous Thief and his Son (Variant) 43\n 190 The Story of the Four-fold Trap 48\n 191 The Foolish Prince 52\n 192 The Jackal and the Gamarala 54\n\n STORIES OF THE TOM-TOM BEATERS\n\n 193 The Story of Batmasura 57\n 194 The Story of Ayiwanda 62\n 195 The Gamarala's Son-in-law 71\n 196 The Story of the Gamarala's Son 78\n 197 The Manner in which the Gamarala buried\n his Sons 84\n 198 The Story of the Wooden Peacock 89\n 199 The Wicked Step-mother 94\n 200 The Woman who ate by stealth 99\n 201 The Story of the Bitch 102\n 202 The Elephant Guard 106\n 203 The Elephant-Fool 110\n 204 The Girl who took Gruel 112\n 205 The Boy who went to learn the Sciences 115\n 206 The Prince and the Ascetics 117\n 207 The Turtle Prince 121\n 208 The Gem-set Ring 127\n 209 The Story of the Brahmana 136\n 210 The Story of a Siwurala 141\n 211 How the Poor Man became Wealthy 144\n 212 The Story of Madampe-rala 146\n 213 \u00c6wariyakka 149\n 214 The Horikadaya Story 152\n 215 The Story of Bahu-Bhutaya 155\n 216 The Story of Golu-Bayiya 158\n 217 The Yaka of the Akaragane Jungle 161\n 218 The Four Rakshasas 166\n 219 The Story of the Rakshasa 173\n 220 The Thief and the Rakshasas 176\n 221 King Gaja-Bahu and the Crow 183\n 222 The Assistance which the Snake gave 185\n 223 The Leveret, or the Story of the Seven\n Women 187\n 224 The Greedy Palm-cat 189\n\n\nSTORIES OF THE WESTERN PROVINCE AND SOUTHERN INDIA\n\n NO. PAGE\n\n 225 The Wax Horse 193\n 226 The Three-cornered Hatter 200\n 227 The Gamarala who went to the God-World 207\n The Tusk Elephant of the Divine World\n (Variant) 209\n 228 The Gamarala who ate Black Fowls' Flesh 212\n 229 How the Gamarala drove away the Lion 217\n 230 The Son who was Blind at Night 220\n 231 The Son and the Mother 223\n The Wicked Daughter-in-law (Variant) 228\n 232 Concerning the Hetti Man's Son 230\n 233 The Fortunate Boy 234\n 234 How the Daughter-in-law got the Masuran 240\n 235 The Monkey and the Beggar 243\n 236 How the Beggar and the King gambled 249\n 237 The Story of the King 253\n 238 The King who learnt the Speech of Animals 258\n 239 The Mad King 261\n The Kahawana sowing (Variant) 262\n 240 Concerning the Prince with his Life in\n his Sword 265\n 241 The Royal Prince and the Hettirala 272\n 242 Prince Sokka 285\n 243 The Affectionate Prince 293\n 244 The Prince who received the Turtle Shell 300\n 245 Concerning a Prince and a Kinnara Woman 304\n 246 The Way in which the Prince traded 310\n 247 A Princess and a Prince 313\n 248 Concerning a Royal Princess and Two\n Thieves 321\n 249 How the Nagaya became the Princess 325\n 250 The Story of the Cobra's Bite 328\n 251 How they killed the Great-bellied Tambi 336\n 252 How Maraya was put in the Bottle 339\n 253 The Woman Pre-eminent in Cunning 343\n 254 Matalana 347\n 255 The Five Lies quite like Truth 352\n 256 The Three Truths 354\n 257 The False Tale 355\n 258 The Story of Kota 359\n The Flower-Garden Story (Variant) 361\n 259 The Story of Sokka 367\n 260 The Giant and his Two Friends 373\n 261 How they formerly Ate and Drank 380\n 262 The Gourd Fruit Devil-Dance 384\n 263 The Ascetic and the Jackal 386\n\n\nSOUTH INDIAN STORIES\n\n 264 Concerning the Blind-Eyed Man 388\n 265 The Destiny Prince 392\n 266 The Teacher and his Pupil 400\n The Teacher and the Bull (Variant a) 405\n The Brahmana and the Scholar (Variant b) 407\n\n\nSINHALESE TEXTS OF STORIES\n\n Introductory Remarks 413\n\n 81 Concerning a Royal Prince and a Princess 419\n 126 The Story of the Seven Wicked Women 423\n 134 The Story of the Rakshasa and the\n Princess 424\n 207 The Turtle Prince 426\n 216 The Story of Golu-Bayiya 429\n 225 The Wax Horse 430\n\n\nAPPENDIX\n\nADDITIONAL NOTES, AND CORRECTIONS\n\nOmitted Incidents 457\n\nIndex 459\n\n\n\n\n\n\n\n\nSTORIES OF THE CULTIVATING CASTE\n\n\nNO. 178\n\nCONCERNING THE FRIENDSHIP OF THE HARE AND THE PARROT\n\n\nIn a certain country there are a Hare, and a Mouse-deer, and a Parrot\nnear a river, it is said. The three every day come to the river to\ndrink water.\n\nOne day the Parrot said to the Hare, \"Friend.\"\n\nThen the Hare having said, \"What? We two are friends indeed. From\nour friendship what will be the profit? Should you find and give\nme a mate we should indeed be friends,\" afterwards the Parrot said,\n\"If so, stay there until the time when I come [after] finding a mate\nfor you,\" and the Parrot drank water and went away.\n\nOn the following day, when the Parrot came he met with a\nMouse-deer. Having seen the Parrot the Mouse-deer says, \"Friend,\nwhere is your friend?\"\n\nThe Parrot says, \"My friend has not come to-day.\"\n\nThen the Mouse-deer says, \"What friendship with those Hares! If you\nbecome friendly with us what things cannot we do!\"\n\nThen the Parrot says, \"Friend, he is [my] former first friend; now\nthen, I cannot abandon him.\"\n\nAt that the Mouse-deer having become a little angry went away. Having\nso gone, the Mouse-deer, seeking the Hare, says to [1] the Hare,\n\"Friend, with that Parrot what friendship! The food which that one\neats is different, the place where that one lies down is different,\nthat one is an animal which flies [in the air] above. Are we so? We\nlie down in one place, we eat one food. Because of it, give up [your]\nfriendship with that one.\" At that the Hare became a little angry.\n\nAfter that, the Mouse-deer, having gone near the Parrot, says,\n\"Take you [to heart] the things that I say, O Parrot-youngster.\"\n\nThereupon the Parrot said, \"What, friend?\"\n\nThe Mouse-deer says, \"The sort called Hares at any place whatever\nare not trusted.\"\n\nThen the Parrot asked, \"Well then, what are you telling me to do?\"\n\nThen the Mouse-deer says, \"On account of it, give up your friendship\nwith the Hare.\" To that the Parrot did not consent.\n\nAfter that, the Mouse-deer, having gone near the Hare, said, \"Friend,\nwe having been in the midst of this forest, except that there is\nconvenience through the water, through the food there is none. Because\nof it, let us go into the midst of the villages.\"\n\nThe Hare also being pleased at this, and having said, \"Ha; let us\ngo,\" the two together went into the midst of the villages. Having\ngone there, the two crept into a bush.\n\nA man saw that this Hare and Mouse-deer crept into the bush. Having\nseen it, the man spoke to yet [other] men, and having brought nets\nthey fixed them. When they had thus fixed them the Hare bounded away;\nthe Mouse-deer was caught.\n\nThe Hare having bounded away from there, went to the spot where it\nformerly stayed at first. After that, it met with the Parrot. Then\nthe Parrot asked the Hare, [2] \"Where, friend, is the Mouse-deer?\"\n\nThe Hare said, \"Friend, men seized the one who tried to break the\nfriendship of us two.\"\n\nThen the Parrot says, \"Friend, through his going to break our\nfriendship that we [have had] for a long time, danger befel that very\none.\" Having said it, the friendship of the two was in the very same\nmanner [as before],\n\n\n Anun nahanda yanakota tamumma nahinawa.\n While they are going to kill others they die themselves.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 179\n\nTHE DEER AND ITS FRIENDS\n\n\nAt a certain time there were three years without rain. Because there\nwas no rain, water everywhere was wanting. In the wilderness in the\nmidst of the forest there was water at a single rock-hole. There a\nDeer drank water.\n\nAt the time when the Deer, having eaten and eaten food in the\njungle, was going, he met with a Crow. The Crow said, \"Friend, you\nare in health, as though without any want of food or water. For us\nthere is not a drop of water for bathing or drinking. Ane! Merit\nwill be attained. [3] Please tell me also the place where you drink\nwater.\" Thereupon he told the Crow the path to the rock-hole in which\nthere is water.\n\nAt the time when the two are coming thus and drinking the water,\nthe Woodpecker met them. \"Friends, where do you drink water? Merit\nwill be attained; tell me also,\" the Woodpecker said. Afterwards they\ntold the Woodpecker the path.\n\nAt the time when the three were drinking the water, a Turtle met\nthem. The Turtle also asked, \"Friend, where do you drink water? We\nindeed are going (lit. making) to die. Merit will be attained. Tell\nus, too, the place where you drink water.\" They showed the path to\nthe Turtle also.\n\nWell then, at the time when the four were drinking the water, a Jackal\nmet them. The Jackal says, \"Friend, where do you drink water? There is\nno want of food and water for you, indeed. Ane! Merit will be attained;\ntell me also.\"\n\n[The animals] having shown the path to the Jackal also, while the\nfive were drinking the water there, a Vaedda having gone hunting\nalso saw the water-hole. He saw that a Deer had drunk water at the\nwater-hole. Having seen it, the Vaedda thought, \"I must catch this\nDeer.\" He set a deer-hide noose there to catch the Deer. Well then,\nwhen the Deer was going [there] to drink water, the Deer was caught\nin that Vaedda's deer-hide noose.\n\nThe Turtle, and the Crow, and the Woodpecker, and the Jackal, these\nfour friends, having come to drink water, when they looked the Deer\nhad been caught.\n\nWell then, the four having said, \"Ane! Our friend who showed us the\nroad to drink water to-day has been caught for killing,\" the other\nthree said to the Jackal, \"Ane! Friend, you indeed are able to bite\nthis fold of deer-hide.\"\n\nThe Jackal, thinking, \"To-day a good eating has been hung up for me,\"\nsaid, \"Ane! Friend, I am indeed unable to bite the deer-hide fold. My\nteeth are shaking about.\"\n\nThen those three said, \"Ane! Friend, don't tell those lies; you can\nindeed somehow or other bite it.\"\n\nHaving said, \"Ane! I cannot,\" the Jackal lay down at the edge of\nthe jungle. In [every] possible way the three told the Jackal. The\nJackal did not bite it at all. Having said [to himself], \"I shall\nobtain the stomach,\" he remained silent.\n\nThe Turtle was biting and biting [the cord] as much as he could,\nduring that day night-time. On the following day, as it became light,\nthe Crow said to the Woodpecker, \"Friend, you go, and when the Vaedda\nis preparing to come, make an evil omen (bada).\"\n\nAt dawn, the Vaedda having arisen says to the Vaedi woman (his wife),\n\"Cook a packet of rice, and give me it. I have set a noose. In order\nto go to look at it.\"\n\nAt that time the Woodpecker cried out. Then the Vaedda says, \"Bolan,\nthere is a bad omen. Having waited a little time, cook.\" [4]\n\nAfterwards, having waited a little time the woman arose. At that time,\nalso, the Woodpecker cried out. When she was taking the rice also,\nthe Woodpecker cried out, yet the woman having cooked the packet of\nrice gave it to the Vaedda.\n\nThe Vaedda taking the axe and taking the packet of cooked rice,\nat the time when the Vaedda is going, the Woodpecker having come\nflying above tells the other friends, \"Ane! Friend, now then indeed,\nwe cannot save him. I made evil omens as much as possible; without\nhearkening to them the Vaedda is coming.\"\n\nAfterwards, the three beseeched the Jackal, and told it [to bite\nthe cord]. Yet the Jackal did not bite it. Having said [to himself],\n\"I shall obtain the stomach,\" without speaking he remained lying down.\n\nThen the Vaedda having come, and seen that the Deer has been caught,\nhung the packet of cooked rice on a tree, and taking the axe came near\nthe Deer. As he was coming, the Crow tore open the packet of cooked\nrice. Then when the Vaedda is coming near the packet of cooked rice,\nthe Crow goes away.\n\nWhen the Vaedda is going back near the Deer, again the Crow tears the\npacket of cooked rice. The Vaedda, having become angry at it, threw the\naxe to strike the Crow. The Crow flew away. The axe having struck the\nJackal, the Jackal died. Then the Deer, breaking the deer-hide cord,\nbounded off. Well then, the friends having joined together went away.\n\nThe Vaedda saying and saying, \"Ane! Was it the Deer that I got,\nor the packet of cooked rice I got?\" [5] went away.\n\n\n P. B. Madahapola, Ratemahatmaya, North-western Province.\n\n\n\n\n\nTHE DEER, THE JACKAL, AND THE CROW. (Variant a.)\n\nIn a certain country, when a Deer and a Crow were friends while a\nlong time was going, one day the Deer met with a Jackal. The Jackal,\nhaving seen the Deer, says, \"I also should be pleased to be friendly\nwith you. Because of it, are you willing or not?\" he asked.\n\nThen the Deer says, \"I indeed am willing. I don't know if the Crow\nwhich has become my friend is willing or not.\"\n\nThen the Jackal asked the Crow. The Crow says, \"I am not willing,\nbut if the Deer is willing, remain,\" he said. After that the whole\nthree were friendly. The Crow's dwelling was in a tree; the dwelling\nof the other two was under the tree.\n\nOne day when the Jackal is going to seek food, having seen a rice\nfield and come back, he says to the Deer, \"Friend, let us two go for\nfood. I have seen a good rice field to-day. You eat the rice there;\nI will eat crabs there,\" he said.\n\nThe Deer says, \"I will not. It is not good to go there; should we go\nthere we shall come into danger,\" he said.\n\nThe Jackal, on the following day having gone [there] and come back,\nsays to the Deer, \"Nothing having been done [to me] there, let us\nvery two go to-morrow.\" This Jackal says thus with the intention that\nhaving killed the Deer he may eat the flesh.\n\nThe Deer, trusting the word of the Jackal, went. Having gone, when\nhe looked there is a paddy field. Having seen it and eaten the paddy\n(growing rice) that day, he came back. On the following day, too,\nthe Jackal said, \"Let us go.\" And because the Deer could not break\nthe Jackal's word, on that day, also, he went.\n\nThat day, the man whose field it is, the owner of the field, having\ncome, when he looked saw that deer had eaten it; and having come home,\nand gone back taking a noose which was twisted from hides, he set it\nat the gap [in the fence] through which the Deer came.\n\nThereupon, in order to eat the paddy the Jackal and Deer came to the\nfield. While they were coming [through the fence] the Deer was caught\nin the noose which had been set. Then the Deer says, \"Friend, to-day\nhaving come they will kill me. Because of it bite this noose,\" he said.\n\nThereupon the Jackal says, \"I cannot. This is Sunday; [6] how shall\nI bite hides to-day?\" Having said this, the Jackal got hid and waited.\n\nThe Crow, also, having seen that the Deer does not come for a long\ntime, the Crow also came to seek the Deer. Having come, when he\nlooked he saw that the Deer had been caught in the noose, and asked,\n\"Friend, what is [the reason of] it?\"\n\nAnd the Deer says, \"This indeed is the Jackal's contrivance. To-day\nhow shall I get free?\" he asked the Crow.\n\nThe Crow says, \"I will tell you a stratagem. At the time when the\nrice-field owner is coming I will peck at your eye [as though you\nwere dead]. I will caw at a [certain] time. At that time spring up\nand run away,\" he said.\n\nThereupon the rice-field owner came, taking a cudgel. Having come,\nwhen he looked he saw that the Deer, having been caught in the noose,\nis dead. Then he began the folding up of the noose. When the Crow\nwas cawing the Deer sprang up and ran away.\n\nHaving seen the running Deer and thrown the cudgel that was in his\nhand, [it struck the Jackal, and] at the blow which was struck the\nJackal died.\n\n(This is the story as it is found in the Hitopadesa, with an antelope\nin place of the deer.)\n\n\n North-western Province.\n\n\n\n\n\nTHE RAT AND THE TURTLE THAT KEPT THE PRECEPTS. (Variant b.)\n\nIn a certain country there is a river. At the river there is a Rat;\nin that river there is a Turtle. Every day when this Turtle rises to\nthe surface this Rat is here. The Turtle said, \"Friend, what are you\n[doing] there?\" he said.\n\n\"I am keeping the Precepts\" (of Buddha).\n\n\"Is it good for me also to come?\" the Turtle said.\n\nThis Rat said, \"It is very good.\" After that the Turtle came.\n\nAt the time when these two are keeping the Precepts a Deer came to\nthe river for drinking water. Having seen these two here, \"What,\nfriends, are you [doing] there?\" [he said].\n\n\"We are keeping the Precepts.\"\n\n\"Is it good for me to come?\"\n\n\"Ane! It is very good,\" they said. After that, the Deer came.\n\nAt the time when these three are keeping the Precepts a Crow came\nflying. The Crow said, \"What, friends, are you [doing] there?\"\n\n\"We three are keeping the Precepts.\"\n\n\"Would it be good for me to come, too?\" he said.\n\n\"You [Crows] are not trustworthy.\"\n\n\"It is true, friend, [regarding the others]; nevertheless there is\ntrustworthiness in me,\" he said. Thereupon they said, \"Come.\" The\nCrow came.\n\nAt the time when these four are keeping the Precepts a Jackal\ncame. Having seen these four the Jackal said, \"What, friends, are you\n[doing] there?\"\n\n\"We are keeping the Precepts.\"\n\n\"Would it be good for me to come, too?\" he said.\n\n\"Your kind are not trustworthy,\" they said.\n\n\"Yes, it is true [regarding the others]; nevertheless I am\ntrustworthy,\" he said.\n\n\"If so, come,\" they said. Afterwards the Jackal came.\n\nAt the time when the five are keeping the Precepts, when the Jackal\nwent for food and went to the Gamarala's chena, he saw that there is\ngood corn there, and he said to the Deer, \"Friend, there is a good\nfood for you in the Gamarala's chena,\" he said.\n\nThe Deer said, \"[For you] to tell me the road let us go together,\"\nhe said. The Jackal and Deer, both, having gone, the Deer ate food\nand filling his belly returned.\n\nOn the following day, when the Jackal was going alone to the Gamarala's\nchena the Gamarala was [there].\n\nThis Jackal said, \"Doesn't the corn disappear in this chena? The Deer,\nindeed, has eaten it. You can't find the gap [by which he came];\nshall I find and show (lit., give) you it?\"\n\nThe Gamarala said \"Ha.\"\n\n\"Here, look; the gap. Having made the noose, and seized and killed it,\nyou must give me meat,\" he said. The Gamarala made the noose.\n\nOn the following day, when the Deer went to eat food on the high\nground, he was tied in the noose. When the Jackal went he had been\ntied. The Jackal went near the Gamarala [and told him].\n\nThe Crow said, \"Our friend went for food; why has he not come?\" When\nhe went to look, having seen that he had been tied in the noose,\nhe said to the Rat, \"Friend, that friend of ours went to eat food;\nhaving been tied in the noose he is unable to come.\"\n\nAfter that, the Rat having gone cut the noose. He said to this Deer,\n\"Remain lying down in the grass field,\" he said. (To make it appear\nto be dead the Crow perched on the body of the Deer.)\n\nWhen [he saw that] this Crow had perched on the back of the Deer,\nthat Gamarala says to the Jackal, \"To-day indeed he has died.\"\n\nWhen this Gamarala was going near the Deer, the Deer, having said\n\"Hu,\" bounded away. Then the Gamarala struck the Jackal [with his\naxe]. The Jackal says, \"Not being obedient [to the Precepts], an\naxe-thunderbolt struck me,\" [and died].\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Jataka, No. 16 (vol. i, p. 49), a deer that was snared is\ndescribed as shamming death [7] as in the second of these tales,\nand escaping when the hunter unfastened the noose.\n\nIn the Jataka tale No. 216 (vol. ii, p. 106), when an antelope, a\nwoodpecker, and a tortoise (turtle) lived near a lake, a hunter caught\nthe antelope in a leather noose. While the tortoise endeavoured to gnaw\nthrough the leather, the woodpecker went off to make evil omens and\ndelay the hunter in the early morning. It did this by uttering a cry,\nflapping its wings, and striking him in the face as he opened the front\ndoor of his hut. He thought \"Some bird of evil omen has struck me,\"\nso he turned back and lay down for a short time. By repeating this at\nthe back-door the bird made the man remain at home till sunrise. When\nat last he approached the antelope the tortoise had gnawed through\nall but one thong; the antelope burst this and escaped. The jackal\nis not introduced into this version, which being illustrated in the\nearly Bharahat reliefs is of earlier date than 250 B.C.\n\nIn Le Pantcha-Tantra of the Abb\u00e9 Dubois, a crow, a rat, a turtle,\nand a gazelle formed a friendship together. When the gazelle was\ncaught the rat brought others and gnawed through the nets and saved\nit. Afterwards when the rat and turtle were likely to be seized, the\ngazelle led the hunters away, and its friends escaped. The jackal is\nnot mentioned.\n\nIn the Hitopadesa a crow, a rat, a turtle, and an antelope were\nfriends; a hunter caught the turtle and tied it to his bow in order\nto take it home. By the rat's advice the antelope feigned death,\nthe crow perched on it, and while the hunter went with his knife to\nthe antelope the rat gnawed in two the string that held the turtle,\nwhich at once plunged into the water; the antelope then ran off. In\nthe Katha Sarit Sagara (Tawney), vol. ii, p. 52, a mouse takes the\nplace of the rat.\n\n\n\n\n\n\n\n\nNO. 180\n\nTHE FOOLISH BIRD [8]\n\n\nIn a certain country a hen bird laid eggs on a rock; when she was there\na considerable time young ones were hatched from the eggs. While the\nyoung ones are on the rock, the bird having come [after] seeking food,\ngives it to the young ones.\n\nOne day, when the bird was going seeking and seeking food, there\nwas a Mi tree [9] in the jungle. The Mi flowers of that Mi tree had\nfallen on the ground. The bird, gathering the flowers, and having\ncome and spread them out on the rock on which were the young ones,\nsaid to the young ones, \"Children, until the time when I come [after]\nseeking food for you, look after these.\"\n\nAfterwards the young ones, having said \"Ha,\" stayed looking in the\nvery direction of the Mi flowers. The bird went to seek food.\n\nThe sun's heat having fallen on them, [through their] drying and\ndrying up the Mi flowers became extremely less; when one looked the\nMi flowers were not even to be seen.\n\nThe bird seeking food and having come, when she looked there were no\nMi flowers. Having said, \"The young birds ate them, indeed,\" she asked\nthe young ones about it. The young birds said, \"We did not eat them.\"\n\nThe bird having become angry and said, \"If ye did not eat them,\nwho ate them?\" struck all the young birds on the rock and killed them.\n\nThen the white lotus throne of Sakra, the Divine King, having become\nhot, he rained a rain. When it was thus raining it soaked those Mi\nflowers that had dried up, and [as they expanded again] the rock was\nfilled with them in the same manner as before.\n\nThe bird having been looking on, said, \"Ane! My foolishness in killing\nmy children!\" and called her children. She called them in the manner\nof verse:--\n\n\nThey dried and dried until they shrank; my children on the rock\nI've slain.\nKing Sakra's eyes divine beheld; he rain\u00e8d down a flowery rain.\nThen in the very form they had, a rock was filled with flowers again;\nBut crying, \"Son! My callow ones!\" your mother called to you in vain.\n\n\nThat indeed. Now also, those birds saying \"Kuturun, Son, Son!\" [10]\ncall them.\n\n\n North-western Province.\n\n\n\nThe text of the verse is:--\n\n\n Weli weli adu-wena turu, daruwan gale gaesuwa.\n Saek rajune diwas bala, mal waessak waessa.\n Etakota mal tibunu lesama galen ekak piruna.\n \"Pubborun, pute,\" kiya, amma anda-gaesuwa.\n\n\nIn a variant by a Tom-tom Beater the verse is:--\n\n\n Blossoms of jungle tree I saw and brought, and on the rock I strew.\n They dried and dried until they shrank; my children then I beat\n and slew.\n Now, crying, \"Kuturu, Son, ku!\" your mother vainly calls to you.\n\n Kaele gase pub daekala, gale genat waenuwa.\n Weli weli adu-wena turu, daruwan gasala maeruwa.\n \"Kuturu, pute, ku,\"[10] kiya, amma a[n]da-gasati.\n\n\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 228, two\npigeons collected ripe fruits and filled their nest with them. During\ndrought which followed they shrank considerably; the male pigeon\ncharged the female with eating them alone, and although she denied\nit he said, \"If it were not that you have eaten them alone how could\nthey have decreased?\" and pecked her to death. When rain which fell\nafterwards caused the fruits to enlarge to their former size, the\nbird saw it, and felt remorse, and \"then began to call his female\nwith plaintive cries.\"\n\nIn the Arabian Nights (Lady Burton's ed., vol. iv, p. 117) there is a\nsimilar story. A pair of pigeons collected a store of wheat and barley\nduring winter, but when summer came it was shrivelled with the heat,\nand shrank. The male pigeon charged the hen with eating it; when she\ndenied it he beat and pecked her till he killed her. In the next cold\nseason the grain swelled out again as at first; and the male pigeon,\nseeing that the hen was innocent, mourned over her, refused food,\nand died of grief. Sir R. Burton refers also to a variant in the Book\nof Sindibad, and Kalilah and Damnah.\n\nIn the last line of the text of the verse on the preceding page,\nif Kuturu be corrected to Kuturu, and if the bird's cry is to be\ninterpreted, the meaning might be, \"[my] falsehood is great, O Son,\n[and my] guilt.\"\n\n\n\n\n\n\n\n\nNO. 181\n\nTHE GOLDEN ORIOLE\n\n\nAt a certain time, a Golden Oriole having perched on a tree, while it\nwas [there] reflected, \"On account of my [golden] colour when shall\nI obtain a food [suitable] for me?\"\n\nAt the time when he was thinking thus, he saw that a fruit on a\nJak-tree had ripened. Then a crow having come, dug into that very\nJak-fruit. Thereupon the Golden Oriole, being pleased, laughed. Then\nafter the crow flew away the Golden Oriole went near the Jak-fruit,\nand taking a section from it flew away.\n\nPutting away somewhere the food possessing the [golden] colour equal\nto his colour, he sang songs.\n\nHe saw near there a King-Coconut tree, and thinking, \"The fruit\nand flowers on the King-Coconut tree, and I, and my food are of one\n[golden] colour,\" he was pleased.\n\nHaving perched on the King-Coconut tree, while he was eating the\nsection of Jak a Crested Eagle, flying above, seizing the Golden Oriole\nfor the purpose of the Crested Eagle's food, flew aloft [with him].\n\nWhile it was flying [away with him] the Golden Oriole says, \"For the\nfault that I committed (i.e., the pride in his personal appearance),\ntaking me let us go flying still higher,\" he said to the Crested\nEagle. Thereupon the Crested Eagle having killed the Golden Oriole\nate him.\n\n\n North-central Province.\n\n\n\nThis story reminds me of a little tragedy that I witnessed many\nyears ago at Anuradhapura. While I was sitting in the veranda of\nthe Rest-house, my attention was attracted by a friendly Black Robin\n(Thamnobia fulicata), a bird in habits much like the common Robin of\nEurope and with the same trustful confidence in man. After picking up\ninsects on the ground close to the veranda it flew up, and perching\nin the shade on the lower branch of a tree a few feet distant from\nme, in the full enjoyment of its innocent life uttered a happy little\nsong. Suddenly, in the midst of its notes there was a downward rush of\na dark bird from behind, and in an instant the hapless Robin was being\ncarried away in the merciless claws of a Sparrowhawk which must have\nbeen hidden in another part of the tree. The hawk was merely fulfilling\nthe Law of Nature; the strong always devours the weak, without pity.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 355, a crow which\nuttered agreeable (that is, auspicious) sounds when a woman's husband\nwas absent on a journey, was promised a golden cap by her if he\nreturned safe and sound. When he came back in health and the crow\nrepeated the agreeable sounds, she gave it the cap, and the crow\nput it on and flew about proudly with it. A falcon, seeing the cap,\nthen tore off the crow's head on account of it (apparently because\nit coveted the gold).\n\n\n\n\n\n\n\n\nNO. 182\n\nTHE STORY OF THE VIRA TREE FISH-OWLS [11]\n\n\nThere was a certain Bakarawata City. At the same city seven Fish-Owls\nwho were friends dwelt at one place. Out of them the name of one\nwas Rawana-Face; [the names of the others were] Great-Fisher,\nLong-Boned-One, Dumb-One, Trap-Setter, Noisy-Drummer, Big-Fool. [12]\n\nWhile they are in friendship in this way, without a marriage, one day,\nhaving called the others, [one of them] said thus:--\"The whole of us\nare beings possessing much dignity. Because of it, let us summon a\nwoman [as wife] for the whole seven of us.\"\n\nHaving [thus] talked, for the purpose of asking for the daughter of\nKing Motanis [in marriage] the two called Noisy-Drummer and Trap-Setter\nhaving gone to Kurupiti City, and perched on the portico (torana)\nnear the palace of King Motanis, cried with the sound, \"Um, Um.\" [13]\n\nAt that time the King having come out, and perceiving, because he knows\nthe Fish-Owl language, the matter for which they called out [to him],\nthe King asks them, \"What is the business that ye do? Your livelihood\nbeing of a different sort, how is it?\" he asked Noisy-Drummer.\n\nThereupon he says, \"O King, Your Majesty, it is I indeed whom in\nBakarawata City they call Noisy-Drummer. In the same city the Minister\nof King Kuru am I.\"\n\nThen the Fish-Owl called Trap-Setter says, \"I am the son of King\nMotaba, who is near the same city,\" he said.\n\nThereupon the King says, \"Unless King Motaba will give marriage to you,\nwe are unable [to do] so.\" Having said, \"Ye are of the lower animals\"\n(tirisannu), he abused them, and drove them away.\n\nAfter that Noisy-Drummer and Trap-Setter came to Bakarawata City,\n[and told the others of the failure of their mission]. While they\nwere there, to Noisy-Drummer the other five say, \"Ye fools! When\nye asked for marriage in that way will they give it?\" Having said\n[this], they quarrelled [with them]. What was that for? Because King\nMotaba is not an overlord of lineage, [14] if they had asked for the\nmarriage from an overlord of lineage it would be good. Having said\n[this], they five quarrelled with them.\n\nAfter that, the two Fish-Owls called Great-Fisher and Long-Bones went\nto Sulambawati City in order to ask for [marriage with] the Nadakara\nKumari, [15] the daughter of King Attapala.\n\nWhile they were there, sitting upon the porch of the palace of King\nAttapala, Long-Bones called out, \"King Attapala!\"\n\nAfter that the King having come, when he asked, \"What is it?\" as\nthey were sitting upon the porch Long-Bones spoke to the King,\n\"We came to ask for a marriage.\"\n\nAt that time, King Attapala asks Great-Fisher, \"Is this one thy\nbrother, or thy friend?\"\n\nThereupon Great-Fisher says, \"O Lord, this is our Long-Bones; he is\nmy eldest brother. He is a person of the royal race. Just now, as\nwe got cold in the head many days ago, our faces have become heavy\n[looking],\" he said.\n\nAfter that, when the King asked them, \"How do you get a living?\" they\nsay, \"Aniccan dukkhan! [16] When Your Majesty is ruling you obtain all\nthings, and get a subsistence [in that way]. We are not thus. For us\nseven brothers, at one place there are rice-fields [extending] over\nsixty yalas. [17] At yet [another] place there are nine amunas. The\nothers indeed I am unable to mention separately. The whole [of the\ncultivators] of these rice-fields having come near us, after having\nasked [permission from] us work [in them], and bring and give the\npaddy at our very house.\" He wove and told a great many [such] lies.\n\nHaving said, \"It is good; I will give my Princess to thee. Come thou\ninto the palace to look if she is beautiful,\" the King went inside\nthe palace. At that time they also went.\n\nWhen he was threatening them,--\"Now then, I will give ye a good\nmarriage now!\" becoming afraid, and having said, \"There is no need\nof this marriage for us,\" they sprang off; and having gone even to\nBakarawata City, they say to the others, \"The King of that city is\nan extremely wicked one (wasa napurek). He abused and disgraced us\nin many ways,\" they said.\n\nThereupon, Big-Fool says, \"Ye are fools! If you went to a place where\nthere is [good] lineage, and asked for a marriage, they will give\nit. By asking for a marriage from persons without lineage, will they\ngive it?\"\n\nHaving said this, these two called Rawana-Face and Dumb-One also went\nfor the purpose of finding the marriage. While they were journeying\nthus, they arrived near the Sun, the Divine King. While they were\nthere, having seen the Sun they say thus, \"O Lord, we came to ask\nto take in marriage for us Your Majesty's daughter, that is, Paduma\nKumari,\" they said.\n\nThereupon the Sun asked, \"Of what lineage are ye, Fish-Owls?\"\n\n\"We are of Brahmana race,\" they said.\n\nThereupon the Sun, the Divine King, having become angry, scolded them\nand drove them away.\n\nThen, having turned back and come to their own house, they say\nfalsely in this way to the others, that is, \"There is indeed a\nmarriage. Because [our] country is far away he says he cannot give it,\"\nthey said.\n\nAfter that, Big-Fool says, \"No one of you is able to bring a [bride\nin] marriage. I must go.\"\n\nTying up a package of cooked rice, and having gone quite alone to\nTotagamu City, and seen the King of the city, he got hid; and firstly\nhaving gone near the Fish-Owls of that city, he inquired, \"How many\ndaughters of the King are there?\" Having looked, he ascertained that\nthere are seven.\n\nThereafter having gone near their palace, he cried out for the King\nto hear, \"Will you give the youngest of the seven, Princess Sunumalli?\"\n\nPrincess Sunumalli having heard the voice, came outside and\nlooked. Thereupon desire for the Fish-Owl having stirred her mind,\nsecretly calling him near her they conversed; and he having been\nthere many days, and thereafter having got hid, these two went to\nBakarawata City.\n\nWhile there, this Princess was [the wife] in common for the whole\nseven; but because they were of the lower animals no children were\nborn to her. To get medical treatment for it one of them went away, and\nwhen he asked the Vedarala (doctor) of Kukkapitiya, the Vedarala said,\n\"Taking Black Cummin seed and White Cummin seed at the rate of four\nlahas (one-tenth of an amuna, of about six bushels), and having ground\nit, [you are] to give it to her to drink with human urine,\" he said.\n\nHe having come home, in that manner the whole seven together made\nthe medicine in the very way the Veda said, and gave it to her to\ndrink. Thereupon, through the [quantity of the] four lahas, she burst\nopen and died.\n\nAfter that, these seven having become very sorrowful, Long-Bones being\nunconscious, and Rawana-Face splitting his head, and Great-Fisher\nhaving jumped into the well, and Noisy-Drummer having jumped into\nthe sea, and Dumb-One having cut his throat (neck), and Big-Fool\nhaving fallen from the top of a tree, [all these] died, Trap-Setter\nalone being left over. He, taking afresh a female Fish-Owl [as his\nwife], lived.\n\n\n North-western Province.\n\n\n\nThis story is an evident satire, making fun of people who go about\nendeavouring to contract unsuitable marriages with the members of\nfamilies much higher than their own in descent or position. The\nvillage medical practitioner is also parodied.\n\n\n\n\n\n\n\n\nNO. 183\n\nTHE LION AND THE BULL'S TRUST IN HIM\n\n\nA Jackal having seen that a Lion and a Bull are friendly, the Jackal\nwent and asked the Bull, \"Friend, how am I also to be friendly with\nyou two?\" Concerning it the Bull said, \"You cannot.\"\n\nThe Jackal being angry with the Bull because of it, thinking, \"I must\nbreak the friendship of the Bull and the Lion,\" went one day, and\nsaid to the Lion, \"O Lord, Your Majesty, your friend the Bull said\nat my hand regarding you, 'However much ability of that Lion there\nshould be to do things, [after] taking and sifting out my share of it,\nshould it be taken away the Lion will be destroyed.'\"\n\nAfter that, the Jackal, having gone again near the Bull, said,\n\"Ane! Friend, the Lion says of you, 'However much prowess and might\nof that one's there should be, should I once make the Lion's roar\nthe other animals die, putting that one [out of consideration].'\"\n\nThereupon the Bull having said, \"When we have remained on good terms\nsuch a time, if he says that of me I also am willing to fight with\nhim.\"\n\nHaving come near the Lion he said, \"We two remained on good terms\nsuch a time. Because of [what you have said], to-day we must die.\"\n\nWhen he was fighting with the Lion the Lion made the Lion's roar. When\nhe was making the Lion's roar the Bull came and gored him. In this\nway, on account of the Lion's roar the Bull died, [18] and the Bull\nhaving gored him the Lion died.\n\nAfter that, having said these false slanders and pushed the quarrel,\nthe Jackal who had caused them to be killed having come after these\ntwo died, and having said, \"He was unable through haughtiness to take\nme as his friend; how about it now?\" ate the mouth from that one and\nthe mouth from this one. While eating them, having summoned still\n[other] Jackals, and said, \"I did such a clever deed; what did ye?\" he\nlaughed. \"If ye also want, eat ye,\" he said.\n\n\n Central Province.\n\n\n\nIn the Jataka story No. 349 (vol. iii, p. 100), a jackal in order\nto taste their flesh, set a friendly lion and bull at variance. \"He\nsaid, 'This is the way he speaks of you,' and thus dividing them one\nfrom another, he soon brought about a quarrel and reduced them to a\ndying condition.\" When a King came to see them, \"the jackal highly\ndelighted was eating, now the flesh of the lion, and now that of the\nbull.\" This story, being included in the Bharahat carvings must be\nof earlier date than 250 B.C.\n\nIn the Hitopadesa, as the lion was afraid of the bellowing of a bull\nthat was abandoned on a journey, two jackals persuaded the bull to\nappear before the lion, which became friendly with it. Afterwards the\njackals, determining to get the bull destroyed as it induced the lion\nto curtail their supply of meat, informed both the lion and bull that\nthe other intended to kill it. When the bull approached the lion they\nhad a long fight in which the lion was victorious. The same story\nis given in the Katha Sarit Sagara (Tawney), vol. ii, p. 27. In Le\nPantcha-Tantra of the Abb\u00e9 Dubois, p. 30, the story is nearly the same.\n\nIn Sagas from the Far East, p. 192, a lioness before dying advised her\ncub and a calf she had reared to live together in peace. A fox which\nbecame jealous of the calf told it and the young lion false tales of\ntheir mutual intentions, and when they met they killed each other.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 325, the calumniator\nwas a jackal. In the same work, p. 328, there is a variant in which\nthe friendly animals were a lion and tiger which a jackal set at\nvariance. When about to attack each other they spoke, ascertained\nthat the whole quarrel was due to the jackal's falsehoods, and the\nlion thereupon killed it. This story is given in Cinq Cents Contes\net Apologues (Chavannes), vol. ii, pp. 233 and 425; in the latter\nexample a lion and bull killed each other.\n\nIn Fables and Folk-Tales from an Eastern Forest (Skeat), p. 30, a\nmouse-deer in the same way induced two bulls to fight, and when one\nwas killed the deer feasted on the flesh, after frightening away a\ntiger that wanted to share it with him.\n\n\n\n\n\n\n\n\nNO. 184\n\nTHE LIZARD AND THE IGUANA\n\n\nAt a certain time a small Lizard [19] and an Iguana [20] became friends\nit is said. In this state they remained for much time. During the\ntime while they were thus, these two quarrelled; having quarrelled,\nboth struck each other with their tails. When they were striking\neach other the small Lizard lost. The Lizard, having sprung aside,\nwas panting and panting. There was an ant-hill there; the Iguana\ncrept into the ant-hill.\n\nA Vaedda from a distant place when walking about for hunting, not\nmeeting with game is coming away. While he is coming, this panting\nLizard asked, \"Friend, where are you going?\"\n\nThen the Vaedda said, \"Friend, I went hunting, and did not meet\nwith game.\"\n\nAfter that, the Lizard says, \"Friend, an Iguana having dropped into\nthis ant-hill is staying in it. Break it open, and take it.\"\n\nThen the Vaedda, having gone to his village and brought a digging hoe,\ngoes breaking and breaking open the ant-hill. Thereupon the Iguana\nalso, digging and digging, goes on in front [of him]. The Vaedda,\na half-day having passed [in this way], took much trouble over this.\n\nWhen he had been digging for a great distance he did not meet with the\nIguana. Thereupon, anger on account of [getting] no game, and anger\non account of the trouble [he had taken uselessly] having seized the\nVaedda, and having become angry also at the Lizard, he struck the\nLizard with the digging hoe that was in the hand of the Vaedda. The\nLizard rolled over and died.\n\nOwing to the injustice through which he went to kill his friend,\nhe himself died.\n\n\n North-western Province.\n\n\n\nIn the Jataka story No. 141 (vol. i, p. 303), a chameleon induced\nan iguana-trapper to kill a number of iguanas by digging out their\nburrows because he found his friendship with one of them troublesome.\n\n\n\n\n\n\n\n\nNO. 185\n\nTHE COBRA AND THE POLANGA\n\n\nAt the time of a drought there was not even a little water for a Cobra\nto drink, it is said. Well then, when the Cobra went to a village,\na little child at a house was playing with the water in a large\nbowl. The child's mother was not at home.\n\nThe Cobra having gone there, while it is drinking the water the child\nthrows water out of the coconut shell on the Cobra's head, and strikes\nit with hand and foot. On account of it nothing angry is aroused in\nthe Cobra; having drunk its belly full of water it goes away.\n\nThus, in that manner, when the Cobra was going drinking and drinking\nthe water for two or three days, one day it met with a Polanga. [21]\nThe Polanga asked, \"Where, friend, do you drink water?\"\n\nThe Cobra said, \"I drink it nowhere whatever. In this drought where\nis there water for anyone to drink?\"\n\nAgain the Polanga said, \"Friend, do not you say so; you have\ndrunk. Tell me also the quarter where you drink.\"\n\nAfter the Cobra had continued not telling it, it afterwards said, \"At\nsuch and such a house a little child is playing and playing with the\nwater in the bowl. Having gone there, as I drink the water the child\nthrows water on my head with the coconut shell, and strikes me with\nhand and foot. Not becoming angry at all, I drink and come away. You,\nindeed, will be unable [to restrain yourself]. If you can [remain]\nwithout doing anything [to the child], go and drink, and come away.\"\n\nThe Cobra having sent the Polanga, went behind, and having got\nhid, while it remained looking on [the child] throws water on the\n[Polanga's] head with the coconut shell, and strikes it with hand and\nfoot. Until the time when the Polanga drinks its belly full, it remains\ndoing nothing [to the child]. After it drank it bit the crown of the\nchild's head. At the blow the child fell into the bowl as though dead.\n\nThe Cobra having come running, sucked the poison from the crown of\nthe child's head, and having made it conscious pursued after the\nPolanga. Having joined the Polanga it bit and killed it.\n\nFrom that day the Cobra and Polanga are opposed.\n\n\n North-western Province.\n\n\n\n\n\nTHE WIDOW AND THE MUNGUS\n\nI have not met with this tale as a true village folk-story, but it was\nrelated as one of the episodes in the series of tales included under\nthe title of \"The Four Panditayas,\" in which various stories were\ntold in order to induce a King not to execute the youngest Panditaya\nfor wiping off the Queen's body a drop of blood which fell on her at\nnight when he cut in two a cobra that was about to bite the King. The\nwhole story is an Indian one.\n\nThe account given to me is as follows:--[The Panditaya said,] \"O\nLord, Your Majesty, I myself will tell you a story, be pleased to\nhear it.\" Having said this he began thus:--\"At a time, at a city a\nwidow-mother reared a Mungus. The widow-mother alone takes firewood and\nwater home. One day the woman having placed her child in the house,\nwhile the Mungus stays there she went for firewood. Having gone\nfor firewood, when she was returning, the Mungus, [22] having blood\nsmeared on its body and head, came in front of the widow-woman. The\nwoman thought that having indeed bitten her child it came here. At\nthe time when through anger at it she struck the Mungus with the\nfirewood sticks that were in her hand, causing it to fall, it died.\n\n\"When she came home, having seen that the Mungus had bitten in pieces\na Polanga which came to bite (lit., eat) the child, she said, 'Ane! If\nnot for my Mungus the Polanga would have bitten my child. Now, not\nmaking inquiry I killed the Mungus, the Mungus!' and having become\ngrieved she died. After her death the child also died.\"\n\n\n P. B. Madahapola, Ratemahatmaya, North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 213, Mr. H. A. Pieris gave this story,\nthe widow killing the Mungus with the rice pestle, and in the end\ncommitting suicide.\n\nIn the Hitopadesa and Cinq Cents Contes et Apologues (Chavannes),\nvol. ii, p. 300, the story is similar, the owner of the animal being\na Brahmana, who was overwhelmed with grief when he realised what he\nhad done.\n\nRegarding the supposed enmity between the Cobra and Polanga,\nCapt. R. Knox wrote, \"if the Polonga and the Noya meet together,\nthey cease not fighting till one hath kill'd the other.\" (Hist. Rel.,\np. 29.) In my own experience I have seen nothing to support this\nbelief; but as both snakes live on similar food it is probable that on\ntheir casually meeting when in search of it the stronger or fiercer one\nwill drive the other away, and occasionally this may result in a fight.\n\n\n\n\n\n\n\n\nNO. 185A\n\nTHE CRAB AND THE FROG\n\n\nAt a certain time for a certain Frog food became deficient. Having\ngone near a certain Crab he brought paddy. He having brought the\npaddy, after not much time had gone the Crab asked the Frog for the\n[repayment of the] paddy debt. Then the Frog said, \"I will afterwards\ngive [you] the debt.\"\n\nFor the Frog's getting two from the naeliya [23] that holds four patas,\nthe Crab falsely asked for seven.\n\nSo the Frog in this fashion swears:--\"By Karagama Devi, by the one\ndaughter of mine, out of the naeliya of four patas [it was], two,\ntwo, two, two.\" [24]\n\nThen the Turtle, being there, says from a side, \"If [you] got them,\ngive; if [you] got them, give.\" [25]\n\nNotwithstanding this, the Frog did not give them.\n\n\n North-western Province.\n\n\n\n\n\n\n\n\nNO. 186\n\nA LOUSE AND A BUG\n\n\nIn a certain country, at a King's palace there is a delightful bed\nfor reclining on. There was a female Louse which dwelt among the\nexceedingly white sheets spread on the bed. And that female Louse,\ndrinking blood on the body of the King, passed the time in happiness.\n\nAt that time, one day a certain Bug walking anywhere came to the\nbed. At that time the White Louse said with a displeased countenance,\n\"Emba! O meritorious Bug, because of what camest thou to this\nplace? Before anyone gets to know about it go thou quickly from here.\"\n\nAt that time the Bug said, \"Emba! O meritorious female, although\n[addressed even] to a wicked person who came to the house, speech\nlike this is not proper. Whether of acrid taste, bitter taste, or\nsour taste, the fault of [requiring] food being the cause, various\nkinds of blood of several low men were sucked and drunk by me. By\nme at any time a sweet blood was not drunk. On that account, sitting\ndown, if thou art willing, [the desire of] very sweet food being the\ncause, by sucking for myself thus, betimes, the blood--any blood,\nbe it inferior--on the body of this King, to-day I shall dwell in\nhappiness. Therefore, to me who, not having obtained food, came to\nthe house, may you be pleased to give this very food. The drinking\nthis King's blood solitarily, by thee only, is not proper,\" he said.\n\nHaving heard that, the Louse said, \"O meritorious Bug, I suck and drink\nthe blood of this very King who has gone to sleep. If thou swiftly\nshouldst be drinking the blood with me, thou wilt drink much blood.\"\n\nHaving heard that, the Bug said, \"O meritorious female, I will not\ndo in that way; while thou drinkest the blood I will not drink. In\nthe presence of this excellent King I will do it till full.\"\n\nWhile both of them were talking in this way they approached the\nKing's bed. Thereupon the Bug having arrived at great greediness,\nbit the King.\n\nAt that time the King having arisen from the bed and gone, said,\n\"There are bugs in the bed; wipe it down to clean it.\"\n\nThe servants having come there, and at the time when they looked\nhaving seen the White Louse, killed it. The Bug crept into a corner\nof the bed [and escaped].\n\n\n Uva Province.\n\n\n\n\n\n\n\n\nSTORIES OF THE LOWER CASTES\n\n\nSTORIES OF THE POTTERS\n\n\nNO. 187\n\nTHE THREE YAKAS\n\n\nIn a spacious great city three Yakas were born. Well then, the three\nYakas spoke together: \"Let us three Yakas go to the school of the\nChief of the Yaka forces (Yaksa Senadipotiya), [26] to learn letters.\"\n\nAfter they learnt letters the three spoke together: \"Let us go to\nlearn the sciences.\" The three having walked along the path came to the\ntravellers' shed at the place where there are again three paths. The\nthree spoke together. One said, \"I will learn the science of killing a\nman.\" One said, \"I will learn the science of causing [re-]birth.\" The\nother said, \"I will learn to do magic.\" In the hand of one Yaka [was]\nthe sword; in the hand of one Yaka, the betel-cutter; in the hand of\none Yaka, the axe.\n\nThose three Yakas said, \"You go on that path; I will go on this\npath.\" Then the three Yakas go on the three paths. Before they went\nthey said, \"When any matter of sickness has happened to a person out\nof us three, how shall we get to know?\"\n\nThen one said, \"I will plant a lime tree\"; one said, \"I will plant a\nflower tree\"; one said, \"I will make a flower pool.\" [27] Well then,\nsaying that should any accident occur to the Yakas the fruit will fall\nfrom the lime tree, or the flowers on the flower tree will fade, or the\nwater of the pool will become muddy, [28] they went on the three paths.\n\nHaving gone on the three paths, when they came to three countries\nthe three summoned three wives, ordinary women (nikan gaenu). The\nYakas taking human appearance, putting on good clothes like men,\nputting aside the teeth of Yakas (Yak-dat), taking good teeth, the\nwomen do not know that the three are Yakas.\n\nAfter a long time, a man died in the village of the Yaka who planted\nthe lime tree. That Yaka having taken the corpse after they buried it,\nand having drawn it to the surface, ate it. [29]\n\nAn old thief saw it. Having seen it, on seeing that woman he told her,\n\"In this manner, the man who is in your house in this way eats human\nflesh,\" having seen that woman, he told that. Owing to it, that woman\nthat day got to know that said Yaka is a Yaka. After that she prepared\nto kill him.\n\nThe Yaka's wife asked, \"Where is your life?\"\n\nThe Yaka said, \"In my stomach.\"\n\n\"No, you are telling lies.\"\n\nThe Yaka said, \"In my breast.\"\n\n\"That also is false,\" she says. \"Tell me the truth.\"\n\nThe Yaka said, \"In my neck.\"\n\n\"It is not there, also,\" she says.\n\nAt last the Yaka said, \"My life is in [the brightness of] my sword.\"\n\nAfterwards, placing the sword near his head, he went to sleep. Then\nthis woman having gone, collected a bon-fire (gini godak), and quietly\ntaking the sword put it into the hearth. Well then, the woman having\ncome back, when she looked that Yaka was dead.\n\nThat eldest Yaka having arisen, when he looked [saw that] the flowers\nand fruit had all fallen from the lime tree. The Yaka said, \"Ane! Bola,\nthere will have been some accident; I must go to look.\" Well then,\nthe eldest Yaka having tied up the lime fruits, and come to that\nYaka's country, taking them, when he looked his younger brother was\ndead. When he sought for that sword it was not [there].\n\nAfterwards, when he looked at the fire heap that sword was in the\nheap. Well then, taking the limes and having cut them, when he was\nthoroughly polishing it with the limes that dead Yaka revived (lit.,\nwas born). Then the elder Yaka, calling the revived Yaka, came to his\n[own] house [with him].\n\nA pestilence having stricken the second Yaka, one morning when those\ntwo looked the flowers on that planted tree had fallen. Well then,\nhaving said, \"Appa! Bolan, some accident will have stricken our Yaka,\"\nputting together those flowers also, they went away.\n\nHaving gone, and having offered the flowers to the Gods of that\ncountry, the disease was cured; and calling that Yaka also, they came\nto that eldest Yaka's house.\n\nHaving come [there], that eldest Yaka said to one Yaka, \"You do loading\nwork, and having loaded cattle get your living.\" To the other Yaka\nhe said, \"You trade and get your living. I will cultivate,\" he said.\n\nWell then, the three taking human appearance, all remained at the city\nwhere that eldest Yaka was. That Yaka who loaded sacks [with produce\nwith which he went on trading journeys] was ruined by that very thing,\nand died.\n\nThen [in the case of] the Yaka who traded [at a shop], an old thief\nstole all the goods [obtained] by his trading. Out of grief on that\naccount that Yaka died.\n\nThat eldest Yaka, doing cultivation and having become abundantly\nwealthy, stayed at that very city, and abandoned the Yaka appearance.\n\n\n Potter. North-western Province.\n\n\n\n\n\n\n\n\nNO. 188\n\nTHE TIME OF SCHOLARS\n\n\nIn a certain country there is, it is said, a [man called] Dikpitiya. A\n[married woman called] Diktaladi is rearing an [adopted] child. While\nit was [there] no long time, a [female] child was born; to Diktaladi\na child was born. On the boy, the [adopted] boy she reared, she put\na cloth for ploughing (that is, he grew old enough to plough). After\nthe [female] child grew great and big, [the parents] gave her [in\nmarriage] to that youth whom Diktaladi reared, [and they went to live\nin another village].\n\nThe boy she reared, after no long time went by, seeking oil, honey,\nflour, and cooking a bag of cakes, and giving them to that woman [his\nwife, set off with her] in order to go to look at that mother-in-law\nand father-in-law.\n\nAt the time when the two are going together, having seen that much\nwater is going in the river [which it was necessary to cross], both\nof them became much afraid in mind. Thereupon, when they are staying\n[there], these two persons, having seen that the one called Dikpitiya\nwas on the opposite bank fishing and fishing, said, \"Ane! It is a\ngreat hindrance that has occurred to us. Ane! In our hand there is\nnot a thing for us to eat, not a place to sit down at. Should you\ntake us two [across] to that side, it will be charity\"; and those\ntwo persons make obeisance to Dikpitiya.\n\nAfterwards Dikpitiya, having left his bait creeper [30] (fishing-line),\ncame swimming to this side. Having come, \"Where are ye two going?\" he\nasked.\n\n\"Ane! We are going to look at our mother-in-law and father-in-law.\"\n\nDikpitiya placed the bag of cakes on one shoulder, and placed the\nwoman on the [other] shoulder. Afterwards he crossed, swimming,\nto that [far] side.\n\nAfter having crossed to that side [he said to the woman], \"What a\nman that man is! The scare-crow tied in the paddy field! We two are\nof one sort; let us two go [off together].\"\n\nAfterwards, unfastening the bag of cakes [they counted them, and he]\nhaving given [some] to the woman, the inferior ones, eating and eating\nthe cakes both of them began to go away.\n\nAfter that, [when her husband came across and claimed her], Dippitiya\nhaving cried out, and dragged her, and obstructed her going with\nfeet and hands, he said, \"Having snatched away my wife canst thou\nstrike blows? Come and go [with me]\"; and they went for the trial\n[regarding their rival claims to be the woman's husband].\n\nHaving gone near the King, [and laid a complaint regarding it],\nthe King [finding that both men claimed her], says, \"Imprison ye the\nthree of them in three houses.\"\n\nAfterwards the King asks at the hand of Dippitiya, \"What is the name\nof thy mother?\"\n\n\"Our mother's name is Sarasayu-wiri.\" [31]\n\n\"Secondly, how many is the number of the cakes?\"\n\n\"Three less than three hundred.\"\n\nHaving caused Diktaladi's daughter to be brought, he asks, \"What is\nthy mother's name?\"\n\n\"Kamaloli\" (Love-desiring).\n\n\"How many is the number of the cakes?\"\n\n\"Three less than three hundred.\"\n\nAfter that, [as both agreed regarding the number] he handed over the\nwife [to him]. Both of them, making and making obeisance, went away.\n\n\n Potter. North-western Province.\n\n\n\nWith the exception of the ending, this is the sixth test case which\nwas settled by the wise Mahosadha, in The Jataka, No. 546 (vol. vi,\np. 163); [32] but the variations show that, like some other Sinhalese\nfolk-tales, it is not taken over directly from the Jataka story,\nwhich appears to be one of the latest in that collection.\n\nThere was a village, apparently of Vaeddas, called Dippitigama, in\nthe North-western Province [33]; and \"the house of the Dippitiyas,\n[34] at the village called Kotikapola\" is mentioned in the story\nnumbered 215 in this volume, related by a Tom-tom Beater. This\nlatter tale apparently contains a large amount of fact, and ends\n\"the persons who saw these [things said] they are in the form of a\nfolk-tale.\" Thus there is a possibility that this part of the Jataka\nstory is derived from a Sinhalese folk-tale of which the Potter's\nstory gives the modern version.\n\n\n\n\n\n\n\n\nSTORIES OF THE WASHERMEN\n\n\nNO. 189\n\nTHE THIEF CALLED HARANTIKA\n\n\nIn a certain city there was a thief, Harantikaya by name. The thief,\ntogether with his father, goes to commit robberies. For a long period,\nat the time when they are committing robberies at that city not a\nsingle person could seize that thief.\n\nOne day, the father and son having spoken about breaking in to the\nbox of valuables at the foot of the bed [35] of the King of the city,\nentered the King's palace. Having entered it, and gone by a window\ninto the kitchen, and eaten the royal food that was cooked for the\nKing, he went into the very room and broke into the box at the foot of\nthe bed; and taking the goods and having come back into the kitchen,\nhe put [outside] the articles he had brought. It was the father who\nwent into the house, and put out the articles. The son stayed near\nthe window, on the outer side.\n\nWell then, the father tries (lit., makes) to come out by the window;\n[because of the quantity of food he has eaten] he cannot come. [36]\nThereafter, the father, having put out his neck through the window,\ntold the son to drag him out.\n\nWell then, the son tried hard to drag him out. Because he also could\nnot do it the son cut off the father's head. Then the thief called\nHarantika (the son), taking the head and the articles stolen out of\nthe box at the foot of the bed, came home.\n\nThereafter, having come home he says at the hand of his mother,\n\"Mother, our father was unable to come [out by the window at which\nhe entered the kitchen at the palace]. He endeavoured as much as\npossible. Because father was unable to come, cutting father's neck\nwith the knife that was in my hand, [I brought away his head and]\nI returned here. The theft will come to light. Now then, to-morrow,\nduring the day, having said, 'Whose is the corpse?' they will bring\nit along these four streets. Don't you either cry out, or lament,\nor tell about us.\" These matters he told his mother.\n\nOn the morning of the following day, fixing a noose to the two feet\nof the dead body, the King ordered the Ministers to take it, and walk\n[dragging the corpse] along the four streets. Next, he gave orders to\nthe city that everyone, not going anywhere, must remain to observe\nwhose was this dead body. Thereafter, when the Ministers were going\nalong dragging the corpse, the men [and women of the city] remained\nlooking on.\n\nAt the time when the wife of the dead man, [on seeing the body] is\ncrying out, \"O my husband!\" the thief called Harantika, having been\nin a Murunga tree [in front of the doorway], broke a Murunga branch,\nand fell to the ground.\n\nWell then, these city people having said, \"Who is this who cried\nout?\" at the time when they hear it a part say, \"A boy fell from a\ntree; on that account she is crying out.\" Well then, that she cried\nout on account of this corpse nobody knows. That thief called Harantika\nwas saved by that.\n\nIt is owing to that, indeed, they say, \"The stratagems which the\nthief has, even the God Ganesa (the God of Wisdom) does not possess.\"\n\n\n Washerman. North-western Province.\n\n\n\n\n\nTHE DEXTEROUS THIEF AND HIS SON. (Variant.)\n\nIn a certain country there was a very dexterous thief, it is said. This\nthief had a son and two daughters. These two daughters were wealthy,\nwearing better silver and golden sorts of things than the women-folk\nof the other important families of the village.\n\nWell then, because this principal thief's son was a person possessing\ndivine skill (sura-nuwana), ascertaining that they had become wealthy\nbecause of the dexterous character of his father's robbery, he got\ninto his mind [the notion] to earn the very same livelihood as his\nfather, having become a dexterous thief to the same degree.\n\nWhen this principal thief was going for robbery it was a custom [of\nhis] to go [after] tying two pairs of small bells on both feet. When\nthe thief's son asked his mother, \"What is the motive for going for\nrobbery, tying on the bells?\" she said thus: \"Why, son? As though\nthey are not hearing the noise of your father's pair of little bells,\nhe goes [after] tying on the pair of little bells, having put them on\nthe foot by way of ingenuity, for the purpose of remembering to commit\n[only] theft.\"\n\nWell then, one day, when the father had started to go for robbery,\nthe son also asked his mother [for permission] to go with him. At that\ntime his mother said thus: \"Son, because of [your not possessing]\nyour father's dexterity, at no time are you able, indeed, to get\na bare subsistence by doing that for a livelihood. Because of that\ndon't you try to go.\"\n\nOn the following day, when the father was going for robbery this son\nalso went without concealing himself, just behind his father. [The\nfather] having dug into a house, when he was becoming ready to enter\nthe house, this son went behind quietly, and cutting off the two\npairs of little bells that were on his father's two feet, came home.\n\nThe father, also, perceiving, before entering the house, that some\none had cut both pairs of little bells off his two feet, having\ndropped the doing house-robbery, and having gone running home, from\nthat day remained lying down, without eating, without drinking. When\nthis thief's wife asked, \"Why are you doing that?\" the thief says,\n\"After he cut off my two pairs of little bells, which, from the day\nI was born, for so much time were committing robbery more cleverly\nthan all, well, I shall not go for robbery, and shall not eat, and\nshall not drink,\" he said.\n\nBecause the thief's wife had ascertained that his son had cut off\nhis father's two pairs of little bells, having said to the thief,\n\"Don't be grieved,\" she told him that his own son cut off the two\npairs of little bells. Thereupon the thief was extremely satisfied\nregarding his son.\n\nAgain one day, on the day when there was a feast at the King's house,\nthe principal thief was ready to go to commit robbery in the royal\nhouse. His son also said that he was wishful to go. Thereupon the\nfather said, \"Because thou also art a dexterous thief of my own\nquality, come.\" They two having gone, and having dug into the royal\npalace, while the son remained outside the father went into the house,\nand having brought gold, silver, pearls, gems, various other things,\ngave them to his son.\n\nFrom the time when the father, having dug into the house, entered\nit, the son said, \"Father, however sweet the royal food should be,\ndon't eat even a little, indeed.\" But as soon as the father's nose\nperceived the sweet odour of the tasty sorts of food, the father\nbegan to eat the royal provisions to the possible extent. Having\nthus eaten, and having finished, taking also a quantity of goods,\nwhen, having filled his belly, [he was] coming to give them to his\nson, his belly having been filled and having become enlarged, he was\nunable to creep out by the place which he first dug; and he stuck fast.\n\nThereupon the son, having gone running to the house, taking also the\ngoods, informed his mother about this; and again having gone to the\nKing's house, taking a sword also, and having seen that the father\nhaving been stuck fast was dead, cutting the father's neck with the\nsword he brought home only the head.\n\nOn the following day, in the morning having perceived that the goods\nat the royal house have been stolen, and having caused soothsayers\nto be brought to find the thief, when [the King] asked the sooth\nthe soothsayers said, \"The thief has entered on such and such a side\nof such and such a store-house, having dug a long tunnel. The thief\nindeed can be found; the things cannot be found.\" Thereupon the King,\nhaving made inquiry and when he looked having seen that in the end\nof the tunnel a man without the head part had become stuck fast,\nfor the purpose of finding who are the relatives whom the man has,\nand his friends, commanded that during the whole of three days [they\nwere] to walk, bringing the corpse, everywhere in the city.\n\nWell then, as this corpse--the above-mentioned corpse--was coming to\npass in front of the house of its owners, the above-mentioned son said\nto his mother and sisters, \"They are now taking our father's corpse\n[and are about to pass] in front of our house. Having seen it, don't\nanyone of you lament.\" This word the mother and sisters accepted. But\nbecause this son thinks there is uncertainty if they will lament,\nhaving ascended a Murunga tree that was in front of the doorway he\nremained [there].\n\nAt the time when he is thus, as they are taking the corpse in front\nof the said house, that mother and the sisters, unable to go on\nrestraining their grief, cried out, \"Ane! O our father!\" [37] There\nand then, the son who was in the Murunga tree, breaking a branch also\nfrom the tree jumped down, and was as though dead.\n\nAt that time that mother and the sisters, calling out, \"Ane! O my\nson! Ane! O our elder brother!\" and having come running, and gone,\ntaking the son, into the house, gave him medicine and began to attend\nto him. Thereupon the people who were carrying that corpse thought,\n\"They are crying owing to that woman's son's having died,\" and\nwent away.\n\nBy this means the people of the thief's family, not tasting (lit.,\neating) death from the King, escaped.\n\n\n Western Province.\n\n\n\nIn The Orientalist, vol. i, p. 59, Mr. W. Goonetilleke gave the story\nas it was related in the Supplement to the Ceylon Observer. The\nthief passed through a small pre-existing tunnel into the King's\npalace, and after feasting inside stuck fast in it on his way back,\nand ordered his son to cut off his head and escape with it. The\nyouth acted accordingly and threw it in a weighted basket into the\nriver. The rest of the story agrees with those given above.\n\nIn the story related by Herodotus (Euterpe, 121, 1) of the robbery\nof the treasury of King Rhampsinitus, the thief entered by removing a\nloose stone, laid for the purpose by his father when he was building\nthe treasury. He did not feast inside the palace nor stick fast on his\nway out, but was caught in a trap laid for him in the treasury. His\nbrother entered, and at his own request cut off his head to save\nthe family reputation. The King hung the body from the wall, and\nstationed sentinels who were commanded to arrest anyone who wept on\nseeing it. The brother made them drunk and carried off the corpse\nby his mother's orders. After vainly making use of his daughter as\na bait for the thief, in the end the King forgave him on account of\nhis cleverness and married his daughter to him.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 93, Karpara, one of\ntwo thieves, broke through the wall of the palace and entered the room\nof the Princess. She fell in love with him, but he remained too long,\nand was arrested and hanged; while being led away he signalled to\nhis friend to carry off the Princess. The friend, Ghata, at night\ndug a tunnel into the palace, found the Princess in fetters, and\nbrought her away. The King set guards near Karpara's body to arrest\nanyone who came to burn the corpse and perform the funeral rites,\nbut Ghata tricked them, lamented over the body, burned it, and threw\nthe remains of the bones into the Ganges. Although the King offered\nhalf his kingdom if the thief would reveal himself, Ghata left the\ncountry with the Princess. The translator mentioned European and\nother parallels (pp. 93 and 100).\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 39, a weaver went\nwith a clever nephew to break into a house. As he was passing feet\nforemost through the hole they made, the people inside seized his feet\nand began to drag him through, so the boy cut off his head and decamped\nwith it. The King ordered the trunk to be exposed at the cross-roads\nin the main street, in order to arrest anyone who wailed over it. The\nyouth, personating various people, wailed over it as a madman, burned\nit, presented cakes, and threw the bones into the Ganges. The King\nthen set his daughter at the river bank as a bait, and left a guard\nnear. After sending down a number of floating water vessels the thief\ncovered his head with one, and swam to the Princess, who afterwards\nhad a son by means of whom the King identified the thief, to whom he\nformally gave the Princess and half the kingdom. In Cinq Cents Contes\net Apologues (Chavannes), vol. ii, p. 380, the story is similar.\n\n\n\n\n\n\n\n\nNO. 190\n\nTHE STORY OF THE FOUR-FOLD TRAP [38]\n\n\nIn a certain country there was a Gamarala. The Gamarala having tried\nfor seven years caught a White Rat-snake. A Devatawa having come\nby dream told the Gamarala that when he had eaten the Rat-snake's\nhead he would obtain the kingship. Having told the Gamarala's wife\nto cook the White Rat-snake the Gamarala went to wash his head (to\npurify himself). [39]\n\nAfter that, a Tom-tom Beater (Naekatiyek), weaving a cloth, came to\nthe Gamarala's house [with it]. The Gama-Mahage (the Gamarala's wife)\nthrough stinginess [unwilling] to give meat, gave the Tom-tom Beater\nrice and that White Rat-snake's head, not knowing [its property].\n\nThe Gamarala having come [after] washing his head, asked the\nGama-Mahage for the White Rat-snake's head. Then the woman said,\n\"I gave it to eat, to the Tom-tom Beater (Berawaya) who came [after]\nweaving the cloth.\" Thereupon the Gamarala said, \"Thou gavest it to\nthy man! Why? When seven years have gone by from this time he will\nobtain the sovereignty.\"\n\nAfter the seven years went by, it was commanded to give the kingship\nto the Tom-tom Beater. But the people of the city said they could\nnot give him the kingship, because he was a Tom-tom Beater. Because,\nthrough the act of his eating the White Rat-snake's head they were\nunable to avoid giving (nodi) him the kingship, they said, \"Let us give\nhim the sovereignty for one paeya (twenty-four minutes). A strong man\nhaving shot an arrow aloft, let us give the kingship until it falls\nto the ground.\" Having promised this he shot it.\n\nFor thirty years that arrow did not fall to the ground; Sakra held\nit. After thirty years had gone, the arrow afterwards fell to the\nground. The kingship of that King Mota-Tissa having been changed\nthat day, again a Prince of the royal line, suitable for the city,\nobtained the kingship.\n\nAfter that, on account of the Tom-tom Beaters who were in this Lankawa\n(Ceylon) claiming, \"We, too, are of the royal line,\" the King and\nthe other people, also, having become angry, say, \"Can anyone,\nindeed, construct a Four-fold Trap?\" they asked. A smith who knows\nvarious expedients (upa-waeda), having said, \"I can,\" constructed a\nFour-fold Trap.\n\nInside the Four-fold Trap having placed cakes and milk-rice, the\nKing said, \"To the Tom-tom Beaters who are in Ceylon the King will\ngive an eating (feast).\" He sent letters to the Tom-tom Beaters to\ncome. They call that one with one mouth (entrance) like the Habaka\n(a snare-trap) the Four-fold Trap (Hatara-maha Lula).\n\nWell then, after all the Tom-tom Beaters came, the King says, \"All\nof you go at one time into that house,\" [40] he said. After that,\nall the Tom-tom Beaters at one time entered the house. Afterwards\nthe King struck off (gaesuwaya) the Four-fold Trap. Well then, all\nthe Tom-tom Beaters died.\n\nBecause one pregnant woman, only, was at the corner (or end, asse),\nthe woman's neck having been caught she died. As ten months had fully\ngone, the infant was brought forth outside. Thereafter, at the time\nwhen the Gamarala, and the King of the city, and the Washerman who\nwashes the clothes are going near the Four-fold Trap, an infant was\ncrying and crying. Afterwards the Gamarala and the Washerman (Rada\nminiha) having gone away carrying the infant, reared it.\n\nAfter not much time, the King having died another Prince obtained\nthe kingship. For the purpose of making [his accession to] the\nsovereignty public to the world, he told them to beat on the double\nkettle-drum. Although all the people of the country beat on the double\nkettle-drum the sound did not spread. The King asked, \"Who must beat\nit for the sound of this to spread?\"\n\nThen the people say, \"Should a Tom-tom Beater beat, indeed, the sound\nof this will spread.\"\n\nThereupon the King asks, \"Are there not Tom-tom Beaters in this city?\"\n\nThen the people say, \"In the time of such and such a King, having\nconstructed the Four-fold Trap he killed all the Tom-tom Beaters.\"\n\nThe King asked, \"Because of what circumstance did he kill them in\nthat way?\"\n\nWell then, these people [said], \"Previously one of them called\nMota-Tissa was a King. Well then, because of their arrogance, the King\nwho next obtained the sovereignty, having prepared a Four-fold Trap,\nkilled them all.\" They told the King all the matters that occurred.\n\nAfter that, the King made public that he will give gold [amounting]\nto a tusk elephant's load to a person who should find and give him\na Tom-tom Beater.\n\nThen the Gamarala [and Washerman] having spoken to the King:--\"We will\ngive a Tom-tom Beater,\" gave him that youth whom they had reared. Well\nthen, the King having caused the youth to dress well, having decorated\na tusk elephant, and placed the youth on the back of the tusk elephant,\ncaused the proclamation tom-tom to be beaten by means of the youth.\n\nThe youth does not know anything whatever of beating. The Gamarala and\nthe Washerman who reared the youth taught him, \"Beat thou the tom-tom\n(bere) thus: 'Thy mother [was] Tangi, thy father [was] Tongi; Tangi\nand Tongi.'\" [41] When the youth beat in that manner the proclamation\nby beat of tom-toms (anda-bera) was published in the city.\n\nWell then, because there was not much weaving (bo wimak) by him (owing\nto his household work), the King says, \"Out of this city, by any method\nthou wantest, take any woman thou wantest,\" he said to the youth.\n\nSubsequently, the Gamarala and that Washerman said to the youth,\n\"Because the Smiths who constructed the Four-fold Trap killed\nthy family, on account of it go thou and bring a Smith (caste)\nwoman.\" After that, the youth, having brought a Smith (caste) woman,\nmarried her.\n\nThe King having given many offices to the youth, he lived in happiness\nat the city.\n\n\n Washerman. North-western Province.\n\n\n\nIn A. von Schiefner's Tibetan Tales derived from Indian Sources\n(Ralston), p. 129, the widow of a son of the King of Videha, who had a\nson called Bahvannapana, was given in marriage by the King of Pa\u00f1cala,\nher father, to his Purohita or spiritual adviser. The Purohita one day\nheard a Brahmana predict when he heard a cock crow near the house, that\nthe person who ate its flesh would become King. He therefore killed\nthe cock, told his wife to cook it at once, and went to the palace\non business. During his absence Bahvannapana returned hungry from\nschool, saw the bird in the pan, cut off its head, and ate it. When\nthe Purohita came back he heard of this, and ate up the rest of the\nfowl. On consulting the Brahmana about it he was informed that he\nwho ate the head would become King, and that one who killed him and\nate his head in turn would also become King, so he determined to kill\nthe boy. His mother perceived this and sent the boy away to Videha,\nand he lay down to sleep in a park there. The King had just died,\napparently without an heir, and the funeral ceremonies could not be\nperformed until a new King was chosen. The Ministers, officials,\nBrahmanas, etc., went in search of a suitable heir, saw the boy,\naroused him, ascertained that he was the true heir to the throne,\nand proclaimed him King.\n\nMessrs. H. B. Andris and Co., of Kandy, have been good enough to\ninform me that the Hatara-maha Lula is a large four-sided trap, made\nfor catching large animals, such as deer and wild pigs. It has four\nentrances and four nooses. They state that the Habaka mentioned on\np. 49 is a similar but smaller trap, with one noose, used for catching\nhares, mouse-deer, wild cats, etc.\n\n\n\n\n\n\n\n\nNO. 191\n\nTHE FOOLISH PRINCE\n\n\nAt a certain city there were a Prince and a Princess. One day when\nthe two are staying talking and talking, the Princess says, \"Lord,\nplease tell a story for me to hear,\" she said.\n\nThen the Prince said, \"It is good. I know a story that no one knows;\nI will tell you it,\" and beginning it he told the story.\n\nAt the time when he was telling it a Brahmana was listening. The\nBrahmana having gone away, said to the Brahmana's wife, \"I know a\nstory.\" Then the woman said, \"If so, tell the story, for me to hear\nit.\" The Brahmana told the story.\n\nThe Brahmana's wife also learning it, having come on the following\nday told the story to that Princess. The Princess asked the Brahmana's\nwife, \"Who told you this?\" Then the woman said falsely, \"I learnt it\n[some time] previously.\"\n\nWell then, this Princess having said [to herself], \"My Prince is\nindeed associated with this woman. If not, how does this woman know\nto-day the story which my Prince told yesterday for me to hear?\" and\nhaving become angry with the Prince, the Princess also associated with\nanother Prince. This Prince, ascertaining this, killed the Princess.\n\nIn no long time after that, the thought having occurred to the Prince,\n\"If my Princess were [here] it would be good for me,\" having walked\nthroughout the whole of Lankawa (Ceylon) he looked where the Princess\nis now. [42]\n\nOne day, this Prince asked another man, \"Did you see my Princess?\"\n\nAt that time the [other] Prince said, \"I saw that the Princess\nwas staying yesterday in the daytime in the midst of such and such\na forest.\"\n\nWell then, this Prince, asking and asking the way, having gone to\nthe midst of the forest, at the time when he was walking in it a bear\nhaving bitten the Prince he died.\n\n\n Washerman. North-western Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 4, it is stated\nthat when the God Siva was relating a story to his wife Parvati,\none of his dependants, a Gana named Pushpadanta, entered unseen by\nhis magic power, and listened to it. Afterwards he related it to his\nwife Jaya, who recited it in the presence of Parvati, whereupon the\nGoddess lost her temper, reproached Siva for telling her an old story\nknown by others, and when she heard from him the true explanation,\ncursed Pushpadanta and turned him into a mortal.\n\n\n\n\n\n\n\n\nNO. 192\n\nTHE JACKAL AND THE GAMARALA\n\n\nIn a certain country, while a Gamarala, being without cattle to plough,\nwas going for the purpose of asking for a yoke of cattle after making\na lump of milk-rice, he met two Jackals.\n\nThereupon the Jackals ask, \"Where, Gamarala, are you going?\"\n\n\"I am going to borrow (lit., ask for) a yoke of cattle to plough.\"\n\n\"What things are on your head?\"\n\n\"A box of milk-rice.\"\n\n\"Should you give us the box we will plough.\"\n\nHaving said, \"Ijaw! Eat ye it,\" he gave it. Thereupon the Jackals\nate it.\n\nAfter that, having come dragging the two Jackals and tied the yoke\n[on their necks], they tried to draw [the plough]; the Jackals cannot\ndraw it. After that, having beaten and beaten them he threw them into\nthe weeds.\n\nOn the following day, while he is going [after] cooking a box [of\nmilk-rice], having met with two Jackals [they said], \"Gamarala,\nwhere are you going?\"\n\n\"I am going to borrow a yoke of cattle to plough.\"\n\n\"What things are on your head?\"\n\n\"On my head is a box of milk-rice.\"\n\n\"Should you give us the box we will plough.\"\n\n\"Yesterday also, having given milk-rice to a yoke of Jackals I was\nfoolish.\"\n\n\"They were Jackals of the brinjal (egg-plant) caste; owing to being\nin full bloom we are Jackals of the tusk elephant caste,\" they said.\n\nAfter that, having said, \"Indaw,\" he gave them it. After they ate\nit, having come dragging the two Jackals and tied the yoke [on their\nnecks], he tried to plough. Thereupon, when they were unable to draw\n[the plough] having beaten and beaten them he threw them into the\nweeds. At that time they saw that those [former] Jackals are groaning\nand groaning. These Jackals also having gone away, lay down.\n\nA Jackal having gone near the Wild Cat, [43] says, \"Preceptor,\n[tell me] how to eat a little milk-rice from the Gamarala's house?\"\n\n\"If so, having hidden at the place of the firewood bundles remain\n[there].\"\n\nAfter that, the Jackal having gone, remained hidden at the place\nof the firewood bundles. Having waited there, at the time when the\nGamarala's wife is going for water the Cat told the Jackal to come\ninto the house. Thereupon the Jackal having gone into the house got\nupon the platform (at the level of the top of the side walls). Then\nthe Cat having gone, gave him a little milk-rice in a piece of coconut\nshell. While he was on the platform with the Cat it became evening.\n\nAt that time, in the evening the Jackals having come to the rice\nfield, howled. Thereupon this Jackal said, \"Preceptor, I must bring\nto remembrance my religion.\" [44]\n\nThen the Cat said, \"Ane! Appa! Having killed thee they will kill me.\"\n\nAgain the Jackals at midnight having come into the rice field,\nhowled. Thereupon the Jackal [said], \"Preceptor, I must bring to\nremembrance my religion; I cannot endure it.\"\n\nWhen [the Cat] was saying, \"The top of thy head will be split,\"\nhe howled, \"Hokkiya!\"\n\nThen the Gamarala having awoke, at the time when he looked on the\nplatform he saw that a Jackal was [there]. Thereupon, having beaten\nthe Jackal he killed it outright.\n\n\n Washerman. North-western Province.\n\n\n\nIn the Tota Kahani (Small), p. 221, after an ass and a stag which\nwere friends had feasted one night in a garden, the ass became\nexhilarated and suggested that they should sing a song together. The\nstag endeavoured to prevent this, but the ass would not listen to\nit, and began to bray, on which the gardener came with some men,\nand caught and crucified both the animals.\n\nIn Folk-Tales from Tibet (O'Connor), p. 64, a hare and a fox induced a\nwolf to leave a dead horse on which it was feeding, and to accompany\nthem to a house where there was a wedding feast, at which they could\nobtain plenty to eat and drink. They got through a window into\nthe larder, and after feasting abundantly decided, at the hare's\nsuggestion, to carry away other provisions, the hare some cheese, the\nfox a fowl, and the wolf a jar of wine through the handle of which he\nput his head. Then the hare proposed a song before they started, and\nafter some persuasion the wolf began to sing. When the people heard it\nthey rushed to the larder. The hare and fox jumped through the window,\nbut the wolf was stopped by the jar of wine, and was killed by the men.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 323, an ass joined\na bull which was accustomed to break through a fence and feed in the\nevening in the King's bean-field. After eating, the ass suggested that\nit should sing; the bull told it to wait until he had gone and then\ndo as it pleased. When it began to bray it was seized, its ears were\ncut off, a pestle was fastened to its neck, and it was set free. The\nsame story is given in Cinq Cents Contes et Apologues (Chavannes),\nvol. ii, p. 374.\n\nIn the former work, p. 337, and in the latter one, vol. ii, p. 417,\nit is stated with reference to the jackal's uncontrollable desire to\nhowl, \"it is according to the nature of things that jackals, if they\nhear a jackal howl without howling themselves, lose their hair.\"\n\n\n\n\n\n\n\n\nSTORIES OF THE TOM-TOM BEATERS\n\n\nNO. 193\n\nTHE STORY OF BATMASURA [45]\n\n\nIn a certain country there are a God \u00ceswara (Siva) and a Princess\n(Uma), it is said. That God \u00ceswara was a good soothsayer.\n\nNews of it having reached another country, a man called Batmasura came\nto learn soothsaying. Having come and been there a long time he learnt\nsoothsaying. That Batmasura who was learning it went to his village.\n\nHaving gone and been there a long time, he again came near the God\n\u00ceswara. When he came there the God \u00ceswara was not at home; only the\nPrincess was there. Having soaked the cloth which the Princess wore\nshe had placed it in the veranda [before washing it].\n\nThat Batmasura taking the cloth, and having gone and washed it, as\nhe was holding it out [to dry] this Princess saw him. Having seen him\nshe sat silently. Then Batmasura having come [after] drying the cloth,\ngave it into the hand of the Princess.\n\nAfter that, the Princess gave Batmasura the rice which had been cooked\nfor the God \u00ceswara. As Batmasura, having eaten the cooked rice, was\nfinishing, the God \u00ceswara came. After he came that Princess set about\nmaking ready food for the God \u00ceswara.\n\nThen the God \u00ceswara asked at the hand of the Princess, \"What is the\nfood so late to-day for?\"\n\nAfter that, the Princess said, \"That Batmasura having come, and that\none having washed and brought and given my (mange) cloth, on account\nof it I gave him the food. Did you teach that one all soothsaying?\" the\nPrincess asked at the hand of the God Iswara.\n\nThe God Iswara said, \"I taught him all soothsaying indeed; only the\nIswara incantation (daehaena) I did not teach him.\"\n\nThen the Princess said, \"Teach him that also.\"\n\nThe God Iswara said, \"Should I utter to him the Iswara incantation\nalso, that one will seize me.\"\n\nThe Princess said, \"He will not do so; utter it.\"\n\nAfter that, the God Iswara told the Princess to call Batmasura\nnear. The Princess called to Batmasura [to come] near; Batmasura\ncame near.\n\nThereupon the God Iswara said to that Batmasura, \"When I have uttered\nthe Iswara incantation to thee, thou wilt seize me, maybe.\"\n\nThen Batmasura said, \"I will not seize thee; be good enough to utter\nit, Sir.\"\n\nAfter that, the God Iswara said, \"Hold thou my hand,\" to Batmasura;\nso Batmasura held his hand. Thereupon the God Iswara uttered it\n(maeturuwa).\n\nAfter that, Batmasura thought to himself, \"Having killed the God\nIswara I will go to my village, summoning the Princess [to be my\nwife].\" Thinking it, Batmasura bounded on the path of the God Iswara.\n\nWhen the God Iswara was going running, the brother-in-law (Vishnu)\nof the God Iswara was rocking and rocking in a golden swing. Having\nseen that this God Iswara is running, the brother-in-law of the God\nIswara asked at the hand of the God Iswara, \"Where are you running?\"\n\nThen the God Iswara said, \"At Batmasura's hand I uttered over the\nhand the Iswara incantation. That one is [now] coming to seize me.\"\n\nAfter that, the brother-in-law of the God Iswara told him to stop\n[after] having gone running still a little distance further. So the God\nIswara having gone running a little distance further, stopped there.\n\nThen while the brother-in-law of the God Iswara, creating for himself\nthe appearance of a woman (Mohini, the Deluder), was rocking and\nrocking in the golden swing, Batmasura came running [there].\n\nBatmasura while coming there having seen with delight that woman who\nwas rocking in the golden swing, his mind went to that woman. His\nmind having gone there, the [other] incantations that he had learnt\nwere forgotten, and the Iswara incantation was forgotten.\n\nThen the woman asked at the hand of Batmasura, \"Where are you going?\"\n\nThen Batmasura said, \"I am going to seek the God Iswara.\" Having said\nthat, he asked at the hand of the woman, \"What are you here for?\"\n\nThe woman said, \"Nothing. I am simply here\" (that is, for no special\npurpose).\n\nAfter that, Batmasura asked, \"Can you go with me?\"\n\nThe woman said, \"I can indeed go. Is there your wife?\" (that is,\n\"Have you a wife?\"). Batmasura said, \"There is.\"\n\nThen the woman said, \"If so, how can I go? I am with child. You go,\nand having asked at the hand of your wife about it, come back.\"\n\nAfter that, Batmasura came home and asked at the hand of his wife,\n\"There is a woman at the road, rocking and rocking in a golden\nswing. The woman is with child. Shall I summon her to come [as my\nwife]?\" The woman told him to summon her to come.\n\nAfterwards, when Batmasura was coming again to the place where this\nwoman was, the woman having borne a child, that one was in her hand,\nand again she was with child.\n\nThen Batmasura having come, said, \"Let us go,\" to that woman.\n\nThe woman said, \"There is [a child] in hand, and again I am with\nchild. Having asked [about it] come back.\"\n\nAfter that, Batmasura went home again and asked at the hand of the\nwoman, \"She is carrying one in the arms, and is again with child. Shall\nI summon her to come?\"\n\nThe woman said, \"Summon her and come.\"\n\nAfterwards as Batmasura was coming again to the place where the woman\nwas, the woman was carrying two in the arms, and was again with child.\n\nThen Batmasura came, and said to the woman, \"Let us go.\"\n\nThe woman said, \"How shall I go carrying two in the arms, and again\nwith child? Go and ask about it, and come back.\"\n\nAfterwards Batmasura, having gone home, asked at the hand of his wife,\n\"She is carrying two in the arms, and is again with child.\" Then the\nwoman told him to summon her and come.\n\nAfter that Batmasura having come to the place where this woman stayed,\nwhen he looked there was neither woman nor children. Thereupon that\none went away home.\n\nAfter that, the God \u00ceswara went away to the house of the God\n\u00ceswara. Having gone there, when a long time had passed Batmasura died,\nand having come was [re]-born inside the God \u00ceswara.\n\nAfterwards the God \u00ceswara went near another deity and asked, \"What\nis this? My belly is enlarging!\"\n\nThat deity said, \"Another living being (parana-karayek) has been\ncaused to come inside your body. On account of it, you must split\nopen your body, and throw it away.\"\n\nThe God \u00ceswara could not split open his body. Having said, \"I shall\ndie,\" he came home. Having come there, he ate medicine from another\ndoctor; that also was no good.\n\nAgain he went near that very deity. Having gone there, the God \u00ceswara\nasked at the hand of that deity, \"What, now then, shall I do for this?\"\n\nThen the deity said, \"There is nothing else to do; you must split\nyour body.\"\n\nThen the God \u00ceswara said, \"When I have split my body shall I not\nbe destroyed?\"\n\nThe deity said, \"You will not be destroyed; your life will remain\nover.\"\n\nAfterwards, the God \u00ceswara told him to split open his body. Having\nsplit the body, when he looked there was a lump of flesh. He seized\nit and threw it away. After that, the God \u00ceswara having become well,\nwent home.\n\nWhen a Lord (Buddhist monk) was coming with the begging-bowl, that\nlump of flesh was on the path. Having gathered it together with his\nwalking-stick it fell into a hole (wala). [46]\n\nNext day, as he was coming with the begging-bowl, that lump of flesh\nsprang at the body of the Lord. Then the Lord having said, \"Ci! Wala,\nha!\" [47] gathered it together [again] with his walking-stick.\n\nThence, indeed, was the Bear (walaha).\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nWith reference to the last paragraphs, it is strange that a somewhat\nsimilar notion regarding the foetal form of newly born bears was\nlong current in Europe. In the thirteenth century Encyclopedia of\nBartholomew Anglicus (ed. 1535), cap. cxii, it is stated that \"Avicenna\nsaith that the bear bringeth forth a piece of flesh imperfect and evil\nshapen, and the mother licketh the lump, and shapeth the members with\nlicking.... For the whelp is a piece of flesh little more than a mouse,\nhaving neither eyes nor ears, and having claws some-deal bourgeoning\n[sprouting], and so this lump she licketh, and shapeth a whelp with\nlicking\" (Medieval Lore, Steele, p. 137).\n\nThis is taken from Pliny, who wrote of bears: \"At the first they\nseeme to be a lumpe of white flesh without all forme, little bigger\nthan rattons, without eyes, and wanting hair; onely there is some\nshew and appearance of clawes that put forth. This rude lumpe,\nwith licking they fashion by little and little into some shape\"\n(Nat. Hist., P. Holland's translation, 1601, p. 215.)\n\n\n\n\n\n\n\n\nNO. 194\n\nTHE STORY OF AYIWANDA\n\n\nIn a certain city there are an elder brother and a younger sister, two\npersons, it is said. Of them, the elder brother is a very rich person;\nthe younger sister has nothing (mokut nae). The younger sister is a\nwidow woman; there is one boy. The boy himself lodges at his uncle's\nwatch-huts and the like; the youngster's name is Ayiwanda.\n\nThe uncle having scraped a little rice from the bottom of the\ncooking-pot, and given him it, says, \"Ade! Ayiwanda, be off to the\nwatch-hut [at the cattle-fold].\" The youngster came to the watch-hut.\n\nThe uncle having gone and looked, [saw that] one or two calves\nwere dead in the cattle-fold. Then the uncle having come home scolds\nAyiwanda, \"Ayiwanda, at the time when thou wert going to the watch-hut\nthou drankest a little milk, and there being no milk for the calves\nthey are dying.\"\n\nAfterwards Ayiwanda having gone that day to the watch-hut, and having\nsaid that he must catch the thieves, without sleeping stayed awake\nuntil the time when it became dawn.\n\nThen Gopalu Devatawa, having opened the entrance (kadulla), came\ninto the cattle-fold. Having come there and placed on the path his\ncord and club, [48] he began to drink milk. Afterwards Ayiwanda,\nhaving descended from the watch-hut, very quietly got both the cord\nand the club. Taking them he went again to the watch-hut.\n\nWell then, Gopalu Devatawa having drunk milk and the like, when he\nlooked for both the cord and the club in order to go, they were not\n[there]. Afterwards, Gopalu Devatawa having gone near the watch-hut\nasked for the cord and club. Ayiwanda taking the two descended from\nthe watch-hut to the ground.\n\nThen Gopalu Devatawa asked for the rope and cudgel, both, at the\nhand of Ayiwanda. Then Ayiwanda said, \"I have heard scoldings for so\nmuch time, that as I drank the milk the calves are dying. To-day I\nstayed awake and caught the thief. Except that if you will give me\nan authority on that account I will give you the rope and cudgel,\nI will not otherwise give them.\"\n\nThen Gopalu Devatawa said to Ayiwanda, \"Think in your mind, 'If there\nbe an authority which Gopalu Devatawa gave, may that hill and this\nhill, both, become united into one.'\"\n\nAfterwards Ayiwanda thought in that way. Then the two hills became\nunited into one.\n\nThen Gopalu Devatawa said to Ayiwanda, \"Think in your mind, 'If there\nbe an authority which Gopalu Devatawa gave, these hills are again to\nbecome separated.'\"\n\nAfterwards Ayiwanda thought in that manner. The two hills again\nbecame separated.\n\nGopalu Devatawa said to Ayiwanda, \"Think in your mind, 'If there be\nan authority which Gopalu Devatawa gave, that tree and this tree are\nboth to become one.'\"\n\nAfterwards Ayiwanda thought in that manner. The two trees became\nunited into one.\n\nGopalu Devatawa said again to Ayiwanda, \"Think in your mind, 'If\nthere be an authority which Gopalu Devatawa gave, the two trees are\nagain to become separate.'\"\n\nAyiwanda thought in that manner. Then the two trees became separate.\n\nNow then, Gopalu Devatawa said, \"The authority that Gopalu Devatawa\ngave [you] is true.\" Having said that, and told him that having\ngone he was to keep it in mind, he assured him of the fact (satta\ndunna). After that, to Gopalu Devatawa Ayiwanda gave both the cord\nand the cudgel. Well then, Gopalu Devatawa taking them went away.\n\nAyiwanda having been [there] until the time when it became light,\ncame home and said at the hand of Ayiwanda's mother, \"Mother, ask\nfor uncle's girl and come back.\"\n\nThen Ayiwanda's mother says, \"Ane! Son, who will give [marriage]\nfeasts to us? [We have] not a house to be in; we are in the hollow\nof a Tamarind. I will not. You go and ask, and come back,\" she said.\n\nAfterwards Ayiwanda went and asked. Then Ayiwanda's uncle said,\n\"Who will give girls to thee?\" Having said, \"Be off!\" [49] he scolded\nhim. After that, Ayiwanda having come back is silent.\n\nHaving come from an outside village, [people] asked for Ayiwanda's\nuncle's girl [in marriage]. Then he promised to give her there. He\nappointed it to be on such and such a day. The men went away.\n\nThen Ayiwanda's uncle gave betel to shooters who were in\nthe neighbourhood, [so that they should shoot animals for the\nwedding-feast]. Ayiwanda thought in his mind, \"Let those shooters not\nmeet with anything, if there be an authority which Gopalu Devatawa\ngave.\" Afterwards the shooters walked about at the time when they are\nsaying that the [wedding] feast is to-morrow. They did not meet with\neven a thing.\n\nAfter that, Ayiwanda went to his uncle's house. When he said that the\n[wedding] feast would be to-morrow, to-day in the evening he asked,\n\"Uncle, give me that bow and arrow.\"\n\nThereupon his uncle said, \"Ansca! [50] Bola, because there is no\nhunting-meat have you come to rebuke me? So many shooters were unable\n[to do it], and [yet] you will seek hunting-meat!\" Having said [this],\nhe scolded Ayiwanda. \"Through being without hunting-meat, my girl,\nleaving the house and the like, will not stay, [you think]!\" [51]\n\nAfterwards Ayiwanda came home. Then his mother told Ayiwanda to eat\nthe rice scraped from the cooking-pot which had been brought from his\nuncle's house. Ayiwanda having eaten a little of the scraped rice,\ngave the other little to Ayiwanda's mother, and thought in his mind,\n\"Preparing the bow from the rice-pestle and preparing the arrow\nfrom love-grass, I having gone to the watch-hut and ascended into\nthe watch-hut, if there be an authority which Gopalu Devatawa gave,\nmay a Sambhar deer with horns come there and remain sleeping as I\narise in the morning.\" Having said [this] Ayiwanda went to sleep.\n\nHaving awoke in the morning, when he looked a Sambhar deer with horns\nhaving come was sleeping in the middle of the cattle-fold. Ayiwanda\nhaving descended from the watch-hut, taking the bow made from the\nrice pestle and the arrow made from love-grass, came near the Sambhar\ndeer, and thought in his mind, \"If there be an authority which Gopalu\nDevatawa gave, that which is shot at this Sambhar deer from this\nside is to be passed out from the other side.\" Having thought it he\nshot. In that very manner the Sambhar deer died.\n\nAyiwanda having gone to his uncle's house, said, \"Uncle, there! I\nhave shot down a Sambhar deer with horns at the cattle-fold; it is\n[there]. Go and cut it up, and come back.\"\n\nThen his uncle said, \"Ansca dukkan! There is no hunting-meat of\nthine. I shall not make the feast desolate; somehow or other I shall\nindeed give it. Hast thou come to rebuke me?\"\n\nAfter that, Ayiwanda, calling men and having gone, having come back\n[after] cutting up the Sambhar deer, put down the meat at his uncle's\nhouse.\n\nThereafter, just before the feasters came having cooked the meat and\ncooked rice, he placed for Ayiwanda a little of the rice scrapings and\ntwo bones from the meat; and having given them to Ayiwanda, he said,\n\"Eat those, and go thou to the watch-hut.\"\n\nAyiwanda having eaten them and gone to the watch-hut, thought, \"Now,\nat daybreak, may those who take hold of the cloth at the place where\n[the bridegroom] gives it to wear, [52] remain in that very way,\nif there be an authority which Gopalu Devatawa gave.\"\n\nIn that very way, at daybreak, when he was giving [her] the cloth to\nput on they remain in the very position in which the bridegroom held\nan end and the bride an end.\n\nThen the palm-sugar maker and the washerman [53] having gone and said,\n\"What are you doing? Be good enough to take that cloth,\" those two\nalso remained in the position in which they took hold at the two ends.\n\nThen the girl's father having gone and said, \"What is this, Bola,\nthat thou hast not yet taken that cloth?\" that man also remained\nin the very position in which he got hold of an end. The bride, the\nbridegroom, the palm-sugar maker, the washerman, the girl's father,\nin the position in which they took hold of the cloth, in that very\nmanner had become [like] stone.\n\nHaving seen it, the girl's mother went running in the village, and\nhaving summoned two men made them go on a journey for medicine. The\ntwo men having gone to the Vedarala's house are coming calling the\nVedarala, by the middle of a large grass field.\n\nThen Ayiwanda came after being in the watch-hut, and while he is\nat the place where his aunt is, saw the Vedarala and the two men\ngoing. Ayiwanda thought, \"If there be an authority which Gopalu\nDevatawa gave, may the Vedarala think of sitting down on the bullock's\nskull which is in that grass field.\"\n\nThen the Vedarala sat down on the bullock's skull. From morning until\nthe time when it became night he pressed on it. Those two men are\ncalling and calling to the Vedarala to come. The bullock's skull will\nnot get free. Thus, in that manner until it became night he pressed\nagainst it.\n\nAfterwards Ayiwanda thought, \"If there be an authority which Gopalu\nDevatawa gave, the bullock's skull having become free, may the Vedarala\nsucceed in going back again.\"\n\nAfter that, the Vedarala's bullock's skull having become free he went\nback home. Having said, \"Never mind that medical treatment,\" the two\nmen who went to summon the Vedarala to come, came to the bride's house.\n\nThen the bride's mother asked, \"Where is the Vedarala?\"\n\nThe two persons say, \"Ando! How well the Vedarala came! There was\na bullock's skull in that grass field. From morning the Vedarala\nsat on it, and got up and tried to release the bullock's skull [from\nhimself]. He could not release it, being pressed [against it]. Hardly\nreleasing himself now he went back home. He has not come; he said\nhe wouldn't.\"\n\nAfterwards near Ayiwanda came the bride's mother. Having come there\nshe said, \"Father has consented in this way [you wish]. Now then, let\nthe girl be for you. If you know [how], do something for this.\" Having\nsaid [this], the woman came away.\n\nAyiwanda thought in his mind, \"If there be an authority which Gopalu\nDevatawa gave, as soon as each one is released may each one go away.\"\n\nThereupon the persons who were holding the cloth having been freed,\nwent away. They did not go summoning the bride; they did not [even]\neat the cooked rice. Having been holding the cloth from morning,\nin the evening they went to their villages. Afterwards the aunt and\nuncle having gone, came back [after] summoning Ayiwanda, and gave\nthe bride to Ayiwanda.\n\nAyiwanda sleeps on the mat on which the girl wipes her feet and\nplaces them. Then he eats what has been left over on the girl's\nleaf [plate]. The girl says, \"Ade! [54] Ayiwanda, eat thou this\nlittle.\" When she has told him he eats. The girl sleeps on the bed,\nAyiwanda sleeps under the bed.\n\nWell then, they remained in that way, without the girl's being good\nto Ayiwanda. When they had been in that very way for seven or eight\ndays, a fine young man of the village having died, they buried him.\n\nAyiwanda having waited until the time when the girl was sleeping,\nopened the door and went out; and having brought the corpse, and cut\nand cut off a great deal of flesh, he put only the bones under the\nbed under which Ayiwanda sleeps; and he shut the door and went away.\n\nOn the morning of the following day, Ayiwanda's mother stayed looking\nout [for him], having said, \"Ayiwanda will come out.\" He did not come\nout. The woman came into the house, and when she looked [for him]\nthere is a heap of bones under the bed. After that, the woman says,\n\"Ane! This one ate my son.\" Having said this she wept; having wept\nshe went away.\n\nAyiwanda having gone, joined a Moormen's tavalama [55] and drove cattle\nfor hire. At the time when he was driving the cattle for three or four\ndays he said, \"Ansca, Bola! Whence is this tavalama for thee? It is\nmine, isn't it?\"\n\nThen the men said, \"Ansca, Bola! Whence is it for thee, for a man\ncalled up for hire?\"\n\nAyiwanda said, \"If it be your tavalama, throw up five hundred\ndried areka-nuts, and catch them without even one's falling on the\nground.\" The men tried to catch them; all the dried areka-nuts fell\non the ground.\n\nThen Ayiwanda, after throwing up five hundred dried areka-nuts,\nthought, \"If there be an authority which Gopalu Devatawa gave, may I be\nable to catch the whole of these five hundred dried areka-nuts without\neven one's falling on the ground.\" Having thrown up the five hundred\ndried areka-nuts, Ayiwanda caught them without even one's falling\non the ground. After that, the tavalama became secured (hayi-wuna)\n[56] to Ayiwanda himself. The Moormen left it and went away.\n\nAfterwards, getting ready hired labourers for Ayiwanda, he went to\nPuttalam. Having gone there, loading [sundried] salt fish, [57] now\nthen, Ayiwanda, having become a very great wealthy person, set off\nto come to Ayiwanda's village, taking the tavalama, together with the\nhired labourers. Having come, he caused the sacks to be put down under\na Kon tree [58] in the field near the house of his aunt and uncle.\n\nAyiwanda's mother came to the tank to pluck the leaves of a plant [59]\n[to cook as a vegetable]. Having come, through hearing the wooden\ncattle-bells of the herd of cattle she came near the tavalama. Having\ncome [there] she says, \"Ane! A son of mine was like the Hettirala. That\nson having gone [to be married], at the place where he was made to\nstay the woman killed and ate my son.\" Having said [this] repeatedly\nat the very hand of Ayiwanda, she wept.\n\nThen Ayiwanda says, \"Don't cry. There is salt fish [here]; take [some]\nand cooking it eat. What are you plucking vegetables for [but to eat in\ncurry]?\" Having said [this], he gave rice and salt fish to Ayiwanda's\nmother. Thus, in that way he gave them for seven or eight days.\n\nAfter that, his aunt and uncle came near Ayiwanda for salt fish. Then\nAyiwanda said, \"I am not the Hettirala. It is I myself they call\nAyiwanda. Take ye these things, so as to go.\"\n\nAfterwards he dragged the tavalama and the salt fish to the\nhouse. Summoning that very bride, [60] Ayiwanda having eaten, when\na little [food] is left over on the leaf [plate] he gives it to\nher. Ayiwanda [now] sleeps on the bed; Ayiwanda's wife sleeps on\nthe mat on which Ayiwanda wipes his feet, under the bed on which\nAyiwanda sleeps.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn a Tamil story taken from the New Year Supplement to the Ceylon\nObserver, 1885, and reproduced in The Orientalist, vol. ii, p. 22,\nKatirkaman, a poet who had acquired magical powers, awoke one night\nto find that some burglars had broken into the house and were removing\nthe goods in it. He scratched a spell on a piece of palm-leaf, placed\nit under his pillow, and went to sleep again. When he awoke he found\nall the robbers silent and motionless in the positions they occupied\nwhen the spell affected them, some with the goods on their heads or\nshoulders, others with their hands on keys or door handles. When he\nspoke to them they apologised humbly, stated that they had mistaken\nthe place and person they were to encounter, and promised never to\nattempt to rob the house again. He made them put back the goods,\ngave them a bath and a good meal, and stated that in future they\nshould always have the right to eat and drink there.\n\n\n\n\n\n\n\n\nNO. 195\n\nTHE GAMARALA'S SON-IN-LAW\n\n\nAt a city there is a Gamarala. There are two daughters of the\nGamarala's; one is given in diga [marriage] two gawwas (eight miles)\ndistant, the other is not given. He said he would give her to him\nwho comes to ask for her. From [the time] when he said it he did not\ngive her.\n\nHaving brought [a man] he caused him to stay. On the following day\nmorning the father-in-law says, \"Child, there is a rice field of mine\nof sixty yalas twelve amunas. [61] Having ploughed the rice field in\njust one day, and sown paddy there, and chopped the earthen ridges\nin it, and on that very day blocked up the gaps [in the fence], and\ncome back, and given to the twelve dogs twelve haunches of Sambhar\ndeer, and given leaves to the twelve calves, and poured water on the\ntwelve betel creepers, and come back [after] cutting the Milla stump,\nand warmed water, can you bathe me?\" he asks.\n\nThen the son-in-law says, \"Aniccan dukkhan! Who can do these\nthings?\" he says.\n\nThen saying, \"I shall cut off [your] nose,\" he cuts off his nose. In\nthat country they cannot say, \"Aniccan dukkhan\"; should they say it\nhe cuts off the nose.\n\nWell then, giving [his daughter] in this fraudulent way, in the\naforesaid manner having told two or three persons [these works],\nin the same way he cut off [their] noses, too.\n\nDuring the time which is going by in that way, there are an elder\nbrother and a younger brother, two persons. The elder brother's wife\nhaving died, he came in the said manner. When he asked for [the girl],\nthe Gamarala said he will give her. Then in the aforesaid manner he\ncut off his nose.\n\nHaving gone away, through shame at going home he remained hidden near\nthe well. The above-mentioned younger brother's wife having gone\n[there], when she looked saw that he was hidden, and having come\nrunning back, on seeing her husband told him. He went, and when he\nlooked saw that his brother is there.\n\nHaving seen him, when he asked, \"What is it?\" he says, \"He cut off\nmy nose.\"\n\nWhen he asked, \"Why so?\" he told him in the aforesaid manner. After\nthat, that man says, \"Elder brother, you stay [here]; I will\ngo.\" Having said [this], and given charge of his wife to the elder\nbrother, he went.\n\nHaving gone, he asked for the above-mentioned marriage. When he asked,\n[the Gamarala] said he will give her. Then he asked if he can work\n[62] in the above-mentioned manner. He said, \"I can.\"\n\n\"If so, go to the rice field,\" he said. Having said this, and loaded\nthe paddy [to be sown], he gave it.\n\nThe man, taking a plough, a yoke pole, a digging hoe, a water gourd,\nthe articles for eating betel, and driving the cattle, went to the\nrice field.\n\nHaving gone [there], and tied the yoke on the unoccupied pair of bulls,\nand tied them exactly in the middle [of the field], and tied at both\nsides [of the field] the bulls which draw the load, he tore open the\ncorners of the sacks.\n\nHaving torn [them open] and allowed the paddy to fall, he began to\nplough. While he was turning two or three times there and here along\nthe rice field, all the paddy fell down.\n\nAfter it fell he unfastened the bulls, and taking the digging hoe,\nput two or three sods on the earthen ridges (niyara); and having come,\nand brought away the plough and the yoke pole, and set the yoke pole\nas a stake in the gap [in the fence], and fixed the plough across it\nand tied it, and gone away to the house driving the above-mentioned\nbulls, and cut up the six bulls, and given [their] twelve haunches\nto the twelve dogs, and drawn out two or three betel-creeper plants,\nand given them to the twelve calves, and come after cutting the Milla\nstump, he began to warm the water.\n\nWhen it was becoming hot, he took water and poured it on the betel\ncreepers. Having left the remaining water to thoroughly boil, he\ncalled to his father-in-law, \"[Be pleased] to bathe with the water,\"\nand having cooled a little water, he poured it first on his body.\n\nSecondly, taking [some] of that boiling water he sprinkled it on his\nbody. Thereupon his body was burnt. The Gamarala, crying out, began\nto run about; having checked and checked him he began to sprinkle\n[him again]. Thereafter, both of them came home and stayed there.\n\nWhile they are there the Gamarala, talking to his wife, says,\n\"This son-in-law is not a good sort of son-in-law. I must kill this\none.\" Having sought [in vain] for a contrivance to kill him, he says,\n\"We cannot kill this one. Let us send him near our elder daughter.\"\n\nHaving cooked a kuruniya (one-fortieth of an amuna) of cakes,\nand written a letter, and put it in the middle of the cakes, and\ngiven it into the hand of his boy (son), he says to the son-in-law,\n\"Child, go near my elder (lit., big) daughter [and give her this box\nof cakes], and come back.\" Having said [this] he sent him near the\nabove-mentioned elder daughter.\n\nThese two persons (the little son and the son-in-law) having set off,\nwhile they were going away, when the boy went into the jungle the\nson-in-law went [with the box of cakes] to the travellers' shed that\nwas there; and having unfastened the cake box he began to eat.\n\nWhile he was going on eating he met with the above-mentioned\nletter. Taking it, and when he looked in it having seen that there was\nsaid in it that [the daughter] is to kill him, he tore it up. Then\nhaving thought of the name of the boy who goes with him and written\nthat she is to kill the boy, he put it in the box, and as soon as he\nput it in tied up [the box] and placed [it aside].\n\nThe boy having come and taken the box, and said, \"Let us go,\" they\nset off.\n\nHaving gone to the house, while he is [there] the above-mentioned elder\ndaughter having cooked and given him to eat, and unfastened the box,\nwhile going on eating the cakes met with this letter. Taking it, and\nwhen she looked having seen that there was said [that she was] to kill\nher brother, quite without inquiry she quickly killed him outright.\n\nThere was a Bali (evil planetary influence) sending away [63] at the\nhouse in which she was. When the woman was wishing and wishing long\nlife (that is, responding loudly, Ayibo! Ayibo!) the boy (her son)\nsaid that he wanted to go out. Thereupon, speaking to her sister's\nhusband, she says, \"Conduct this boy to the door.\"\n\nWhen she said it, the man, calling the boy, went to the door. There the\nman with his knife pricks him. Thereupon the boy in fear comes running\nnear his mother. After a little time, when he again said he wanted\nto go out, his mother says, \"Ane! Bolan, split this one's belly.\" [64]\n\nWhen she said it, having gone taking the boy he split his belly. Having\ncome back he asked for a little water to wash the knife. The boy's\nmother having come crying, when she looked the boy was killed.\n\nThis one bounded off, and came running to the very house of the\nabove-mentioned Gamarala.\n\nThe Gamarala having sent a letter to the elder daughter and told her\nto come, after she came says, \"Daughter, when you have gone off to\nsleep we will put a rope into the house. Put that rope on that one's\nneck and fasten it tightly,\" he said.\n\nHaving put the Gamarala's younger son-in-law, and younger daughter and\nelder daughter, these very three persons, in one house, and shut the\ndoor, and left them to sleep, he extended a rope from the cat-window\n(the space between the top of the outer wall and the roof).\n\nThe elder daughter who had been taught the above-mentioned method\n[of killing the son-in-law], went to sleep, and stayed so. While this\nman was looking about, he saw that the rope is coming [over the wall\ninto the room].\n\nTaking the rope, he put it on the elder daughter's neck and made it\ntight. The Gamarala, who stayed outside, having tied the [other end of\nthe] rope to the necks of a yoke of buffalo bulls, made them agitated.\n\nWhen the yoke of cattle had drawn the rope [tight], the Gamarala,\nspringing and springing upward while clapping his hands, says, \"On\nother days, indeed, he escaped. To-day, indeed, he is caught,\" he said.\n\nThereupon the son-in-law, having stayed in the house, came outside\nand said, \"It is not [done] to me; it is your elder daughter herself,\"\nhe said.\n\nThereupon the Gamarala in a perplexity says, \"Aniccan dukkhan! It\nis the thing which this one has done!\" Just as he was saying it\nthe son-in-law cut off his nose. Having cut it off he went to his\nown country.\n\nBecause the word which cannot be said was said [by the Gamarala]\nhe cut off his nose.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gave a story\nabout a Gamarala who cut off the nose of any servant who used the\nwords Aniccan dukkhan. A young man took service under him in order\nto avenge his brother who had been thus mutilated; but the incidents\ndiffer from those related in the story given by me. The Gamarala was\nsurprised into saying the forbidden words when the man poured scalding\nwater over him. The servant immediately cut off his nose, ran home\nwith it, and kicked his brother, who was squatting at the hearth, so\nthat he fell with his face against the hearth stone. This reopened\nthe wound; and when the Gamarala's nose was fitted on and bandaged\nthere after application of the juice of a plant which heals cuts,\nit became firmly attached, and as serviceable as the original nose.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 106, there is a story\nof a Moghul who engaged servants on the condition that if he or the\nservant became angry the other should pull out his eye. A man who had\naccepted these terms was ordered to plough six acres daily, fence it,\nbring game for the table, grass for the mare, and firewood, and cook\nthe master's food. He lost his temper when scolded, and his eye was\nplucked out. His clever brother determined to avenge him, was engaged\nby the Moghul, and given the same tasks. He ploughed once round the\nsix acres and twelve furrows across the middle, set up a bundle of\nbrushwood at each corner, tied the bullocks to a tree, and went to\nsleep. He played various other tricks on his master, including the\ncooking of his favourite dog for his food. When the master was going\nfor a new wife, the servant, who was sent to notify his coming, said\nhis master was ill and by his doctor's orders took only common soap\nmade into a porridge with asafoetida and spices. He was sick in the\nnight after taking it, and next morning the man refused to remove the\nvessel he had used. As the Moghul was carrying it out covered up with\na sheet, the friends being told by the man that he was leaving through\nanger at the food they gave him, ran out and seized his arms to draw\nhim back, and caused him to drop and break the vessel. On their way\nhome they had a quarrel and a scuffle, the Moghul admitted he was angry\nat last, and the man got him down and plucked out his eye. Some of the\nincidents are found in the stories numbered 241 and 242 in this volume.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 98, there is an\naccount of a merchant who cut off the nose of any servant who was\nangry or abusive. In order to be revenged on him, the brother of\na man who had been thus mutilated took service under the merchant,\nirritated him in various ways, was struck in the face, and thereupon\ncut off his master's nose.\n\nIn Folktales of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 124, a Prince and a merchant's son ran away, and were engaged as\nlabourers on the condition that if they threw up their work they should\nlose one hand and one ear, the master to be similarly mutilated if he\ndismissed them while they were willing to work. When the Prince was\nordered to hoe sugar-cane he dug it up, when told to scrape and spin\nhemp he cut it into pieces, when sent to wash his master's child he\nbeat it on a stone as a washerman beats cloths until it was dead. To\nget rid of him the master sent him to his father-in-law with a letter\nin which it was requested that he should be killed. The Prince read\nit, wrote a fresh one requesting that he should be married to the\nfather-in-law's daughter, and was married accordingly. He killed\nhis master when about to be killed by him. Some of the incidents are\ngiven in the story numbered 242 in this volume.\n\nIn the same work, p. 258, a Prince who had wasted his money, took\nservice with a farmer on the terms that if he gave it up his little\nfinger was to be cut off, and if dismissed while working well the\nmaster was to suffer the same penalty. His friend took his place and\nover-reached the farmer, who ran away to save himself.\n\nIn the Kolhan tales (Bompas) appended to the same volume, p. 497,\nthere is also a story of a Prince who was accompanied by a barber\nwhen he was exiled. To get a living the Prince took service on the\nmutilation terms, the penalty being the loss of a piece of skin a\nspan long. He worked badly and was mutilated. The barber to avenge him\ntook his place, and irritated his master until he got an opportunity\nof mutilating him in the same way.\n\n\n\n\n\n\n\n\nNO. 196\n\nTHE STORY OF THE GAMARALA'S SON\n\n\nIn a certain country there is a Gamarala; the Gamarala had no\nwives. While he was thus, at one time (eka parama) he brought seven\nwives; all the seven had no children. Again he brought yet a woman;\nthat woman also had no children.\n\nAfter that, when the man was going in order to escort the woman [on\nreturning her to her parents], they met with a Sannyasi. The Sannyasi\nasked, \"What is it? Where are you going?\"\n\nThe man said, \"I brought seven wives; all seven had no children. After\nthat, I brought this woman. Because the woman also had no children\nI am going in order to escort her [to her parents again].\"\n\nThen the Sannyasi says, \"I will perform a protective spell (arakshawa)\nfor children to be born, if you will give me the lad who is born\nfirst of all.\" The Gamarala promised, \"I will give him.\"\n\nAfterwards the Gamarala having come back, when a little time had gone\nshe bore a boy. After the boy became somewhat big he planted a flower\ntree. The Gamarala having told the Sannyasi to come gave him the boy;\nthe Sannyasi having taken him went away. The lad says to the Gamarala,\n\"Should I die the flowers on the flower tree will fade.\" Younger than\nthis lad [the Gamarala's wife] bore yet a boy.\n\nWhen the Sannyasi was taking the lad he met with a man. This man said\nto the lad, \"Lad, the Sannyasi will give you a thread. Tie it to a\ntree, and having got out of the way remain [there].\"\n\nThe Sannyasi having gone with the lad near a hidden treasure, gave\na thread into the boy's hand, saying, \"Remain holding this.\" The lad\ntied the thread to a tree; having hidden himself he remained [there].\n\nThe Sannyasi put \"life\" into it. [65] Then the Yaka [who guarded the\ntreasure] having come, asked from the Sannyasi, \"Where is the demon\noffering (billa)?\"\n\nThereupon the Sannyasi said, \"There (an) he is, [at the end of the\nthread].\" Then when the Yaka looked there was no one. Well then,\nthe Yaka broke the Sannyasi's neck and drank his blood.\n\nAfter the Yaka went away the hidden treasure burst open. That lad\nhaving come and taken the things of the hidden treasure (nindane\nkalamana), again went to a Gamarala's [66] house. Having gone, and\ntaken lodgings at the house, while he is there they are preparing\n(tanawa) to give that Gamarala's girl in diga (marriage). They will\ngive her for the manner in which the Cinnamon-peeler's cloth is worn,\nand to a person who wore the cloth [most correctly]. Well, anyone of\nthose who were there was unable to do it. This youth wore it. After\nthat, the Gamarala gave the girl to the lad.\n\nWhen the lad was bathing one day the girl saw the beauty of the lad's\nfigure. After that, the girl having said, \"This man's figure is too\nbeautiful! [67] I don't want him,\" prepared a contrivance to kill\nhim. Having got a false illness she lay down.\n\nAfterwards the lad said, \"What is the difficulty for you?\"\n\nThen the girl [said], \"You must bring and give me the milk of the\nwild Elephant that is in the jungle; if not, I shall die.\"\n\nAfter that, the lad having taken the coconut water-vessel, [68] and\nhaving gone into the jungle, went near the Elephant calves. Then the\nElephant calves [asked], \"What have you come for?\"\n\nThis lad said, \"Ane! I came to take a little milk from the Elephant\nfor medicine for me.\"\n\nThe Elephant calves said, \"If so, you remain hidden there; we will\ntake and give it to you.\"\n\nThe Elephant calves having gone near the female Elephant, one Elephant\ncalf stayed near the Elephant's trunk; the other one drinks a little\nmilk, and puts a little into the coconut water-vessel. Having done\nthus, and collected milk for that coconut water-vessel, it brought\nand gave it to this lad. The lad having brought it, [69] gave it to\nthe woman, and told her to drink it. Afterwards the woman drank it.\n\nIn still a little time, again having said that she had an illness,\nshe lay down. That lad asked, \"What are you again lying down for?\"\n\nThe girl says, \"Bring the milk of the female Bear (walasdena) in the\njungle. Should I drink it this illness of mine will be cured.\"\n\nAfterwards, this lad, having taken the coconut water-vessel, and\ngone to the jungle and gone near a Bear cub, said, \"Ane! You must\ntake and give to me a little Bear's milk for medicine.\"\n\nAfterwards, the Bear cub having said, \"If so, you remain hidden there\nuntil the time when I bring it,\" took the coconut water-vessel, and\nhaving gone near the female Bear, drinks a little milk, and again\npours a little into the coconut water-vessel. In that way having\ncollected it, it brought and gave it to that lad. The lad brought\nthe Bear's milk home, and gave it to the woman to drink.\n\nThe girl having drunk it, in still a few days again lay down. The\nlad asked, \"What are you again lying down for (budi)?\"\n\nThen the girl [said], \"Having brought for me the milk of the\nGiju-lihini [70] which is in the jungle, should I drink it this\nillness will be cured.\"\n\nAfterwards the lad, having taken the coconut water-vessel and gone,\nwent near the young ones of the Giju-lihini, and said, \"Ane! I must\ntake a little milk of the Giju-lihini for medicine.\"\n\nAfterwards, those Giju-lihini young ones having told the lad to\nremain hidden, in the very same manner as before brought and gave\nthe milk. The lad brought and gave it to the girl to drink. The girl\nhaving drunk it said that the illness was cured.\n\nWell then, these two persons have a boy (son). Still having said that\nshe had illness, this girl lay down. The lad asked her [about it]\nin the same manner as before.\n\nThe girl said, \"Having wrestled [71] with the Yaksani who is in the\njungle, should you come back after conquering, indeed, my illness\nwill be cured.\"\n\nAfter the lad went into the jungle he met with the Yaksani. Having\nmet with her, the Yaksani said, \"We two must wrestle to-day; having\nwrestled, the fallen person (waeticci kena) will lose.\"\n\nThis lad said, \"It is good,\" and having wrestled the lad fell, and\nthe Yaksani killed the lad.\n\nThen at that place [where he planted it] the flower also faded. Well\nthen, the Gamarala sent the other younger youth on horseback to look\n[for him]. When the youth was coming he met with the Yaksani who\nkilled that lad. Having met with her the youth said, \"Give me (dila)\nmy elder brother,\" he asked.\n\nThe Yaksani said, \"I don't know [about that].\"\n\nThen the youth [said], \"Don't say 'No'; you must give him, quickly.\"\n\nThe Yaksani said, \"Let you and me wrestle. Having wrestled, should you\nfall I shall not give him; should I fall I will give you your elder\nbrother.\" Both having agreed to it, they wrestled. Having wrestled,\nthe Yaksani lost.\n\nAfter that, the Yaksani having caused that killed lad to come to life,\n[72] gave him to that youth. Well then, the elder brother and younger\nbrother, both of them, having mounted on the back of the horse went\nto the very city where the elder brother stayed. The younger brother\nagain came [home], having caused the elder brother to remain at that\nvery place.\n\nWell then, that elder brother's boy having said, \"Father, there is no\nstopping here for us; let us go to another country,\" the two started,\nand at the time when they were going they met with a tank.\n\nThe boy asked, \"Father, how far (koccara taen) can you swim in\nthis tank?\"\n\nThe boy's father said \"Let us see,\" and having swum a little space\n(tikak taen) being unable [to swim further] came back.\n\nThe boy said, \"Father, if you cannot swim, clasping my hand let us go,\"\nhe said. The man was held by the boy's hand.\n\nWhile swimming, the boy when he was going to the far bank caught a\nshark also. Having taken it also and gone to the far bank, he cut up\nthe shark and divided it into three. Having divided it, and eaten\ntwo heaps of it, and taken the other heap, [73] they go away to\nanother country.\n\nHaving gone there they arrived (eli-baessa) at the palace (vimane)\nof a Rakshasa. When they went two Rakshasa lads were [there]. The\nRakshasa and Rakshasi went to eat human flesh. The two Rakshasa lads\nsaid, \"Ane! What have you come to this place for? Should our mother\nand father come they will eat you up (kala damayi).\"\n\nThen these two having said, \"Ane! Don't say so; to-day you must\nsomehow or other (kohomawat) save us and send us away,\" those two\nRakshasa lads hid them.\n\nThe Rakshasa and Rakshasi came. Having come there, \"What is this\nsmell of dead bodies?\" they asked.\n\nThe Rakshasa lads [said], \"Having come after eating men's flesh,\nwhat do you say 'smell of dead bodies' for?\"\n\nWell then, the Rakshasi and Rakshasa swore, \"We will not eat; son,\ntell us.\"\n\nAt that place these two Rakshasa lads showed those two, father and son,\nto these two. Although this Rakshasi and Rakshasa could not bear not\nto eat those two, because they had sworn that day they were forbearing.\n\nOn the next day the two persons went away to another country. Having\ngone there they arrived near a tank. Both having descended at the\nbank, swam. When they were going to the middle of the tank both of\nthem being soaked with the water died.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 197\n\nTHE MANNER IN WHICH THE GAMARALA BURIED HIS SONS\n\n\nIn a certain country there are a Gamarala and a Gama-Mahage (his\nwife), it is said. When they were there not much time (nombo kalayak),\nfor the Mahage [there was] pregnancy longing; well then, she is not\neating food.\n\nThe Gamarala asked, \"What is it, Bolan? You are not eating food,\"\nhe asked.\n\nThe woman said, \"I have pregnancy longing.\" The man asked, \"What can\nyou eat?\" The woman said, \"Seven days (haddawasak) having warmed water\n(paen) give it to me.\" The Gamarala having warmed water gave it [on]\nseven days; the Gama-Mahage bathed seven days [with] the water. The\nGamarala asked, \"Now then, is it well, the pregnancy longing?\" The\nwoman said, \"It is well.\"\n\nWell, ten months having been fulfilled she bore a boy. Until the time\nthe boy becomes able to talk they reared him.\n\n[Then] the Gamarala said, \"To look what this boy says, having taken\nhim let us bury him.\" [74] The Gama-Mahage also having said \"Ha,\"\nthey took him to bury. Having cut the grave (lit., hole) and placed\nhim in the grave, they covered [him with] earth (pas waehaewwa).\n\nThen the boy said, \"Ane! What did mother and father [75] bury me\nfor? If I remained with [them]--the smith does not beat the piece of\niron [after] having placed it on the anvil--many will I beat (hammer)\nfor them both.\" [76]\n\nThe Gamarala and the Mahage having said, \"That one to us [is] a smith's\nboy,\" and having well trampled still [more] earth [on him] came home.\n\nWhen they were thus for no long time, for the Mahage again [there was]\npregnancy longing; well then, she is not eating food. The Gamarala\nasked, \"What is it, Bolan? You are not eating food.\" The woman said,\n\"I have pregnancy longing.\" The Gamarala said, \"What can you eat for\nthe pregnancy longing?\" The woman said, \"[On] seven days from the\nBlue-lotus-flower pool having brought water, seven days having warmed\nit give me it (dilan) to drink.\" The Gamarala having brought the water,\n[on] seven days having warmed it gave it; the woman on the very seven\ndays drank. The Gamarala asked, \"Now then, is it well, the pregnancy\nlonging?\" The woman said, \"It is well.\"\n\nWell then, ten months having been fulfilled (lit., filled) she bore\na son. Until the time he became able to talk they reared him.\n\n[Then] the Gamarala said, \"To look what this one says, let us bury\nhim.\" The woman having said \"Ha,\" they took him, and having cut the\ngrave and placed him in the grave, they covered [him with] earth.\n\nThe boy said and said, \"Ane! What did they bury me for? If I remained\n[with them]--the potter does not beat [the clay for] the pots--[for]\nmany will I beat it.\"\n\nThe two persons having said, \"That one is not ours [77]--a potter's\nboy,\" and having put still [more] earth [on him] and trampled it,\ncame home.\n\nHaving come there, when they were [there] no long time, for the woman\n[there was] pregnancy longing; she is without food. The Gamarala asked,\n\"What is it, Bolan? You are not eating food.\" The woman said, \"I have\npregnancy longing.\" The Gamarala asked, \"What can you eat?\" The woman\nsaid, \"Having cut a hollow well (puhu lindak) and brought the water\n(diya), seven days having warmed it give me it for me to bathe.\" The\nGamarala having cut a hollow well, [on] seven days having warmed\nthe water gave it. The woman seven days bathed [with] the water. The\nGamarala said, \"Now then even, is the pregnancy longing well?\" The\nwoman said, \"It is well.\"\n\nWhen she was [there] not much time she bore a boy. Having reared him\nuntil the time when the boy became able to talk, the Gamarala said,\n\"Having taken this one let us bury him, to look what he says.\" The\nGama-Mahage having said \"Ha,\" they took him, and having cut the grave\nand placed him in the grave, covered [him with] earth.\n\nThe boy said, \"Ane! If I remained [with them]--the washerman does\nnot wash cloth for them--many will I wash.\"\n\nThe two persons having said, \"That one [is] not ours--a washerman's\nboy,\" put still [more] earth [on him] and having trampled it came home.\n\n(On the next occasion the woman stated, in reply to her husband's\ninquiry as to what food she wanted, that she required nothing. When\nthe son was buried he said, \"What [did they bury] me for? For them [78]\nI--the tom-tom beater does not beat the tom-tom--will beat many.\" [79]\nThey said, \"That one [is] not ours--a tom-tom beater's boy,\" and they\nfinished the burial and returned home.\n\nOn the fifth occasion, when asked what she could eat, the woman said,\n\"There is the mind to eat (sic) buffalo milk.\" When the boy was placed\nin the grave he said, \"Ane! What did our mother and father bury me\nfor? If I remained [with them], having arrived near a King, [after I\nam] exercising the sovereignty won't our mother and father, both of\nthem, get subsistence for themselves?\" [80] The story continues:--)\n\nWell then, the two persons having said, \"This one himself [is] our\nchild,\" getting him to the surface [81] they brought him home.\n\n(On the sixth occasion the woman required cow's milk. After she had\n\"eaten\" it (lit., them, the word for milk being a plural noun) the\nlonging was allayed. Like the others, the boy who was born was buried\nwhen he could talk. He said, \"Ane! What did our mother and father\nbury me for? If I remained [with them] won't the two persons get a\nsubsistence, I having even done cultivation and trading?\")\n\nThe rest of the story is as follows:--The two persons having said,\n\"This one himself [is] our child,\" getting him to the surface\nthey brought him home. When they were rearing him not much time,\nthe Gamarala's two eyes became blind. This boy having become big is\ncontinuing to give assistance to the two persons. Then the Gamarala\ndied.\n\nThe elder (lit., big) boy has taken the sovereignty. The elder brother\nand younger brother, both, [assisting her]--one having done cultivation\n(goyitan) and trading, one having exercised the sovereignty--that\nwoman is obtaining a subsistence.\n\nThe woman having become old, one day (dawasakda) that younger brother\nwent to see that elder brother and return to the city. Having gone,\nas he was coming back Sakra having come, taking an old appearance,\ntook away the Gama-Mahage.\n\nThe boy having come and looked [for her], at his mother's absence is\nweeping and weeping. Sakra, creating an old appearance, having come\nasked at the boy's hand, \"What are you weeping for?\"\n\nThe boy said, \"On account of our mother's absence I am weeping.\"\n\nSakra said, \"Why? While your mother has become old you weep! Whatever\ntime it should be, life goes.\"\n\nThe boy said, \"I must go to see our mother's life.\"\n\nSakra having taken him to the Sakra residence (bawana) showed him\nthe boy's mother. Having shown her, Sakra asked, \"Can you stay here?\"\n\nThen the boy said, \"I having asked at elder brother's hand must come,\"\nand came [back to earth]. Having gone to the elder brother's city\nand said, \"Elder brother, our mother having gone is in the Sakra\nresidence; I also will go,\" the elder brother replied, \"If you can,\ngo.\" He having said it, he came away to go, [but] the boy not knowing\nthe path simply stayed [at home].\n\n\n Finished.\n\n Tom-tom Beater. North-western Province.\n\n\n\nI have inserted this pointless tale on account of the evidence\nit affords of a belief that infanticide was practised in former\ntimes; I may add that I have adhered as closely as possible to the\ntext. It agrees with the story numbered 243 in this volume (a tale\nfrom Ratmalana, about eight miles south of Colombo), that children\nwho were not likely to prove useful were sometimes buried alive. For\nother instances of infanticide see the Index to vol. i.\n\nI am unable to refer to Indian instances in which Sakra occupies the\nposition of Yama as the God of Death; but in Ceylon he is sometimes\nrepresented as being a Dharma-raja, a god of righteousness or justice,\nand this is a function of Yama. See the verse at the end of the story\nnumbered 179 in vol. ii; in No. 107, vol. ii, it is Sakra who kills\nthe wicked Princess.\n\nThe reason for cutting a special well with the water of which the\nwomen wished to bathe, was that they would thus obtain undefiled water.\n\n\n\n\n\n\n\n\nNO. 198\n\nTHE STORY OF THE WOODEN PEACOCK\n\n\nIn a certain country there are a Carpenter and a Hettirala, it is\nsaid. There are also the wives of the two persons; there are also\nthe two sons of the two persons.\n\nThe Carpenter and the Hettirala spoke together: \"Let us send our two\nchildren to school.\" Having spoken thus, they sent the Carpenter's\nson and the Hettirala's son to school. At the time when the two had\nbeen going to school no long period, the Hettirala took and gave a\ncart and a bull to the Hettirala's son. Well then, the Hettirala's son\ngoes to school in the cart; the Carpenter's son goes on the ground. A\nday or two having gone by he does not go again.\n\nAfterwards the Carpenter asked, \"Why, Ade! dost thou not go to school?\"\n\nThen said the youngster, \"The Hettirala's son goes in the cart;\nI cannot go on the ground.\"\n\nAfter that, the Carpenter also took and gave (anna dunna) a cart and\na yoke of bulls to the Carpenter's son. Now then, the Carpenter's\nson also, tying [the bulls to] the cart, goes to school.\n\nThen the Hettirala's son, having sold the cart and bull, got a horse\nand horse carriage. The Hettirala's son began to go in the horse\ncarriage. Then the Carpenter's son does not go to school.\n\nThen the Carpenter asked, \"What dost thou not go to school for?\"\n\nThe Carpenter's son said, \"The Hettirala's son goes in the horse\ncarriage; I cannot go in an ordinary (nikan) cart.\"\n\nAfterwards, the Carpenter having said, \"If the Hettirala's son goes in\nthe horse carriage, am I not a Carpenter? Having made a better one than\nthat I will give you it,\" constructed a wooden Peacock (dandu mondara)\nand gave it to the Carpenter's son. Afterwards the Carpenter's son,\nrowing on the wooden Peacock [through the air], goes to school.\n\nWhen they were thus for not a long time, the Carpenter died; the\nCarpenter's wife also died. Afterwards this Carpenter's son thought to\nhimself that he must seek for a marriage for himself. Having thought\nit he went rowing the wooden Peacock to a city.\n\nThere is a Princess of that city. The Princess alone was at the palace\nwhen the Carpenter's son was going. Afterwards the Carpenter's son\nasked at the hand of the Princess, \"Can you (puluhanida) go with me\nto our country?\"\n\nThen the Princess said, \"I will not go; if you be here I can [marry\nyou].\" After that, the Carpenter's son marrying [82] the Princess,\nstays [there]. While he was there two Princes were born.\n\nAfter that, the Carpenter's son said to the Princess, \"Taking these\ntwo Princes also, let us go to our country.\"\n\nThe Princess said \"Ha.\"\n\nWell then, while the Princess and the Carpenter's son, and the two\nPrinces of these two, were going [through the air] on the back of\nthat wooden Peacock, that younger Prince said, \"I am thirsty.\" [83]\nThe Carpenter's son having split his [own] palm gave him blood. The\nPrince said, \"I cannot drink blood; I must drink water.\"\n\nAfterwards, having lowered the wooden Peacock to the ground,\n[the Carpenter's son] went to seek water. [While he was absent]\nthe younger Prince cut the cord of the wooden Peacock.\n\nThe Carpenter's son having gone thus, [after] finding water came back\nand gave it to the Prince. Afterwards, after the Prince drank the\nwater he tried to make the wooden Peacock row aloft; he could not,\nbecause [the young Prince] cut the wooden Peacock's cord.\n\nAfterwards, having left (damala) the wooden Peacock there, [the\nCarpenter's son] came to the river with the Princess and the two\nPrinces; having come [there] they told the boatman to put them across\n(ekan-karawanda).\n\nAfterwards, the boatman firstly having placed the Carpenter's son on\nthe high ground on the other bank (egoda gode), and having come back\nto this bank, placing the Princess in the boat took her below along the\nriver, and handed over the Princess to the King of the boatman's city.\n\nThe Carpenter's son having stayed on the high ground on the other\nbank, became a beggar, and went away. [84] Those two Princes having\nbeen weeping and weeping on this bank, jumped into the river. The\ntwo Princes went upwards and upwards in the river--there is a\ncrocodile-house (burrow)--along the crocodile-house they went upward\n[and came to the surface of the ground].\n\nHaving gone there, while they were there weeping and weeping a widow\nwoman having come for water (watura pare) asked, \"What are you weeping\nand weeping there for?\" at the hand of the two Princes.\n\nThen the two Princes say, \"Ane! Being without our mother and father\nwe are weeping and weeping.\"\n\nThen the widow woman said, \"Come, if so, and go with me.\" Afterwards,\nhaving said \"Ha,\" the two Princes went with the widow woman. Having\nthus gone, the widow woman gave food to the two Princes.\n\nWhile they were growing big and large the King said at the hand of\nthat Princess, \"Now then, let us marry.\"\n\nThen the Princess said, \"In our country, when a Princess has either\nbeen sent away (divorced, aericcahamawat) or has made mistakes\n(padawari weccahamawat), she does not marry until the time when three\nyears [85] go by. When the three years have gone (gihama) let us\nmarry.\" Afterwards the King, having placed a guard for the Princess,\nwaited until the time when the three years go by.\n\nThese two Princes who jumped into the river one day went to be on\nguard. The Princess asked at the hand of the Princes, \"Whence are you?\"\n\nThen the Princes said, \"While we were young at a very distant city\nour mother and father were lost near the river. A widow woman having\nbrought us away is now rearing us.\"\n\nThen the Princess said, \"It is your (umbale) mother indeed who is I;\nyour father is now walking about, continuing to beg and eat. I will\nperform a meritorious deed (pinkomak) and bring him; you, also, join\nyourselves to the beggars' party.\" Having said this, and given the\ntwo Princes silver and gold things, she sent them away.\n\nThat Princess at the hand of the King said, \"I must perform a\nmeritorious deed, to give money to those with crippled arms, lame\npersons, and beggars.\"\n\nAfterwards the King by the notification tom-toms gave public notice\nto those with crippled arms, and lame persons, and beggars, to come\n[for the alms-giving]. Afterwards they came; that Carpenter's son,\nthe beggar, also came.\n\nTo the whole of them [86] she gave money; to that Carpenter's son\nshe gave much,--silver and gold. Having given it, the Princess said,\n\"Having taken these and gone, not losing them, construct a city for\nus to stay in when we have come together again,\" she said. \"Our two\nPrinces also are near such and such a widow woman; [after] joining\nthem, go.\"\n\nAfterwards that Carpenter's son, joining the two Princes also, went\nand built a city. Afterwards this Princess--having placed a guard\nover whom, the King had stopped--having bounded off, unknown to the\nKing [87] went to the city which the Carpenter's son and the two\nPrinces built.\n\nWell then, the Princess, and the Carpenter's son, and the two Princes\nstayed at the city.\n\n\n Finished.\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn the Jataka story No. 193 (vol. ii, p. 82), a Prince who was\ntravelling alone with his wife is described as cutting his right knee\nwith his sword when she was overcome with thirst, in order to give\nher blood to drink.\n\nIn Old Deccan Days (M. Frere), p. 142, a Prince married a carpenter's\ndaughter, and afterwards became poor, and a drum-beater for conjurers\nand dancers, a fate from which his second wife and her son rescued him.\n\nIn a story of the Western Province numbered 240 in this volume, a\nPrincess recovered her husband by giving a dana, or feast for poor\npeople, and observing those who came to eat it. See also No. 247.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 84), in the\nstory of \"Ali Shar and Zumurrud,\" the lady, who while disguised as\na man had been chosen as King, recovered her husband by giving a\nfree feast to all comers at the new moon of each month, and watching\nthe persons who came, her husband Ali Shar, then a poor man, being\npresent at the fifth full moon. At each of the earlier feasts she\nfound and punished men who had been responsible for her own and her\nhusband's misfortunes.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 101, a merchant's\nson who was travelling through a waterless desert for seven days,\nkept his wife alive by giving her his own flesh and blood.\n\nSee vol. ii, Nos. 80 and 81, and the appended notes.\n\n\n\n\n\n\n\n\nNO. 199\n\nTHE WICKED STEP-MOTHER\n\n\nAt a certain city there are a King and a Queen. There are also two\nPrinces.\n\nDuring the time while they were living thus, while the Queen was\nlying down at noon, a hen-sparrow had built a house (nest) on the\nridge-pole. The Queen remained looking at it. When the Queen was\nthere on the following day [the bird] hatched young ones.\n\nWhen they had been there many days, a young sparrow, having fallen to\nthe ground, died. The Queen, taking the young sparrow in her hand,\nlooked at it. Having opened its mouth, when she looked in it there\nwas a fish spine in the mouth. The Queen threw the young one away.\n\nAfter that, the hen-sparrow was not at the nest; another hen having\ncome, stayed there. Afterwards, two young sparrows having fallen to\nthe ground again and died, when the Queen taking them in her hand\nlooked at them, two fish spines were in their mouths. The Queen threw\nthem both away, too.\n\nOn account of what she saw the Queen thought, \"[This] is not the hen\nwhich hatched these young ones. [The cock-sparrow] having called in\nanother one [as his mate], she has been making them eat these spines\nto kill them.\" Then from this the Queen got in her mind, \"When I am\nnot [here] it will indeed be like this for my children.\" Well then,\nthrough that grief the Queen died.\n\nAfter she died the King brought another Queen. This Queen beats and\nscolds the two Princes. Afterwards the Princes said to their father\nthe King, \"We must go even to our uncle's [88] house.\"\n\n\"Why must you go?\" asked the King.\n\nThe Princes said, \"Our step-mother beats and scolds us.\"\n\nAfterwards the King said, \"Go there, you.\"\n\nWhen the two Princes went to their uncle's house, \"What, Princes,\nhave you come for?\" the uncle asked.\n\n\"Our step-mother beats and scolds us; on that account we came.\"\n\n\"If so, stay,\" the uncle said.\n\nAfterwards, when they had been there in that way not much time, as\nthey were going playing and playing with oranges through the midst\nof the city, an orange fruit fell in the King's palace.\n\nThen the Princes asked for it at the hand of the Queen: \"Step-mother,\ngive us that orange fruit.\"\n\nThe Queen said, \"Am I a slave to drag about anybody's orange?\"\n\nAfter that, the big Prince having gone to the palace, taking the\norange fruit came away.\n\nAfterwards, tearing the cloth that was on the Queen's waist, and\nstabbing herself with a knife [the Queen] awaited the time when the\nKing, who went to war, came back.\n\nThe King having come asked, \"What is it?\"\n\n\"Your two Princes having come and done [this] work went away.\"\n\nOn account of it the King appointed to kill the two Princes. Having\ngiven information of it to the King's younger brother also, the\nyounger brother asked, \"What is that for?\"\n\nThe King said, \"After I went to the war these two Princes went to\nthe palace, and tore the Queen's cloth also, and having stabbed and\ncut her with their knives, the blood was flowing down when I came.\"\n\nAfter that, the King's younger brother asked at the hand of those\nPrinces, \"Why did you come and beat the Queen, and stab and cut her\nwith the knife, and go away?\"\n\nThe Princes said, \"We did not do even one thing in that way. As we\nwere coming playing and playing with oranges, our orange fruit having\nfallen in the palace, when we asked our step-mother for it she did not\ngive it. 'Am I a slave to drag about oranges?' she said. Afterwards\nwe went into the palace, and taking the orange fruit went away. We\ndid not do a thing of that kind,\" they said.\n\nThe King, however, did not take that to be true. \"I must kill the\ntwo Princes,\" he said. Their uncle took the word of the two Princes\nfor the truth.\n\nAfterwards the Princes' uncle said, \"Go to the river, and [after]\nwashing your heads come back.\"\n\nAs they were setting off the Princes took a bow and arrow; and having\ngone to the river, while they were there, when they were becoming\nready to wash their heads, two hares, bounding and bounding along,\ncame in front of the two Princes. Having seen the hares, the younger\nson said, \"Elder brother, shoot those two hares.\" He shot at them;\nat the stroke the two hares died.\n\nThe two Princes, washing their heads, took away the two hares\nalso. Having gone to the city, and given them into the uncle's hand,\nthe uncle plucked out the four eye-balls of the hares, and gave them\ninto the Queen's hands:--\"Here; they are the four eye-balls of the\nPrinces,\" he said.\n\nAfterwards, having looked and looked at the eyes, she brought an Indi\n(wild Date) spike, and saying and saying, \"Having looked and looked\nwith these eyes, did you torment me so much?\" she went to the palace\nwhere the King was, and pierced [with the spike] the very four [eyes].\n\nAfter that, having cooked the hares' flesh, and cooked and given\nthem a bundle of rice, the uncle told the two Princes to go where\nthey wanted, and both of them went away.\n\n(Apparently the story is incomplete, but the narrator knew of no\ncontinuation, and I did not meet with it elsewhere.)\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Jataka, No. 120 (vol. i, p. 265), a Queen of the King of Benares\nis described as scratching herself, rubbing oil on her limbs, and\nputting on dirty clothes in order to support the charge she brought\nagainst the Chaplain, of assaulting her during the King's absence on\na warlike expedition. In No. 472 (vol. iv, p. 118) a Queen scratched\nherself and put on soiled clothes in order to induce the King to\nbelieve that her son-in-law, Prince Paduma, had assaulted her. Paduma\nwas accordingly sentenced to be thrown down a precipice.\n\nIn Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 27, a Queen\nwho was a Prince's step-mother behaved in the same way until the King\npromised to kill the boy. He smeared the blood of a dog on his sword,\nand abandoned the boy in the forest.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 273, a King observed\nthat two swallows had a nest in a veranda at the palace. The hen\ndisappeared, having been caught by a falconer. The cock constantly\nattended to the young ones, but when it brought a fresh mate the two\ncame only once on the second day, and the cock then disappeared. The\nKing then examined the nest, and found in it four dead young ones,\neach with a thorn in its throat. He concluded that if his wife died\nand he married again the new Queen might ill-treat his two sons. After\na while the Queen died and the King was persuaded by the Ministers\nto marry again. One day when the two Princes were amusing themselves\nwith pigeons one of the birds alighted near the new Queen, who hid\nit under a basket and denied that she had seen it, but guided by\nsigns made by an old nurse the younger Prince found and took it. On\nanother occasion the elder Prince recovered one in the same way,\nthough forcibly opposed by the Queen. The Queen then charged them\nwith insulting her, the King banished them, and they went away.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 166, a King and\nQueen while in the veranda of the palace watched a pair of birds at\na nest. One day a strange hen was seen to go with the cock to the\nnest, carrying thorns in her bill. When the nest was examined it\nwas discovered that the thorns had been given to the young ones,\nand that they were dead. The King and Queen discussed it, and the\nKing promised not to marry again if the Queen died. When she died, by\nthe Ministers' advice and after many refusals he married a Minister's\ndaughter who became jealous of the two Princes, complained of their\ndisobedience and abusive language, and induced the King to order them\nto be killed in the jungle. There the soldiers' swords being turned\ninto wood they allowed the boys to escape. The rest of the story is\ngiven in the last note, vol. i, p. 91.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iv, p. 71), in the\nSindibad-nameh, the favourite concubine of the King of China fell\nin love with his only son and offered to poison his father, but on\nhis rejection of her offers she tore her robes and hair, and charged\nhim with assaulting her. The seven Wazirs told the King tales of the\nperfidy of women, and persuaded him to countermand the death penalty\nto which the Prince was sentenced, the Prince explained the affair,\nand the woman was sent away.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 107, the\nfavourite concubine of a King being repulsed by the Crown Prince,\ncharged him with improper conduct towards her, and induced the King to\nsend him to govern the frontier districts. She and a Counsellor then\nforged an order that he must pluck out and send his eyes. When she\nreceived them she hung them before her bed and addressed opprobrious\nlanguage to them. The Prince became a flute player, and while earning\na living thus, accompanied by his wife, was recognised by his father,\nwho scourged the two plotters with thorns, poured boiling oil on\ntheir wounds, and buried them alive.\n\nIn Santal Folk Tales (Campbell), p. 33, a raja and his wife observed\nthe attention paid by a hen-sparrow to her young ones, and that after\nshe died another mate who was brought let them die of hunger. The queen\npointed this out, and told the raja to take care of her children in\ncase she died. When he was persuaded by his subjects to marry afresh\nafter her death, the new wife took a dislike to the elder son, and by\nan assumed illness induced the raja to exile him. The other brother\naccompanied him, and they had various adventures.\n\n\n\n\n\n\n\n\nNO. 200\n\nTHE WOMAN WHO ATE BY STEALTH\n\n\nAt a certain village there is a woman, it is said; the woman went\nin a diga [marriage]. Having gone in the diga, when she is there a\ngreat many days she began to eat by stealth (hora-kanda). Afterwards\nthe man having said, \"I don't want the woman who eats by stealth,\"\nand having gone [with her] to her village, put her back [there].\n\nAfterwards, after many days went by, yet [another] man having come,\nwent back, calling her [in marriage]. [When living] near (i.e.,\nwith) that man also she began to eat by stealth. Afterwards that\nman also having said, \"I don't want this woman who eats by stealth,\"\nand having gone [with her] to her village, put her back [there].\n\nThus, in that way she went in ten or twelve diga [marriages], it is\nsaid. Because she eats by stealth, they bring her back and place her\n[at home again].\n\nAfterwards, still a man came and asked [for her in marriage]. The\nwoman's father said, \"Child, I gave her in ten or twelve diga\n[marriages]. Because she eats by stealth, having brought and brought\nher, they put her [back here]. Because of it, should I give her to\nyou it will not be successful,\" he said.\n\nThen the man said, \"Father-in-law, no matter that she ate by\nstealth. If you will give her give her to me,\" he said. Afterwards the\nwoman's father said, \"If you are willing in that way, even now call\nher and go,\" he said. Thereupon the man, calling her, went away. [89]\n\nHaving investigated for a great many days, when he looked [he saw\nthat] she eats by stealth. Afterwards the man said to the woman,\n\"Bolan, it has become necessary for me to eat a [special] food. How\nabout it?\" he said.\n\n\"What is it?\" the woman asked.\n\n\"It is in my mind to eat milk-cake,\" [90] he said.\n\nThen the woman said, \"Is that a very wonderful work? Let us cook it\non any day you want it,\" she said.\n\nAfterwards the man said, \"If so, when you cook it I cannot look and\nlook on, eyeing it, and [then] eat it. To-day I am going on a journey;\nyou cook.\"\n\nHaving said [this], the man dressed himself well, and having left\nthe house behind, and gone a considerable distance [returned and got\nhid]. When he was hidden, the woman, taking the large water-pot, went\nfor water. Having seen it, the man went running, and having got on\nthe platform in the room (at the level of the top of the side walls),\nremained looking out.\n\nThe woman, taking rice and having put it to soak and pounded it into\nflour, began to cook. After having [cooked some cakes and eaten\npart of them, she] cooked a fresh package of cakes, and finished;\nand having put the fresh package of cakes into syrup, and laid the\npacket of cakes over the others which remained, and covered them,\nshe took the water-pot and went to the well, and having taken water\nafter bathing, set off to come back.\n\nThe man quickly descended from the platform, and having gone to the\npath, got hid. The woman came to the house, taking the water, and\nhaving placed the water-pot [there], when she was taking betel the\nman came out from the place where he was hidden, and came to the house.\n\nAfterwards, the woman having apportioned the milk-cake on the plate,\nand said, \"Inda! Eat,\" gave him it. Thereupon the man, looking in\nthe direction of the plate, says, \"What are ye saying? Get out of the\nway. Should she eat it secretly in that way, it is for her stomach,\nand should she eat it openly it is for her stomach,\" he said. In that\nway he says it two or three times. The woman heard.\n\nAfterwards the woman asked, \"Without eating the milk-cake, what do\nyou say that for?\" she asked.\n\nThereupon the man says, \"These flies are saying to me that after\nyou were cooking, you cooked a fresh package of cakes, and having\nfinished, and put the package of cakes into syrup, you ate the\npackage. Afterwards I said, 'Should she eat it secretly (hemin) it\nis for her (undaege) stomach; should she eat it openly it is for her\nstomach,'\" he said.\n\nBeginning from that day, the woman, having said, \"Do you tell tales in\nthat way?\" began to kill the flies. She also stopped eating by stealth.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 201\n\nTHE STORY OF THE BITCH\n\n\nIn a certain country there are a woman and a man, it is said. The woman\nhas a pregnancy longing to eat Katuwala [yams]. There is a Bitch, also;\nshe also has a pregnancy longing; that also is to eat Katuwala [yams].\n\nAfter that, the man and the woman and the Bitch, the three, went to\nuproot Katuwala [yams]. Having gone there, and the man having said,\n\"This is for her of ours\" (his wife), [91] when he uprooted it on\nit there was no yam. Having said, \"This is for the Bitch,\" when he\nuprooted it on it there were yams such that the hands could not lift\nthem. Uprooting them, and having come home and boiled them, when they\nwere eating the Bitch stayed at the doorway. Without giving [any]\nto the Bitch the man and woman ate them.\n\nAfterwards the Bitch thought, \"For their not giving the Katuwala [yams]\nto me may the children born in my body be born in the woman's body,\nand the children born in the woman's body be born in my body.\"\n\nThe Bitch went to the forest jungle (himale); having gone, and entered\na rock cave, she bore two Princesses. Having borne them the Bitch\nwent to eat food. [The Princesses grew up there.]\n\nThen a Vaedda having come shooting, when he looked there are two\nPrincesses. Having seen them, the Vaedda, breaking and breaking\nbranches [to mark the way to the cave], came to the city. Having come\nthere he told at the hand of the King, \"In the chena jungle, at such\nand such a place, in a rock cave there are two Princesses. It is to\nsay this I have come here.\"\n\nAfterwards the King sent the King's two Princes to go with the Vaedda\nto summon the Princesses and come. While going there the Vaedda said\non the road, to the Princes, \"When I have gone and am begging for a\nlittle fire at the hand of the two Princesses, they will open the door\nin order to give the fire. Then you two must spring into the house.\"\n\nHaving gone near the rock cave, the Vaedda asked for fire. Then\nthe Princesses having opened the door a very little, when they were\npreparing to give the fire the two Princes sprang into the house. Then\nthe two Princesses fainted, having become afraid. Afterwards, causing\nthem to become conscious, summoning the two Princesses they went to\nthe city [and married them].\n\nThe Bitch having come, when she looked the two Princesses were not\n[there]. After that, having gone along the path on which they had gone\nbreaking branches she went to the city in which the Princesses are.\n\nHaving gone there, when she went to the place where the elder Princess\nis, the Princess said, \"Ci, Ci, [92] bitch!\" and having beaten her,\ndrove her away.\n\nHaving gone from there, when she went to the place where the younger\nPrincess is, she bathed her in water scented with sandal wood and\nplaced her upon the bed. Then the Bitch became a golden ash-pumpkin.\n\nThen the Prince having come, asked at the hand of the Princess,\n\"Whence the golden ash-pumpkin upon the bed?\"\n\nThe Princess said, \"Our mother brought and gave it.\"\n\nThen the Prince thought, \"When she brought so much to the house,\nafter we have gone to her house how much will she not give!\"\n\nHaving said to the Princess, \"Let us go,\" they take a cart also. On the\nroad on which they are going there is a spired ant-hill (kot humbaha).\n\nHaving gone near the ant-hill the Princess said, \"Ane, Naga\nKing! Whence has our mother silver and golden things? Let a thunderbolt\nstrike me!\"\n\nThen the Cobra [came out, and] not having raised his hood, said,\n\"Look there. There are silver and golden things as much as you want\n[in the cave].\"\n\nAfter that, the Prince and the Princess having taken the cart, and gone\nnear the rock cave, when they looked silver and golden things had been\ncreated. Afterwards, loading them in the cart they brought them away.\n\nThe elder Princess's Prince having seen that they are bringing silver\nand golden things, [and having heard their account of their journey for\nthem], said at the hand of the Princess, \"Younger brother having gone\nin that way, brought from your village silver and golden goods. Let\nus also go to bring [some].\"\n\nWhen the elder Prince and Princess, having taken a cart, were going\nnear the spired ant-hill that was on the road, the Princess said,\n\"Ane, Naga King! Whence has our mother silver and golden goods? Please\ngive me a thunderbolt.\"\n\nThen the Cobra having come and having raised his hood, bit the crown\nof the Princess's head, and went back into the ant-hill.\n\nThe Prince, taking the cart, came to the city. The Princess died there.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 284, a poverty-stricken\ngirl who was driven from home by her mother, married a Prince. When\nthe mother came to her to claim a share of her good fortune, the\ngirl prayed to the Sun for help; and on her husband's entering the\nroom her mother had become a golden stool, which the girl declared\nhad come from her home. The Prince determined to visit it, and again\nthe girl appealed to the Sun for assistance. When they reached the\nhut they found it transformed into a golden palace, full of golden\narticles. When the Prince looked back after a three days' visit and\nsaw only the hut, he charged his wife with being a witch, so she told\nhim the whole story, and he became a Sun worshipper.\n\nIn Old Deccan Days (M. Frere), p. 18, a Raja's wife bore two puppies,\nand their pet dog bore two girls which she deposited in a cave. A\nRaja and his brother while hunting discovered the girls, whom they\ncarried away and married. When the bitch went in search of them,\nthe elder one treated it kindly, but the other ordered her servants\nto throw stones at it and drive it away. One stone wounded it on the\nhead, and it died at the elder daughter's house. The Raja tripped\nover the basket under which the body was placed, and found under it\nthe life-size figure of a dog made of precious stones set in gold,\nwhich his wife said was a present from her parents. As her husband\ndetermined to visit them she decided to commit suicide, and put her\nfinger in the open mouth of a cobra that was on an ant-hill; by doing\nso she relieved it of a thorn which had stuck in the snake's mouth. The\ngrateful cobra agreed to assist her, and when she returned with her\nhusband they found a great palace built of precious stones and gold,\nwith a Raja and his wife inside to represent her parents. After a\nvisit of six months, when they looked back on their way home they saw\nthe whole place in flames which totally destroyed it. On seeing the\nvaluable presents they took back, and hearing her sister's story,\nthe younger sister went in the same manner, put her finger in the\ncobra's mouth, was bitten by it, and died.\n\nIn Sagas from the Far East, p. 125, in a Kalmuk tale, after the girl\nwho had been taken out of a box found on the steppe [93] had three\nchildren, the people began to complain of her want of respectable\nrelatives, and she went home with her sons. Instead of her former\npoor dwelling she found there palaces, many labourers at work, and a\nyouth who claimed to be her brother. Her parents entertained her well,\nand the Khan and Ministers came, and returned quite satisfied. On\nthe following morning the palaces and all had vanished, and she\nreturned to the Khan's palace, perceiving that the Devas had created\nthe illusion on her behalf. (As she had claimed to be the daughter\nof the Serpent God, it would appear to have been the Nagas who had\nexerted their powers and done this for her. In the story numbered 252\nin this volume, Mara, the god of death, assisted the son of a woman\nwho had stated that he was her husband.)\n\n\n\n\n\n\n\n\nNO. 202\n\nTHE ELEPHANT GUARD\n\n\nIn a certain country there are a woman and a man; there are a boy and\na girl of those two. During the time when these four were [there],\nthey heard the notification tom-tom at another city. Then the man said,\n\"I am going to look what this notification tom-tom is that we hear.\"\n\nAfter the man went to the city the King said, \"Canst thou guard\nmy elephants?\"\n\nThe man said, \"What will you give me?\"\n\nThe King said, \"I will give a thousand masuran, and expenses [94]\nfor eating.\"\n\nThereupon the man says, \"It is too little for me and my wife, and my\nboy and girl, for us four persons.\"\n\nAfter that the King said, \"I will give two thousand masuran, and\nexpenses for eating for you four persons.\"\n\nThereupon the man said, \"Having returned to my village I will go and\ncall my wife and children to come.\"\n\nAs he was going, a jewelled ring of a Maharaja had fallen [on the\npath]. This man, taking the jewelled ring in his hand, thought,\n\"It is bad for me to destroy this jewelled ring; this I must give to\nthe King.\"\n\nThinking thus he went home, and summoning his wife and children came\nto the city. After he presented [95] that jewelled ring to the King,\nthe King asked, \"Whence [came] this jewelled ring to thee?\"\n\nThis man said, \"This jewelled ring as I was going to the village had\nfallen on the path. It is that [ring] indeed which I placed [before\nyou] as this present.\"\n\nAfter that the King [said], \"A ring of a greater King than I! Because\nit is so it is bad to destroy this ring. What dost thou say about\n[thy reward for] it?\"\n\n\"I say nothing. The thing that is given to me I will take.\"\n\nThereupon the King said, \"Are you quite satisfied [for me] to give a\ndistrict from the kingdom, and goods [amounting] to a tusk elephant's\nload?\" This man said \"Ha.\"\n\nAfter he said it the King gave them. Thereupon this man took charge\nof the guarding of the elephants.\n\nOne day when he was guarding the elephants the Rakshasa came. This\nman asked, \"What came you for?\"\n\nThe Rakshasa said, \"It is to eat thee that I came.\"\n\nThis man said, \"What will you eat me for? Eat our King,\" he said.\n\nAfter that, the Rakshasa having come into the city, when he went near\nthe King the King asked, \"What hast thou come for?\"\n\nThe Rakshasa said, \"I came to eat you, Sir.\"\n\n\"Who, Bola, told thee?\" the King said.\n\nThereupon the Rakshasa said, \"The man who guards the elephants\ntold me.\"\n\nThen the King said, \"What will you eat me for? Go thou and eat the\nman who guards the elephants.\" Afterwards the Rakshasa went near the\nman who guards the elephants.\n\nThereupon the man asked, \"What have you come here again for?\"\n\nThe Rakshasa said, \"The King told me to eat you,\" he said.\n\nAfter that, the man said, \"[First] bring the few silver and gold\narticles that there are of yours,\" he said.\n\nThe Rakshasa having gone home, after he brought the few silver and\ngold things this man said to the Rakshasa, \"Having come [after]\ndrawing out a creeper, tie a turn on the elephant's neck and on your\nneck tie a turn.\"\n\nThe Rakshasa having come after drawing out a creeper, tied a turn on\nthe elephant's neck and tied a turn on the Rakshasa's neck. Afterwards\nthis man said, \"Ha; now then, come and eat me.\" When the Rakshasa\ntried to go dragging the elephant, the elephant struck the Rakshasa;\nthen the Rakshasa died.\n\nAfterwards, while this man, taking those few silver and gold things,\nis guarding the elephants, one day having been soaked owing to the\nrain when is he squatting at the bottom of a tree, a snake appeared.\n\nThis man thinking, \"Ane! I must go to warm myself with a little fire,\"\nhaving gone away, when he looked about there were two Princesses\nin a rock-house (cave). Having seen them he went near [and said],\n\"Ane! Will you give me a little fire?\"\n\nAfterwards the eldest Princess said, \"Come here; having warmed yourself\na little at the fire go away.\"\n\nAfter that, the man went into the rock-house and warmed himself at\nthe fire, and taking the elephants came to the city, and told the\nKing, \"Having seen that in this manner there are two Princesses in\na rock-house I came to tell you,\" he said.\n\nThe King said, \"Our elder brother and I and you, we three, let us go\nto-morrow to fetch the two Princesses.\" The man said \"Ha.\"\n\nOn the following day the three persons having gone near the rock-house,\nthat man went near that rock-house and asked for fire. At that time,\nwhen the eldest Princess is preparing to give the fire these three\npersons sprang in, and having drawn the two Princesses outside, when\nthey were seizing them the two Princesses lost their senses. Afterwards\nrestoring them to consciousness they came to the King's city.\n\nWhen the mother of these two Princesses [after] seeking food came to\nthe rock-house, these two Princesses were not [there]. After that,\nwhen this widow woman is going weeping and weeping along a path, having\nseen that a great tusk elephant King is on the path this woman said,\n\"Did you meet with my two Princesses?\"\n\nThe tusk elephant King said, \"Two royal thieves and a man who guards\nthe elephants, placing the two Princesses on the back of an elephant\nwent away.\"\n\nAfterwards, when this widow woman was going to the city along the path\non which they took the tusk elephant she saw that the elder Princess\nis near the well. This widow woman having become thirsty asked for\na little water.\n\nThe Princess said, \"Go away, widow woman, there is not any water to\ngive thee.\"\n\nAfterwards, when this widow woman met with the younger sister's\nhouse, the Princess having been in the house came out, and said,\n\"Our mother!\" Quickly having bathed her with coconut milk scented\nwith sandal wood and placed her on the bed, as she is going aside\nthat woman said, \"Daughter (pute), go for a little silver and gold\nfor yourself. As you are going along the path on which you came there\nwill be a tusk-elephant King. The tusk-elephant King will give it.\"\n\nAfterwards, [when she had got the silver and gold] the Princess and\nthe widow woman went away. They went away with another King.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 203\n\nTHE ELEPHANT-FOOL\n\n\nThere is a man's elephant. Yet [another] man having gone [to him],\nsaid, \"Friend, give (that is, lend) me your elephant; there is a work\nfor me to do for myself,\" and asked for it. Then the man who owned the\nelephant says, \"Take it and go.\" Afterwards the man having taken it,\nwhile it was doing his work the elephant died.\n\nAfterwards this man having come, says, \"Friend, while your elephant\nwas with me it died. On that account am I to take an elephant and give\nit to you; or if not am I to give the money it is worth?\" he asked.\n\nThereupon the man who owned the elephant says, \"I don't want another\nelephant; I don't want the money, too. Give me my elephant itself,\"\nhe says.\n\nThen this man says, \"I cannot give the elephant that died. Do the\nthing that thou canst,\" he said.\n\nThereupon the man who owned the elephant says, \"I will kill thee.\"\n\nOne day, having seen this man who owned the elephant coming, this\nman's wife says to the man, \"Placing a large water-pot near the door,\nshut the door.\" This one having said, \"It is good,\" placed a large\nwater-pot near the door, and shut the door.\n\nThereupon the man who owned the elephant having come to the house,\nasked the woman, \"Where is thy husband?\" Then the woman said,\n\"There. He is in the house.\"\n\nHaving said, \"Open the door, courtesan's son,\" when he struck his\nhand on the door the door opened, and the water-pot was broken.\n\nThen this woman asks for it, saying, \"After thou hast broken my\nwater-pot, give it to me immediately.\"\n\nThe man said, \"I will bring a water-pot and give you it.\"\n\n\"I don't want another; give me my very water-pot,\" she says.\n\nThereupon, being unable to escape from this woman, having said,\n\"For the debt of the elephant let the water-pot be substituted,\"\nthe man who owned the elephant went away.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nA variant related by a Potter is nearly similar, except that both\npersons instituted lawsuits for the recovery of the elephant and the\nwaterpot. The judge who tried the cases was the celebrated Mariyada\nRaman, termed by the narrator \"Mariyaddurame,\" a word which suggests\nthe name Amir Abd ur-Rahman.\n\nThere is also a Chinese variant, given in Chinese Nights'\nEntertainments (A. M. Fielde), p. 111, in which a dishonest old woman\nlent a newly-married girl her cat, in order to kill the mice. The\ncat ran home, and the woman then applied for its return, praised\nits excellence, and estimated its value at two hundred ounces of\nsilver. The girl discovered that her father-in-law had once lent the\nwoman an old wooden ladle, and when the old woman called again about\nthe cat she reminded her of it, and demanded its return. The cases\nwere taken before a magistrate. The girl claimed that the ladle was\nmade from a branch which fell down from the moon, and never diminished\nthe food, oil, or money from which anything was taken by means of it;\nand she asserted that her father-in-law had refused an offer of three\nthousand ounces of silver for it. The magistrate decided that the\ntwo claims balanced each other.\n\n\n\n\n\n\n\n\nNO. 204\n\nHOW A GIRL TOOK GRUEL\n\n\nIn a certain country there are a girl and the girl's father, it is\nsaid. While they were there, one day the man went to plough, saying\nto the girl, \"Bring gruel to the rice field.\" They spring across a\nstream as they go to the rice field.\n\nThe girl, cooking gruel, pouring it into a wide-mouthed cooking-pot and\nplacing the pot on her head, goes away to the field. While going there\nshe met a Prince near the river. The girl asked at the Prince's hand,\n\"Where are you going?\" Having told him to sit down and given to him\nfrom the gruel, she said, \"Go to our house and wait until the time\nwhen I come after giving the gruel to father;\" and placing the gruel\npot on her head she went to the far bank of the river.\n\nThen the Prince asked, \"Are you coming immediately?\"\n\nThe Princess said, \"Should [it] come [I] shall not come; should [it]\nnot come, I shall come.\" [96]\n\nThe Prince got into his mind, \"This meant indeed (lit., said),\n'Should water come in the river I cannot come; should water not come\nI will come.'\"\n\nAgain the Prince asked, \"On which road go you to your house?\"\n\nThen the girl unfastened her hair knot; having unloosed it she went\nto the rice field.\n\nAfterwards the Prince thought to himself, \"Because of the girl's\nunloosing her hair knot she goes near the Kitul palm tree indeed.\" [97]\n\nThe Prince having gone near the Kitul tree to the girl's home,\nremained lying down in the veranda until the girl came.\n\nThe girl having given the gruel came home. Having come there and cooked\nfor the Prince she gave him to eat. Then the girl's father came. After\nthat, the girl and the Prince having married remained there.\n\nWhile they were [there], one day the Prince said, \"I must go to our\ncity.\" Then the girl also having said that she must go, as the girl\nand the girl's father and the Prince, the three persons, were going\nalong there was a rice field.\n\nThe girl's father asked at the hand of the Prince, \"Son-in-law,\nis this rice field a cultivated rice field, or an unworked rice field?\"\n\nThen the Prince said, \"What of its being cultivated! If its corners\nand angles are not cut this field is an unworked one.\"\n\nWhen they were going still a little distance there was a heap of\nfence sticks. Concerning it the Prince asked, \"Father-in-law, are\nthese cut fence-sticks, or uncut fence-sticks?\"\n\nThen the father-in-law says, \"What of their being cut! If they are\nnot sharpened these are uncut sticks.\"\n\nWell then, having gone in that manner, and gone to the Prince's city,\nhe made the girl and the girl's father stay in a calf house near the\npalace, saying, \"This indeed is our house.\"\n\nThe Prince having gone to the palace said at the hand of the Prince's\nmother, \"Mother, I have come, calling [a wife] from such and such\na city. The Princess is in that calf house. Call her and come back\nafter going [there].\"\n\nAfter that, the Queen having gone near the calf house, when she looked\na light had fallen throughout the whole of the calf house. The girl\nwas in the house. After that the Queen, calling the girl and the\ngirl's father, came to the palace.\n\nWell then, the girl, and the girl's father, and the Prince remained\nat the palace.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nThe questions and answers remind one of those asked and given by\nMahosadha and Amara, the girl whom he married, in the Jataka story\nNo. 546 (vol. vi, p. 182), and one remark is the same,--that regarding\nthe river water.\n\nHeroines are sometimes described as emitting a brilliant light,\nas in No. 145, vol. ii. In Indian Fairy Tales (M. Stokes), p. 158,\nthere is a Princess who \"comes and sits on her roof, and she shines\nso that she lights up all the country and our houses, and we can see\nto do our work as if it were day.\"\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 133, a heavenly maiden\nilluminated a wood, though it was night. In the same volume, p. 145,\na girl \"gleamed as if she were the light of the sun.\"\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 484 ff., the son\nof a Wazir asked a farmer whom he accompanied a number of cryptic\nquestions which were understood by the farmer's daughter, whom he\nafterwards married. They have a general resemblance to those in the\nSinhalese story, but differ from them. In one he asked if a field of\nripe corn was eaten or not, meaning that if the owner were in debt\nit was as good as eaten already.\n\nIn Folklore of the Santal Parganas (Rev. Dr. Bodding) there are\nseveral instances of enigmatical replies of this kind. See pp. 269,\n349, 368. In a Kolhan tale appended to the vol. by Mr. Bompas, p. 462,\na Princess who was in a Bel fruit had such brilliancy that the youth\nwho split it open fell dead when he saw her.\n\nIn Cinq Cents Contes et Apologues (Chavannes), a brilliant Prince\nis described in vol. i, p. 301, and a heroine in vol. ii, p. 17. In\nvol. iii, p. 172, a Prince's face shone like the moon among the\nstars. Buddha is usually described as possessing great brilliancy.\n\nIn No. 237 below, there is a Prince whose brilliance dazzled a Princess\nso much that she swooned.\n\n\n\n\n\n\n\n\nNO. 205\n\nTHE BOY WHO WENT TO LEARN THE SCIENCES\n\n\nIn a certain country a boy was sent by his two parents near a teacher\nfor learning the arts and sciences. Then the boy, [after] learning for\na long time the sixty-four mechanical arts, [98] came back to his home.\n\nThe boy's parents asked the boy, \"Did you learn all the sciences?\" The\nboy told his parents that he learnt the whole of the sciences. At\nthat time his father asked, \"Did you learn the subtlety (mayama)\nof women?\" Thereupon the boy said he did not. Having said, \"[After]\nlearning that very science come back,\" he was sent away again by his\ntwo parents.\n\nThe boy having set off from there, at the time when he was going along,\nin the King's garden were the King and Queen. The King was walking\nand walking in the garden. The Queen, sewing and sewing a shawl, [99]\nwas [sitting] in the shade under a tree. Having seen that this very\nboy is going, the Queen, calling the boy, asked, \"Where are you going?\"\n\nThereupon the boy says, \"When I came home [after] learning the arts\nand sciences, and the sixty-four mechanical arts, my parents asked,\n'Did you learn the arts?' I said, 'Yes.' Then they asked, 'Did you\nlearn the subtlety of women?' When I myself said I did not, because\nthey said, '[After] learning that very science come back,' I am going\naway to learn that very science,\" he said to the Queen.\n\nThereupon that very Queen said, \"I will teach you the subtlety,\" and\ncalling the boy near, placed the boy's head on the Queen's thigh,\nand having told him to lie [still], and taken the shawl that the\nQueen was sewing and sewing, and covered the boy [with it], the Queen\nremained sewing and sewing. At that time the King was not there.\n\nAfter that, the King came there. Then the Queen, having called the King\n[and said], \"I wish to tell you a story,\" told the King to listen to\nthe story. The King was pleased regarding it.\n\nThe Queen, leaving the thigh on which was the head of the\nabove-mentioned boy, having placed the head of the King on the other\nthigh, and told him to lie [there], told the story. The story indeed\nwas:--\"Like we are here, a King and Queen of the fore-going time,\nlike we came here went for garden-sport, it is said. At that time the\nKing went to walk in the garden, it is said. While that very Queen\nwas staying [there] sewing a shawl, a boy came there. Then the Queen\nasked the boy, 'Where are you going?' Thereupon the boy says, 'Because\nmy parents said I am to learn the subtlety of women, I am going away\nto learn that very subtlety,' he said. Then the Queen having said,\n'I will teach you,' called the boy, and having placed his head on her\nthigh, and told him to lie [still], sewed the shawl. At that time the\nKing came, like you now have come here. Then, having told the King\nto place his head on the other thigh and having told him this story,\nwith the shawl that covered the boy she covered the King.\" [As she\nsaid this, she covered the King with the shawl.] Thereupon the boy\nquickly jumped up and went away.\n\nWhen his parents afterwards asked the boy, \"Did you learn the subtlety\nof women?\" he said that he had learnt it.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Jataka, No. 61 (vol. i, p. 148), there is an account of a\nBrahmana youth who, on completing the usual education, was asked by\nhis mother if he had learnt the Dolour Texts, and on his replying in\nthe negative was sent back to learn them. There were no such texts,\nbut his mother intended him to learn the wickedness of women. This\nhe did, but not in the manner related in the Sinhalese story.\n\n\n\n\n\n\n\n\nNO. 206\n\nTHE PRINCE AND THE ASCETICS\n\n\nIn a certain country there is a Prince, it is said. After the Prince\nbecame big, for the purpose of marrying him they began to visit all\ncities to seek an unpolluted Princess. Because they did not meet\nwith one according to the Prince's thought, he began to look at many\nsooth books.\n\nWhile looking, from a book he got to know one circumstance. The\nmatter indeed [was this]:--There was [written] in the book that when\nthe Prince remains no long time inside the hollow of a large tree, a\nPrincess will be born from the Prince's very blood. Thereupon having\nconsidered it, according to the manner in which it was mentioned he\nstayed inside the tree. When he was there not much time he met with a\nPrincess, also, in that before-mentioned manner. The Prince thereupon\ntook the Princess in marriage.\n\nAfter he took her in marriage, having constructed a palace in the\nmidst of that forest both of them stayed in it. While they are\n[there], the Prince having come every day [after] shooting animals,\nskinned them, and taking the skins and having fixed them on the wall,\nasks the Princess, \"What animals' skins are these?\" He asks the names\nfrom the Princess. Then the Princess says, \"I don't know.\"\n\nOn the day after that, after the Prince went for hunting a Vaedda\ncame near the palace. The Princess having seen the Vaedda called\nhim. Then the Vaedda went to the palace.\n\nAfter he went the Princess asked the Vaedda, \"What animals' skins\nare these?\" The Vaedda informed (lit., told and gave) the Princess\nof the names of the animals. Then the Princess asks the Vaedda,\n\"Where do you live?\"\n\nThe Vaedda says, \"I, also, live very near this palace, in the midst\nof the forest.\"\n\nThe Princess says, \"Vaedda, advise me how to cause you to be brought\nto me at the time when I want you.\"\n\nThen the Vaedda said, \"I will tie a hawk's-bell in my house, and\nhaving tied a cord to it, and tied it on a tree near the palace,\nand pointed it out, at the time when the Princess wants me shake the\ncord. Then I shall come,\" he said.\n\nThe Vaedda having informed the Princess about this matter,\nafter the Vaedda went away the Prince having come back [after]\ndoing hunting, just as on other days asked the Princess the names\nof these animals. That day the Princess told him the names of the\nanimals. After that, she was unable to inform him of the name of the\nanimal he brought.\n\nThe Prince having reflected, walked round the palace. When he looked\nabout, having seen that a cord was tied to a tree he shook it. Then\nhaving seen that the Vaedda comes to the palace the Prince remained\nhidden. The Vaedda having come and spoken to the Princess, after the\nVaedda went away the Prince having gone to the palace went for hunting.\n\nWalking in the midst of the forest he went near a river, and when he\nwas looking about having heard the talk of men the Prince went into\na tree. Having gone [there], while he was looking three men (minis)\ncame, and having slipped off their clothes and finished, after they\ndescended to bathe from the three betel boxes of the three persons\nthree women came out. They having opened the mouths of the three\nbetel boxes of the three women, when he was looking the Prince saw\nthat three men are inside their three betel boxes.\n\nAfter that, the Prince descended from the tree to the ground, and\nasked the three men [when they had bathed], \"Who are you?\"\n\nThen the men say, \"We all three are ascetics,\" they said. After that\nthe Prince, calling the three persons, went to the palace. Having gone\n[there] the Prince told the Princess to cook rice for twelve.\n\nAfter she cooked he said, \"Having set twelve plates of cooked rice,\nplace them on the table.\"\n\nAfter she put them [there] the Prince told the ascetics to sit down\nto eat cooked rice. After they sat down he said, \"Tell the three wives\nof you three persons to sit down.\" [They came out and sat down.] Then\nwhen he told the three men (minis) who are in the three betel boxes\nof the three women to sit down, all were astonished.\n\nThen he told the Princess to call that Vaedda, and return. \"I don't\nknow [anything about him],\" the Princess said untruthfully. Then\nthe Prince pulled that cord; the Vaedda came running. Afterwards the\nwhole twelve sitting down ate cooked rice.\n\nAfterwards, those said three ascetics and the Prince having talked,\nabandoned this party, and the whole four went again to practise\nausterities (tapas rakinda).\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Jataka, No. 145 (vol. i, p. 310), the Bodhisatta is represented\nas remarking, \"You might carry a woman about in your arms and yet she\nwould not be safe.\" In No. 436 (vol. iii, p. 314), an Asura demon\nwho had seized a woman kept her in a box, which he swallowed. When\nhe ejected it and allowed her liberty while he bathed, she managed to\nhide a magician with her in the box, which the unsuspecting demon again\nswallowed. An ascetic knew by his power of insight what had occurred,\nand informed the demon, who at once ejected the box. On his opening\nit the magician uttered a spell and escaped.\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 9), two Kings\nwhose wives had been unfaithful, saw a Jinni (or Rakshasa) take a\nlady out of a casket fastened with seven steel padlocks and placed\nin a crystal box; he went to sleep with his head on her lap under\nthe tree in which they were hidden. Noticing the men in the tree,\nshe put the Jinni's head softly on the ground, and by threatening to\nrouse her husband made them descend. In her purse she had a knotted\nstring on which were strung five hundred and seventy seal rings of\nthe persons she had met in this way though kept at the bottom of the\nsea, and adding their rings to her collection she sent them away. In\nvol. iv, p. 130, the story is told of a Prince, and the woman had\nmore than eighty rings.\n\nIn the Tota Kahani (Small), p. 41, a Yogi took the form of an elephant,\nand to insure his wife's chastity carried her in a hauda or litter\non his back. A man climbed up a tree for safety from the elephant,\nwhich halted under the tree, put down the litter, and went off to\nfeed. The man descended and joined the woman, who took out a knotted\ncord and added another knot on it, making a hundred and one, which\nrepresented the number of men she had met in that way.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 80, two young\nBrahmanas, hiding at night in a tree close to a lake, saw a number\nof men appear out of the water and prepare a place and food which\na handsome person, who came out of the water also, came to eat. He\nejected from his mouth two ladies who were his wives; they ate the\nmeal and he went to sleep. The Brahmanas descended from the tree to\ninquire about it. When the elder youth declined the advances of one\nof the women she showed him a hundred rings taken from the lovers\nshe had had. She then awoke her husband and charged the youth with\nattempted violence, but the other told the truth and saved him. The\nbeing whose wives the women were is termed a water-genius and later\non a Yaksha, who was subject to a curse. He told the youths that he\nkept his wives in his heart, out of jealousy.\n\nThere is a nearly similar story in the same work, vol. ii, p. 98, in\nwhich the being who came out of the water was a snake-god who ejected\na couch and his wife. When he went to sleep a traveller who was lying\nunder the tree became her hundredth lover. When the snake-god awoke and\nsaw them he reduced them to ashes by fire discharged from his mouth.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 378, a Prince\nwho had climbed up a tree saw a Brahmana, who first bathed there,\neject from his mouth a pot, out of which came a woman. While the\nBrahmana was asleep she also ejected a pot out of which came a young\nman, her lover; when he afterwards re-entered the pot she swallowed\nit again. Then the Brahmana awoke, swallowed her in the same way,\nand went off. The Prince told the King to invite the Brahmana to a\nfeast, at which food for three was set near him. On his saying he\nwas alone the Prince invited him to produce the woman, and when he\nhad done so, she was made to bring out her lover, and all three ate\nthe meal together. The Prince thus proved to his father, who had kept\nhis wives in seclusion, that it was useless to shut women up.\n\n\n\n\n\n\n\n\nNO. 207\n\nTHE TURTLE PRINCE [100]\n\n\nAt a certain city two noblemen [101] stay in two houses. When they are\nthere, for the two noblemen there are two Queens. One Queen bore seven\nfemale children; the other Queen bore six male children and a Turtle.\n\nThen the same two noblemen spoke: \"Cousin, not contracting the\nmarriages of your children and my children outside, let us ourselves\ndo giving and taking,\" they said.\n\nHaving said, \"If so, let us marry the eldest children,\" they married\nthem. The second two children they also married. The third two children\nthey also married. The fourth two children they also married. The\nfifth two children they also married. The sixth two children they\nalso married. There was no way to marry the seventh two children.\n\nThe matter of their not [marrying] indeed [was this:--the father of\nthe girls] said, \"Cousin, my daughter is a daughter possessing much\nbeauty. Because of it, your young child indeed is not good. Should you\nsay, 'What of the matter of his not being good, indeed!' Your child\nis the Turtle; because it is so I cannot [marry my daughter to him],\"\nhe said.\n\nThen the other cousin says, \"Cousin, you cannot say so. The Turtle\nwho is my young child says, 'I, father, if there be not that marriage\nfor me, I will jump into the well, and make various quarrels,' the\nTurtle says. Because it is so you must marry your very child [to him],\nhe says. If you cannot [do] so, let us cancel the marriages of the\nwhole of the several persons,\" says the Turtle's father.\n\nThen he says, \"If so, cousin, no matter about cancelling the marriages;\nI will give my daughter to the Turtle,\" he said. Having thus given her,\nthey contracted the marriage.\n\nHaving married them, when they were [there] there was notified by\nthe King of the same city, \"Can anyone, having brought it, give me\nthe Fire Cock [102] that is at the house of the Rakshasa?\" [103]\nhe notified. The same King published by beat of tom-toms that to the\npersons who brought and gave it he will give many offices. Secondly,\n\"I will give my kingdom also,\" he notified.\n\nThat word the Turtle having ascertained, he said, \"Mother, you\ngo, and seeing the King, 'The Turtle who is my son is able,' say,\n'to bring and give the Fire Cock.'\" [She went accordingly.]\n\nThen the King said, \"Tell your son to come to-morrow morning,\" he said.\n\nThe following day morning the same Turtle having gone says, \"I can\nbring and give the Fire Cock in seven days.\"\n\nThen the King said, \"Not to mention [104] the Turtle, should anyone\n[whatever] bring and give it, I will give him offices and my kingdom\nalso.\"\n\nThe Turtle having come home said to the Turtle's wife, \"Bolan, having\ncooked for me a packet [105] of rice, bring it,\" he said.\n\nThen the Turtle's wife asked, \"What is the packet of cooked rice for\nyou for?\" she asked.\n\n\"It is arranged by the King for me to bring and give him the Fire Cock\nthat is at the Rakshasa's house. Because it is so, cook the lump of\nrice,\" he said.\n\n\"Having cooked the lump of rice I can give it, indeed. How will you\ntake it and go?\" she said.\n\nThen the Turtle said, \"Having put the cooked rice in a bag, place it\non my back and tie it. I am able to take it and go,\" he said.\n\nAfter having placed it on his back and tied it, the same Turtle,\nhaving gone on the journey, while on the road went to a screen formed\nby Mahamidi [trees]. [106] Having gone there and unfastened the\npacket of cooked rice, and removed and put aside the turtle jacket,\nhe ate the lump of cooked rice. Having eaten and finished, he hid\nthe turtle jacket, and went on the journey [in the form of a Prince].\n\nWhen he was going on the journey, it having become night while he\nwas on the road he went to the house of a widow-mother. Having gone\n[there], \"Mother, you must give me a resting-place,\" he said.\n\nThen the widow-mother said, \"A resting-place indeed I can give,\"\nshe said; \"to give to eat [there is] not a thing.\"\n\n\"If so, no matter for the food; should you give me only the\nresting-place it will do,\" he said.\n\nThen the widow-mother asked, \"Where are you, son, going?\" she asked.\n\nThen he said, \"I am going for the Jewelled Cock at the Rakshasa's\nhouse,\" he said.\n\nThe widow-mother then said, \"Son, go you to [your] village without\nspeaking [about it]. People, many multitudes in number, having stayed\nin the resting-place here, went for the Fire Cock. Except that they\nwent, they did not bring the Fire Cock. Because it is so don't you go.\"\n\nThen he said, \"However much you, mother, should say it, I indeed must\nreally go.\"\n\n\"Since you are going, not paying heed to my saying, eat this little\nrice dust that I cooked, and go.\"\n\nThen he said, \"Except that to-day you cooked rice dust [for me],\nI shall not be able to cook [even] rice dust again for you,\" he\nsaid. [\"Raw-rice, be created.\"] With the same speed [as his saying it]\nraw-rice [107] was created, [and he gave her power to do the same].\n\n\"Son, like the power which you gave, I will give you a power. You\nhaving gone to the Rakshasa's house, at the time when you are coming\nback the Rakshasa will come [for the purpose of] stopping you. Then on\naccount of it having taken this piece of stone and said, 'Ci! Mountain,\nbe created,' cast it down; the mountain will be created. The Rakshasa\nhaving gone up the mountain, while he is descending below you will\nbe able then to go a considerable distance.\"\n\nTaking that [stone and] power from there when he was going away,\nwhile he was on the road it became night. After it became night,\nagain he went to the house of a widow woman. The widow woman asked,\n\"Where, son, are you going in this way when it has become night?\"\n\nThen he said, \"I am going for the Fire Cock at the Rakshasa's house,\"\nhe said.\n\n\"Don't you go on that journey; the people who go for that Fire Cock,\nexcept that they go, do not return.\"\n\n\"Don't at any rate tell that fact to me indeed; I indeed must\nreally go for the Fire Cock. I came here at the time when I wanted\na resting-place.\"\n\n\"A resting-place indeed I can give. To give to eat [there is] not a\nthing,\" the widow-mother said.\n\n\"No matter for the food; should you give me a resting-place it will\ndo,\" he said.\n\nWhile the person of the resting-place was staying looking on, because\nhe could not eat, from what she had cooked of rice dust she gave him\na little to eat.\n\n\"Mother, being unable to cook again for you, although to-day you cooked\nrice dust, I will give you a power,\" he said. \"Raw-rice, be created,\"\n[and he gave her power to do the same].\n\n\"If so, son, I will give you a power. Here (Menna). Having taken away\nthis bamboo stick, for the Rakshasa's stopping you on the path when\nyou are coming away, say, 'Ci! Bamboo, be created,' and throw down\nthe bamboo stick. Then the bamboo fence will be created. The Rakshasa\nhaving gone up it, while he is coming down [on the other side] you\nwill be able to come a considerable distance.\"\n\nWhen he was going away from there on the following day, while he was on\nthe road it became night. It having become night, again he went to the\nhouse of a widow woman. Having gone there he asked for a resting-place.\n\n\"In this way when night has come, where are you going?\" she asked.\n\nThen he said, \"I am going to bring the Fire Cock at the Rakshasa's\nhouse,\" he said.\n\n\"Except that thousands of robbers, thousands of archers [108] go,\nexcept that the persons who went there went, they did not come\nback. Because it is so don't you go.\"\n\n\"I indeed must really go for the Fire Cock. For me to stay here\n[to-night] you must give the resting-place.\"\n\nThen she said, \"I can indeed give it. To give you to eat [there is]\nnot a thing to give.\"\n\n\"No matter for food for me; should you give me a resting-place it\nwill do.\"\n\nThe widow-mother having cooked a little rice dust gave him to eat.\n\n\"Mother, I shall not again be able to cook [even] rice dust for you. I\nwill give you a good power.\" He gave her a power to create raw-rice.\n\n\"Better than the power you gave me I will give you a power. Having\ngone to the Rakshasa's house, when you are coming, taking the Fire\nCock also, the Rakshasa will come running to eat you. When he is\nthus coming, here, having taken away this piece of charcoal and\nsaid, 'Ci! Fire, be created,' throw it down; the fire fence will be\ncreated. Then the Rakshasa having come will jump into the fire. Without\nspeaking, slowly come home.\"\n\n[The Prince went, stole the Fire Cock, and escaped from the pursuit\nof the Rakshasa by means of the three gifts. [109] The Rakshasa was\nburnt at the fire fence.]\n\n[The Prince] having come there [again], and gone to the place where\nthe turtle jacket is, putting on his body the turtle jacket [and\nresuming his turtle shape], came to his village. Having come there\nhe handed over the Fire Cock to the King. When he was giving it the\nKing said, \"From to-day my country, together with the goods, is in\ncharge for thee.\"\n\n\"There are goods [belonging] to me which are better than that;\nI don't want it,\" he said.\n\nThe same King, in order to make a [religious] offering of those goods,\ncommanded a Bana (recitation of the Buddhist scriptures).\n\nWhen the Turtle's wife and yet [other] women are going to hear\nthe Bana, the other women who are coming to hear the Bana, say,\n\"O Turtle's wife, come, to go to hear the Bana.\" Having gone there,\nwhile they are hearing the Bana the Turtle, having taken off the\nturtle jacket [and become a Prince again], went to hear the Bana.\n\nThen the Turtle's wife thought, \"It is my very husband, [110]\nthis.\" Having thought it and come home, at the time when she looked\nshe saw that the turtle jacket was there, and taking out the goods\nthat were in it she put the same jacket on the [fire on the] hearth,\nand went [back] to hear the Bana.\n\nThe Turtle's wife's husband having come home, when he looked the turtle\njacket was not [there]. Having got into the house he remained silent.\n\nThe Turtle's wife came home gaily. Other women asked, \"What is [the\nreason of] so much sportiveness of the Turtle's wife which there\nis to-day?\"\n\n\"You will perceive [the reason of] my playfulness when you have gone\nto the house.\"\n\nThe other women, to look at [the meaning of] those words, came to\nthe house of the Turtle's wife with the Turtle's wife. Having come,\nwhen they looked the husband of the Turtle's wife is like a King.\n\nThis story is the two noblemen's.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 208\n\nTHE GEM-SET RING\n\n\nIn a certain country there are a King and a Queen, it is said; there\nare seven Princes of these two persons. Out of the seven, the youngest\nPrince from the day on which he was born is lying down; only those\nsix perform service, go on journeys after journeys (gaman sagaman).\n\nWell then, at the time when this Prince is living thus, the King\nsaid at the hand of the Queen, \"Should this Prince remain there is\nno advantage to us; I must behead him.\"\n\nThe Queen said, \"There is no need to behead him. Drive away the\nPrince whom we do not want to a quarter he likes.\" The King said,\n\"It is good.\"\n\nThe Queen having come near the Prince, said, \"Son, he must behead\nyou, says the King. Because of it go to a place you like, to seek\na livelihood.\"\n\nThen the Prince said, \"For me to go for trading give me (dilan)\na thousand masuran, and a packet of cooked rice.\" After that, the\nQueen gave him a packet of cooked rice and a thousand masuran.\n\nThe Prince having taken the packet of cooked rice and the thousand\nmasuran, arrived (eli-baessa) at a travellers' shed. At the time when\nhe is sitting in the travellers' shed a man came, bringing a Cobra.\n\nThen the Prince asked, \"For how much will you sell the Cobra?\"\n\nThe man said, \"It is a thousand masuran.\"\n\nAfterwards the Prince said, \"There are a thousand masuran of mine. Here\n(inda), take them.\" Having given the thousand masuran he got the Cobra.\n\nTaking it, and having unfastened the packet of cooked rice, the Cobra\nand the Prince ate, and the Prince, taking the Cobra, came back to\nthe Prince's city.\n\nThen the Queen asked, \"Son, what is the merchandise you have brought?\"\n\nThe Prince said, \"Mother, having given those thousand masuran that\nI took, I brought a Cobra.\"\n\nAfterwards the Queen said, \"Appa! Son, should that one remain it\nwill bite us. Take it to a forest, and having conducted it a short\ndistance come back.\"\n\nThe Prince having taken it and put it in a rock house (cave) in the\nforest, shut the door, and came back. At the time when he was there\nthe Queen said, \"Son, should the King come to know that you are [here]\nhe will behead you. Because of it go to any place you like.\"\n\nAfterwards the Prince said, \"Give me a thousand masuran, and a packet\nof cooked rice.\" The Queen gave them.\n\nAfter that, the Prince taking them and having gone, while he was in\nthat travellers' shed a man taking a Parrot came to the travellers'\nshed.\n\nThe Prince asked, \"Will you sell that Parrot?\" The man said he would\nsell it. The Prince asked, \"For how much?\" The man said, \"It is a\nthousand masuran.\" The Prince gave the thousand masuran and got the\nParrot. The Prince and the Parrot having eaten the packet of cooked\nrice, the two came to the Prince's city.\n\nThe Queen asked, \"Son, what is the merchandise you have brought\nto-day?\"\n\nThe Prince says, \"Mother, having given those thousand masuran that\nI took I have brought a Parrot.\"\n\nAfterwards the Queen said, \"We don't want the Parrot. Take it and\nput it in the forest, and come back.\"\n\nThe Prince having taken the Parrot and put the Parrot also in the\nrock house in which is the Cobra, shut the door, and came back.\n\nWhile he was there the Queen said, \"Son, should the King see that you\nare [here] he will behead you. Because of it go to any place you like.\"\n\nThe Prince said, \"Mother, give me a thousand masuran, and a packet\nof cooked rice.\" The Queen gave him a packet of cooked rice and a\nthousand masuran. Afterwards, the Prince having taken them, while he\nwas at that travellers' shed again a man is taking a Cat which eats\nby stealth, in order to put it into the river.\n\nThis Prince asked, \"Will you sell that?\" The man said he would sell\nit. The Prince asked, \"For how much?\" The man [said], \"I will sell\nit for a thousand masuran.\"\n\nAfterwards the Prince gave the thousand masuran that were in his hand,\nand taking the Cat, and the Prince and the Cat having eaten the packet\nof cooked rice, the two came to the Prince's city.\n\nThen the Queen asked, \"Son, on this journey what have you brought?\"\n\nThe Prince says, \"Mother, having given the thousand masuran that I\ntook I brought a Cat.\"\n\nThen the Queen said, \"Don't thou come again. Go to any place thou\nwantest.\"\n\nThe Prince said, \"Mother, give me a thousand masuran, and a packet\nof cooked rice.\" After that, the Queen gave him a packet of cooked\nrice and a thousand masuran. The Prince, taking them and taking also\nthe Cat, came to the rock house; and the whole four having eaten the\npacket of cooked rice started to go away.\n\nHaving gone away, and having gone near a large Na tree, [111] while\nthey were there the Cobra said, \"You stay [112] here until I come back\n[after] seeking the Naga King.\"\n\nThe Cobra having gone, and having returned near the large Na tree\n[after] seeking [and bringing] the Naga King, the Cobra said to\nthe Naga King, \"This Prince has been of very great assistance to\nme. Because of it you must set me free [by giving a suitable ransom].\"\n\nAfterwards the Naga King gave the Prince a gem-set ring (peraes-munda),\nand said, \"With this ring you can create anything you want.\" [113]\nThe Naga King, taking that Cobra, went away.\n\nAs this Prince and the Parrot and the Cat were going away the Prince\nthought, \"Let a palace and a Princess be created here for me.\" Putting\nthe gem-set ring on his hand he thought it. Then a palace and a\nPrincess were created.\n\nAt the time when they were there, the Princess and Prince went to the\nsea to bathe. Having gone there, while bathing a lock of hair (isakeya\nraelak) from the head of the Princess fell into the sea. Having gone it\nbecame fastened in the net of net fishermen. They, taking it, gave it\nto the King. The King being unable to guess whether it was a hair or a\ngolden thread, sent out the notification tom-toms. A widow stopped the\ntom-toms. Having stopped them the woman went near the King and said,\n\"This is not a golden thread (kenda), it is indeed hair of the head\n(isakeya gahamayi).\"\n\nAfter that the King said, \"Can you find the Princess who owns this\nhair?\"\n\nThe woman having said, \"I can,\" came to the very city where the\nPrincess is. When she came there, there was not any work place\nthere. She asked at the hand of the Princess, \"How, daughter (pute),\ndo you eat?\"\n\nThen the Princess says, \"We eat by the power of the gem-set ring.\"\n\nAfterwards, the woman that day night having stayed there, after the\nPrince went to sleep taking the gem-set ring and taking also the\nPrincess [by means of it], gave them to the King.\n\nThe Prince having awoke, when he looked there were no Princess and no\ngem-set ring. The Parrot indeed knows the place where they are. He\ncannot summon the Princess and come [with her], he cannot get the\ngem-set ring.\n\nOwing to it he told the Cat to be [lying as though] sleeping at the\ncorn-stack threshing-floor (kola-kamate):--\"While you are there the\nrats will put their paws into your mouth. Do not seize them. When\nthe King has put his paws in it seize him; do not let him go.\"\n\nAfter that, the Cat having gone [there], while he was [lying as though]\nsleeping at the corn-stack threshing-floor, the rats put their paws in\nhis mouth. He did not seize them. The Rat King having come, and said,\n\"One with cooking pot's mouth (appalla-kata), are you asleep?\" put\nhis paw there. Then the Cat seized him. [He explained to the Rat\nKing that he wanted a rat to assist him, as the condition on which\nhe would release him.]\n\nThe Rat King said, \"Seize thou any rat thou wantest.\" Having said,\n\"Take this rat chief,\" he gave him. Afterwards the Cat let go [the\nRat King].\n\nThe Parrot, calling that rat [who had been appointed to assist him],\nwent to the palace in which was the Princess. After the rat had cut\n[his way into] seven boxes, there was a gem-set ring [in the last one].\n\nTaking it, when he gave it to the Parrot, the Parrot said, \"This ring\nis not ours (apata nae).\"\n\nAfterwards the Parrot and the rat having come near the Prince,\n[the rat] said, \"I cut into seven boxes; there was one ring. When I\ngave it to the Parrot youngster (gira-pota\u00adkayata) the Parrot said,\n'It is not ours,'\" he said.\n\nThen the Prince said, \"Are there not other boxes?\"\n\nThe rat said, \"There is one more.\"\n\nThe Prince said, \"If so, cut thou [a hole in] it.\"\n\nThe Parrot and the rat having gone [there], the rat cut into that\nbox. Then the gem-set ring was there. [The rat took it to the Parrot,\nwho handed it over to the Prince. By means of it he recovered the\nPrincess.]\n\nTaking the ring, and having brought back the Princess, they all\nremained at the palace.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn The Jataka, No. 73 (vol. i, p. 178), a snake, a parrot, and a rat\nassisted a Brahmana who had saved their lives.\n\nIn The Story of Madana Kama Raja (Natesa Sastri), p. 20, a Prince\nwhose uncle had usurped the throne received a hundred pagodas from\nhis mother in order that he might trade. He first bought a kitten\nfor the money, and subsequently, when she gave him another hundred,\na snake; with these he went about begging for twelve years. The snake\ntook him to visit its father, Adisesha, the Snake King, who in return\nfor it gave him his ring which supplied everything wanted while it was\nworn. By means of the ring the Prince got a palace and kingdom and a\ncapital; he married a Princess also. While she was bathing in the sea\none of the hairs from her head came off and was cast on the shore. The\nKing of Cochin found it, ascertained that it was twenty yards long,\nand promised rewards for the discovery of its owner. An old woman who\nwas received into the Prince's palace learnt about the powers of the\nmagic ring, and borrowing it to cure a headache returned to Cochin;\nby its power the Princess was brought there. She demanded a delay\nof eight days before marrying the King, in order to fast and make a\nreligious donation to the poor. On the seventh day the Prince and his\ncat joined those who were fed. When rats came to eat the remnants the\ncat seized the largest one, who proved to be the Rat King, and offered\nhim his liberty in return for the magic ring. His subjects found it\nin a box, and brought it to the cat, who gave it to the Prince. By\nmeans of it he recovered the Princess and his kingdom, and caused\nthe Cochin kingdom to be destroyed and its King to become insane.\n\nIn Folklore of the Santal Pargana (collected by Rev. Dr. Bodding),\np. 24, a youth set afloat in a leaf some hairs that came out while\nhe was bathing. Two Princesses who were bathing lower down got the\npacket, found that the hairs were twelve cubits long, and the younger\none refused food until their owner was discovered. A parrot met with\nhim in the forest, and a crow enticed him to come by flying off with\nhis flute. He married the Princess and became a Raja. See p. 75 ff.,\nand Campbell's Santal Folk Tales, pp. 16 and 113.\n\nIn a variant, p. 88, a youth bought a cat, an otter, a rat, and a snake\nthat were about to be killed. The snake took him to its parents, from\nwhom he received a magic ring which provided everything required if it\nwere placed in a quart of milk. After he got married his wife stole\nthe ring, and eloped with a former lover. The youth was imprisoned\non a charge of murdering her, but the animals recovered the ring\nafter the rat made the Prince's wife sneeze it up by tickling her\nnose with his tail. By means of it he brought up the absconders and\nwas released. On p. 129 there is an account of the four animals and\nthe ring given by the snake, by the aid of which a palace was made.\n\nOn p. 228 ff., a boy who had a caterpillar's shape took off the skin\nwhen bathing in his own form. He set two hairs afloat in a leaf which\na Princess bathing lower down the river recovered. She found that\nthe hairs were twelve fathoms long, and refused to eat until their\nowner was brought. When he came she married him, saw him remove his\nskin covering at night, burnt it, and he remained in his own form\nafterwards.\n\nIn the Kolhan tales (Bompas) appended to the same volume, p. 458,\na man whose hair reached to his knees, while bathing set a hair\nafloat inside a split fruit. A Princess who found it determined to\nmarry the owner, her father sent men who fetched him, and they were\nunited. There is a similar story on p. 460.\n\nIn Indian Fairy Tales (Thornhill), p. 67, a merchant's son who had\nsaved the brother of the Snake King received from the latter a copper\nring which converted into gold everything on which it was rubbed. By\nmeans of it he turned a palace into gold and married a Princess,\nwhose hair touched the ring and became golden. A single hair fell into\na stream, and was found by a Prince a thousand leagues lower down. A\nwoman who was a magician went in search of the owner in a magic ebony\nboat smeared with the blood and fat of a tiger, which sailed upstream\nas she sang. She was engaged by the Princess, induced her to enter the\nboat to see the fishes, and carried her off. Before saving the snake,\nher husband had obtained a sea parrot and a white cat which divers\nbrought up out of the sea, and he had left these at home on going\naway. When these two came in search of him and heard of the loss of\nthe Princess they looked for her, the parrot carrying a letter tied\non its leg. They delivered the letter and got a reply from her, the\ncat stole the ring from the old woman, and they returned and informed\nthe Prince, who took an army and rescued his wife.\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 185, a Prince bought\na cat, a dog, a parrot, and a snake, which he reared. The snake\ntook him to its father, who in return for it gave him a ring which\ngranted everything wished for. By means of it he obtained a Princess\nin marriage, after making a palace of gold in the sea; he also made\nher golden. One day she set afloat in a leaf cup two hairs which came\nout as she was washing. In another country a fisherman found them and\ngave them to the King, who sent a wise woman in search of their owner\nin a golden boat. She met with the Princess, stayed at the palace,\nlearnt about the ring, induced the Princess to enter the boat, and\ntook her away. The Princess refused to look at the King's son for six\nmonths. The parrot gave her husband the news, went in search of her\nwith the cat, and learnt that the wise woman kept the ring in her\nmouth. The cat seized the longest-tailed rat that came to eat rice\nwhich the Princess scattered; it thrust its tail up the nose of the\nsleeping woman, and the sneeze she gave caused the ring to fly out\nof her mouth. The parrot took it to its master, who recovered the\nPrincess by its aid. The ring was only effective when placed in the\ncentre of a clean square place purified by being smeared with cow-dung,\nand there sprinkled with butter-milk. [114]\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 86, a Brahmana's son\nmarried a Princess whom he rescued from Rakshasas. She tied to a\nfloating shell a hair that came off while she bathed; it was found by\nher husband's half-brother, who ascertained that it was seven cubits\nlong. The Queen-Mother sent her servant, a Rakshasi, in search of the\nowner, in a magic boat which flew along the water wherever required\nwhen she uttered a spell and thrice snapped her fingers. She went\nto the palace, one day persuaded the Princess to enter the boat,\nand carried her away in it. The Princess said she had vowed not to\nlook at a strange man's face for six months, her husband found her,\nwas recognised by the King, and all ended happily; but the Rakshasi\nwas buried alive, surrounded by thorns.\n\nA golden-haired Princess is often described in folk-tales. See No. 240\nin this volume, and Indian Fairy Tales (M. Stokes), pp. 62 and 98. In\none of the Santal variants a grateful snake made a man's hair like\ngold by breathing on it (op. cit., p. 75).\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 20, a merchant's son\nbought a dog, cat, and snake that were likely to be killed. By means\nof a ring which the snake's father gave him he got a mansion and a\nwife with golden hair. She set afloat some hairs inside a reed; a\nPrince found them lower down the river, and his father sent his aunt,\nan ogress, to bring their possessor. She flew to the place in the\nform of a bee, became an old hag, was received as the girl's aunt,\nborrowed the ring, flew off with it, and by its means the Princess\nwas brought away. She demanded a month's delay before marrying, the\ncat and dog found her, and secured the ring (which the ogress kept\nin her stomach) by seizing the Rat King's eldest son and getting it\nas his ransom, a rat having made the ogress cough it up by inserting\nits tail in her throat while she slept. They returned with it, and\nthe Prince recovered his wife by it.\n\nAt p. 132, a crow carried off the comb of a Princess whom a Prince had\nrescued from a Rakshasa and married, and it was discovered at a palace,\ninside a fish that had swallowed it when it was dropped in the sea. A\nwoman sent to find the owner poisoned the Prince; the King carried off\nthe widow, but she refused to marry him for six months. The Prince's\ntwo friends, a Brahmana and a Carpenter, found her, and by means of\na magic horse of sandal wood which the latter made, that flew where\nrequired, they returned with her. By a touch the Brahmana restored\nto life the Prince's corpse which his wife had enclosed in a box.\n\nIn Sagas from the Far East, p. 108, in a Kalmuk story, a Khan carried\noff a youth's wife who dropped in a stream, while bathing, a gem-set\nring, which the Khan got. Her husband was killed and buried by his\nemissaries. When his life-index tree withered, his five comrades\nfound and revived him, and made a flying bird by means of which he\nregained his wife.\n\nAt p. 222, in a Kalmuk story, a maidservant gave a Khan some wonderful\nhairs which clung to her water jar, and which a wife whom the Snake\nKing gave to a man had lost when bathing. The Khan's men captured her;\nafter a year she made her husband dance, dressed in feathers, before\nher and the Khan. When the Khan to please her exchanged dresses with\nhim, she ordered the Khan to be driven out, the dogs overtook and\nkilled him, and her husband became King. Compare the ending of No. 18,\nvol. i.\n\nAt p. 135, in a Kalmuk tale, a Brahmana's son bought and set free a\nmouse, a young ape and a young bear; when he was afterwards enclosed\nin a chest and thrown into the river the animals rescued him. He\nfound a talisman as large as a pigeon's egg, made by its aid a city,\npalace, etc., exchanged the talisman for a caravan-load of goods, and\nall vanished. The animals recovered it, the palace was reconstructed,\nand he got a divine wife.\n\nIn Korean Tales (Dr. Allen), p. 43, a man lost an amber talisman\nthat a supernatural caller gave him. His dog and cat found it, and\nregained it by the aid of the rat-chief, who made a mouse creep into\nthe soap-stone box in which it was hidden, after the rats gnawed a\nhole through the side.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 258, a\nKing sent a youth for a Naga girl whose hairs, one hundred feet long,\nwere found in a swallow's nest. By means of a cap of invisibility\nand shoes for walking on water, which he stole from two persons who\nwere quarrelling about them, the youth fetched her; but seeing that\nthe King was ugly she threw at him a cake of gold she had brought,\nthe blow killed him, and the youth became King and married her.\n\n\n\n\n\n\n\n\nNO. 209\n\nTHE STORY OF THE BRAHMANA\n\n\nIn a city a Brahmana has a small piece of ground; only that belongs\nto him. He sold that place for three masuran. \"Now then, I shall go\nand earn a living. You remain [at home], getting a livelihood to the\nextent you can,\" he said to his wife.\n\nWhen the Brahmana was going along a path, yet [another] Brahmana was\ngoing in front. From the Brahmana who is going in front this Brahmana\nasks, \"Emba! Brahmana, will you say a word [of advice] to me?\"\n\n\"If you will give me a masurama I will say it,\" he said. This one said,\n\"I will give it.\"\n\nAfter he gave it, he says, \"When you have gone to a country don't\nrequire honour.\" Having said it, the two persons go away [together].\n\nWhen they had been going a considerable distance, this Brahmana asked,\n\"Will you still say a word [of advice] to me?\"\n\n\"If you will give me yet a masurama I will say it,\" he said. \"I will\ngive it,\" he said.\n\nAfter he gave it, he said, \"Don't do anything without\ninvestigation.\" He goes on in silence.\n\nWhen they had gone still a considerable distance, this one spoke,\n\"Emba! Brahmana.\" \"What is it?\" he asked. \"Will you say yet a word\n[of advice] to me?\" he asked.\n\n\"Then will you give me still a masurama?\" he said. Having said,\n\"I will give it,\" he gave him one masurama.\n\n\"To one's own wife don't tell a secret.\"\n\nThe Brahmana [whom he had met], turning to go along a different path,\nasked at the hand of this one, \"Are there still masuran in your hand?\"\n\nThen this one said, \"I sold a plot of ground, and brought three\nmasuran. For even my expenses there is no other in my hand.\"\n\nHaving said, \"If so, I will say a word without payment (nikan);\ndon't tell lies to Kings,\" he went away.\n\nThereupon this one being weakened by hunger, at the time when he\nwas going on, a nobleman (sitanan kenek) of a city near there having\ndied and there being no one to bury him, they gave notice by beat of\ntom-toms that they will give five hundred masuran to a person who can\n[do it].\n\nThis destitute Brahmana asked the tom-tom beater, \"What is that\ntom-tom beating for?\"\n\nThe tom-tom beater says, \"A man of this country has died and there is\nno one to bury him. Because of it I am beating the notice tom-tom,\"\nhe said.\n\nThis Brahmana thought, \"'When one has gone to a country do not require\nhonours,' he said.\" Having thought, \"Because it is so I must bury\nthis nobleman,\" this one said, \"I can,\" and went.\n\nThereupon this dead nobleman's son says to the Brahmana, \"Thou\nhaving quite alone buried this dead body, come [to me]; I will give\nthy wages.\"\n\nThis one having said, \"It is good,\" and taken away the corpse,\nand cut the grave, thinks, \"A sooth-saying Brahmana said to-day,\n'Without investigation don't do a thing.'\" Having said this he\nunfastened the cloth round the waist of this dead nobleman, and looked\nat the body. There was a belt. He unfastened it and looked [at it];\nthe belt was full of masuran. Having taken them he buried the corpse\nand came to the nobleman's house. Well then, the nobleman's son gave\nthe Brahmana five hundred masuran.\n\nThis one having taken them, came near a goldsmith, and causing him to\nmake for his wife the things that she needed, he went to the Brahmana's\nvillage. Having gone he spoke to his wife and gave her these articles.\n\nAfter he gave them this woman asks the Brahmana, \"Whence did you\nbring these?\" in order that he should say the manner in which he\nbrought them.\n\nThis one thought, \"Yet [another] Brahmana having taken one masurama\nfrom me said, 'To one's own wife don't tell a secret,' didn't\nhe?\" Thinking this, not telling her the way in which he brought\nthem, he said, \"Having become thirsty when I was coming home, when I\nlooked about there was not a place to drink at. Having drunk a great\nquantity of Euphorbia milk [115] because the thirst was excessive, I\nwas lying down upon a rock. Then the rock having split, masuran were\nthrown out. Collecting as many as I could, I got these things made,\"\nhe said to his wife.\n\nAs soon as he said it (kiwa wahama), this woman having gone running\ntold it in this manner to a great number of women besides. Thereupon\nthe women having come running to their houses said it to their\nhusbands. Those persons, about twenty-five, taking cooking pots,\nwent to drink Euphorbia milk. Out of the persons who drank it a\nportion died; the other persons [after] vomiting came back.\n\nHaving said to this Brahmana and his wife, \"You told our men to drink\nEuphorbia milk, and caused them to die,\" those women instituted a\nlaw-suit before a King.\n\nThereupon the King caused both parties to be brought. The King asks\nthe Brahmana, \"How did this occur?\"\n\nThe Brahmana says, \"Your Majesty (Devayan wahanse), having given\nthree masuran, I asked for and got three words [of advice] from a\nBrahmana. 'Having gone to a country don't require honours,' he said;\n'Without investigation don't do a thing,' he said; 'To one's own wife\ndon't tell a secret,' he said; thereupon, the masuran being finished,\nhe said without masuran, 'Don't tell lies to Kings.'\"\n\nHe then repeated to the King the true story (already given) of his\nadventures and actions, which I omit; and he ended by saying \"On\naccount of [the other Brahmana's] saying, 'Don't tell lies to Kings,'\nI told you the fact.\"\n\nThe King having investigated the law-suit, set free the Brahmana and\nthe Brahmana's wife.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nWith this may be compared the advice given to the Prince in the story\nNo. 250 in this volume.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 213 ff., a poor\nweaver who went away to improve his fortunes after borrowing forty\nrupees, met with a man who was silent until paid twenty rupees,\nwhen he said, \"Friend, when four men give you [the same] advice,\ntake it.\" When he gave the man his remaining twenty rupees, and said,\n\"Speak again,\" the man warned him not to tell his wife what happened to\nhim. After this, the weaver met with four men sitting round a corpse,\nand consented to carry it to the adjoining river for them, and throw\nit in. He found diamonds tied round its waist, appropriated them,\nreturned home, repaid his loan, and lived in luxury. The village\nheadmen wished to know how the weaver became rich, and the man's wife\npestered him about it until he stated that while on his travels he\nwas told to drink half a pint of mustard oil early in the morning,\nand he would then see hidden treasure. The headman's wife being told\nthis by her, gave her husband and six children the dose at night,\nand in the morning they were all dead. When the King held an inquiry\nshe charged the weaver's wife with advising her to do it; but the\nlatter totally denied it, and the headman's wife was hanged.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 32, a Brahmana's wife\nsold to a Prince for a lakh of rupees four pieces of advice written by\nher husband, and the King banished the Prince for his foolishness in\nwasting the money thus. The advice was that a person when travelling\nmust be careful at a strange place, and keep awake, (2) a man in\nneed must test his friends, (3) a man who visits a married sister\nin good style will be well received, but if poor will be disowned,\n(4) a man must do his own work well. The Prince was saved from murder\nby keeping awake at night in his lodgings; was nearly executed when\nhe visited his brother-in-law as a poor Yogi; rid a Princess of two\nsnakes which issued from her nostrils, and was appointed her father's\nsuccessor; was then received with humility by his brother-in-law,\nand cured his father's blindness by laying his hands on his eyes.\n\nAt p. 332, four exiled Princes agreed to keep watch at night over\nthe corpse of a great merchant; the reward was to be four thousand\nrupees. They had adventures with the corpse and demons.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 53, a Prince paid a man his only three gold coins for three pieces\nof advice, and the man gave him a fourth free of charge. The first\nwas not to sit without moving the stool or mat offered; the second,\nnot to bathe where others bathed; the third, to act according to the\nopinion of the majority; and, lastly, to restrain his anger, hear an\nexplanation, and weigh it well before acting. The first saved him from\nbeing dropped into a well; the second saved his purse when left behind\non bathing; the third obtained for him a roll of coin out of the waist\ncloth of a corpse which he threw into a ravine; and on returning home\nat night, when he found a pair of slippers and a sword outside his\nwife's door, inquiry showed that only her sister was with her.\n\n\n\n\n\n\n\n\nNO. 210\n\nTHE STORY OF A SIWURALA [116]\n\n\nIn a certain country a Lord (monk) having been a monk is\nwithout clothes [to put on, in order] to abandon his monk's robes\n(siwru). Asking at the hand of a novice for a cloth and a handkerchief,\nhe abandoned his robes (thus becoming a layman again).\n\nHaving thus come away, when he was bathing in a river an elder sister\nand a younger sister were bathing lower down the river. Then, having\nseen that man who, having abandoned his robes and come [there], is\nbathing, the elder sister said, \"That heap of wood which is coming\nis for me.\"\n\nThen the younger sister said, \"The things that are in that heap of\nwood are for me.\"\n\nThen the elder sister went home for a cloth, to give to the man to\nwear. Afterwards the younger sister, having torn a piece from the cloth\nshe was wearing, and having given it, goes away to her house with the\nman. Then the elder sister brings the cloth, too; having seen that\nthese two are going the elder sister went back home. The younger sister\nand the Siwrala went home [and he remained there as her husband]. The\nman, continuing to eat without doing work, is quite unemployed.\n\nAfterwards the younger sister's mother, having told the younger\nsister and the Siwrala to eat separately, gave her a gill of rice,\na small water-pot (koraha), a small cooking-pot (muttiya), a large\ncooking-pot (appalle), a rice-cleaning bowl (naembiliya), and a spoon.\n\nThe man having gone into the village [117] and been [there], when he\nis coming the younger sister is weeping and weeping. So the man asked,\n\"What are you crying for?\"\n\nThen the woman says, \"Having said that you do not work, mother told\nus to eat separately.\" Having said, \"The things she gave (dipuwa),\nthere they are,\" she showed him them.\n\nAfterwards the man having gone asked the Gamarala (his wife's father),\n\"How [are we to do], then? There is not a thing for us to eat. I came\nhere to ask to cut even a paela (quarter of an amuna) of your paddy\non shares.\"\n\nThe Gamarala said, \"Ando! Thou indeed wilt not cut the paddy, having\nbeen sitting doing nothing.\"\n\nThen the man said, \"No. I will cut a paela or two of paddy and come\nback.\" Having gone to the rice field, and that very day having cut\nthe paddy [plants] for two paelas of paddy (when threshed), and\ncollected them, and heaped them at the corners of the encircling\n[ridges], and carried them to the threshing floor, and trampled\nthem [by means of buffaloes] that very day, he went to the Gamarala\nand said, \"The paddy equal to two paelas has been cut and trampled\n(threshed). Let us go at once to measure it.\"\n\nAfterwards the Gamarala having gone there, [said], \"I don't want this\npaddy; thou take it.\"\n\nThe man having brought the paddy home, said [to his wife], \"You\npresent this as a religious act.\" [118] The woman having pounded the\npaddy and cooked it, gave away [the cooked rice] as a religious act.\n\nThe man went [to a river near] the sea, to help men to cross to the\nother side. [119] When he helped them to cross, the man does not take\nthe money which the men [offer to] give.\n\nWhen he was helping men to cross in that way, one day an old man\ncame. He helped the man to cross. The man's betel bag, and walking\nstick, and oil bottle were forgotten [120] on that bank. Afterwards\nthe old man says, \"Ane! My betel bag was forgotten.\" That Siwrala,\nhaving gone to that bank, brought and gave him the betel bag.\n\nThen that old man said, \"Ane! My walking-stick was forgotten.\" The\nSiwrala brought and gave that also. Then that old man said, \"Ane! My\noil bottle was forgotten.\" The Siwrala brought and gave that also.\n\nWell then, that old man tried to give money to this man; the Siwrala\ndid not take it. The old man went away.\n\nThis Siwrala came home. Having gone there, the Siwrala, having got\nfever, lay down. Well then, the Siwrala says, \"I shall be still a\nlittle delayed.\"\n\nThe woman asked, \"What are you saying? Am I not becoming afraid\n[when you talk in that way]?\"\n\nThen the man says, \"Nay, I will say nothing. They are telling me to\nmount on that carriage, and telling me to mount on this carriage.\"\n\nThe woman said, \"That is false you are saying.\"\n\nThen the man said, \"To look if it is false, string a flower garland\nand give me it.\"\n\nAfterwards the woman having strung a flower garland, gave it. The man,\ntaking the flower garland, threw it on the [celestial] carriage [in\nthe air]. Then the flower garland was arranged on the carriage. Having\nseen it, that woman, covering her face, died.\n\nHaving died there, the woman having been [re]-born in the divine world,\nwhen she was coming again to the house the man had not yet died. On\naccount of it the woman said, \"Why have you not died yet? I, having\ndied, and gone, and been [re]-born in the divine world,--is it not\nso?--came here. Come, and go with me,\" she said.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nThe account of the dying man's words and the flower garland which\nhung on the celestial carriage is borrowed from Mah. I., p. 226\n(Dr. Geiger's translation). When six gods invited the dying King\nDuttha-Gamani to join them on their celestial cars and proceed to\ntheir heavenly world, he motioned to them to wait while sacred\nverses were being chanted, and explained to the monks what his\ngesture signified. As it was thought that his mind was affected, he\nordered flower garlands to be thrown into the air, and these arranged\nthemselves on the cars, which were invisible to all but the King.\n\n\n\n\n\n\n\n\nNO. 211\n\nHOW THE POOR MAN BECAME WEALTHY\n\n\nIn a certain country there are a woman and a man, it is said. During\nthe time while they are there, there is an infant [son] of the two\npersons. After the infant became big they were stricken by a very\ngreat scarcity of food.\n\nHaving given all and eaten, being without anything, at the time when,\ndoing work at cities and having brought rice dust, they were continuing\nto eat, a King came, and calling that boy went away [with him].\n\nThe King having come again to this boy's house, said at the hand of\nthe boy's mother and father, \"How is the manner in which you get a\nliving now?\"\n\nThe two persons said, \"Having worked in these cities and brought rice\ndust [we cook and eat it].\"\n\nThe King said, \"Can you go with me to my city?\"\n\nThe two persons having said \"Ha,\" the two went with the King to the\nKing's city. The King built and gave the two persons a house also\n(gekut), to be in, and the two, doing work at the city, [after]\ncooking continue to eat.\n\nAll the city spoke of giving a danaya (religious feast) to the Gods\nand the host who come with the Gods. These two also spoke, \"Let us\nalso give (demu) a danaya.\" Having been there without eating for two\nor three days, they got together the things for the dana.\n\nWhen they will give the dana on the morrow, to seek a fish for the dana\nthis man went to the sea quarter. As he is going, the sea fishermen,\nhaving drawn their nets ashore, are stringing the fishes together. Then\nthe fishermen asked, \"Where are you going?\"\n\nThis man said, \"I am to give a danaya to the Gods to-morrow. For it\nI am going to seek a fish.\"\n\nThe fishermen said, \"We will give it. String these fishes.\"\n\nThe man having said \"Ha,\" until it became evening strung the\nfishes. Afterwards the fishermen gave that man a fish. Taking it,\nas he was coming a considerable distance he met a widow woman. The\nwoman said, \"Where did you go?\"\n\nThen the man said, \"I went to this sea quarter. I am giving a danaya\nto the Gods; I went to seek a fish for it.\"\n\nThe woman said, \"I also will go,\" and came with the man.\n\nAt dawn the widow woman, asking [permission] from those two, cooked\nthe dane for the Gods. One cannot stay in the city on account of the\nsweet [smell] of that fish having entered it.\n\nThose Gods and their host having come at the time of the dana, all at\nthe city apportioned the whole of the food. [121] Near these three\npersons there was no one. So Sakra, [observing it], creating an old\nman's appearance, came.\n\nThis man called to Sakra, \"Come here, you; there is not a person here\nfor the dane.\"\n\nHaving spread a single-fold (tani-pota) mat, he gave the dane to\nSakra. Sakra having eaten the dane went away. Those Gods and their\nhost then also went. [122]\n\nAs this man was folding the mat which he gave to that Sakra to sit\nupon, under it silver and golden things had been heaped up.\n\nThe man with that silver and gold caused a city to be well built. That\nKing's sovereignty having been changed, this man's son obtained\nthe sovereignty. When he had been [there] not much time a very\ngreat scarcity of food struck the [former] King of the city, and\nthe people. Doing work at the city of this [formerly] poor man,\nand having eaten, they remained there.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 212\n\nTHE STORY OF MADAMPE-RALA\n\n\nAt a certain city there is a person, Madampe-rala. For that\nMadampe-rala he brought a [bride in] marriage, it is said. That\nbride (mangula) was sent away (aeruna). Still he brought a bride,\nit is said; that bride also was sent away. In that manner, he brought\nseven persons. The youngest one of the whole seven having prospered,\nremained. The whole of those very seven persons were sisters. Those\nsix persons were sent away, having said they would not grind millet.\n\nWhile the above-mentioned youngest woman is prospering, one day the man\nsays, \"Bolan, cook for me to-morrow morning while it is still night,\nand give me it. It is [necessary] to go to cut jungle (wal),\" he said.\n\nThe woman during the night itself cooked seven [millet] cakes, and\ncooked the flesh of a deer, and packed them in a box; and having\ncooked still seven cakes and the flesh of a deer, and given [these\nlast to him] to eat, he finished. That Madampe-rala ate the seven\ncakes and the flesh of the deer, and went to cut jungle, taking the\nother seven cakes and the flesh of the deer.\n\nHaving gone, and having placed the things he took at the bottom of\na tree, he began to cut jungle. Having cut three and a half chenas,\n[123] and come [to the tree] and eaten the seven cakes and the flesh\nof the deer which he took, and drunk a gourd (labbak) of water,\nhe cut another three and a half chenas, and went home.\n\nA little time having halted and been at home, he came back to the\nchena, and having set fire to it he began to work [again]. Having sown\nit and finished, bringing his wife and bags after the millet (kurahan)\nripened they went to the chena, and she began to cut the millet. In\nthe whole seven chenas she cut the millet in just one day. Having cut\nit and collected it at one place, together with the man she dragged\n[124] (carried) it home. That she cut the millet in the whole seven\nchenas the man was much pleased.\n\nHaving finished with the millet work, there having been a little\npaddy of his he cut that little, and collected it together.\n\nHaving said that he must go to his father-in-law's village, while\nhe is going away [after] tying five pingo (carrying-stick) loads,\nwhen going along through the middle of the King's rice field the men\nwho are in the field seized him.\n\nThereupon he says, \"Don't seize me. There being no paddy for me to\ncut, a little paddy of my father-in-law's has ripened; to cut that\nlittle and return, I am going [after] tying also five pingo loads\n[of presents for my father-in-law]. I am unable [125] to stay to cut\npaddy [for you],\" he said.\n\nThereupon, the men while giving answer asked, \"Bola, any person\nwho goes through the middle of this field goes [after] having cut\npaddy. [126] If thou cut [some] and went, would it be bad?\"\n\nThereupon, the man began to cut the paddy. Having cut the seven\namunas (about sixteen acres), and finished, he descended to the\nunripe paddy [127] and began to cut it. Having cut the unripe paddy\nand finished, he began to cut the young paddy. [128] That he cuts\nwith an elephant's-rib pin.\n\nWhen he is cutting the young paddy, the men having gone running to\nthe royal palace, say, \"We called and got a man who was going on the\npath. That man having cut down all the [ripe] paddy is cutting the\nyoung paddy,\" they said.\n\nThereupon the King having come to the rice field and called the man,\nwhen he asked, \"What are you cutting the unripe paddy for?\" the man\nsays, \"When I was going to father-in-law's village [after] tying five\npingo-loads, they told me to cut paddy,\" he said.\n\nThe King calling the man and having gone with him [to the palace],\ntied ten pingo-loads more, and sent him away with men [carrying them],\nit is said.\n\nHaving gone to his father-in-law's house, while he is there, when\nthe man is preparing to go to the watch hut [in the rice field] his\nfather-in-law says, \"Son-in-law, you cannot go. A malignant (wasa)\nboar comes to the rice field. It has eaten three or four men,\" he said.\n\nHaving said, \"No matter to me for that; I am not afraid of it,\" he\nwent off, taking a large rice pestle. Having gone, when he was [there]\nthe boar came; it having come there he shouted. Through fear at that\nit descended to rip open the man. When it was coming, the boar came\nand sprang to eat him. The man having given it blows with the rice\npestle, killed it; having killed it he began to cut the paddy. In\nthat paddy field he cut all the paddy before light falls. Having cut\nit and come away, he entered the watch hut and went to sleep.\n\nAfter light fell, his father-in-law who stayed at home was expecting\nthat he would come; because [he did] not, with much grief he went to\nthe rice field to look if the boar had eaten him. Having gone [there],\nwhen he looked he had gone to sleep.\n\nWhen his father-in-law spoke to him he turned and got up. When he said,\n\"Boy, we were afraid that the boar would have eaten you,\" he replied,\n\"The boar indeed came; I beat it. Look there; it is dead, look.\" Having\nlooked at it, both of them went home, taking it. Thereafter he was\nmuch pleased with the son-in-law. Afterwards [the man] came home.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 213\n\n\u00c6WARIYAKKA\n\n\nThe first part of this story is a repetition, with little variation,\nof the incidents in No. 58, vol. i, and the first part of No. 10. After\neating the fruit in the plantain garden the youth was set afloat in\nthe river, and had a similar experience at a Kaekiri garden, where he\nsaid his name was Ena-ena-gaeta Kanna, Wael Peralanna,--Eater of the\nyoung fruits which keep coming, Turner-over of creepers. The present\nstory continues:--\n\nThen the ship (raft) went to the place where the washerman-uncle\nwas washing clothes. \"Ane! Washerman-uncle, take me out,\" the\nboy said. He got him ashore, and after taking him asked, \"What is\nyour name?\" \"Hu\u00adkiyanna\" (He who calls \"Hu\"), he said. Well then,\ncalling him they went home. The woman who was in the house asked,\n\"What is your name?\" \"Asiya,\" [129] he said.\n\nAfter that, the boy went with the washerman-uncle to a house, to tie\ncloths for decoration [on the walls and ceiling]. [130] While tying\nthem the cloths became insufficient, so the washerman-uncle said,\n\"Go home; take cloths from the box at the foot of the bed, [131]\nand bring them.\"\n\nThe boy having gone home and opened the box, took cloths from it,\nand as he was coming back decorated with the cloths a Jambu tree [132]\nthat was near the path. Having decorated it (that is, hung them from\nthe branches), while he was there Hettiralas who were going trading\nin cloth [came up and] asked the boy, \"What is that?\"\n\n\"This Jambu tree produces cloth as fruit,\" he said.\n\nWhen he said this, the Hettiralas said, \"Give the cloth tree to us\nfor money.\"\n\nAfterwards the boy having given them the cloth tree for money, said,\n\"I have no cloth to wear. Give me those two cloths; the tree will\nbear other cloths for you.\" The men gave him the two cloths.\n\nAfter that, while he was taking the cloths he met with a Banyan tree,\nand decorated that tree also with the two cloths. While he was there\n[after] decorating it, a man was taking an elephant [along the\npath]. When he came near the tree he asked, \"What is that?\"\n\n\"This Banyan tree produces cloth as fruit,\" the boy replied.\n\nAfter he said this [the man] said, \"Taking this elephant give me that\ncloth tree.\"\n\nThen the boy, having given that man the cloth tree, took the elephant\nto a house.\n\nAfter he went there, having tied up the elephant he made the elephant\neat (swallow) the gold [coins] which he had [got from the cloth\ntraders]. Next morning it had voided them.\n\nAfterwards, taking [the elephant's dung], while he was washing it\n[and picking out the gold coins] the house man, [learning from him\nthat the elephant always dropped gold coins in that way], said,\n\"Give that elephant to me for money.\" He gave the elephant.\n\nAfter that, the boy, taking the money, went to his father's house.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nThe last incident is given in The Indian Antiquary, vol. xviii,\np. 120, in a Tamil story by Pandit Natesa Sastri. A Brahmana's son\nwho was sent away by his father, stayed at a courtesan's house. At\ndawn he put two gold coins in each of the droppings of his horse,\nand when the sweeper came he refused to let him remove the horse dung\nuntil he took out his money. After the courtesan bought the horse, and\nlearnt the spell which he said was necessary, he went away to Madura.\n\nIn the same Journal, vol. iii, p. 11, in a Bengal story by\nMr. G. H. Damant, a farmer made his cow swallow one hundred rupees. Six\nmen who saw him afterwards collecting the rupees from the cow-dung,\nbought the animal for five thousand rupees. When they returned after\ndiscovering the trickery the stick incident followed, in which the\nwife was beaten in order to change her into a girl.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 109, a man made\nhis servant insert rupees into his mule's dung overnight, and in the\nmorning break it up and remove them. He then sold the mule for four\nthousand rupees to some people who had robbed his brother.\n\nIn a Khassonka story of the interior of West Africa, given in Contes\nSoudanais (C. Monteil), p. 66, a boy received from a credulous King a\nthousand slaves in exchange for a hen which he averred changed all the\nherbs it ate into nuggets of gold. He explained that he did not know\nwhat to do with it because gold was nothing to him. The King kept\nthe hen in confinement for a month, caused the dung to be washed,\nand of course found no gold.\n\n\n\n\n\n\n\n\nNO. 214\n\nTHE HORIKADAYA STORY\n\n\nIn a certain country there are seven Queens, it is said. For the\nwhole seven Queens there are no children.\n\nIn the King's garden one Jak fruit grew [133]; after the Jak fruit\nripened he cut it; in it there was one section containing a seed\n(madula). Afterwards the King said, \"Can a Queen eat this Jak section\nand bear a child?\" Six Queens said they cannot; one Queen ate it.\n\nShe having eaten it, ten months were fulfilled (lit., filled) for\nbearing a child. Then the King happened to go for a war. Afterwards\npains seized that Queen; she bore a Chank shell. Then when the six\nQueens made an Asura figure, [134] having taken that Chank shell they\nburied it in the dunghill. Well then, having waited until the time when\nthe King came, the six persons showed him the Asura figure. Afterwards\nthe King having struck blows at the Queen who was confined, drove\nher away.\n\nA bull having come to the place where that Chank shell was buried,\nand dug it with its horns, saw the Chank shell and swallowed it. The\nbull having gone to the sea evacuated the Chank shell; there also the\nshark having seen it swallowed it. From there, having killed the shark,\nfishermen (kewulo) took it to the city; when taking it along the street\nto sell, the Queen who bore that Chank shell met with them. Having seen\nthe shark the Queen asked, \"For how much are you selling this shark?\"\n\nThe fishermen said, \"We are selling it for four tuttu (three\nhalf-pence).\"\n\nAfterwards the Queen having given four tuttu, took the shark. Having\nbrought it to her lodgings and cut it, when she looked there was a\nChank shell in its stomach. Having put the Chank shell away, [after]\ncooking the shark meat she ate.\n\nWhen she was [there after] putting away the Chank shell, one day\nshe looked at it. Then having seen that inside the Chank shell a\nPrince is drinking milk that is in his hand, [135] she took the\nPrince out. At that time (e para) the Queen got to know that it was\nthe Chank shell that she bore. She gave the Prince a jacket. At the\ntime when she put it on [136] there was a cutaneous eruption (hori)\non his body. Afterwards the Queen said he was Horikadaya (the one\nwith the bit of hori).\n\nAfter the Prince became big he went to the smithy; having gone and\nbrought a bow, and an arrow-stem, and an arrow-head, [137] he went\nto shoot animals, and shot a deer. Having come [after] shooting it,\nhe gave it to his nearest uncle. [138] Thus, in that manner, shooting\nand shooting deer he eats.\n\nWhen he was thus, one day when going to shoot he met with an Egret\n(kokka); when he caught it alive (amuwen), taking it [home] he reared\nit. [After] rearing it, the Egret and Horikadaya every day go to the\nchena jungle for hunting-meat, [139] to shoot deer for themselves.\n\nOne day when they were going thus they saw that there were a horse, and\na Prince, and a Minister; afterwards the two went there. Having gone,\nat that Prince's hand, \"What [are you doing here]?\" Horikadaya asked.\n\n\"Because our father the King tried to kill us, on account of it we\ncame and sprang into the chena jungle,\" the Prince said. Afterwards\nthe five live in one place.\n\nWhile there, Horikadaya said to the Prince, \"Let us go to seek\na marriage.\"\n\nAfterwards the whole five having gone very near a city to seek the\nmarriage, the Prince and the Minister having gone inside the city,\nand having tied the horse in the open space (midula) of the city,\nHorikadaya and the Egret remained among the branches [in the jungle].\n\nThe Prince asked the city Princess [in marriage]. The Princess said,\n\"To the Prince I cannot go; I will go indeed to Horikadaya.\" Afterwards\nHorikadaya and the Princess contracted (lit., tied) the marriage.\n\nWhen the whole six having collected together are coming to the village,\nthe horse and the Prince and the Minister say, \"We can't give that\nPrincess to that Horikadaya; owing to it let us kill Horikadaya.\"\n\nAfterwards, when the three, summoning Horikadaya, were going to the\nforest they met with a well. They made Horikadaya descend into the\nwell; having made him descend and thrown down stones, they trampled\n[them down]. There Horikadaya died.\n\nAfterwards the three, calling the Princess, came away (enda awa) to\nthe village. The Egret being without Horikadaya went away (giya yanda).\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 82, a\ngirl who was married to a King bore one hundred eggs, out of which\neventually issued one hundred Princes. The Queen and concubines,\nbeing jealous of her, showed the King a piece of plantain fruit\ntrimmed so as to represent a demon, and stated that she had given\nbirth to it. They placed the eggs in a pot (cruche) and set it afloat\nin a river, whence a King of a country lower down obtained it.\n\nIn the same work, vol. i, p. 305, Sakra gave a Queen of Pa\u00f1cala a\nfruit, telling her that after eating it she would have a son.\n\n\n\n\n\n\n\n\nNO. 215\n\nTHE STORY OF BAHU-BHUTAYA\n\n\nIn a certain city a woman had become dexterous at dancing. It became\npublic everywhere that there was not a single person in the whole of\nGreat Dambadiva (India) to dance with (i.e., equal to) the woman.\n\nAt the same time, there was also a boy called Bahu-Bhutaya, a boy of\na widow woman. While he is [there], one day the aforesaid woman went\nfor dancing to the village called Balaellaewa. [140] Having danced\nthat day, she obtained a thousand masuran.\n\nThereafter, she went to dance at the house of the Dippitiyas [141],\nat the village called Kotikapola, which was near the same village. On\nthe same day the aforesaid Bahu-Bhutaya also went in order to look\nat the woman's dances. Bahu-Bhutaya before this had learnt dances\nfrom the Dandapola Korala (headman).\n\nWhile Bahu-Bhutaya, having gone, and looked and looked, was there,\nshe began to dance, having sung and sung poetical songs, and beaten\nand beaten cymbals. The woman says,\n\n\n \"The savages that are to Lanka bound!\n Alas! the savages upon my Lanka bound!\" [142]\n\n\nWhen, in singing it, she had made it about Lankawa (Ceylon), when she\n[thought she] had made no opportunity (idak) for any other dancing\nperson who might be present [to surpass her], having sung the poetical\nsong she danced.\n\nAt that time Bahu-Bhutaya, after having decorated himself with\n[dancer's] dress, taking the udakkiya (the small hand tom-tom),\nand asking permission from all (according to the usual custom),\nsang a song (a parody of the other). The very song indeed [was]:--\n\n\n \"Alas! Alas! Daub oil my head around;\n Or, if you won't,\n Athwart my chest observe how hairs abound.\" [143]\n\n (Ane! Ane! Mage isa wata tel gapan\n Baeri nan bada [144] wata kehuru balan.)\n\n\nHaving sung the song, Bahu-Bhutaya descended to dance.\n\nBecause the Dandapola Korala previously taught Bahu-Bhutaya that\nsame song, and because the same teacher had given his sworn word\n[not to teach it to another person], the woman was unable to dance\nthe same song. After having made obeisance to Bahu-Bhutaya, she says,\n\"You, Sir, must give me teaching,\" the woman said to Bahu-Bhutaya.\n\nAfter that, Bahu-Bhutaya, marrying that very woman, began to teach\nher. After he had taught her, one day the woman thinks, \"I must kill\nthis Bahu-Bhutaya,\" she thought. \"What of my being married to this\nBahu-Bhutaya! From dancing I have no advantage; he himself receives\nthe things. Because of it I will kill him,\" she thought.\n\nOne day, lying down in the house, saying, \"I have a very severe (lit.,\ndifficult) illness,\" the woman remained lying down. Bahu-Bhutaya having\ngone for a work, when he came back saw that she is lying down. Having\nseen it, he says, \"What is it? What illness have you?\" he asked.\n\nThe woman, in order to kill the man, says, \"Now then, I shall not\nrecover; I have much illness,\" she said.\n\nThereupon Bahu-Bhutaya, because the woman was good-[looking], thinks,\n\"What medical treatment shall I give for this?\" he thought.\n\nAfter that, the woman says, \"If you are to cure my illness, having\nbrought a little water which is at the bottom of the Great Sea beyond\nthe Seventh Ocean, should I drink it (bunnot) my illness will be\ncured,\" she said.\n\nAfter that, Bahu-Bhutaya began to go. Having gone on and on he went\non the Great Ocean. Through affection for his wife, because she was\nvery handsome, he jumped [into it] to get the water from the bottom\nof the ocean. After he jumped [into it], the fishes having bitten\nhim and the water having soaked him, he died.\n\nBeginning from that time, this woman, having associated with another\nhusband also, when dancing brought back presents. After a long time,\nthat very woman also, through the crime committed respecting her\nfirst husband, fell into the water and died.\n\nFrom that time, the persons who saw these [things said] they are in\nthe form of a folk-tale.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 216\n\nTHE STORY OF GOLU-BAYIYA [145]\n\n\nIn a country there was, it is said, a man called Gonaka-Bokka. There\nwere ten younger brothers of that Gona-Bokka, it is said.\n\nThe ten younger brothers spoke: \"From elder brother Gona-Bokka there\nis not any advantage for us [because he idles and does no work]. It is\ndifficult for us, doing [house] work for ourselves. On account of it,\nwe will bring one [woman in] marriage for us ten persons.\" After having\nsaid it, having said, \"Let us go to the village called Otannapahuwa,\"\nthe young younger brother went to the village, it is said. He went\nto that Otannapahuwa to ask about the marriage.\n\nAfter that, the other nine persons speak, it is said: \"When we say\nto our elder brother, 'Gona-Bokka,' the woman they are bringing\nfor us will say, Bola, that the name called Gona-Bokka is not good\ncaste [enough] for her. The woman they are bringing for us will come\n[now]. On account of it, let us call him Golu-Bayiya. Let us give her\nto our Golu-Bayi elder brother also to neutralise [146] our [inferior]\nnames,\" they are talking together, it is said.\n\nThen, several days wearing down the road, the youngest brother of\nall having come, said, it is said, \"Elder brothers, I went to ask\nat Otannapahuwa. The woman indeed is of good lineage (wanse). They\nsent word, 'Who gives in marriage to a young youngster? [147] Tell\nthe elder brothers, one of them, to come.'\"\n\nAfter that, the ten persons speak [together], it is said, \"Let us\nsend elder brother Golu-Bayiya, older than we ten, to ask about the\nmarriage,\" they talk.\n\nWell, the person they call Golu-Bayiya is a great fool, it is\nsaid. After that, those ten spoke: \"Elder brother, if you also agree\n(lit., come) to the things we say, you also come [after] calling\n[a woman] to live in one marriage for the whole of us eleven.\"\n\nAfter that, Golu-Bayiya said, \"It is good; I will go.\" Causing them to\ncook a lump of rice, he set off and went. He goes and he goes. Because\nhe does not know the path, having gone [part of the way], sitting down\non a rock in the midst of the forest he ate the lump of cooked rice.\n\nHaving eaten it, while he is there a woman of another country, having\nbecome poor, is coming away, it is said, along the path. Having\ncome, she sat down near the rock on which is that Golu-Bayiya. After\nthat, the woman asks, it is said, \"Of what country are you? Of what\nvillage?\" the woman asked the man.\n\nThe man said, \"I am going to Otannapahuwa to ask about a marriage,\"\nhe said. [He told her of his brother's visit.]\n\nAfter that, the woman says, \"Aniccan dukkhan! The woman of that\nvillage who was asked is I. My two parents, having made a mistake,\ndrove me away. Because of it I am going to a place where they give\nto eat and to drink,\" she said.\n\nAfter that, Golu-Bayiya having thought, \"Because the woman is\ngood-looking, and because she has been asked before, not having gone\nat all to Otannapahuwa I must go [back] calling her [in marriage],\"\nsummoning the woman whom he met with while on the path he came to\nthe village. Having come, he says to his younger brothers, \"I went to\nOtannapahuwa.\" Having said, \"The bride,--there, [that is] the woman;\nfor the whole of us let us call her [to be our wife],\" he said.\n\nAfter that, the other ten persons, because they had not seen her\n[before], from that day marrying the woman stayed [there with\nher]. Marrying her, while they were there several days the younger ten\npersons speak: \"Elder brother quite alone, without anyone whatever\n[to assist him], came back calling our [bride in] marriage. It was\ngood cleverness that our elder brother showed (lit., did). Because\nof it let us all do work. Having handed over our wife to our elder\nbrother Golu-Bayiya to guard her continually, let us do work. Elder\nbrother, guard the woman,\" they said.\n\nHaving said, \"It is good; I will guard her,\" to the places where\nthe woman goes and comes, and to all other places if the woman goes,\nthat Golu-Bayiya also goes.\n\nWhile [matters were] thus, one day a man came to the village for\ntrading. The man's name was Gaetapadaya. That Gaetapadaya for several\ndays having continued to do trading at the same house, stayed in\nthe maduwa (open shed) at the same house [at which the brothers\nlived]. While staying there, Golu-Bayiya's wife associated with the\nsame man they call Gaetapadaya.\n\nWhile they are thus, on a day when the first-mentioned ten persons\nwent to work, Gaetapadaya says to the aforesaid Golu-Bayiya, \"I saw\na dream to-day. What was it? At such and such a place on the path\nI saw that a Sambhar deer is dead.\" Gaetapadaya told Golu-Bayiya to\nlook at it and come back.\n\nWhile Golu-Bayiya went to look at the Sambhar deer, Gaetapadaya\ntaking the woman, taking also the goods that were at the house,\nboth of them absconded.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 217\n\nTHE YAKA OF THE AKARAGANE JUNGLE\n\n\nIn a certain country there are a woman and a man, it is said. The man\nhas worked in a rice field; in it he also built a watch-hut. The man\nis in the watch-hut every day.\n\nAt the time when he is thus, a beggar came to the man's\nhouse. Afterwards the man having heaped up a great many coconut husks\nin the watch-hut [for making fires at night], told the beggar to go\nto the watch-hut. The beggar went to the watch-hut.\n\nAfterwards this man having gone to the watch-hut and set fire to the\nwatch-hut, came back, and said at the hand of his wife, \"You say, 'Our\nman, having been burnt at the watch-hut, died.'\" [148] Furthermore he\nsaid, \"Every day when I say 'Hu,' near the stile of the rice field,\nput a leaf-cup of cooked rice for me\"; having said it the man went\ninto the jungle.\n\nAfter it became night, the man having come to the rice field cried \"Hu\"\nnear the stile. Then the woman brought the cooked rice and placed it\nthere; having placed it there the woman went home. The man ate the\ncooked rice, and went again into the jungle.\n\nOn the following day, also, the man, after it became night, came to\nthe rice field and cried \"Hu.\" Then the woman brought cooked rice\nand placed it there. While she was there, the man having come said,\n\"Don't you bring cooked rice again; I am going to the Akaragane\njungle.\" Afterwards the woman came home.\n\nThat man, having eaten the cooked rice, went to the Akaragane jungle,\nand having rolled himself in a mud hole, [149] came to the path and\nremained [there].\n\nThen, when a man was coming bringing cakes and plantains along the\npath, this man, breaking a bundle of branches, sprang in front of\nthat man who was coming. Thereupon, the man having thrown down the\ncakes and plantains at that very spot, bounded off and went away.\n\nWhen this man, [after] taking and putting away the pingo\n(carrying-stick) load, was there, a potter comes along bringing a pingo\nload of pots. Then this man, again breaking a bundle of branches,\nsprang in front of that man who was coming. Thereupon the potter,\nhaving thrown down the pingo load of pots at that very spot, bounded\noff and went away. After that, the man, taking and putting away the\npingo load of pots, remains [there].\n\n(He frightened other men in the same manner, and secured pingo loads\nof coconuts, turmeric, chillies, salt, onions, rice, vegetables,\nand a bundle of clothes. Thus he had the materials that he required\nfor making curries. The narrator gave the account of each capture in\nthe same words as before.)\n\nAfterwards, this man having taken and put away there the pingo load\nof rice and vegetables,--near that forest there is a city,--having\ngone to the city and brought fire, [after] cooking ate. While he was\n[there], when a man who had gone to a devil-dance (kankariyakata)\nwas coming, this man, breaking a bundle of branches, sprang in front\nof that man who was coming. Then that tom-tom beater, having thrown\ndown there the box of decorations, and jingling bangles, and all,\nbounded off and went away.\n\nAfterwards, when this man was there [after] tying them on, while\ncertain men who had gone to a [wedding] feast were coming calling\nthe bride, again this man, breaking a bundle of branches, sprang in\nfront of those men who were coming; and taking the bride and placing\nher in the chena jungle he sprang into a rock house (cave). Those\nmen through fear bounded off and went away.\n\nAfterwards the King of the city said, \"Who can seize that Yaka?\"\n\nThen a man said, \"I can.\"\n\nThe King said, \"What do you want?\"\n\n\"Having built a house in the chena jungle (lande) and tied white cloths\n[inside, on the walls and ceiling], [150] and put a bed [in it],\nyou must give me it.\"\n\nAfterwards the King having caused a house to be built, and caused white\ncloths to be tied, and caused a bed to be placed [in it], gave it.\n\nAfterwards this man having caused the bride to stay in the rock house,\nand having gone much beforehand (kalimma), crept under the end of\nthe bed in the house and remained [there] silently.\n\nThe man who said he could seize the Yaka, after it became night having\neaten and drunk, taking also a thread, came onto the bed in the house;\nhaving come he utters spells (maturanawa). Then the man who is under\nthe bed shakes the jingling bangle a little.\n\nThe man who is uttering spells, after saying, \"Ha, are you getting\ncaught?\" utters spells loudly, loudly. [151]\n\nThen the man who was under the bed having arisen, taking the man\ntogether with the bed also, went to the rock house. Having gone there,\nwhen he was placing the bed in the rock house, the man who was on\nthe bed, crying out and having got up, went to the city.\n\nThen the King asked, \"What is it? Didst thou seize the Yaka?\"\n\nThe man having said, \"Ane! O Lord, I indeed cannot seize him,\" went\nto the man's village.\n\nAfterwards the King having said that he can seize him, and the King\nhaving mounted on his horse, came with the army to the Akaragane\njungle.\n\nThen this man, breaking a bundle of branches, sprang in front [of\nhim]. Having sprung in front of the King who was coming, seizing the\nhorse this man came to the rock house. The King and the army went to\nthe city through fear.\n\nAfter they returned a Lord [152] came. The King asked if the Lord could\nseize the Yaka who is in the Akaragane jungle. Then the Lord asked,\n\"When I have seized the Yaka what will you give me?\"\n\nThe King said, \"I will give a district from the kingdom, and goods\n[amounting] to a tusk elephant's load, and the Akaragane jungle.\" The\nKing said, \"For seizing the Yaka what do you want?\"\n\nThe Lord said, \"Having built a house, and tied cloths at it, and\nplaced a bed [in it], please give me it.\"\n\nAfterwards the King having put a bed in that house which was built\n[already], gave him it.\n\nThis man, just as on that day, crept beforehand under the bed in\nthe house, and remained [there]. Afterwards the Lord having gone,\ntaking also a thread, utters spells while sitting on the bed.\n\nThen the man who is under the bed shakes the jingling bangle a\nlittle. Then the Lord while uttering spells says, \"Ha, being caught,\ncome.\" Saying and saying it, he utters spells very loudly.\n\nThen the man who was under the bed, having shaken the jingling bangles\nloudly, lifting up [and carrying] the bed also, went to the rock\nhouse. Having gone there, when he was placing it [there], the Lord,\ncrying out, bounded off and went away.\n\nHaving thus gone, when he was [at the palace] the King asked, \"What\nis it? Did you seize the Yaka?\"\n\nThen the Lord having said, \"Ane! I indeed cannot seize him,\" the Lord\nwent to his pansala.\n\nHaving caused the bride of the man who is in the rock house to remain\nin the rock house, and having taken off the man's jingling bangles\nand placed them in the rock house, [the man] came near the King.\n\nThen the King asked, \"Can you seize the Yaka of the Akaragane jungle?\"\n\nThe man having said, \"I can,\" said, \"What will you give me?\"\n\nThe King said, \"I will give a district from the kingdom, and goods\n[amounting] to a tusk elephant's load. I will also give the Akaragane\njungle as a Nindema.\" [153] The King said, \"For seizing the Yaka what\ndo you want?\"\n\nThen the man said, \"I don't want anything.\"\n\nHaving gone to the Akaragane jungle, and having come on the following\nday taking the jingling bangle and box of tom-tom beater's decorations,\nhe showed them to the King, and said he seized the Yaka.\n\nAfterwards the King, having given the man the articles which the man\ntook [to him], gave the man a district from the kingdom, and goods\n[amounting] to a tusk elephant's load, and the Akaragane jungle.\n\nThe man having taken them, and come to the rock house, that woman\nand five children were [there]. The five children having gone to\nthe man's village, in the man's village were his first wife and five\nchildren of the woman's. The children having sold the house at that\nvillage, and the two women and the ten children having come again to\nthe Akaragane jungle, building a house in that jungle all remained\nin that very place.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 218\n\nTHE FOUR RAKSHASAS\n\n\nAt a certain village there are five Gamaralas; for those five there\nare five wives. While the five persons are [there], five traders\ncame to the house. To those women say the five traders, \"Go with\nus.\" Having said, \"Let us go,\" they went. Then when the five Gamaralas\ncame home, having seen that the five women were not [there] they went\nto seek them.\n\nWhen going, they went into the forest jungle (himale) in which are\nfour Rakshasas. The Rakshasas seized the men. Well then, the four\nRakshasas having shared four men ate them; one person remained over.\n\nOne Rakshasa said to another Rakshasa, \"Take him for yourself.\"\n\nThen the other Rakshasa says, \"I don't want him; you take him.\"\n\nThis Rakshasa says, \"I don't want him.\"\n\nThen that Rakshasa said, \"Give him to me, if so.\"\n\nThe other Rakshasa said, \"I will not give him now, because previously\nwhen I was giving him you did not take him.\"\n\nOwing to it there having been a quarrel, the two [fought each other,\nand] died.\n\nStill two Rakshasas remained over. One Rakshasa having handed over\nthe man to the other Rakshasa, says to the other Rakshasa, \"You\ntake charge of this man. Stay in this jungle; I am going to another\njungle.\" After he said it the Rakshasa goes away.\n\nWhen going, he met with yet [another] man. Seizing the man he says,\n\"What is in your box?\"\n\n\"In my box, cakes,\" he said.\n\nThen the Rakshasa says, \"I don't want cakes; I must eat you.\"\n\nThe man says, \"It is I alone you eat now. [Spare me, and] I will give\nyou cakes to eat,\" he said.\n\nThe Rakshasa said, \"I indeed don't eat these.\"\n\nThe man says, \"O Rakshasa (Raksayeni), it is for the name of thy\nGoddess, Midum Amma, [154] [that thou must spare me].\" He having\nsaid this name, the Rakshasa, taking a cake, went to the river;\nhe let the man go.\n\nThen the Rakshasa, having broken the cake into bits, says, \"Under\nthe protection (sarane) of Midum Amma, this cake is sprouting.\" Then\nit sprouted.\n\nThen the Rakshasa says, \"On this tree four branches are being\ndistributed, under the protection of Midum Amma.\" They were\ndistributed.\n\nAfter they were distributed, he said, \"On this tree four flowers are\nbecoming full-grown, under the protection of Midum Amma.\" Then four\nflowers were full-grown.\n\nAfter that, he said, \"Four cakes are becoming fruit on this tree, under\nthe protection of Midum Amma.\" Then four cakes became fruit. After they\nbecame fruit the Rakshasa climbed the tree. While he was ascending,\na Rakshasi came. Having come, she says, \"O Rakshasa, please give me\nalso cakes.\"\n\nThe Rakshasa says, \"Because I asked and got them from Midum Amma I\ncannot give them.\"\n\nThe Rakshasi says, \"Ane! O Rakshasa, you cannot say so. Please give\nme cakes.\" Then the Rakshasa gave her a [cake]-fruit.\n\nThe Rakshasi said falsely, \"The cake fell into the heap of cow-dung.\"\n\nThen the Rakshasa says, \"To give cakes to thee, I shall not give\nagain.\"\n\nThe Rakshasi says, \"O Rakshasa, [for me] to take [thee] to my house,\nplace two cakes in thy two armpits, and taking one in [each] hand,\ndo thou please jump into my sack.\"\n\nThe Rakshasa says, \"O Rakshasi, what happened to thy Rakshasa?\"\n\nThe Rakshasi says, \"There is no Rakshasa of ours. O Rakshasa, I must\ntake thee away.\" Then the Rakshasa says, \"It is good.\"\n\nThe Rakshasi says, \"Having been in that cake tree, please jump into my\nsack.\" Then she held the sack. The Rakshasa jumped. He having jumped\n[into it], the Rakshasi tied the mouth of the sack, and placing it\non her head goes on the path to the jungle. [155]\n\nWhen going, she met with a Moorman (Marakkek). The Rakshasi, having\nbecome afraid at seeing the man, bounded off. After she sprang off,\nthe Moorman, having gone near the sack, placed the sack on his head;\nhe took the sack away. Having gone again to the jungle he stays\n[there]. Then the Rakshasa came out and seized the Moorman. The man\nsays, \"What didst thou seize me for?\"\n\n\"Because there is not any food for me I seized thee to eat.\"\n\nThe Moorman says, \"Thou wilt eat me, only, now. There are five\nhundred children [of mine]. In the month I will give thee the\nchildren.\" Afterwards the Rakshasa let him go.\n\nThe Moorman went home. The whole of the five hundred children\nof the Moorman go to school. When they came home from school the\nMoorman says, \"Sons, come, to go on a journey.\" The five hundred and\nthe Moorman having gone to the jungle, went to the place where the\nRakshasa is. Having gone there, he called the Rakshasa; the Rakshasa\ncame. Seeing the Rakshasa, this Moorman says, \"O Rakshasa, they are\nin thy charge, these five hundred.\"\n\nThen the Rakshasa again seized the Moorman. The Moorman says, \"What\ndidst thou seize me for?\"\n\nThe Rakshasa says, \"To eat thee I seized thee.\"\n\nThen the Moorman says, \"My five hundred cattle are [there]; I will\ngive them to thee.\"\n\nThe Rakshasa says, \"If so, wilt thou bring and give them?\"\n\nThe Moorman says, \"I will bring and give them.\"\n\nThen the Moorman went to his house. Having gone [there], he came back,\ntaking the five hundred cattle. He gave him them.\n\nThen the Rakshasa again seized the Moorman. The Moorman says, \"What\ndidst thou seize me for?\"\n\nThe Rakshasa says, \"To eat thee.\"\n\nThe Moorman says, \"Five hundred goats are [there]. I will give them\nto thee; let me go.\" Then he let go the Moorman. The Moorman, having\ngone home, brought those five hundred goats and gave them.\n\nAfter he gave them the Rakshasa again seized the Moorman. When he was\nseizing him, he said to the Rakshasa, \"I have brought and given thee\nso many things; thou didst not eat them.\"\n\nThe Rakshasa says, \"That is the truth. Take thy five hundred children;\ntake thy five hundred cattle.\" When he said thus, the Rakshasa,\ntaking the five hundred goats, ate. After that, the Moorman was sent\nhome by the hand of the Rakshasa. After he sent him, this Rakshasa,\nhaving come to the Rakshasa's boundary, called the Moorman, and said,\n\"Please take charge of this jungle; I am going away.\"\n\nThe Moorman says, \"O Rakshasa, where are you going?\"\n\nThe Rakshasa says, \"I cannot live in this jungle!\"\n\nThe Moorman says, \"If so, I will take over this chena jungle.\" He\ntook it, the Moorman.\n\nThe Rakshasa afterwards having gone from the jungle, a Yaka went into\nthe jungle. In that jungle there is a very excellent [156] tree. In the\nexcellent [tree] in that jungle the Yaka lives. When he was [there]\nhe saw that the Rakshasa is going, the Yaka. The Yaka having become\nafraid began to run off, having descended.\n\nThen the Rakshasa came near the tree. Having come, when he looked\nhe perceived that the Yaka had been [there]. The Rakshasa thought,\n\"I must create for myself a man's disguise\"; he created it. [After]\ncreating it he ascended that tree; having ascended the tree he stayed\n[there] seven days.\n\nHe saw two men taking a hidden treasure. The Rakshasa thought,\n\"I must eat these two persons.\" Afterwards these two men came to\nthat very tree. After they came the Rakshasa slowly descended. After\nhaving descended (baehaela hitan), having come near those men he says,\n\"Where went ye?\"\n\nThen the men say, \"We came for no special purpose (nikan).\"\n\n\"What is this meat in your hand?\" he asks.\n\nThe men say, \"This meat is indeed human.\" [157]\n\nThen the Rakshasa says, \"Why didst thou tell me lies?\" Having said\nit he seized them. Having finished seizing them, to those men says\nthe Rakshasa, \"I must eat you.\"\n\nThe men say, \"Shouldst thou eat us thy head will split into seven\npieces.\"\n\nThen the Rakshasa says, \"Art thou a greater person than I,\nBola?\" Thereupon the Rakshasa created and took the Rakshasa\nappearance. After he took it he asks, \"Now then, art thou afraid of\nme now?\" Then he ate a man. Seeing the other man, he seized his two\nhands. [158]\n\nAfter he seized them that man says, \"O Rakshasa, what didst thou hold\nme for?\"\n\nThe Rakshasa says, \"I hold thee for me to eat.\"\n\n\"I have the tiger, greater than thee. Having employed the tiger I\nwill kill thee,\" [the man said].\n\nThen the Rakshasa, having abandoned the Rakshasa appearance, created\nthe tiger appearance. After creating it, when he seized that man he\nsays, \"Is there a child of thine?\"\n\nThe man says, \"There are two children of mine.\"\n\nThe tiger says, \"Am I to eat thee, or wilt thou give me thy two\nchildren?\" he says.\n\nThen he says, \"Don't eat me; I will give my two children.\"\n\nThe tiger says, \"Thou art telling lies.\"\n\nThe man says, \"In three days I will bring and give them to thee.\"\n\nBoth the boys went to the jungle to break firewood. Afterwards, this\nman having come home, when he looked [they were] not at home. The\nman asked at the hand of his wife, \"Where are the two youths?\"\n\nThe woman says, \"The two boys went to break firewood.\"\n\nThen the man beat that woman. \"Why didst thou send them to the chena\njungle?\" he said.\n\nThe two youths came home. After they came they saw that their mother is\nweeping and weeping. \"What, mother, are you weeping for?\" they asked.\n\nThen said that woman, \"Sons, your father beat me.\"\n\nThen the two youths say, \"It is good, mother; if so, let him\nbeat.\" [159]\n\nThereupon the father called those two youths: \"Having gone quite\nalong this path, let one go on the rock that is on the path,--one,\"\nhe said. He told the other youth to stay below the rock. Then he said\nto the youth who was going on the rock, \"Having gone to the rock call\nyour younger brother.\"\n\nThose boys having gone to that rock, the youth who went onto it\ncalled the other youth. The tiger heard that word. Having heard it\nhe abandoned the tiger appearance; again he created the Rakshasa\nappearance. [After] creating it, he came running near the rock,\nthe Rakshasa.\n\nThen after that youth who stayed on the ground had seen that Rakshasa,\nhe seized the youth. After seizing him he says, \"Who sent thee?\"\n\nThat youth said, \"Father sent me into this chena jungle.\"\n\nThe Rakshasa says, \"Didst thou come alone?\" [160]\n\nThe youth says, \"I came with my elder brother.\" Then the Rakshasa\nate him.\n\nAfter that, that youth who is on the top of the rock says to his\nyounger brother, \"Younger brother, hold out your hands; I will jump.\"\n\nHaving said, \"Ha, jump,\" this Rakshasa opened his mouth. Then the\nyouth jumped into his mouth. He having jumped into his mouth the\nRakshasa ate him.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nThis rambling story was related by a boy who supplied me with several\nother better ones. I have inserted it because it is the only one which\nmentions the deity of the Rakshasas, Midum Amma, the Mist Mother. The\nrest of the story gives a fair representation of some of the notions\nof the villagers regarding the Rakshasas.\n\nTheir own statements to me regarding them are that the Rakshasas\nwere found chiefly or only in the jungle called himale, the wild and\nlittle-frequented mixture of high forest and undergrowth. There are\nnone in Ceylon now, they say; but in former times they are believed\nto have lived in the forest about some hills near this village of\nTom-tom Beaters, at the north-western end of the Dolukanda hills,\nin the Kurunaegala district.\n\nThose at each place have a boundary (kada-ima), beyond which they\ncannot pass without invitation; this is referred to in the story\nNo. 135. Ordinarily, they can only seize people who go within their\nboundary, unless they have been invited to enter houses or persons\nhave been specially placed in their power.\n\nThey are much larger than men, but can take any shape. Their teeth\nare very long, and are curved like bangles; they are as thick as a\nboy's arm. Their tangled hair hangs down over their bodies.\n\nThey build good houses, and have an abundance of things in them,\nas well as silver and gold. They commonly rear only horses and\nparrots. They live on the men and animals they catch. Men are very\nmuch afraid when they see them; they seize anyone they can catch,\nand eat him,--or any animals whatever.\n\nYakas (Yaksayo) do not usually eat men; they only frighten\nthem. Rakshasas are much worse and more powerful than Yakas.\n\nOther notions of the villagers regarding these two classes of\nsupernatural beings may be gathered from their folk-tales.\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 135, a Rakshasa is\nrepresented as living partly on goats. In the notes, p. 310, Sir\nR. Temple remarked that this was curious. It is in accordance with\nSinhalese belief.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 602, a Rakshasa\nwho had seized a man and was about to eat him, allowed him to go\non his taking an oath that he would return, after doing a service\nfor a Brahmana that he had promised. He got married in the place of\nthe Brahmana's son, stole off in the night to redeem his promise,\nand was followed by his wife, who offered herself to the Rakshasa in\nhis place. When the Rakshasa said that she could live by alms, and\nstated that if anyone refused her alms his head should split into a\nhundred pieces, the woman asked him for her husband by way of alms,\nand on his refusing to give him the Rakshasa's head split up, and he\ndied. See also vol. i, p. 141, of these Sinhalese stories.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 405,\na demon released a King on his promising to return to be eaten.\n\n\n\n\n\n\n\n\nNO. 219\n\nTHE STORY OF THE RAKSHASA\n\n\nIn a certain country three youths, brothers, go to school. When\nnot much time is going by, the youths' father called them in order\nto look at their lessons. The youngest one can say the lessons, the\nother two cannot say the lessons. After that their father drove them\nfrom the house.\n\nWell then, the two, setting off, went away from the house. Thereupon\nthis young younger brother began to go with them both. Both those\nelder brothers having said, \"Don't come,\" beat that youth. Taking no\nnotice of it [161] he went behind them, weeping and weeping.\n\nHaving gone thus, and entered a forest wilderness, while they were\ngoing they met with the Rakshasa's house. The youngest youth says,\n\"Ane! Elder brother, having gone into the house place me in the middle,\nand sit down.\"\n\nAt that time the Rakshasa brought and gave them food for all three\nto eat. These three said, \"We cannot eat.\" After that, for the three\npersons to sleep the Rakshasa gave three mats. The Rakshasa sent the\nRakshasa's two boys, also, to sleep. Those three wore red cloths;\nthat Rakshasa's two boys wore white cloths.\n\nAfter that, the Rakshasa, having opened the door, came to eat those\nthree persons. At that time the youngest youth was awake; owing to\nit the Rakshasa was unable to eat those boys. [162] He went back and\nlay down.\n\nThen that youngest youth taking the white cloths which the Rakshasa\nyouths had put on, these three put them on. They put on those two\nthe red cloths which these three had put on.\n\nWhen the Rakshasa came still [another] time, the three were lying\ndown. That time, taking those two youths of the Rakshasa's who wore\nred cloths he ate them.\n\nWhen it was becoming light the three persons went to another\nvillage. After that, the two eldest contracted two marriages; that\nyoungest youth remained to watch goats. To the owner of the goats\nthose two who got married said, \"At the Rakshasa's house there is a\ngood parrot.\"\n\nThe owner of the goats asked, \"Who can bring it?\"\n\nThat youth who watched the goats said, \"I can bring it.\" After that,\nthe youth went at night to that Rakshasa's house, and having cut the\nparrot's cage brought the parrot, and gave it.\n\nThen those two said, \"There is a good horse at that Rakshasa's house.\"\n\nThen, \"Who can bring it?\" he asked.\n\nThe youth who watches the goats said, \"I can bring it.\" After that,\nhe went at night, and having unfastened the horse he brought it. Having\nbrought it, he gave that also to the man who owned the goats.\n\nThen those two said, \"At the Rakshasa's house there is a golden\npillow.\"\n\nThe man who owned the goats asked, \"Who can bring the golden pillow?\"\n\nThe third boy said, \"I can bring it.\" After that, having gone to\nthe Rakshasa's house at night, opening the doors he went into the\nhouse. Having gone in, he took hold of the golden pillow in order to\nget it. On that occasion (e para) the Rakshasa awoke; after he awoke\nhe seized that youth. He lit the lamp. Then he prepared to eat that\nyouth, the Rakshasa. That youth said, \"You cannot eat me in this way;\nhaving roasted me you must eat me.\"\n\nAfter that, that Rakshasa having given that youth into the hand of the\nRakshasi, went to cut firewood. Then the youth calling the Rakshasi [to\naccompany him] came back, taking the Rakshasi and the pillow. Having\nbrought them, he gave the pillow to the man who owned the goats.\n\nThereupon the man who owned the goats told the boy to marry his girl\n(daughter). That youth said, \"I cannot. When the woman who saved my\nlife is here, I will marry that woman.\" After that, he married the\nRakshasa's wife.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 220\n\nTHE THIEF AND THE RAKSHASAS\n\n\nIn a certain village a man and a Rakshasa, having become friends,\ndwell. While they are there this friend went to the Rakshasa\njungle. When going, the Rakshasa seized him to eat. Then the man says,\n\"Don't eat me; I will give thee demon offerings.\" The Rakshasa,\nhaving said, \"It is good,\" allowed him to go home.\n\nAfter that, that man having brought a youth gave him to the Rakshasa\nto eat. In that manner every day he brought and gave a youth until\nthe time when the youths of the village were finished. All the youths\nhaving been finished there was not a youth for this man to give. While\nhe was thus the man died.\n\nAfter he died, the Huniyan Yaka [163] began to come to the house\n[visiting the widow in the disguise of a man]. When he was coming,\nthe woman's father having seen him went into the house to seize\nhim. Having gone [there], when he looked there was not a Yaka. After\nthat, the man having gone away went to sleep. Then the Huniyan Yaka\nhaving gone to that man's village, said, \"Don't come to look at me.\"\n\nThe man said afterwards to his daughter, \"Daughter, ask for wealth\nat the hand of that man.\" After that, the woman says to the Yaka,\n\"Bring and give me wealth.\" Thereupon the Yaka says, \"I will bring\nand give it.\"\n\nHaving gone to the place where that man is sleeping, says the Yaka,\n\"Come thou, to go [with me] for me to give thee wealth.\" He went\nwith the man near the hidden treasure. Having gone, he opened the\ndoor of the hidden treasure. \"Take for thyself the treasure thou\nwantest,\" he said. Then the man took a golden necklace, two cloths,\nfour gem-lamps, four cat's-eye stones (wayirodiya gal), and twelve\npearls. Taking those, the man came home.\n\nWhen he was coming home, [four] other men having seen that he brought\nthe wealth, the men went to break [into] the hidden treasure. After\nthey went there, the four men having uttered spells, and put \"life\"\n[164] (i.e., magical life or power) into four stones, buried them\nat the four corners, in such a manner that no one could come [within\nthe square formed by them]. After that, half the men break into the\nhidden treasure. (The others were repeating protective spells to keep\naway evil spirits.)\n\nThe Huniyan Yaka ascertained about the breaking. Having ascertained\nit he came near the hidden treasure, but as the four stones are there\nhe cannot seize the men.\n\nHaving come, he created for himself the Cobra appearance; those four\npersons gave fowls' eggs to the Cobra. Again, he created the Elephant\nappearance; to the Elephant they gave a plantain stump. Again, a Hen\nwith Chickens began to come near the hidden treasure; to the Chickens\nand to the Hen the men gave millet (kurahan). After having eaten they\nwent away. [165]\n\nThe Huniyan Yaka, [being unable to approach the place on account of the\ncharmed stones, and the feeding of the animals], went to that woman's\nhouse. He went to the place where the woman's father is sleeping. The\nYaka says, \"Quickly go near the hidden treasure.\" Without hearing\nit the man slept. Then having come yet [another] time he struck\nthe man. The man having arisen began to run naked near that hidden\ntreasure.\n\nThose men who are breaking [into it], having seen the man [and thought\nhe was a demon], uttered spells still more and more; they uttered\nspells to the extent they learnt. Notwithstanding, this man comes\non. After having seen this man who is coming, those men began to run\noff through fear; they ran away.\n\nThis man ran behind them. Those men, looking and looking back, run;\nthis man runs behind. Then this man says, \"Don't run; I am not a\nYaka.\" The men say, \"That is false which he says; that is indeed a\nYaka.\" While running, one man stumbled and fell.\n\nThen that man who was coming behind went to the place where the man\nfell. After that, that man says, \"Where are you going?\"\n\nThat man who had fallen says, \"We having come to break [into] a hidden\ntreasure, a Yaka came as we were running on the path. Then, indeed,\nI fell here.\" Those other men bounded off and went away.\n\nAfter that, these two men lament, \"What is it that has happened to\nus? In this forest wilderness what are we to do?\" they said.\n\nHaving heard that lamenting, that Rakshasa came and said, \"What are\nye lamenting for?\" Having come, he seized both of them. After he\nseized them he did not let either of them go. The men said, \"Don't\neat us. We two have two sons; we will give them to thee.\" Afterwards\nhe let both of them go, and the men came to the village.\n\nAfter that, taking a youth they gave him to the Rakshasa. After that,\nthey went and gave the other youth. Then that Rakshasa says to that\nman, \"I must eat thee also; for to-morrow there is no corpse for me.\"\n\nThen the man says, \"I must go home and come back,\" he said. The\nRakshasa said, \"Thou wilt not come.\" \"I will come back,\" he said. Then\nthe Rakshasa allowed him to go home.\n\nWhen he went home, the man having amply cooked, ate. After he ate, the\nman charmed his body (by repeating spells, etc.). Thereafter having\ngone to the jungle he called out to the Rakshasa. When the Rakshasa\ncame, after he seized the man he ate him. After that, the Rakshasa\nremains there. A sleepiness came. After he went to sleep, the Rakshasa,\nhaving split in two, died. By the power of the [charmed] oil which\nthat man rubbed [on his body], the Rakshasa having been split, died.\n\nThe Rakshasa having gone, was [re]-born in the body of a Yaksani. The\nYaksani says to the Yaka, \"I am thirsty.\" Then the Yaka (her husband)\nhaving gone, brought and gave her water. The Yaksani again says to\nthe Yaka, \"I must sleep.\" The Yaka told her to go into the house and\nsleep. Then [while she was asleep], the Yaksani's bosom having been\nsplit, she died.\n\nThat Rakshasa who was in her body at that time, splitting the bosom\ncame outside. Having come he says to the Yaka (his apparent father),\n\"You cannot remain in this jungle.\"\n\nThen the Yaka says, \"Are thou a greater one than I?\"\n\nThe Yaka youngster (the former Rakshasa) says, \"These beings called\nYakas are much afraid of Rakshasas. Let us two go into the Rakshasa\nforest, the jungle (himale) where they are.\"\n\nThen that Yaka says, \"Is that also an impossible thing [for me]?\" The\nYaka youngster became angry; then the two go to the Rakshasa forest.\n\nA parrot having been at the side of the road at the time when they\nare going away, says, \"Don't ye go into the midst of this forest.\"\n\nThen that big Yaka through fear says he cannot go. That Rakshasa\nyoungster says, \"Where are you going?\"\n\n\"I am going to the new grave,\" that Yaka said. Well then, having gone\nto the burial place, he remains there.\n\nA man, catching a thief, is coming [with him] to the burial\nplace. Having come [there], that man tied the thief to the corpse that\nwas at the burial place, back to back. Then while the thief is [left]\nat the grave, the man came to his village. When he came he went to\nthe thief's house, and seeing the mother and father he says, \"Don't\nye open the door; to-day, in the night, a Yaka will come.\" Having\ngone to the house, also, of that thief's wife, he says, \"Don't thou\nopen the door to-day; a Yaka will come to thy house to-day.\" Having\ngone to all the houses and said this, he went away.\n\nAfter that, taking on his back that dead body which was at the burial\nplace, the thief came to his house. When he came he tells the woman to\nopen the door. The woman is silent through fear. Then the thief says,\n\"I am not a Yaka; you must open the door.\" The woman at that time,\nalso, is silent through fear.\n\nHe went to his father's house, this thief. Having gone, he says,\n\"Mother, open the door.\" Then the woman through fear is silent. He went\nto the house of the thief's friends: \"O friend, open the door.\" Having\nsaid, \"This is a Yaka,\" the friends did not open the door.\n\nThat thief afterwards went by the outside villages. When he was going\non the journey the light fell. He went to the jungle in which is that\nRakshasa. When going, the thief met with a parrot. Then the parrot\nsays, \"Friend, what did you come to this jungle for?\"\n\nThe thief thought, \"Who spoke here?\" When he looked up he got to\nknow that the parrot is [there]. After that, he says to the parrot,\n\"What art thou here for?\"\n\nThe parrot says, \"I am sitting in my nest.\"\n\nThe thief says, \"If so, how shall I go from this jungle?\"\n\nAfter the parrot descended it cut the tyings of that dead body. Having\ncut them and finished the parrot says, \"Thou canst not go in this\njungle.\"\n\nThe thief says, \"What is that for?\"\n\nThen the parrot says, \"In this there is the Rakshasa. Catching thee\nhe will eat thee. Because of it don't thou go.\" The thief without\nhearkening to the parrot's word said he must go.\n\nThen the parrot says, \"Listen to the word I am saying. The Rakshasa\nwho is in this jungle is my friend. Say thou camest because I told\nthee to come.\" Afterwards the man went.\n\nAfter he went, the Rakshasa, with a great loud evil roar, seized the\nman on the path. After he seized him, the man says, \"What didst thou\nseize me for?\"\n\nThereupon the Rakshasa says, \"To eat thee.\"\n\nThen the man says, \"A parrot told me to come in this manner: 'The\nRakshasa is my friend,' [he said].\"\n\nThe Rakshasa says, \"Those are lies thou art saying. Let us go, let\nus go, us two, near the parrot.\"\n\nWhen they came near the parrot, the Rakshasa says to the parrot,\n\"Friend, didst thou send this one to my forest?\"\n\nThe parrot says, \"I sent him.\"\n\nThen the Rakshasa says, \"Am I to eat this one?\"\n\nThe parrot says, \"Seize another man and eat him. Let that man go.\" Then\nthe Rakshasa let him go; after that the man went away.\n\nHaving gone and hidden, he stayed in the midst of the forest. The\nRakshasa went to watch the path. After that, that man came to the\nRakshasa's house. Having come, the man says to the Rakshasa's boy\n(son), \"O youth (kolloweni), thy Rakshasa died.\"\n\nThe Rakshasa youth is grieved, and says, \"You are not my mother,\nnot my father; what man are you?\"\n\nThen the man says, \"I am thy Rakshasa's elder brother.\" The man told\na lie.\n\nThe Rakshasa youth says, \"It is good. There is much wealth of my\nfather's,\" he said.\n\nThen the man went into the Rakshasa's house to take the wealth. Having\ngone in, there was a golden mat (kalale); he took it. There was a\ngolden cloth; he took it. Taking these, the man went away unknown to\nthe Rakshasa youths. [166]\n\nAfter he went secretly (himin), the Rakshasa next (dewanu) came to\nthe house. Having finished coming, [167] he says, \"Where is my golden\nmat?\" he asked.\n\nThereupon, the Rakshasa youth said, \"Your elder brother came and took\naway the mat.\"\n\nThen the Rakshasa says, \"Where have I, Bola, an elder brother?\"\n\nThat thief went near the parrot. \"Look here, I met with a golden mat\nin the midst of this forest,\" he said. \"Parrot, am I to take thee?\" he\nsaid. Thereupon the parrot came near the thief.\n\nAfter he came, he seized the parrot by its two legs. Having waited\nuntil the time when he is catching it, when he caught it the thief\nkilled the parrot. After that, the thief went away plucking and\nplucking off the feathers.\n\nThe Rakshasa says to that Rakshasa's youth, \"Where went this thief?\"\n\n\"He entered your forest wilderness,\" he said.\n\nThe Rakshasa having gone along the thief's footprints, after he went\nto the place where the parrot was, the parrot was not [there]. He\nlooked to see who killed this parrot:--\"It is the very thief who\nkilled this parrot.\" Then the Rakshasa fell down and wept through\ngrief that the parrot was not [there].\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn the Maha Bharata (Santi Parva, CLXX) a crane sent a poor Brahmana\nto a Rakshasa King who was his friend. He was well-received on account\nof the bird's friendship, was presented with a large quantity of gold,\nreturned to the bird, and killed and ate it. When the Rakshasa King\nnoticed that the bird did not visit him as usual, he sent his son\nto ascertain the reason, the remains of the bird were found, and the\nBrahmana was pursued and cut to pieces.\n\nIn Santal Folk Tales (Campbell), p. 81, a hero in search of gems\npossessed by an Apsaras (Indarpuri Kuri) fed, as he went and returned,\nher three animal guards stationed at her three doors,--an elephant with\ngrass, a tiger with a goat, and a dog with a shoe which it worried.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 179,\na man killed a monkey that had saved his life. In vol. iii, p. 51,\na corpse was tied on a man's back.\n\n\n\n\n\n\n\n\nNO. 221\n\nKING GAJA-BAHU AND THE CROW\n\n\nAt the time when King Gaja-Bahu [168] was lying in the shade one\nday in his garden, he said, \"There is not a greater King than I.\" He\nhaving said it, a Crow that was in the tree dropped excreta in his\nmouth. [169]\n\nThen he gave orders for the Crow to be caught alive, and published\nthem by beat of tom-toms on the four sides. All the men said, \"We\ncannot.\" Then a widow woman went to the King and said, \"I can catch\nthat Crow.\"\n\nThe King asked, \"What are the things you require for it?\"\n\nThe woman said, \"I want a suckling woman and an [infant] child. How\nabout the maintenance of those two?\"\n\nThe King said, \"Up to the time when you catch the Crow I will give\ntheir maintenance.\"\n\nAfterwards the King caused a suckling woman and an [infant] child\nto be brought to her. With these two that woman went to her village,\nand having gone there began to give food to the crows every day. Many\ncrows collected together there for it. She caused that child to be near\nthe crows at the place where the crows were eating the food. During\nthe time while it was there, that little one was playing in the midst\nof the party of crows, the crows surrounding it. [At last it came to\nunderstand their language.]\n\nAfterwards she taught the child, \"When the crows are quarrelling, on\nhearing a crow say, 'It was thou who droppedst excreta in Gaja-Bahu's\nmouth,' seize that very Crow [which did it].\"\n\nWhen the crows came to eat the food they quarrelled. At the time\nwhen they were quarrelling the child stayed in that very party\nof crows. Then a crow which was quarrelling said to another crow,\n\"Wilt thou be [quiet], without quarrelling with me? It was thou who\ndroppedst excreta in Gaja-Bahu's mouth.\" As it was saying the words\nthe child seized that Crow. The woman having come, caught the Crow\nand imprisoned it, without allowing it to go.\n\nOn the following day she took the Crow to the King. The King asked\nat the hand of that woman, \"How didst thou recognise this Crow, so\nas to catch it?\" The woman told him the manner in which it was caught.\n\nThen the King asked the Crow, \"Why didst thou drop excreta in my\nmouth?\" At the time when he was asking it there was a jewelled ring\non his finger.\n\nThe Crow replied, \"You said, 'There is not a greater King than\nI.' I saw that there is a greater King than that; on that account I\ndid this.\"\n\nThen the King asked, \"How dost thou know?\"\n\nThe Crow said, \"I have seen the jewelled ring that is on the finger of\nthat King; it is larger than your jewelled ring. Owing to that I know.\"\n\nThe King asked, \"Where is that ring?\" Then the Crow having said,\n\"I can show you,\" calling him, went to a city.\n\nAt that city there is a very large rock house (cave). Having gone\nnear the rock house, he told him to dig in the bottom of the house,\nand look. The King caused them to dig, and having dug, a jewelled\nring came to light.\n\nKing Gaja-Bahu, taking the jewelled ring and the Crow, came back to his\ncity. Having come there he put the jewelled ring on his head, and it\nfell down his body to the ground. Well then, the King on account of the\nstrange event let the Crow go, and gave employment to the widow woman.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nNO. 222\n\nTHE ASSISTANCE WHICH THE SNAKE GAVE\n\n\nIn a certain country the King's elephant every day having descended\ninto a pool, bathes. In the water a Water Snake (Diya naya) stayed.\n\nOne day a beggar went to the pool to bathe. As soon as he came the\nSnake came to bite him. When it came, the man having beseeched it and\nmade obeisance, said, \"Ane! O Lord, for me to bathe you must either\ngo to the bottom or come ashore.\"\n\n\"If so, because thou madest obeisance to me I will give thee a good\nassistance,\" the Snake said. \"The King's tusk elephant every day\ncomes to the pool to bathe. When it is bathing I will creep up its\ntrunk. Having gone to the city from that place, the tusk elephant will\nfall mad on the days when it rains. [170] Then doctors having come,\nwhen they are employing medical treatment they cannot cure it. After\nthat, you, Sir, having gone to the royal palace must say, 'Having\nemployed medical treatment I can cure the tusk elephant.' Having heard\nit, the King will allow you to practise the medical treatment. Should\nyou ask, 'What is the medical treatment?' [it is this:]--Having brought\na large water-pot to the place where the tusk elephant is, and placed\nthe elephant's trunk in the water, and covered and closed yourself\nand the tusk elephant with cloths, and tapped on the forehead of the\nelephant, [you must say], 'Ane! O Lord, you must descend into the\nwater-pot; if not, to-day I shall cut my throat (lit., neck).' Then\nI shall descend into the water.\"\n\nThis was all done as the Snake said. The beggar tapped on the tusk\nelephant's forehead, and said, \"Ane! O Lord, you must descend into the\nwater-pot; if not, to-day I shall cut my throat.\" Then the Snake came\ndown the tusk elephant's trunk into the water-pot, as he had promised.\n\nThe beggar then took the tusk elephant to the King; it was no longer\nmad. The King rode on it along the four streets, and came back to\nthe palace, and descended.\n\nThen he asked the beggar, \"How didst thou cure this sickness?\"\n\nThe beggar said, \"I caused a Water Snake to come down the tusk\nelephant's trunk into the water-pot, and thus cured him.\"\n\nThen the King went with the beggar to look at the Snake. When he\nsaw it in the water-pot he ascertained that the man's statement was\ntrue. After that he gave offices to the beggar.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nDr. J. Pearson, Director of the Colombo Museum, has been good enough\nto inform me that the water-snake termed diya naya in Sinhalese (lit.,\nWater Cobra) is Tropidonotus asperrimus. Though neither large nor\nvenomous, snakes of this species sometimes attacked my men when they\nwere bathing at a pool in a river, or endeavoured to carry off fishes\nwhich they had placed in the water after stringing them through the\ngills on a creeper. They did this even when the man held the other\nend of the creeper.\n\n\n\n\n\n\n\n\nNO. 223\n\nTHE LEVERET, OR THE STORY OF THE SEVEN WOMEN\n\n\nAt a certain city there were seven women. The seven went into the\njungle for firewood. Out of them one woman met with a young female Hare\n(Ha paetikki). The other six persons brought six bundles of firewood;\nthe woman brought the Leveret.\n\nThere were seven Princes (sons) of the woman who brought the\nLeveret. Out of them, to the youngest Prince she gave the Leveret\nin marriage.\n\nThe above-mentioned seven Princes cut a chena. Having sown millet\n(kurahan) in the chena it ripened. After that, for cutting the millet\nthe six wives of the above-mentioned six brothers having come out,\nsaid to the youngest Prince, \"Tell your wife to come.\"\n\nThereupon the Prince says, \"How are there women for me? My parents\ngave me a female Leveret in marriage.\"\n\nThereupon the Leveret says, \"What is it to you? tik; I am proud,\ntik.\" [171] Having said it, springing into the house she stayed\n[there].\n\nHaving waited [there] in this way, when it was becoming night she went\ninto the jungle, and collecting the whole of the hares of both sides\n(m. and f.) went to the chena, and having cut all the millet they\ncarried the whole to the store-room. After that, having allowed all\nthe hares (haho) to go, the Leveret the same night came home.\n\nAfter it became light, the above-mentioned female Hare's husband went\nto the chena. At the time when he looked there, ascertaining that\nthe millet is cut and finished, he said thus, \"Ane! Elder brothers'\nwives, with no helper, have finished the millet. Having divided the\nmillet there they brought it [home].\"\n\nNot a long time afterwards, while they are [there], people came for\ngiving betel for a wedding at that village. [172] Having given betel\nthere to the seven persons they went away.\n\nOn the day for going there to the wedding they came [for them]. After\nthat, the above-mentioned six women came out, and said, \"Tell your\nwife to come out to go.\"\n\nThereupon that Prince says, \"How are there women for me? My two\nparents gave me a female Hare in marriage. I am unable to go,\" he said.\n\nThereupon the female Hare says, \"You go,\" she said. So the Prince went.\n\nAfterwards the female Hare went there; having taken off her hare\njacket on the road, she went to the [wedding] feast.\n\nThe Prince [recognised her there, went back, and found and] burned\nthe hare jacket which she had hidden [so that she was unable to resume\nher hare form again].\n\n\n Tom-tom Beater. North-western Province.\n\n\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 54, the youngest of seven\nPrinces married a female Monkey who in the end proved to be a fairy,\nand took off her monkey skin.\n\n\n\n\n\n\n\n\nNO. 224\n\nTHE GREEDY PALM-CAT [173]\n\n\nAt a certain city three cultivators cut a chena. Having cut it they\nspoke [about it]: \"Let us plant plantains.\" Having planted plantains,\nthe flowers that came on the plantains began to fall when the fruits\nwere coming to mature.\n\nWhen they looked, having seen that except the fresh ones [the trees]\nwere without ripe [fruits], they began to seek [the reason]. Having\nsought and sought it, they do not perceive whether some one is\ndestroying them [or not]. Owing to it they contrived a device. What was\nit? Having brought a plantain tree they set it up [? after inserting\npoison in the fruits that were on it].\n\nThe flowers on it having fallen, and [the fruits] having become ripe,\nafter they were emitting a fragrant smell [a female Palm-cat came\nthere with its kitten]. When the [young] Palm-cat looked upward the\nfemale Palm-cat says, \"Cultivator, that is not good.\"\n\nWhen it said it, the [young] Palm-cat says, \"What though I looked up,\nif I didn't go up the tree!\" it said.\n\nIt went up the tree. Once more the female Palm-cat said again, \"Don't.\"\n\nThereupon the [young] Palm-cat says, \"What if I went up the tree,\nif I didn't take hold of it!\" it said.\n\nHaving taken hold of it, it looked at it. When the female Palm-cat\nsaid, \"What is that [you are doing]?\" it said, \"What if I took hold\nof it! If I didn't eat it is there any harm?\"\n\nAfter it removed the rind, when she said, \"What is that [you are\ndoing]?\" it says, \"What if I removed the rind, if I didn't eat it!\"\n\nHaving set it to its nose it smelt at it. When she said, \"What is that\n[you are doing]?\" it said, \"What if I put it to my nose, if I didn't\neat it!\"\n\nIt put it in its mouth. \"What if I put it in my mouth, if I didn't\nswallow it!\" it said.\n\nIt swallowed it; then it fell down. It having fallen down and died,\nthe female Palm-cat went away lamenting.\n\nThe thief of the garden was caught.\n\n\n Tom-tom Beater. North-western Province.\n\n\n\n\n\n\n\n\nSTORIES OF THE WESTERN PROVINCE AND SOUTHERN INDIA\n\n\nNO. 225\n\nTHE WAX HORSE [174]\n\n\nIn a certain country a son was born to a certain King, it is\nsaid. Having caused Brahmanas to be brought to write this Prince's\nhoroscope, at the time when they handed it over, after they gave\ninformation to the King that when the Prince arrived at maturity he\nwas to leave the country and go away, the King, for the Prince to be\nmost thoroughly guarded, caused a room on an upper story to be made\n[for his occupation], it is said.\n\nThis infant Prince having become somewhat big, being suitable for game\namusements and the like, during the time while he was passing the days\nhe saw in the street a Wax Horse that [persons] brought to sell; and\nhaving told his father the King to take and give him it, at the time\nwhen he considered it his father the King paid the price, and taking\nthe horse gave it to his son, it is said. This horse, furnished with\ntwo wings, was one possessing the ability to fly in the sky.\n\nAfter he had got this horse for a little time, when the Prince became\nbig to a certain extent, not concealing it from anyone whatever,\nby the help of the Wax Horse he went to fly. Well then, the saying,\ntoo, of the soothsayer-Brahmana became true.\n\nThe Prince having gone flying by the power of the horse, went to\nthe house of an old mother, who having strung [chaplets or garlands\nof] flowers gives them at the palace of yet [another] King. While\nhere, having hidden the Wax Horse somewhere, when staying at the\nflower-mother's house he asked the flower-mother [about] the whole\nof the circumstances of the royal house, and got to know them.\n\nAscertaining them in this way, and after a little time getting to know\nthe chamber, etc., on the floor of the upper story in which the King's\ndaughter stays, he went during the night time by the Wax Horse to a\nroom in which is the beautiful Princess; and for even several days,\nwithout concealing himself having eaten and drunk the food and drink,\netc., that had been brought for the Princess, he went away [before\nshe awoke]. And the Princess, perceiving that after she got to sleep\nsome one or other had come to the chamber and gone, on the following\nday not having slept, remained looking out, it is said.\n\nAt that time the Prince having come, when he is partaking of the food\nand drink, etc., the Princess, taking a sword in one hand and seizing\nthe Prince with one hand, asked, \"Who art thou?\" [175]\n\nThe Prince having informed her that he was a person belonging to a\nroyal family, and while conversing with her having become friendly,\nhe, making a contract to marry her also, began to come during the\nfollowing days after that.\n\nWell then, there was a custom of weighing this Princess in the morning\non all days. [176] During the days after the Prince became [accustomed]\nto come, the Princess's weight having by degrees gone on increasing,\nthe King, ascertaining that she was pregnant, and having thought\nthat there will be a friendship of the Minister with the Princess,\nsettled to kill the Minister.\n\nAnd during the time when the Minister was becoming very sorrowful,\nwhen the other daughters of the King having come asked the Minister,\n\"Why are you in much grief?\" he gave them information of the whole\nof the circumstances. The Princesses having assembled together, in\norder to save the Minister contrived a stratagem thus, that is, having\nthought that without a fault of the Minister's indeed, some one or\nother, a person from outside, by some stratagem or other will be coming\nnear the Princess, they put poison in the bathing scented-water boat,\nand placed guards at the pool which is at the royal palace gateway.\n\nThe Prince having come, when he bathed in the scented water prior to\ngoing to the Princess's chamber the poison burned him, and having gone\nrunning, when he sprang into the pool the guards seized him. Having\ngone [after] causing this Prince to be seized, when they gave the\nexplanation of the affair to the King he freed the Minister, and\nordered the Prince to be killed.\n\nAt the time when the executioners were taking the Prince, having said\n\"A thing of mine is [there]; I will take it and give it to you,\" he\nclimbed a tree, and taking the Wax Horse which at first he had placed\nand hidden there among the leaves, he flew away. [177] Having gone\nthus a little far, and stopped, during the night time he came again\nto the royal palace; and calling the Princess, while they were going\n[on the flying horse] by the middle of a great forest wilderness,\nwhen pain in the body was felt by the Princess they alighted on the\nground. Having caused her to halt [there] he went to a village near by,\nin order to bring medicine and other materials that she needed for it;\nand having set the Wax Horse near a shop and gone to yet [another]\nshop, when coming he saw that there having been a fire near the shop\nthe Wax Horse having been melted had gone. After the Wax Horse was lost\nthis Prince was unable to go to the place where the Princess stayed.\n\nAnd the Princess while in the midst of the forest having borne a son,\nsaid, \"I don't want even the son of the base Prince\"; and having put\nthe child down she went into the neighbourhood of villages. During the\ntime when this Princess's father went into the midst of the forest\nfor hunting he met with this child, and having brought it to the\nroyal house he reared it.\n\nThe Princess who was this child's mother, having joined a company of\ngirls, [178] during the time while she was dwelling [there] this boy\nwhom [the King] reared having arrived at maturity went and sought a\nmarriage; and having seen his own mother formed the design to marry\nher. Having thought thus, when on even three days he set off to go\nfor the marriage contract there having been an unlucky omen while on\nthe road, on even three days having turned he came back.\n\nOne day, having mounted on horse-back, while he was on the journey\ngoing for the marriage contract some young birds having been trampled\non by the horse, the hen in this way scolded the Prince, that is,\n\"As it is insufficient that this one is going to take his mother\n[in marriage], he killed my few young ones.\" [Thus] she scolded\nhim. Because during this day there was [this] unlucky omen, having\nturned back and come, he went on the following day.\n\nWhen going on that [second] day, a young goat having been trampled on\nby the horse the female goat also scolded him: \"As it is insufficient\nthat he is going to take this one's mother [in marriage], he killed\nour young ones.\"\n\nWhen going on the third day also, just as before there was the\nunlucky omen.\n\nThis Prince in this way sought a marriage from the girls' society\nitself, because he being a foundling [179] no one gives a [daughter in]\nmarriage on that account. Before this, one day while at the playground,\nwhen the other boys said, \"He is base-born,\" he having asked the King\nwho reared him where his two parents were, had ascertained that having\nbrought him from the midst of the forest he reared him.\n\nWell then, on the third day, also, there having been the unlucky omen,\nnot heeding it and having gone for the contract, not knowing even a\nlittle about his mother, from her bearing him up to the time when she\ncame to the girls' society he asked about the principal occurrences\n[of her life. Hearing her account of her abandonment of her child],\nhe said, \"It was I indeed who was met with in the midst of the forest\nin such and such a district; because of it this is indeed my mother.\"\n\nAscertaining it, and having gone spreading the news, and seeking out\neven his father and having returned, he was also appointed to the\nsovereignty in succession to the King his relative, or who was his\nmother's father; and having married [a Princess] from a royal family,\nhe caused the time to go with glory, it is said.\n\n\n Western Province.\n\n\n\nSee the first note after No. 81, vol. ii.\n\nIn The Story of Madana Kama Raja (Pandit Natesa Sastri), p. 50, a\nPrince who had been adopted by a King of Madura, whom he had succeeded\non the throne, saw, at the house occupied by dancing-girls, his own\nmother, from whom he had been separated since his birth, and who had\nbeen banished,--and took a fancy for her. When he was about to visit\nthe house in the evening he trod on the tail of a calf and crushed\nit. In reply to the calf's complaint, the cow exclaimed that such an\nact might well not be considered a dishonour by one who was about to\nvisit his own mother. The young King, who understood the language of\nanimals, retraced his steps, prosecuted inquiries, learnt from the\nGoddess Kali the story of his birth, his abandonment, and protection\nby her, and the history of his mother. He brought his mother to the\npalace, and thanks to Kali's advice recovered his father, who had\nbeen spirited away by the Sapta-kanyas or Seven Divine Maids.\n\nIn The Kathako\u00e7a (Tawney), p. 49, a Prince, who when an infant had been\ncarried off and adopted by a Vidyadhara, afterwards saw his mother\nseated at a window, fell in love with her, and by the magical art of\nthe Vidyadharas, which he had acquired, carried her off in an aerial\nchariot. While he was in a garden with her he heard the conversation\nof two monkeys, and learnt from it that he was her son. Two hermits\nconfirmed this, and in the end the Prince and his parents became\nJain hermits.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 177 ff., the son of\na woman who had been sent away during her husband's absence, in the\nbelief that she was an ogress, was sold to a Queen soon after birth by\nthe widow with whom his mother lodged, and was brought up as her son,\nthe King believing her false statement that she had borne him. When\nhe grew up, the supposed Prince saw his mother, who still lived with\nthe widow, fell in love with her, and induced the King to agree\nto his marriage to her. She stated that she was already married,\nand obtained a postponement of the wedding for six months. In the\nmeantime her husband returned, went in search of his wife, heard\nthat she was to be married to the Prince, sent her his ring, and\nthey were reunited. The Prince ascertained that he was their son,\nthe widow who sold him was executed, and the Queen was banished.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 79, a Brahmana who had\nobtained a young Garuda or Rukh from Vibhisana, the Rakshasa King of\nCeylon, visited on it, on three successive nights, a courtesan with\nwhom he had fallen in love, whom he eventually married.\n\nIn Old Deccan Days (M. Frere), p. 145, there is an account of a\nPrincess who was weighed every day against five lotus flowers, being\nno heavier than they were.\n\nIn Indian Fairy Tales (M. Stokes), p. 1 ff., there is a story of\na Princess who was weighed against one flower every day, after her\nbath. She was married by her parents to a Raja of the same weight\nas herself.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 376,\na girl who was reared by a crane in its nest on the top of a tree\nwas weighed daily by it. In this manner it ascertained that she had\nimproper relations with a young man who had climbed up the tree and\nwas concealed there by her.\n\nIn Folk-Tales of Hindustan (Shaik Chilli), p. 108, a Prince got\nhis grandfather, who was a carpenter, to make a wonderful wooden\nhorse which could either move on the earth or fly in the air, as it\nwas bidden.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 137 ff.), an\naged Persian sage presented a Persian King with a flying horse made\nof ebony, which could carry its rider where he wished, and \"cover\nin a single day the space of a year.\" In return for it the King\npromised him his daughter in marriage, but her brother objected to\nthis, tried the horse, and was carried far away before he found the\npin which controlled the descent. He alighted at night on a palace\nroof, entered a Princess's room, was discovered, offered to fight\nall the troops if he had his own horse, and while they awaited his\ncharge rose in the air and returned home. At night he sailed back\nand brought away the Princess.\n\nIn a foot-note, p. 139, Sir R. Burton suggested that the Arabian\nmagic wooden horse may have originated in an Indian story of a wooden\nGaruda [bird]. The legend of a flying horse, however, is found in the\nearliest hymns of the Rig Veda. If this period was about 2,000 B.C.,\nthe notion may have arisen in the third millennium B.C. In the hymn\n163 of Book I, the horse is mentioned as possessing wings--\"Limbs of\nthe deer hadst thou, and eagle pinions\" (Griffith's translation). In\niv, 40, 2, the horse Dadhikras is described as having wings. In i,\n85, 6, the wings of the spotted deer (clouds) which draw the cars of\nthe Maruts, the Storm Gods, are referred to; the car of the Asvins\nwas drawn by winged asses (i, 116-117, 2).\n\nAt a later date, the account of the treasures produced by the great\nChurning of the Ocean by the Gods and Asuras includes the winged\nhorse Uccaihsravas.\n\nIn the Jataka tale No. 196, the Bodhisatta is described as transforming\nhimself into a flying horse which carried a party of wrecked merchants\nand sailors from Ceylon to India.\n\nTwo or three steps further bring us to the position in the\nfolk-tales:--(1) the creation of a wooden flying horse by a\nsupernatural being, (2) the construction of a similar animal by a\nhuman being, by magical art, (3) the construction of one by mechanical\nart. Thus, if this development occurred in India or Ceylon, the notion\nof a wooden or wax flying horse, such as the folk-tales describe,\nis possibly of earlier date than the time of Christ. Arabian traders\nor travellers may have carried the idea to their own country either\nby way of Persia or more directly by sea. They may have had a local\ntradition of flying quadrupeds, however, based on the winged lions\nand bulls of Assyria, belonging to the eighth and ninth centuries\nB.C. Winged quadrupeds of a composite character were known to the\nBabylonians in the time of Gudea, Patesi of Lagash (2450 B.C.), and\nprobably some centuries earlier; [180] the idea may have spread from\nthem to the early Aryans in the first place.\n\n\n\n\n\n\n\n\nNO. 226\n\nTHE THREE-CORNERED HATTER [181]\n\n\nIn a certain country a greatly-poor man dwelt, it is said. The man\nhaving prayed to a friend of his [for assistance], received from\nhis friend a calf. In order to sell the calf for himself, having set\nout from the village at which he stayed, and come and descended to\nthe road, at the time when he was going along driving it he met with\nthree young men of yet [another] village.\n\nAt the time when the three young persons saw this poor man, they spoke\ntogether in this fashion. The speech indeed was, \"Having cheated the\nman who is going driving this bull, let us seize the bull,\" they said.\n\nHaving spoken to the man, when they asked him, \"Will you give us the\ngoat?\" the poor man who is going driving the bull, says, \"Friends,\nI am not taking the goat; it is a bull,\" he said.\n\nThen the men who were cheating him began to say, \"Why, O fool, when\nyou have come driving the goat, are you trying to make it a bull? We\nrecognise goats, and we recognise bulls. Don't make fun [of us]. Having\ngiven us that goat, and taken a sufficient amount, go away,\" they said.\n\nHaving said and said thus, when these three persons began to make an\nuproar [about it], the poor man who is driving the bull, having made\nthe bull the goat, and spoken to the three persons, says, \"It is good,\nfriends. Taking this goat that I brought, and having fixed a sufficient\nprice, give [me it],\" he said.\n\nWhen he said thus, those three enemies say, \"What are you saying? The\nfull value of a goat is five rupees; this one is worth three rupees,\nbut we shall not do in that manner to you. To you we will give four\nrupees,\" they said.\n\nHaving said thus, and given that poor man four rupees, \"Now then,\nyou go away,\" they said.\n\nWhen they said thus, that man who went driving the bull having spoken\n[to himself]: \"I will do a good work for these three persons,\" says,\n\"Ane! Friends, except that I have a thought that I also having joined\nyou three persons [should be] obtaining a livelihood, for what purpose\nshould I go to my village? It is not the fact [that I think of going\nthere]. It is my thought to live joined with you,\" he said.\n\nWhen he said this, those thieves say, \"It is good. We also are much\npleased at your living joined with us,\" they said.\n\nThe two parties speaking thus, the man who came driving the bull\nstayed near those men who cheated him. Having stayed thus, after\nabout eight days or ten days had gone, he said, \"I will do a thing\nfor their having cheated me and taken the bull\"; and making a hat\nwhich had three corners he put it on his head.\n\nWhile he is there [after] thus putting the three-cornered hat on\nhis head, those three persons ask, \"What is it, friend? Where did\nyou meet with a hat of a kind which is not [elsewhere]? This is the\nfirst time we saw such hats,\" they said.\n\nWhen they said thus, the man says, \"Ane! Friends, if you knew the\nfacts about this hat you will not speak in this way,\" he said.\n\n\"Because of what circumstances are you praising this hat?\" they asked.\n\nThis poor man says, \"By this hat I can obtain food and drink while\nat any place I like. Moreover, by the power of this hat I can also\ndo anything I think of,\" he said.\n\nWhen he said thus, those three persons say, \"Ane! Friend, will you\ngive us that hat?\"\n\nWhen they asked him, he says, \"Having shown you the power which there\nis in my hat, I can give you the hat also for a sufficient sum,\"\nhe said.\n\nThey said, \"If so, show us the power that is in your hat. We having\nlooked at the power of the hat, we will give you the whole of the\ngoods that there are of ours, and take the hat.\"\n\nHaving said, \"It is good. I will show you to-morrow the power of my\nhat,\" that day evening he went to the eating-houses that are in that\nvillage, and spoke to the persons who are in the eating-houses: \"We\nfour persons to-morrow are coming for food. When we have come you must\npromise to treat us four persons well. Take the money for it to-day.\"\n\nHaving given the money, and also having gone to the place where\nthey eat during the [mid]day, and the place where they drink tea,\nand the place where they eat at night, speaking in that manner he\ngave the money.\n\nOn the following day he says to those three persons, \"I will show you\nthe power of my hat. Come along.\" [182] Summoning them, and putting\non that hat, at the place where he came and gave the money first he\nwent in, together with the three friends.\n\nHaving taken off the three-cornered hat, when he lowered his head the\nmen who were in the eating-house say, \"It is good. Will you, Sirs,\nbe seated there?\" Having placed and given them chairs, and made ready\nthe food, they quickly gave them to eat, and when they had finished,\ngave them cheroots.\n\nHaving been talking and talking very much, the Three-cornered Hatter\nsays, \"Now then, we must go, and come [again].\"\n\nWhen he said it, the men of the eating-house say, \"It is good; having\ngone, come [again]. Should you come [this way] don't go away without\ncoming here.\"\n\nWhen they said it, the Three-cornered Hatter says, \"Yes; should we\ncome, we will not go away without coming here.\"\n\nHaving gone from there, and walked there and here, and at the time for\nthe [mid] day rice having gone to the place where he gave the money,\nin that very manner they ate and drank. Having also gone to the tea\ndrinking place, and in that very way having drunk, after it became\nnight they went to the place where he gave the money for the night\nfood, and ate.\n\nFrom the time when they came back to the place where they dwell,\nthose three persons speak [together], \"This hat is not a so-so [183]\nhat. To-day we saw the power there is in the hat. What are the goods\nfor, that we have? Having given the whole of our goods, let us take\nthat hat.\" Speaking [thus], and having spoken to the Three-cornered\nHatter, they say, \"Friend, taking any price you will take, give us\nthis hat.\"\n\nWhen they said it [he replied], \"Ane! Friends, having made the bull\nthe goat, even should you [be willing to] take it, I cannot give this\nhat. My life is protected by that hat.\"\n\nWhen he said [this, they replied], \"If so, it is good. Taking the whole\nof the goods that there are of us three persons, give us the hat.\"\n\nWhen they said [this], the Three-cornered Hatter says, \"It is\ngood. Because you are saying it very importunately, [184] and because\nup to this time from the first [I have been] the friend of you three\npersons, taking the hat give me the goods.\"\n\nHaving said [this], tying all the goods belonging to the three persons\nin bundles, the Three-cornered Hatter says, \"Now then, I am going. I\ngave you the hat that I had for the protection of my life; you will\ntake good care of that hat.\" Having said it, the Three-cornered Hatter\nbounded off and went away.\n\nOn the following day after that, those three persons made ready to go\nin the first manner, for eating. One putting on the hat, they went,\nand sitting in the eating-house they ate and drank.\n\nHaving finished and talked, when they said, \"We are going,\" [185]\n[the people of the eating-house] ask, \"Where is the money?\" When they\nsaid, \"Having given the money, go away,\" where have these three got\nmoney to give?\n\nWhen they did not give it on the spot, the men who are in the\neating-house, seizing them and having beaten them, put them out of\nthe eating-house.\n\nWhen they put them out, these three persons are quarrelling along the\nroad. [One of them] said, \"Because, indeed, they did not see that you\nwent [after] putting on the hat, we two also ate blows. I will see\n[about it]; I will put it on and go. Give me it here.\"\n\nThis one, taking the hat from that man, and having gone [after]\nputting it on, to the place where they eat during the [mid] day,\nthey ate and drank in the first manner. Having been there talking and\ntalking for a little time, they say to the men of the eating-house,\n\"Now then, we are going.\"\n\nWhen they said it, the men of the eating-house say, \"Having gone,\nno matter if you should come again. For what you ate to-day we want\nthe money. Give the money, and having gone, come [again].\"\n\nWhen they said [this], these three persons, except that they ate in\norder to look at the power of the hat, whence are they to give the\nmoney? While they were there without speaking, they said in the very\nfirst manner, \"Thrash these three thieves for the money,\" and there\nand then also seizing the men, beat them.\n\nWhen they had put them to the door, having descended to the path on\nthe journey on which they are going, the man who did not put on the\nhat says, \"[The people] not seeing you two [wearing it] and your\nputting on of that hat, can you go and look at the power of the\nhat, stupids both? If you want, you can look for yourselves [this]\nevening. Give me that hat. In the evening, at the place where they\neat food I will show you the power of the hat.\"\n\nHaving said [this], the man having gone in the evening [after] putting\non the hat, to the place where they eat food, in the very first manner\nthey ate and drank. Having been talking and talking, they say, \"Well,\nwe are going.\"\n\nWhen they said it, \"Having given the money for what you ate, go,\"\nthey said.\n\nThen these three persons, whence are they to give the money? Many a\ntime (bohoma kalak) having asked for the money, while they were there\nwithout speaking, the men having well beaten these three persons put\nthem out of the eating-house.\n\nThe three persons that day's day having eaten blows three times, in\nmuch distress each one comes to his own house. In not many days, on\naccount of these blows that they ate, and through sorrow at the loss\nof their goods, the end of the lives of the three persons was reached.\n\nThe Three-cornered Hatter having gone away taking the goods of these\nthree persons, and having eaten and drunk in happiness, [at last]\nhe died. For their making the Three-cornered Hatter's bull the goat,\ntaking the goods of these three he also destroyed the lives of the\nthree persons.\n\n\n Western Province.\n\n\n\nIn the Hitopadesa, a well-known form of the first incident\noccurs. Three rogues, seeing a Brahmana carrying home a goat on\nhis shoulder for sacrifice, sat down under three trees at some\ndistance apart on the road. As the man came up, the first rogue said,\n\"O Brahmana, why dost thou carry that dog on thy shoulder?\" \"It is\nnot a dog,\" said the Brahmana, \"it is a goat for sacrifice,\" and he\nwent on. When the second rogue asked the same question, the Brahmana\nput down the goat, looked at it, returned it to his shoulder, and\nresumed his journey. When the third man inquired in the same way,\nthe Brahmana threw down the goat and went home without it, the rogues\nof course taking it to eat. This story is given in the Katha Sarit\nSagara (Tawney), vol. ii, p. 68, with the difference that first one\nman spoke to the Brahmana, then two men, and lastly three.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 106, when a foolish\nman was passing through a village driving a buffalo that he had bought,\nsome men asked him where he got the ram; and as the whole of them\ninsisted that it was a ram he left it with them through fear of his\nbrother's anger at his buying a ram instead of a buffalo.\n\nIn Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 61, it is\nrepeated with the variation that the Brahmana had four or five goats\nwhich he was leading. Four Sudras (men of low caste) who wished to get\nthem, in turn asked him why he was taking a number of mad dogs. The\nlast Sudra suggested that it was unsafe to release them, so he tied\nthem to a tree, whence the four men removed them when he had gone.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 200), a thief\npromised another that he would steal an ass that a man was leading by\na halter. He went up to it, quietly took off the halter and placed\nit on his own head without the ass-owner's observing it, and his\nfriend led away the ass. When he had gone off with it, the haltered\nman stood still, and on the ass-owner's turning to look at his ass,\ntold him that he was really the ass, and that he had been transformed\ninto it because of his mother's curse when he went home drunk and beat\nher. She had now relented, and as the result of her prayers he had\ntaken his original form once more. The ass-owner apologised for any bad\ntreatment meted out to him, went home, and told his wife, who gave alms\nby way of atonement, and prayed to Heaven for pardon. Afterwards, when\nthe owner went to purchase another ass he saw his own in the market,\nand whispered to it, \"Doubtless thou hast been getting drunk again\nand beating thy mother! But, by Allah, I will never buy thee more.\"\n\n\n\n\n\n\n\n\nNO. 227\n\nTHE GAMARALA WHO WENT TO THE GOD-WORLD\n\n\nIn a certain country there was a newly-married Gamarala, it is\nsaid. For the purpose of the livelihood of these two persons (himself\nand his wife), he begged and got a piece of chena from the King, to\nplant it on shares. [186] Near the time when they obtained the chena,\nhaving taken great pains and cut the ground and tied the fence, they\nsowed the millet (kurahan). But during the course of time having\ncompletely forgotten about the millet chena, they remained doing\nhouse work.\n\nAfter two or three months passed away in this manner, one day the\nGama-Mahage (Gamarala's wife) having remembered the millet chena,\nspoke to her husband, \"Have cattle eaten the millet chena?\" and she\nsent him to look.\n\nThe Gamarala, too, having gone hastily at the very time when he heard\nthe word, saw at the time when he looked that rice mortars having gone\nhad trampled the millet, and eaten it, and thrown it down. Having\ncome home, perceiving at the time when he looked that his very own\nrice mortar had gone, making it fast he tied it to a tree.\n\nOn the following day also having gone, and again having seen, at the\ntime when he looked, that the rice mortars had come and had eaten the\nmillet, he walked everywhere in the village, and ordered [the owners]\nto tie up the rice mortars that were at the whole of the houses. The\nresidents in the village being other fools did in the way he said.\n\nOn the third day, also, the Gamarala having come, and having seen\nat the time when he looked that the rice mortars still had come, he\nthought, \"It is our own rice mortar,\" and having gone home he split\nthe rice mortar with his axe, and burned it. The ashes he threw into\nthe river.\n\nNevertheless, on the fourth day having come, and at the time when\nhe looked having seen that rice mortars had come, not being able to\nbear his anger he came home, and while he is [there] he remains in\nthe house, extremely annoyed.\n\n\"Why is it?\" his wife asked.\n\nThereupon the Gamarala replied thus, \"The rice mortars having come\nto cause our millet eating to cease, I am not rich. Art thou clever\nenough to arrange a contrivance for it?\" he asked. And the Gama-Mahage,\nhaving considered a little time, ordered the Gamarala to watch in\nthe watch-hut at the chena.\n\nThe Gamarala, accepting that word, on the following day went to the\nchena with a large axe, and during the night-time having been hidden,\nat the time when he was looking out saw that a tusk elephant, having\ncome from the Divine World and trampled on the millet, and eaten\nit, and thrown it down, goes away. Having seen this wonderful tusk\nelephant, and thought that having hung even by his tail he must go to\nthe Divine World, he went home and told the Gama-Mahage to be ready,\nputting on clothes to-morrow for the purpose of going to the Divine\nWorld. At the time when the Gama-Mahage also asked \"In what manner\nis that [to be done]?\" he made known to her all the news.\n\nThe Gamarala's wife hereupon wanted to know the means to get clothes\nwashed when she went to the Divine World. At that time the Gamarala\nsaid that they must perhaps take the washerman-uncle, [so he went to\nhim and told him]. When the washerman-uncle set off to go he wanted\nhis wife also to go, [and he brought her with him].\n\nAt last, these very four said persons having become ready and having\nbeen in the chena until the tusk elephant comes, after the tusk\nelephant came, at the very first the Gamarala hung by the tail. The\nGamarala's wife hung at his back corner (piti mulla). After that,\nwhile the washerman-uncle and his wife were hung in turn behind the\nothers, the tusk elephant, having eaten the millet, began to go to\nthe Divine World.\n\nAfter these four persons with extreme joy went a little distance,\nthe washerman-uncle's wife spoke to the Gamarala, and asked thus,\n\"For a certainty, Gamarala, in that Divine World how great is the\nsize of the quart measure which measures rice?\" she asked.\n\nThereupon the Gamarala, who was holding the tusk elephant's tail the\nvery first, said, \"The quart measure will be this size.\" Having put\nout his two hands he showed her the size.\n\nAt that time, these very four persons being extremely high in the sky,\nand from that far-off place having fallen to the earth, each one went\ninto dust.\n\n\n Western Province.\n\n\n\n\n\nTHE TUSK ELEPHANT OF THE DIVINE WORLD (Variant).\n\nIn a certain country a man having worked a rice field, after the\npaddy became big a tusk elephant comes from the Divine World and eats\nthe paddy.\n\nThe man having gone, when he looked (balapuwama) there are no gaps [in\nthe fence] for any animal whatever to come; there are footprints. The\nman thought, \"It is the rice mortars of the men of our village that\nhave eaten this; I must tell the men to tie the rice mortars to the\ntrees.\" Thinking it, in the evening the man having told it to the\nwhole of the houses, [187] together with the man they tied all the\nrice mortars to the trees. Having tied them, the man who owned the\nrice field and the men of that village went to the rice field and\nremained looking out.\n\nThen from the Divine World they saw a tusk elephant, and with the\ntusk elephant also a man, come. Having seen them, when the men having\nbecome afraid are looking on, the tusk elephant eats the paddy. Then\nthe men asked at the hand of the man who came with the tusk elephant,\n\"You [come] whence?\"\n\nThen the man said, \"We come from the Divine World; if you also like,\ncome.\"\n\nAfter that, the men having said \"Ha,\" [added], \"How shall we come\nnow? At the speed at which you go we cannot come.\"\n\nThen the man said, \"As soon as the tusk elephant has got in front [188]\nI will hang at the elephant's tail. One of you also take hold at my\nwaist, [189] let still [another] man take hold at the man's waist,\nand thus in that manner all come.\"\n\nAfter that, the men having said \"Ha,\" in that very way the tusk\nelephant got in front. The man having hung from the tusk elephant's\ntail, when they were going away, the other men holding the waists,\nthere was a coconut tree in the path.\n\nThen the man who came from the Divine World said, \"Ando! The largeness\nof these coconuts!\"\n\nThen these men asked, \"In the Divine World are the coconuts very\nlarge?\"\n\nThen the man [in order] to say, \"They will be this much [across],\"\nreleased the hand which remained holding the tail of the tusk\nelephant. So the man fell to the ground, and all the other men fell\nto the ground.\n\nOnly the tusk elephant went to the Divine World.\n\n\n Cultivating Caste, North-western Province.\n\n\n\nIn The Orientalist, vol. i, p. 234, Mr. C. J. R. Le Mesurier mentioned\nthe man who tied up the rice mortars in the belief that the elephants'\nfoot-prints in a rice field were caused by them.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 111, a man who\ngot a tank made found that some animal tore up the surface of the\nembankment. When he remained on the watch for it he saw a bull descend\nfrom heaven, and gore it; and thinking he might go to heaven with it,\nhe held the tail and was carried up to Kailasa, the bull evidently\nbeing the riding animal of the God Siva. After spending some time\nin happiness he descended in the same way, in order to see his\nfriends. They asked him to take them with him on his return, and he\nconsented. He seized the bull's tail, the next man held his feet,\nthe third his, and so on, in a chain. While they were on their way\nupward one of the men inquired how large were the sweetmeats he ate\nin heaven. The first man let go, joined his hands in a cup shape,\nand said, \"So big.\" Thereupon they all fell down and were killed. The\nstory adds that \"the people who saw it were much amused.\"\n\n\n\n\n\n\n\n\nNO. 228\n\nTHE GAMARALA WHO ATE BLACK FOWLS' FLESH AND HIN-AETI RICE\n\n\nIn a certain country there were a Gamarala and a Gama-Mahage, it is\nsaid. There was a paramour for this Gama-Mahage, it is said. Because\nthe Gamarala was at home the paramour was unable for many days to\ncome to look at the Gama-Mahage.\n\nBecause of it, the Gama-Mahage having thought she must make her\nhusband's eyes blind, went on the whole of the days to the bottom of\na spacious tree in which it was believed that there is a Devatawa,\nand cried, \"O Deity, make my man's eyes blind.\"\n\nHaving seen that in this way incessantly (nokadawama) the Gama-Mahage\nin the evening having abandoned all house work goes into the jungle,\nthe Gamarala wanted to ascertain what she goes here for. The Gamarala\nalso in order to stop this going of the Gama-Mahage settled in the\nafternoon that there will be a great quantity of work [for her] to\ndo. The Gamarala, who saw that nevertheless, whatever extent of work\nthere should be, having quickly finished all the possible extent she\ngoes into the jungle, on the following day in the evening having been\nreminded of the preceding reflections, remained hidden in a hollow\nin the tree there.\n\nAnd the Gama-Mahage, just as on other days, in the evening having\nfinished the work and having come, cried, \"O Devatawa who is in this\ntree, make my man's eyes blind.\" Having cleared the root of the tree\nand offered flowers, she also lighted a lamp.\n\nThe Gamarala who was looking at all these, having been struck with\nastonishment, after the Gama-Mahage went away descended from the tree\nand went home.\n\nOn the following day, also, in the evening the Gamarala, catching a\npigeon and having gone [with it], remained hidden in the hollow of\nthe very same tree. At the time when he is staying in this way, the\nGama-Mahage having come, and having offered oil, flowers, etc., just\nas before, when she cried out [to the deity] to blind her man's eyes,\nthe Gamarala from the hollow of the tree, having changed his voice,\nspoke, \"Bola!\"\n\nThereupon the Gama-Mahage, having thought, \"It is this Deity spoke,\"\nsaid, \"O Lord.\"\n\nAt that time the Gamarala said thus, \"If [I am] to make thy man's\neyes blind, give [him] black fowls' flesh [190] and cooked rice of\nHin-aeti rice.\" Having said [this], he allowed the pigeon which he\nhad caught to fly away.\n\nThereupon the Gama-Mahage having thought, \"This Deity is going in the\nappearance of a pigeon,\" having turned and turned to the direction\nin which the pigeon is going and going, began to worship it. And the\nGamarala after that having slowly descended from the tree, went away.\n\nBeginning from that day, the Gama-Mahage, walking everywhere, having\nsought for black fowls' flesh and Hin-aeti rice, began to give the\nGamarala amply to eat. While the Gamarala, too, is eating this tasty\nfood, after a little time he says to the Gama-Mahage, \"Ane! Ban,\n[191] my eyesight is now less.\" When he said thus, the Gama-Mahage\nmore and more gave him black fowls' flesh and cooked Hin-aeti rice.\n\nAfter a little time more went by, he informed her that by degrees the\nGamarala's eyesight is becoming less. At this time the Gama-Mahage's\nparamour began to come without any fear. The Gamarala, groping and\ngroping like a blind man, when he is walking in the house saw well\nthat the paramour has come.\n\nHaving said, \"Ban, at the time when you are not [here], dogs having\ncome into the house overturn the pots,\" the Gamarala asked for a large\ncudgel. Keeping the cudgel in this manner while he was lying down,\nwhen the paramour came having seized his two hands and beaten him\nwith the cudgel, he killed him outright.\n\nWhile he was thus, when the Gama-Mahage came he said, \"Look there,\nBan. Some dogs having come from somewhere or other, came running and\njumping into this. Having thrown them down with the cudgel, I beat\nthem. What became of them I don't know.\"\n\nHaving heard this matter, at the time when the Gama-Mahage looked she\nsaw that the paramour was killed, and having become much troubled about\nit because there was also fear that blame would come to her from the\nGovernment, lifting up the corpse and having gone and caused it to\nlean against a plantain-tree in her father's garden, she set it there.\n\nHer father having gone during the night-time to safeguard the plantain\nenclosure, and having seen that a man is [there], beat him with\nhis cudgel. Although the blows he struck were not too hard, having\nseen that the man fell and was killed, the plantain enclosure person,\nhaving become afraid, lifting up the corpse and having gone [with it],\npressed the head part in the angle of the shop of a trader in salt,\nand went away.\n\nThe salt dealer having thought, \"A thief is entering the house,\"\nstruck a blow with a cudgel. But having come near and looked, and seen\nthat the man is dead, at the time when it became light he informed\nthe Government. He said that the man could not die at his blow,\nand that some person or other had put him there. [192]\n\nBecause on account of the dead man there was not any person to lament,\nhaving employed women for hire he caused them to lament. At this time\none woman lamented: \"First, it is my misfortune; next to that, father's\nmisfortune; and after that the salt dealer's misfortune.\" [193] At\nthe time when they asked, \"What is that?\" when she related the whole\naccount for her punishment they ordered her to be killed.\n\n\n Western Province.\n\n\n\nIn The Jataka, No. 98 (vol. i, p. 239), a man in order to cheat\nhis partner got his father to enter a hollow tree, and personate a\nTree-Sprite who was supposed to occupy it. When the matter in dispute\nwas referred to this deity, the father gave a decision in favour of\nhis son.\n\nIn The Adventures of Raja Rasalu (Swynnerton), p. 138, a man whose\nwife absented herself every night, followed her and discovered that\nshe prayed at the grave of a fakir that her husband might become\nblind. He hid himself in the shrine, and on the next night told her\nthat if she fed her husband with sweet pudding and roast fowl he would\nbe blind in a week; he then hurried home before her. Next morning\nshe remarked that he was very thin and that she must feed him well;\nhe acquiesced and was duly fed on the two dishes. He first stated\nthat his eyes were getting dim, and after the seventh day that he was\nquite blind. Her paramour now began to visit the house openly. One\nday the man saw his wife hide him in a roll of matting; he tied it\nup, and saying he would go to Mecca, shouldered it and left. He met\nanother man similarly cheated, and they agreed to let the lovers go.\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 40, after two\nbrothers buried at the foot of a tree two thousand gold dinars,\none of them secretly carried them off, [194] and afterwards charged\nthe other with stealing them. As the King could not decide the case,\nthe thief claimed that the tree at which the money was buried would\ngive evidence for him. The question was put to it next day and a\nvoice replied that the innocent brother took the money; but when the\nofficers applied smoke to the hollow the father who was hidden there\nfell out and died, so the thief was punished by mutilation.\n\nIn Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 28, there\nis a similar story in which the thief was sentenced to pay the whole\namount to the other man.\n\nIn the Kolhan folk-tales (Bompas) appended to Folklore of the Santal\nParganas, p. 482, a Potter's wife whom a Raja advised to kill her\nhusband, set up a figure of a deity in her house, and prayed daily\nto it that the man might become blind and die. On overhearing her,\nthe Potter hid behind the figure, said her prayer was granted,\nand predicted that he would be blind in two days. When he feigned\nblindness she sent for the Raja, who together with the woman was killed\nat night by him, and his corpse placed in a neighbour's vegetable\ngarden. Towards morning the neighbour saw an apparent thief, struck\nhim on the head, and discovered he had killed the Raja. He consulted\nthe Potter and by his advice placed the body among some buffaloes,\nwhere their owner knocked it over as a milk thief, and after consulting\nthe Potter threw it into a well. It was discovered there and cremated.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 247, a smith was the hero in place of the Potter. The body of a\nPrince was left at three houses in turn, the last householder being\nimprisoned.\n\nIn Santal Folk Tales (Campbell), p. 100, a man whose wife died left her\ncorpse in a wheat field, tied in a bag loaded on a bullock, and got\nhid. When the field owner thrashed the bullock the man came forward,\ncharged him with killing his sick wife, and received six maunds of\nrupees as hush money. The standard maund being one of 40 sers, each of\n80 tolas or rupee-weights (Hobson-Jobson), this would be 19,200 rupees.\n\nRegarding the black fowls, Bernier stated that in India there was\n\"a small hen, delicate and tender, which I call Ethiopian, the skin\nbeing quite black\" (Travels, Constable's translation, p. 251). In\na note, the translator added the remarks of Linschoten (1583-1589)\non Mozambique fowls:--\"There are certain hennes that are so blacke\nboth of feathers, flesh, and bones, that being sodden they seeme as\nblack as ink; yet of very sweet taste, and are accounted better than\nthe other; whereof some are likewise found in India, but not so many\nas in Mossambique\" (Voyage, i, 25, 26. Hakluyt Soc.).\n\n\n\n\n\n\n\n\nNO. 229\n\nHOW THE GAMARALA DROVE AWAY THE LION\n\n\nIn a certain country the wife of a Gamarala had a paramour. Having\ngiven this paramour to eat and drink, because she wants him to stay\nthere talking and associated [with her] the Gama-Mahange every day\nat daybreak tells the Gamarala to go to the chena, and at night tells\nhim to go to lie down at the watch hut; even having come to eat cooked\nrice, she does not allow him to stay at home a little time.\n\nThe Gamarala, having felt doubtful that perhaps there may be a paramour\nfor the Gama-Mahange, one day at night quite unexpectedly went home\nand tapped at the door.\n\nThen, because the paramour was inside the house, the Gama-Mahange\npractised a trick in this manner. During the day time the Gamarala had\nput in the open space in front of the house a large log of firewood\nthat was [formerly] at a grave. \"A Yaka having been in this log of\nfirewood, and having caused me to be brought to fear, go and put down\nthat log of firewood afar. Until you come I cannot open the door,\"\nthe Gama-Mahange said.\n\nThe Gamarala having been deceived by it, lifting up the log of firewood\nin order to go and put it away, went off [with it]. Then the paramour\nwho was in the house having opened the door, she sent him out. When\nthe Gamarala came back (apuwama) anybody was not there.\n\nAfter this, one day when the Gamarala came at the time when the door\nhad been opened, because the paramour was in the house the Gama-Mahange\ntold the paramour to creep out by the corner of the roof [over the\ntop of the wall], to the quarter at the back of the house, and go away.\n\nBut having crept a little [way], because he remained looking back\nthe Gama-Mahange says, \"You are laughing. Should he even cut my body\nthere will be no blood [of yours shed]. Creep quickly. If not, there\nwill be great destruction for us both.\" But because he does not speak,\nwhen she came near and looked she saw that the paramour having stuck\nfast was dead. Because his mouth was opened, this woman thought,\n\"At that also he is laughing.\"\n\nWell then, when the Gamarala came into the house the Gama-Mahange said,\n\"Look here. A thief having come and having prepared to steal the goods\nthat are in the house, is dead on the path on which he crept from\nhere when I was coming. It is a good work,\" she said. The Gamarala,\ntaking this for the truth, buried the man.\n\nAfter this the Gama-Mahange met with another paramour. The man said\nto the Gama-Mahange, \"We must kill the Gamarala. The mode of killing\n[shall be] thus:--Because it troubles men when a lion that is in the\nmidst of such and such a forest in this country is roaring, to-morrow\nduring the day the King will cause a proclamation tom-tom to be beaten\n[to notify] that he will give goods [amounting] to a tusk elephant's\nload to a person who killed [195] the lion, or to a person who drove\nit away. You having caused the proclamation tom-tom to halt, say that\nour Gamarala can kill the lion,\" the paramour taught the Gama-Mahange.\n\nIn this said manner, the Gama-Mahange on the following day having\nstopped the proclamation tom-tom, said, \"Our Gamarala can kill\nthe lion.\"\n\nWell then, when the Gamarala came [home] they told him about this\nmatter. Then the Gamarala, having scolded and scolded her, began to\nlament, and said, \"Why, O archer, can I kill the lion?\" But because\nthe King sent the message telling the person whom they said can kill\nthe lion, to come, when the Gamarala, having submitted to the King's\ncommand, went to the royal house [the King] asked, \"What things do\nyou require to kill the lion?\"\n\nThereupon the Gamarala thought, \"Asking for [provisions] to eat and\ndrink for three months, and causing a large strong iron cage to be\nmade, I must go into the midst of the forest, and having entered\nthe cage, continuing to eat and drink I must remain in it doing\nnothing.\" Having thought it, asking the King for the things and\nhaving gone into the midst of the forest, he got into the iron cage,\nand continuing to eat and drink stayed in it doing nothing.\n\nWhile he was staying in this manner, one day the lion having scented\nthe iron cage looked at it. Then the Gamarala with a lance that was\nin his hand stabbed [at it, for the blade] to go along the nose. The\nGamarala did thus through fear; but the lion having become afraid,\nnot staying in the midst of that forest went to another forest.\n\nAfter that, the Gamarala [informed the King that he had driven it\naway, and] taking the goods [amounting] to a tusk elephant's load,\nwent home and dwelt in happiness.\n\n\n Western Province.\n\n\n\nIn The Orientalist, vol. ii, p. 175, in a story given by\nMr. T. B. Panabokke, a foolish Adikar who was sent to kill a lion,\nran off as it was coming, and climbed up a tree. The lion came,\nand resting its fore-paws against the tree trunk, tried to climb up\nit. The man was so terrified that he dropped his sword, which entered\nits open mouth and killed it. He then descended, cut off the head,\nand returned in triumph. In a variant in the same volume, p. 102,\nthe animal was a tiger. The story is given in Cinq Cents Contes et\nApologues (Chavannes), vol. ii, p. 207, the animal being a lion.\n\nIn Tales of the Punjab (Mrs. F. A. Steel), p. 85, a weaver who had\nbeen made Commander-in-Chief killed a savage tiger by accident in\nthe same manner, through his dagger's falling into its open mouth\nwhen he was in a tree.\n\nIn The Indian Antiquary, vol. xiv, p. 109, in a South Indian story\nby Natesa Sastri, a man who was sent to kill a lioness climbed up a\ntree for safety. When the lioness came below it and yawned he was so\nmuch alarmed that he dropped his sword, which entered her open mouth\nand killed her.\n\n\n\n\n\n\n\n\nNO. 230\n\nTHE SON WHO WAS BLIND AT NIGHT\n\n\nIn an older time than this, in a certain village there was a nobleman's\nfamily. In the nobleman's family there was a Prince whose eyes do\nnot see at night.\n\nBecause the nobleman-Prince is not of any assistance to his parents,\nthe nobleman having spoken to his wife, told her that having given\nhim suitable things, etc., she is to send off this one to any place\nhe can go to, to obtain a livelihood. The lady (situ-devi) having\ntied up a packet of cooked rice and given it to her son, says,\n\"Go in happiness, and earn your living.\"\n\nThereupon this Prince whose eyes were blind at night, taking the packet\nof cooked rice and having started, goes away. Having gone thus, and\nat the time when it was becoming evening having eaten the packet of\ncooked rice, he thinks, \"Should it become late at night my eyes do\nnot see.\" Having thought, \"Prior to that, I must go to this village\nnear by,\" and having arisen from there very speedily, he arrived at\na village.\n\nHaving gone there and come to a house, during the time while he is\ndwelling with them this one says, \"I am going away [from] there for\nno special reason (nikan). I am going for the purpose of seeking a\nmarriage for myself,\" he said.\n\nThereupon they say, \"There is a daughter to be given with our\nassent. We do not give that person in that manner (i.e., not merely\nbecause she is sought for). From our grandfather's time there is a\nbook in our house. To a person who has read and explained the book\nwe are giving our daughter in marriage,\" they said.\n\nAt that time this person who is blind at night asked for the book. The\nparty brought and gave him the book. This person who is blind at night,\ntaking the book into his hand, began to weep.\n\nWhen they asked, \"What are you weeping for?\" he says, \"Except that\nin my own mind I completely understand the difficulty of the matters\nthat are in this book, I wept because of the extreme difficulty that\nthere is for some one else in expounding it,\" he said.\n\nAt that time the party think, \"To give our daughter [in marriage]\nwe have obtained a suitable son-in-law.\" They gave her in marriage.\n\nAt the time when he is living thus for a few days, his father-in-law\nhaving spoken, says, \"Don't you be unoccupied (nikan). There is our\nchena; having gone to the chena with the other brothers-in-law, taking\na tract of ground for yourself clear it and sow it for yourself.\"\n\nThis one having said, \"It is good,\" and having gone, taking a side\nof the chena began to clear it. This one worked more quickly than\nthe other persons. Thereupon the father-in-law felt much affection\nfor this person who was blind at night.\n\nDuring that time when he was clearing it, a porcupine having been there\nat the corner of a bush, he killed it unseen by anyone, and put it away\nand hid it. At the time when it became evening the other dependants\n(pirisa) went home. This one, his eyes not seeing, was in the chena,\nclasping the dead body of the porcupine.\n\nDuring the time while he was thus, the father-in-law came to seek\nhim. Thereupon he says to the father-in-law, \"It is excellent that\nyou came first to do a work. Was it good to go home empty-handed? When\nI stopped for this business you went away, didn't you?\"\n\nThereupon the father-in-law says, \"Don't you be displeased; we did\nnot know that you stopped. Come, to go home.\"\n\nThen he says, \"I cannot go in that way. Getting a stick and having\ncome, hang this animal in the manner of the carrying-pole load (tada),\nin order to carry it,\" he said.\n\nThereupon, tying the carrying-pole, and placing the father-in-law\nin front, [196] he came to the house. That his eyes do not see,\nthis one did not inform the father-in-law.\n\nWhile a few days are going in that manner, the work in the chena\nhaving been finished he sowed it, and fitting up a watch-hut there\nhe is [watching it] carefully.\n\nWhile he is thus, thieves having broken into the house of the King of\nthat country came near the watch-hut to which this one goes, in order\nto divide the goods. When they were sitting there dividing the goods,\nthis one opened his eyes, and becoming afraid says, \"Seize them! Beat\nthem! Tie them!\"\n\nAt once the thieves, leaving the goods and having become afraid,\njumped up and ran away. When this one, collecting the heap of goods\nand having arrived at the house, informed the father-in-law, the\nfather-in-law gave the King notice of it. The King having become much\npleased, caused this one to be brought, and having given him various\nthings appointed him to the office of Treasurer [197] of that city.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 231\n\nTHE SON AND THE MOTHER [198]\n\n\nIn a certain country a widow woman lived with her only son, it\nis said. At the time when her son arrived at a young man's age,\nthis woman for the purpose of bringing and giving him a [bride in]\nmarriage, having descended to the road, set off to go to a village\nnot distant from it. While this woman was going thus, in order to\nquench her weariness she went to a travellers' shed that was at the\nside of the path.\n\nAfter a little time, yet [another] woman having arrived at this very\ntravellers' shed, when these two were conversing one of those persons\nasked [the other] on account of what circumstances she went along by\nthat road. At that time the woman who had come first to the travellers'\nshed gave answer thus, that is, \"My husband having died I have only\none son. Because of it, in order to seek a marriage for that son I\nset out and came in this manner,\" she said.\n\nThereupon the other woman says, \"My husband also having died, I have\nonly one daughter. I came on the search for a suitable husband for\nthat daughter,\" she said.\n\nAfter that, these two persons ascertaining that they were people\nbelonging to the [good] castes, agreed to marry the son and daughter of\nthese two persons. [After] promising in this manner, having given in\nmarriage the other woman's daughter to the son of the first-mentioned\nwoman, because the daughter's mother is living alone they summoned\nthe whole four persons to one house, and resided there.\n\nWhen they are coming and dwelling in that manner a very little time,\nthe young man said to his mother that his wife was not good. A very\nlittle time having gone thus, the young woman says to her husband,\n\"I cannot reside here with your mother. Because of it [please] kill\nher. If it be not so, having gone away with my mother we shall live\nalone,\" she said.\n\nAlthough even many times he did not give heed to the word of his wife,\nbecause the young man was unwilling to kill his mother, in the end,\nat the time when his wife set off to go away, he said, \"It is good;\nI will kill mother. You must tell me the way to kill her.\"\n\nThereupon his wife said thus, \"In the night time, when thy mother is\nsleeping, taking completely [199] the bed and having gone [with it],\nlet us throw it in the river,\" she said.\n\nIn the night time, at the time when all are sleeping, the young woman\nhaving tied a cord to the leg of the bed on which her mother-in-law\nis sleeping, went to sleep, placing an end of the cord in her hand.\n\nThe young man having seen this circumstance, after his wife went to\nsleep unfastened the end of the cord that was tied to the leg of\nhis mother's bed, and tied it to the leg of the bed of his wife's\nmother. While it was thus, suddenly this young woman arose, and spoke\nto her husband: \"Now the time is good,\" she said.\n\nWhen he asked, \"Because there is darkness how shall we find our\nmother's bed?\" \"I have been placing a mark,\" the woman said. Well then,\nbecause the end of the cord was tied to the leg of this woman's bed,\nboth together lifting up the bed went and threw it in the river.\n\nAfter it became light, when she looked, perceiving that the young\nwoman's mother was thrown into the river, and coming to grief, and\nhaving wept, she said thus to her husband, \"For committing some fault\n[200] we have thrown my mother into the river. Well, let us kill your\nmother, too,\" she said again.\n\nThe husband being not satisfied with this, because the request of\nhis wife was stronger than that [disinclination], said, \"It is good;\nlet us kill her.\"\n\nWhen her husband further asked, \"By what method shall we kill\nmother?\" she said, \"When thy mother is asleep, lifting up the bed\ncompletely and having gone [with it], and having placed a pile of\nsticks at a new grave, let us burn her.\" The husband approved of\nher word.\n\nOn the following day, subsequently to its becoming light, when the\nwoman whom the two persons were lifting up was asleep, having gone\n[after] lifting up the bed completely, they placed this woman together\nwith the bed on the middle of the pile of firewood which they had\ngathered together previously. But to set fire to the heap of firewood\nthey did not remember to take fire. Because of it, and because to\nbring fire each person was afraid to go alone, both set off and went.\n\nDuring the time while they were going thus, when strong dew was\nfalling like rain the woman who was asleep on the pile of firewood\nhaving opened her eyes, said, \"Am I not at this grave mound?\" She also\nhaving looked far and near, [201] thought, \"It is indeed a work, this,\nof my son and daughter-in-law;\" and having descended from the pile of\nfirewood, lifting up a new corpse that was at the grave, and having\ngone and placed it upon that bed that was on the pile of firewood,\nshe plucked off her cloth, and having clothed the corpse she entered\nthe jungle quite unclothed.\n\nThe son and daughter-in-law having come, remained looking about. Then\nher son and daughter-in-law procuring fire, [202] and having come\nto the new grave, both persons made the fire burn at the two ends of\nthe pile of firewood, and went away.\n\nThe woman, who had looked very well at this business, because she\nwas unclothed could not come near villages. Having entered a forest\nwilderness that was near there, when going a considerable distance\nshe saw a rock house (cave). Having gone to this rock house,\nwhen she looked [in it] she saw that a great number of clothes,\nand ornaments, and kinds of food and drink were in this rock house,\nand having thought, \"For these there will be owners,\" she remained\nquite afraid to seize them.\n\nAt that time a gang of thieves who owned the goods, hundreds of\nthousands in number, that were in this rock house, having come and\nlooked in the direction of the rock house, saw that an unclothed\nYaksani had entered there. Having become afraid at it, the whole of\nthem bounded off, and having gone running arrived near a Yakadura,\n[203] and said thus, \"Friend, one Yaksani having entered is now\nstaying at the rock house in which are the goods that we collected\nand placed [there] during the whole eight years in which we now have\nbeen committing robberies. Because of it, should you by any means of\nsuccess whatever drive away the Yaksani for us, we will give a half\nfrom the goods,\" they said to the Yakadura.\n\nThereupon the Yakadura being pleased, when he went to the neighbourhood\nof the rock house with the thieves, the thieves, through fear to go,\nhalted. The Yakadura having gone quite alone to the rock house, when\nhe asked the woman who was unclothed, \"Art thou a human daughter\n[204] or a Yaksani?\" she gave answer, \"I am a human daughter.\"\n\nAt that time the Yakadura said, \"If so, I cannot believe thy word. Of\na Yaksani, indeed, there is no tongue; of a human being there is the\ntongue. Because of it, please extend the tongue [for me] to look at\nit, having rubbed my tongue on thy tongue,\" the Yakadura said.\n\nThereupon this woman thought thus, \"If so, these men having thought\nI am a Yaksani, are afraid of me. Because of it, having frightened\nthem a little more I must get these goods,\" she thought.\n\nHaving thought thus, and having come near the Yakadura, at the time\nwhen he extended the tongue she bit his tongue. Thereupon, when\nthe Yakadura began to run away, blood pouring and pouring from his\nmouth, the thieves, having become more frightened at it, ran away;\nand having said, \"If she did so to the Yakadura who went possessing\nprotective spells and diagrams, [after] uttering spells over limes,\nand uttering spells over threads coloured with turmeric, how will\nshe do to us?\" they did not go after that to even that district.\n\nWell then, that woman, putting on clothes that were in the rock house,\nand having eaten and drunk to the possible extent [after] making up the\ngoods into bundles as much as possible, came to look for her son. When\nthe daughter-in-law and son saw her coming while afar, having arrived\nat astonishment at it, they asked, \"How have you who were put on the\npile of firewood and burnt, come again? Whence are these goods?\"\n\nThereupon the woman says, \"Why, Bola, don't you know that after their\nlife, when they have burnt men they receive goods?\" she asked.\n\nThen her daughter-in-law, having thought that she will be able to\nbring goods, said, \"Ane! Please burn me also in that way.\"\n\nHaving said, \"It is good,\" the mother-in-law, having gone taking her\ndaughter-in-law, and having put her on the pile of firewood, set fire\n[to it].\n\nAt that time, \"Apoyi! I indeed cannot stay,\" she cried when she began\nto burn.\n\nThereupon her mother-in-law cries out, \"Ha! Ha! Don't cry out. Should\nyou cry out you will not receive the goods. While you were burning\nme did I also cry out? Ane! Because you are stronger than I, [after]\nmaking a great many articles into bundles come back,\" she said. In this\nmanner having told and told her, and having burnt the daughter-in-law,\nthe mother-in-law went home.\n\nAfter a few days had gone, her son asks, \"Mother, you by this time\ncame bringing the goods. This giantess [205] has not [come] yet;\nwhat is that for?\" he asked.\n\nShe said, \"No, son; she is staying to bring a great many goods.\"\n\nHaving waited, one day the son having thoroughly tied the mother\nto kill her, on account of the manner in which he accepted the\ndaughter-in-law's word, she said, \"Why, Bola, fool! Dead men having\narisen from the dead, will there be a country also to which they\ncome? [206] I came in this manner,\" and having told her whole story,\nand employed her son, they went taking a great many carts, and brought\nto the village the whole of the goods that were in the above-mentioned\nrock house.\n\nAfter that, this son contracted another marriage. Having seen\nhis wealthiness, the King of that country gave him a post as\nTreasurer. [207]\n\n\n Western Province.\n\n\n\nThis is also a folk-tale called \"The Wicked Daughter-in-law,\" in\nthe North-western Province, the parents of the young man being a\nGamarala and Gama-Mahage. The wife wished to kill her mother-in-law\nbecause the latter and her own mother were quarrelling. She and her\nhusband threw the first bed into a forest pool (eba). The incident\nof the return of the robbers to the cave where they had hidden their\nplunder is omitted; the Mahage simply put on a number of silver and\ngold articles and carried home a bundle of others, including necklaces\nand corals. She told her daughter-in-law that there were many more\nat the burial ground, and the latter went to fetch them. When she\narrived there she saw a fresh corpse, and became so much afraid that\nshe fainted, and fell down and died.\n\n\n\nThis story is given in The Jataka, No. 432 (vol. iii, p. 303).\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 88, a servant girl who\nhad absconded with her master's store of gold, climbed up a leafy tree\nto escape from him. One of his servants climbed up it in search of\nher. Seeing that she would be captured, she pretended to be in love\nwith him, and as she was kissing his mouth she bit off his tongue,\nand he fell down unable to speak. Her master thought he had been\nattacked by a demon, and at once ran off.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 141,\na woman who wished to kill her mother-in-law persuaded her husband\nto believe that if she were burnt she would be re-born as a deity,\nand receive continual offerings from them. They made a great fire\nin a deep trench, gave a feast at it, and when the people had gone\npushed the mother over the edge into it, and ran off. She fell on\na ledge in the side of the trench and thus escaped, was unable to\nreturn home in the darkness, and climbed up a tree for safety from\nanimals and demons. While she was there, robbers came to the foot\nof the tree with valuable articles they had stolen, and when they\nheard her sneeze ran off, thinking she was a demon. In the morning\nshe returned home with a heavy bundle of jewellery they had left,\ntold the daughter-in-law that she had become a deity and had therefore\nreceived these valuables, and offered to send her also. The fire was\nmade up afresh, the man pushed his wife into it, and she was burnt up.\n\n\n\n\n\n\n\n\nNO. 232\n\nCONCERNING THE HETTI MAN'S SON\n\n\nIn a former time, in a certain country there was a certain Hetti family\npossessing a great quantity of goods, it is said. There were seven sons\nof the Hettiya. For the purpose of learning he sent the seven sons to\nschool. Out of the Hetti children who go to school, as the youngest\nson was a mischievous rough fellow, having set out from the house in\norder to go to school, while on the road he got hid, not going to the\nschool. At the time when, the school having been dismissed, the other\nchildren are coming back, this child also, like a person who went to\nschool, comes to the house with his brothers, and dwells [there].\n\nThat this one did not go (nongiya) to school no one tells either the\nfather or mother. Because of what thing? Because of the harshness that\nthere is of his, should they give information to his parents that he\ndid not go to school they are afraid he will cause great annoyance\nto the people who give the information.\n\nIn that manner going to the school and coming according to his will,\nand making disturbance with the other children (lamo), and walking\nto several places at the time when he is dwelling [there], he one\nday in the eventide having descended to the city street goes to walk.\n\nWhile going, a certain horse-keeper taking a horse brought it for\nsale. He having stopped the horse-keeper, asks, \"To which district\nare you taking this horse?\"\n\nTo that the horse-keeper gives answer, \"I am taking this horse\nfor sale.\"\n\nThereupon he said, \"It is good. For how much money will you give\nthis horse?\"\n\nThen the horse-keeper says, \"You a man who takes horses, indeed! There\nis not any profit in telling you the amount. The value of this horse\nis much,\" he said.\n\nThereupon, having much scolded the horse-keeper, and having arrived\nat his house calling [the man to bring] the horse, he speaks to his\nfather and says, \"Take and give me this horse.\"\n\nAt that time his father the Hettiya having rebuked him, drove him\naway. As this one was a vile rough fellow, taking the saying heavily,\nhe began to make disturbance with his father. Thereupon anger having\ngone to the father, seizing him and having beaten him, he drove\nhim away.\n\nHaving done thus, this one came into the house, and taking a gun speaks\nto his father and says, \"Should you not take and give me this horse,\nshooting myself I will die.\" Thereupon his father having become afraid,\ntook the horse and gave [him it].\n\nFrom the day when he took and gave the horse, he did not even go to\nthe school. Having gone away according to his own notion, he joined\nthe war army of that country. During the time when he was thus, also,\nhe began to work there, so as to be a great dexterous person. The\nChief of the war army there showed him much favour.\n\nWhen a little time had gone thus, having been ordered to a war they\ncame [for it]. Thereupon this one also having gone with the war\nforce, and having been halted on the battle-ground, during the time\nwhile they are [there] the Chief of the Army spoke to this force\n(pirisa). When he said that in order to fight, a person who is able\nis to go to the enemy-King, and give the leaf missive (pattraya) which\nthe Counsellor had prepared for the purpose, having seen that everyone\nremained without speaking, this one came forward, and having said,\n\"I am able to go and give it,\" asked for the letter.\n\nWhen he thus asked, the Commander of the Army, having arrived at great\nsorrow, says, \"By this fight to whom will occur victory, defeat,\nor any other thing I am unable to say. But should you stay on the\nbattle-ground, harm not befalling you at any time, you may escape. The\nmessenger who goes in order to give notice to this enemy-King does not\nescape at any time. When, having said the message, he is dismissed,\nthe guards strike him down. I know that you are a person of a great\nwealthy family. I know that the advantage that is obtained from another\ntwelve soldiers I am receiving from you. [But] because at the time\nwhen I spoke to any person who was willing to despatch and make known\nthis message, you came forward, it is not justice to cause another\nperson to go.\" Having said [this], the General arrived at great sorrow.\n\nThereupon this one says, \"Don't be afraid. Having gone and given\nthe letter I shall come back. But I cannot go thus; I don't want\nthese clothes. Please make afresh and give me clothes in the manner\nI say.\" When he said [this], the General, in the manner he said,\nmade and gave him the clothes.\n\nThereupon, putting on the clothes and having mounted on the back of\nthe horse which his father took and gave him, taking the leaf that\nwas written for the purpose of giving the notice to the enemy-King,\nhe went off.\n\nAt the time when he was going there, the guards of the King's house\nthought that a trader gentleman was coming in order to give assistance\nconnected with the war. Without any fear whatever he went on horse-back\nto the royal palace; and having given the leaf and turned back,\ndriving the horse a little slowly to the place where the guards are,\nand, having come there, driving the horse with the speed possible,\nhe arrived at the place where his force is.\n\nWhen he arrived thus, the General, having become much attached to\nhim, established this one as the third person for that force. After\nthat, having fought he obtained victory in the fight also. After he\nobtained victory in the fight, he appointed him to the chiefship of\nthe army. During the time while he was dwelling thus, he went and in\nstill many battles he obtained victory.\n\nAfter that, having appointed him to the kingship, [208] he sent\nhim to improve the out-districts. Having dwelt in that manner for\nmuch time, and having reached old age, he performed the act of death\n(kalakkiriya).\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 233\n\nTHE FORTUNATE BOY [209]\n\n\nAt a certain city there was a poor family, it is said. Of that family,\nthe father having died, the mother and also a son remained, it is\nsaid. The mother, by [reason of] her destitute state without food,\nwas supported by pounding [rice into] flour for hire at the shops,\nit is said.\n\nWhile getting a living thus, having sent the son to school he began\nto learn letters. While he was staying in that way for learning them,\none day [his mother] having sent him to school, at the time when he\nwas coming home he was looking on nearby while a great rich man was\ngetting a ship prepared on the sea shore. While he was thus looking,\nat the time when this boy having gone near looked, the work at the\nship was becoming finished, it is said.\n\nOwing to it, the boy, speaking to the rich man, says, \"Will you sell\nthis ship?\" He asked [thus], it is said.\n\n[In reply] to it, the rich man having looked in the boy's direction,\nsaid in fun, \"Yes, I will sell it.\"\n\nThe boy asked, \"For how much will you sell it?\"\n\n\"For five hundred pounds for the ship on which pounds, thousands in\nnumber, have been spent I will give it,\" he said.\n\nOn account of it the boy, having placed in pawn his books and slates at\na shop near by, and having [thus got and] brought twenty-five cents,\n[210] and given them as earnest money for the ship, says, \"To-morrow\nmorning at nine, having secured the money I will take the ship,\"\nhe said. The rich man through inability to say two words remained\nwithout speaking, it is said.\n\nThe boy having gone home, at the time when he was there, when his\nmother asked, \"Why, Bola, where are thy books and slates?\" the boy\nsays, \"Having asked the price for a new ship of such and such a rich\nman, and agreed to take it, I placed the slates and books in pawn,\nand bringing twenty-five cents I gave them as earnest money,\" he said.\n\nHis mother having become angry at it, and having beaten the boy,\nscolding him drove him away without giving him food, it is said.\n\nAt the time when she drove him away, having gone near a Hettiya of\nthat city he says, \"Ane! Hettirala, I having agreed to take such and\nsuch a rich man's ship, and having gone to school, at the time when\nI was coming I placed my books and slates in pledge at a shop; and\nbringing twenty-five cents and having given them as earnest money,\nand agreed to secure the remaining money to-morrow morning at nine,\nI was going home meanwhile. When I told my mother these matters,\nshe bringing anger into her (undae) mind, beat me, and drove me from\nthe house without having given me food. Because it is so, you having\npaid this price for this ship keep it in your name,\" he said.\n\nThe Hettiya becoming pleased at it, on the following day morning\nhaving made ready the money and gone with the boy, the Hettiya says,\n\"I will stay here. You having gone with this money and given it to him,\ntake the ship. As soon as you take it (e aragana wahama) speak to me;\nthen I will come,\" he said.\n\nThen the boy, having gone in the manner he said, at the agreed time,\nand having spoken to the rich man, says, \"According to the agreed\nmanner, here (menna), I brought the price for you. Taking charge of\nit and having written the deeds, give me the ship,\" he said.\n\nThe rich man, as soon as he was out of a great astonishment, [211]\nhaving gone and written the deeds, and having handed over the ship,\nsays, \"Ade! Bola, boy, is thy filth (kunu) a religious merit? Where,\nindeed, if this had not broken and fallen [on me], for a price of\nthat manner was I to give the ship on which I incurred expenses to\nthe amount of thousands of pounds! Thy birth having been consistent\nwith it, it will be a debt [of a previous existence] which I was to\ngive to thee. Because it is so, I will launch on the great sea this\nship on which these five hundred pounds are spent, and will give\n[thee it there],\" he said.\n\nOn account of it, the boy having summoned the Hettiya, says, \"There\n(Onna)! I got the ship! Although I got it, the price I gave for the\nship was not mine; it was yours. Because of that, load into this ship\nthe goods you want [to send], and having placed hired workmen [on\nboard] for it, give charge of it to me. I having gone to some country\nor other [after] doing trading shall come back in happiness,\" he said.\n\nThen that man who sold the ship, having collected together people and\nincurred great expenses, and caused the ship to be launched on the sea,\ngave him it, it is said. Having acted in that manner and given it,\nout of that price not bringing a cent home, he spent it over that; and\nhaving related the circumstance to his family, not feeling (ne-gena)\nany grief, in good happiness he dispatched the time (kal aeriya),\nit is said. If you said, \"What is [the reason of] that?\" \"There is\nno need for us to take [to heart] sorrow. From the debt that we were\nto give him [in a previous existence] we are released,\" he said.\n\nAfter that, the Hettiya having loaded into the ship bags of rice,\nthousands in number, and placed [over it] a hired captain, made the\nboy the principal (palamuweniya), and having given him charge sent\nit off, it is said.\n\nWhile the ship was going, time went by, many days in number, it is\nsaid; but while they were going on as a land (godak) was not yet\nto be perceived, the ship drifted to a great never-seen country,\nit is said. When they investigated in the country, and looked at the\nauspicious character of the kind of men who are [there], their faces\nwere of the manner of dogs' faces, the body like these bodies of ours,\n[212] but the food was human-flesh food, it is said.\n\nOn account of it, the persons who were in the ship being afraid,\nsay, \"Ane! This is indeed a cause for both ourselves and our ship to\nbe lost!\"\n\nWhile they are staying [there] the boy says anew, \"I think of an\nexpedient for this, that is, let us cook a great rice [feast] on the\nship. Having cooked it, I will go to this village, and having spoken\nto the men and come [after] assembling them, and having eaten this\nfood of ours, we will tell them to look [round the ship].\"\n\nHaving caused the rice to be made ready the boy went to the village,\nand having come [after] assembling the men, while giving them the food\nto eat, these men, perceiving that it was a food possessing great\nflavour that they had not eaten and not seen (no-ka nu-dutu) say,\n\"This sort you call 'rice' we [first] saw to-day indeed. For what\nthings will you give this?\" [213] they asked.\n\nTo that the sailors say, \"Except that we give for money, for another\nthing we do not give,\" they said, it is said.\n\nMeanwhile the men (minisun) say, \"In our country there is not a kind\ncalled 'money'; in our country there are pieces of silver and gold. If\nyou will give it for them, give it,\" they said, it is said.\n\nAfter that, the sailors having spoken [together] and caused them to\nbring those things, began to measure and measure and give the rice, it\nis said. Should you say, \"In what manner was that?\" that kind of men,\nputting the pieces of silver and gold into sacks and having brought\nthem, began to take away rice to the extent they give, it is said.\n\nDuring the time while they are doing taking and giving (ganu denu)\nin that way, because the sailors had great fear of staying, at night,\nat about the time when both heaps were equal (hari) by stealth they\nbegan to navigate the ship, it is said. At that very time, at the\ntime when they looked at the accounts of that rice they gave, the\ncost had been not more than a hundred bags in number, it is said. For\nthe rice that was of that cost there had been collected sacks of gold\nand silver,--about twelve were assembled, it is said.\n\nHaving gone to yet [another] country, and sold those things, and made\nthem into money (mudal kara), taking for the money yet nine ships,\nand together with this ship having loaded goods into the whole ten\nships, he began to come to his own city.\n\nWhile coming there, at the time when [the citizens] looked at this it\nwas like the mode of coming for a great fight. Meanwhile, not allowing\nthem to approach their own country, the King asked, \"Of what country\nare these ships? Are they coming for some fight, or what?\"\n\nAt that, having raised the flag of the ship they say, \"No; we have\nnot come for a fight. In these ships are trading-goods. In any other\nway but that we have not come,\" they said.\n\nYet still the King asked, through the excess of his fear, saying and\nsaying, \"Whose ships? Who is the owner?\"\n\nTo that the boy, having caused them to raise the ship's flag, says,\n\"Such and such a Hettirala's indeed are these ships,\" he said.\n\nThen speedily having caused the Hettiya to be brought, when he asked\nhim, the Hettiya says, \"These ships are not for me. I bought such\nand such a rich man's ship for such and such a boy, and loaded rice\nin it; since I sent it (aeriya haetiye) there is not even news yet,\"\nthe Hettiya said.\n\nAfter that, having sent a boat, and caused the principal person of the\nships to be brought, when he asked, indeed, thereafter the Hettiya\ngets to know [the facts]. As soon as he ascertained he caused the\nships to be brought, and when the Hettiya asked the boy about these\nmatters the boy gave account of (kiya-dunna) the wonderful things\nthat occurred, it is said.\n\nAt the time when he reported them the Hettiya says, \"I will not\ntake charge of these ships. Should you ask, 'What is [the reason of]\nthat?' because your merit (pina) is great, when I have taken the things\nyou obtained they will not flourish for me,\" he said. On account of\nit, the Hettiya took only the five hundred pounds that the Hettiya\ngave the boy, and the price of the rice, it is said.\n\nThereupon the boy, having caused a great palace to be built, and having\ndecorated his mother with great beauty, causing her to ascend a great\nhorse-carriage, published it by beat of tom-toms; and obtaining the\noffice of Treasurer (situ tanataera) he dwelt in that palace. Having\nestablished hired persons for the ships, he began to send them to\nvarious countries (rata ratawala), it is said.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 234\n\nHOW THE DAUGHTER-IN-LAW GOT THE MASURAN\n\n\nIn a certain city there was a nobleman. [214] There had been a great\nquantity of the nobleman's goods, but the goods in time having become\ndestroyed, he arrived at a very indigent condition. During the time\nwhile he was [thus], existing by his son and daughter's continuing\nto strongly exert themselves as much as possible, at last this\nnobleman died.\n\nAfter that, at the time when his son arrived at full age, his\nmother began to say to the son, \"Son, because I am now a person\nwho is approaching old age, you are unable quite alone to provide\nfor me. Because it is so, thou must take in marriage a woman from a\nsuitable family,\" she said.\n\nWell then, after he had married, the woman does not exert herself for\nhis mother. Her husband having succeeded in ascertaining that she\ndoes not exert herself in this manner, and having thought that for\n[counteracting] this he must make a means of success, collected a\nquantity of fragments of plates that were at the whole of the places\nin the village; and taking a large skin, and having caused a purse\nto be made from the skin, and put in the skin purse the quantity\nof fragments of plate that he collected, he says to his mother,\n\"Mother, when you have come near that woman, open the box so as to\nbe visible from afar, and having behaved as though there were great\nwealth in it, and shaken this skin bag, place it in the box [again],\nand put it away.\"\n\nWhen he said thus, his mother, taking [to heart] her son's saying,\nhaving made a sound with the skin bag in the manner he said, so as\nto be noticed by her son's wife, and having treated it carefully,\nplaced it in the box.\n\nFrom the day on which the son's wife saw it, she began to exert herself\nfor her mother-in-law. During the time when she is exerting herself\nthus, a leprosy disease attacked her mother-in-law. Thereupon the\nson spoke to his mother, and said, \"Mother, taking that skin bag,\nand placing it at the spot where you sleep, say in this manner to\nyour relatives and my wife, that is, 'Beginning on the day when I\nwas little (podi dawase patan) until this [time] I gathered together\nthese articles. For not any other reason but in order to give them at\nthe time of my being near death, to a person who has exerted herself\nfor me, I gathered these together. Should any person out of you exert\n[herself] for me, to that person I will give these.' You say [this],\"\nhe said secretly to his mother.\n\nAfter that, his mother having gathered together her relatives, and\nhaving called her daughter-in-law near, while in front of the whole of\nthem she said in the mode which her son taught her, that to the person\nwho exerted herself for her she will give the skin bag of masuran.\n\nThereupon each one, competing according to the measure of her power,\nattended on this female leper. That son's mind arrived at [a state of]\nmuch delight. [After] in this manner enjoying pleasure, when a little\ntime had gone this female leper died. Thereupon, anybody among the\nrelatives not having hidden it, the son's wife, stealing the masuran\nbag, concealed it.\n\nHaving buried the corpse, after the disturbance was done with the\nson's wife unfastened the bag of masuran. When she looked [in it],\nhaving seen that it had been filled with only the fragments of the\nplates that were in the village, she arrived at extreme grief.\n\nThat woman's mother also having come at this time, very noisily asked,\n\"Did my daughter receive the bag of masuran?\"\n\nThereupon her daughter having told her that she was cheated, when she\nhad shown her the bag of fragments of plates both of them wept; and\nthat woman having become angry with her husband separated from him,\nand went to her own house.\n\n\n Western Province.\n\n\n\nIn The Orientalist, vol. iv, p. 121, Miss S. H. Goonetilleke published\nnearly the same story without the introductory part, presumably as it\nis found in Kandy. The son gave his mother a bag containing stones,\ntelling her to pretend that it held valuables. She threatened to\nleave owing to her daughter-in-law's neglect of her, and to go to her\nown daughter's house, and she went off while the daughter-in-law was\nasleep. The son scolded his wife, and told her the bag of gold would\nnow be left to his mother's daughter, so she went off next morning,\ncoaxed her back, and attended to her carefully afterwards, and only\nlearnt about the trick when the woman was dying.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 241, an old man who\nwas wealthy, thinking he was about to die, divided his property among\nhis sons, who afterwards neglected and abused him, and treated him\nwith cruelty. A friend to whom he related his troubles afterwards came\nwith four bags of stones, and told him to pretend that he had returned\nto pay off an old debt of large amount, on no account allowing the\nsons to get the bags. This had the desired effect; the sons attended\ncarefully to him until he died, and then greedily opening the bags\nlearnt how they had been tricked.\n\n\n\n\n\n\n\n\nNO. 235\n\nTHE MONKEY AND THE BEGGAR, OR THE MONKEY APPUSI\u00d1\u00d1O AND\nTHE BEGGAR BABASI\u00d1\u00d1O\n\n\nA certain Beggar having gone from village to village was earning a\nsubsistence by making a Monkey [215] dance and dance. By it those\ntwo collected a very little money. Having changed the small coins\nthey got a pound in gold, and a rupee. During that time the Monkey\nwas well accustomed to [visit] the royal house.\n\nFor marrying and giving the Princess of the King of the country,\nthe King began to seek Princes. At that time royal Princes not being\nanywhere in those countries, he stayed without doing anything (nikan).\n\nAt that time the Monkey called Appusi\u00f1\u00f1o asked Babasi\u00f1\u00f1o the Beggar,\n\"Am I to arrange and give you an opportunity [for a marriage]?\"\n\nThen Babasi\u00f1\u00f1o said, \"What is this you are saying, Appusi\u00f1\u00f1o? For\nyou and for us what [wedding] feast!\"\n\nThen Appusi\u00f1\u00f1o said, \"It doesn't matter to you. I will arrange and\ngive it from somewhere or other.\"\n\nHaving said thus, Appusi\u00f1\u00f1o went to the royal house. At that time\nthe King having seen Appusi\u00f1\u00f1o, asked, \"What have you come for?\"\n\nThen Appusi\u00f1\u00f1o said, \"The Mudaliyar [216] Babasi\u00f1\u00f1o told me to go\nand ask for the bushel for measuring golden pounds. On that account\nI came.\"\n\nThen the King thinking, \"Who is it, Bola, who is a rich man to that\ndegree?\" told him to ask a servant for it, and go. So Appusi\u00f1\u00f1o,\nasking a servant for it, went back [with it].\n\n[Afterwards] taking the golden pound which, having changed [their small\ncoins for it], they were hiding, and having glued it in the bushel\nso as not to be noticed, he handed over the bushel, with the golden\npound also, at the royal house. Thereupon the King, having looked\nat the bushel, said, \"Look here. A golden pound has been overlooked\n[217] in this. Appusi\u00f1\u00f1o, take it away.\"\n\nThereupon Appusi\u00f1\u00f1o said, \"Golden pounds like that are swept\nup into the various corners of the house of our Lord Mudaliyar\nBabasi\u00f1\u00f1o. Because of it, what of that one!\"\n\nThe King thought, \"Maybe this person is a richer man than I!\"\n\nThe Lord Mudaliyar Babasi\u00f1\u00f1o and Appusi\u00f1\u00f1o stay in a hut enclosed\nwith leaves. [218] There are deficiencies of goods for those persons,\nfor cooking and eating; there are only the small cooking pot (muttiya)\nand the large cooking pot (appalla) [as their goods].\n\nOn yet a day Appusi\u00f1\u00f1o went running to the royal house. Having said\nthat the Lord Mudaliyar told him to go and ask for the bushel for\nmeasuring rupees, he asked for it.\n\nAt that time the King asked Appusi\u00f1\u00f1o, \"Whence comes this money?\"\n\nAppusi\u00f1\u00f1o said, \"All is indeed the revenue which he receives from\ngardens, and grass fields, and rice fields.\"\n\nAfter that, he took away the vessel. At that time taking the rupee\nwhich was hidden, having brought it again, he gave it [with the\nrupee inside].\n\nThat day also the King said, \"Look here. A rupee has been overlooked;\ntake it away.\"\n\nThereupon he says, \"If one gather up rupees at home in that way there\nare many [there]. What of that one!\"\n\nAppusi\u00f1\u00f1o having gone, and having walked to the shops in the villages,\n[after] finding about a hundred old keys, returned. Having brought the\nkeys, and having thoroughly cleaned them, and made them into a bunch\nof keys, he tied them at his waist. [After] tying them at his waist\nhe went in the direction of the royal house. The King, having seen\nthis bunch of keys, asked, \"Whence, Appusi\u00f1\u00f1o, keys to this extent?\"\n\n\"They are the keys of the cash-boxes in the wardrobes of the Lord\nMudaliyar,\" he said. Having said it, Appusi\u00f1\u00f1o said, \"O Lord King,\nYour Majesty, will you, Sir, be angry at my speaking?\"\n\nThe King replied, \"I am not angry at your speaking, or at your saying\nanything you want.\"\n\nThereupon Appusi\u00f1\u00f1o says, \"Our Lord Mudaliyar having walked to every\nplace in this country, there was not an opportunity (idak) [for a\nmarriage] to be found.\" The Monkey informed the King that although\nduring the little time that had passed he was poor, at present he\nwas a great rich man, and that he was a person born formerly of an\nextremely important lineage. \"Because of it I am speaking,\" he said.\n\nAt that time the King said, \"That there are signs of his wealth,\nI know. His caste and birth [219] I do not know. Hereafter (dewenu)\nhaving inquired [about them], I will say.\"\n\nThereupon Appusi\u00f1\u00f1o having gone into a multitude of villages, told\nthe men, \"The King having sent messages and told you to come, will\nask, 'Is Babasi\u00f1\u00f1o a very wealthy person? Is he a person of good\nlineage?' Then say, 'He is of a very good caste.'\"\n\nAfter that, the King having summoned the Talipat fan men [220] who\nwere in that country, made inquiry, \"Is Babasi\u00f1\u00f1o's house (i.e.,\nlineage) good or bad?\"\n\nThe whole of them began to say, \"He is a monied man, an overlord of\nlineage,\" [221] they said.\n\nAfter that, Appusi\u00f1\u00f1o came once to the royal palace. At that time\nthe King said to Appusi\u00f1\u00f1o that he must see the bridegroom.\n\nThereupon Appusi\u00f1\u00f1o having gone home, and again having gone to the\nbazaar and bought a piece of soap, caused the Lord Mudaliyar Babasi\u00f1\u00f1o\nto bathe.\n\nAgain, the Monkey known as Appusi\u00f1\u00f1o, splitting his head with a stone,\nwent running to the royal house.\n\nThereupon the King asked Appusi\u00f1\u00f1o, \"What has split your head?\"\n\nAppusi\u00f1\u00f1o says, \"The Lord Mudaliyar sought for the keys to get clothes\nto go somewhere or other. Out of my hand the keys were lost. On\naccount of it having beaten me with a club and my head having been\nsplit, I came running here,\" he said.\n\nThereupon the King says, \"You can find the keys some time. Until then,\nthere are the needful clothes. Go and give him any cloth you want\nout of them,\" he said.\n\nSo having taken a good cloth in which gold work was put, he dressed\nhim, and he having come to the royal house, the King became pleased\nwith the Lord Mudaliyar Babasi\u00f1\u00f1o; and having caused the naekat\n(planetary prognostics) to be looked at, settled to marry [him to his\ndaughter]. Thereupon, having told the men who were in that country,\nand having decorated the city, he observed the [wedding] festival,\nhaving also been surrounded by much sound of the five instruments of\nmusic in an extremely agreeable manner.\n\nWell then, while they were going summoning the Princess to Babasi\u00f1\u00f1o's\nown country, the Monkey through extreme delight ran jumping and jumping\nin front. While the Monkey was going thus, a party of boys who were\ncausing certain goats to graze, having heard the noise of the five\ninstruments of music, became afraid. At the time when they asked,\n\"What is this?\" \"They are coming breaking up a country, upsetting\na country. If ye are to save these goats, say they are the Lord\nMudaliyar Babasi\u00f1\u00f1o's,\" the Monkey said.\n\nWhen they are going a little further, certain herdsmen who are looking\nafter cattle having become afraid, at the time when they asked [what\nthe noise was], \"They are coming breaking up a country, upsetting a\ncountry. If ye are to escape say, 'We are causing the Lord Mudaliyar\nBabasi\u00f1\u00f1o's cattle to graze,'\" the Monkey said.\n\nWhen they are going a little further, certain men who are doing\nrice-field work having become afraid, at the time when they asked,\n\"What is this noise?\" he said, \"They are coming breaking up a country,\nupsetting a country. If ye are to escape say, 'We are doing work in\nthe Lord Mudaliyar Babasi\u00f1\u00f1o's rice fields.'\"\n\nAt the whole of the aforesaid places the men observed the method\nwhich the Monkey said.\n\nThe Monkey saw during the time he was staying in the midst of the\nforest, a house in which is a Yaksani. As in that house there are\nriches, silver and gold, like a palace, and because there was nothing\nin Babasi\u00f1\u00f1o's house, he thought of going there. Having thought it,\nand having left the bride and bridegroom and the whole of them to\ncome in carts, and having said, \"Come on this path,\" Appusi\u00f1\u00f1o got\nin front, and having gone to the place where the Yaksani is, said,\n\"Isn't there even news that they are coming breaking up a country,\nupsetting a country? The King is coming to behead you. Because of it,\ngo to that stone well and get hid.\"\n\nThereupon, the Yaksani having gone to the stone well, got hid. While\nshe was hiding [in it], this Appusi\u00f1\u00f1o having thrown stones [into it],\nand having killed the Yaksani, swept the Yaksani's house, and when\nthe party were coming was there.\n\nThe King and the rest having come, when they looked much wealth\nand corn were there. Having said, \"This one is a great rich person,\nindeed,\" while the servants and the Princess remained there the King\ncame back to the city.\n\nBut however much assistance the Monkey gave, Babasi\u00f1\u00f1o having forgotten\nthe whole of it did not even look whether they gave the Monkey to eat.\n\nWell then, while the party are staying there, one day, to look,\n\"Does the Lord Mudaliyar Babasi\u00f1\u00f1o regard me?\" Appusi\u00f1\u00f1o was getting\nfalse illness.\n\nAt that time Babasi\u00f1\u00f1o said, \"What a vile remnant [222] is this! Take\nit and throw it away into the jungle.\"\n\nThereupon the Monkey made visible and showed the absence (naetikama) of\nBabasi\u00f1\u00f1o's good qualities (guna), bringing forward many circumstances\n[in proof of it. He said], \"Putting [out of consideration] that I was\nof so much assistance, you said thus!\" Having said, \"Because of it,\nstaying here is not proper,\" he went into the midst of the forest.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 236\n\nHOW THE BEGGAR AND THE KING GAMBLED\n\n\nIn a certain country there was a King who having gambled gets the\nvictory. At that time, in that country there was a Beggar.\n\nOne day, Senasura, [223] having come near the Beggar, said, \"Taking the\nmoney that thou hast begged and got, go near the King, and say thou,\n'Let us gamble.' Then the King will say, 'I will not.' Then say thou,\n'Somehow or other, to the degree in which you, Sir, hold [a wager],\nI will hold wagers. Because of that you ought to play.' Then the King\nwill say, 'Ha.'\"\n\nAt that time the Beggar by begging had obtained about a thousand\npounds. Having taken that little money he spoke to the King about the\ngambling. Then the King scolded him: \"What gambling with thee, Beggar!\"\n\nThen the Beggar says, \"Should I hold the wager that you, Sir, hold,\nthat is as much [as matters] to you, isn't it? Why are you saying\nso? Let us gamble.\" Then anger having come to the King, and having said\n\"Ha, it is good,\" he became ready to gamble.\n\nHaving made ready the two gambled. While gambling the King began to\nlose at the wagers they were laying and laying. Having thus lost, he\nstaked (lit., placed) the palace, also, and played. By that [throw]\nalso, he lost. Then having staked Lankawa (Ceylon) also, he played. By\nthat [throw] also, he lost.\n\nAfter that, going from the palace the King and Queen made an outer\npalace, and the Beggar stayed in the palace. This King and Queen\n[afterwards] went away. Being unable to go on, they sat down at a\nplace. While they were sitting the Queen lay down, and placed her head\non the foot of the King. During the time while the Queen was asleep,\nthe King taking a ball of straw placed it for the Queen's head;\nand while the Queen was sleeping there the King went away.\n\nAt that time some men came there, bringing laden oxen. Then having\nheard the noise of the caravan (tavalama), the Queen awoke. When she\nlooked about the King was not there. Then the Queen also having joined\nthe caravan people, went away [with them].\n\nHaving gone, while she was lying down at a place, Senasura, having\ncome taking the disguise of a leopard, sprang at the party of caravan\ncattle. Then all the cattle which were tied up, breaking [loose]\nbounded off. Having bounded off, while they were running all these\nmen sprang off on that road. This Queen sprang off to one hand (a\ndifferent direction).\n\nHaving bounded off she entered a city. The mother who makes garlands\nfor the royal house, being without a person [as an assistant], having\nsought one and walked there, met with this Queen. At the time when\nshe asked at the hand of the Queen [if she would help her], she said,\n\"I can work.\" Well then, the Queen stayed [there], doing and doing\ngarland-making work.\n\nThat King having abandoned the Queen, while he was going away,\nSenasura, taking the disguise of a polanga [224] (snake), stayed\non the path. When the King was going from there the polanga said,\n\"Having swallowed a prey I am here, unable to go. Because of it take\nhold of my tail, and having drawn me aside and left me, go away.\"\n\nThereupon the King having taken hold of the tail of the polanga,\nwhile he was drawing it aside it bit him on the hand. Then leprosy\nhaving struck the King, the King's eye became foul.\n\nAt that time a horse belonging to the King of yet [another] city was\nborn. [The King went there, and was appointed as a horse-keeper under\nthe King who owned the horse.]\n\nThat garland-making mother (the ex-Queen) one day having gone taking\nflowers, placed them on the couches at the palace. When she was\ncoming out, a trader who sold clothes when at that gambling city,\nhaving brought clothes to this city and having seen her as that\ngarland-making mother was coming out, this trader made obeisance to\nthis garland-making mother.\n\nThereupon the Queen of the King of the city having seen it summoned\nthe trader, and asked him, \"Why didst thou make an obeisance to our\ngarland-making mother?\"\n\nThe trader says, \"What of that Queen's doing garland-making work! [She\nis] the Queen of the King of such and such a city. Having seen her\nbefore, through being accustomed to it I made obeisance.\" When she\nasked the garland-making mother about the circumstances, all was\ncorrect.\n\nAfter that having told the King, when the King, having heard of it,\nwent looking at her she was the King's elder sister. Thereupon he\ncaused the garland-making mother to bathe in sandal-wood water,\nand robed her.\n\nHaving heard the circumstances, in order to find the King (her husband)\nhe made use of an expedient in this manner. Settling to eat a feast, he\nsent letters to the royal personages of cities successively, to come to\nthis city. Then on the day the whole of the Kings came. Before that, he\nhad told that Queen that should that King come she was to ascertain it.\n\nAll these royal parties and their horse-keepers having come, and\nthe royal party having arrived at the palace, that horse-keeper (the\nformer King) went to another quarter, and placed a gill of rice on the\nhearth [to boil]. Cooking it and having eaten, because he was a King\nbefore that he set off to look at this royal party when eating food,\nand having come, peeped a little and looked. When he looked he saw\nthat that Queen was there.\n\nThereupon both these persons having seen each other began to weep. Then\nthe whole of the Kings, having hit upon a little about it, inquired,\n\"What is it?\" Then the [royal] party said, \"It is thus and thus.\"\n\nThen the King summoned the horse-keeper, and having made him bathe in\nsandal-wood water, kept the Queen and the King in the palace. Having\nmuch thanked that royal party [of guests] and said, \"It was for the\nsake of finding this one, indeed, that I laid this feast,\" he sent\nthe party [of guests] to those cities. This party (the King and Queen)\nremained at this royal house.\n\n\n Western Province.\n\n\n\nThis story is a variant of the Indian tale of King Nala and Queen\nDamayanti. The two dice, Kali and Dwapara, personified, as well as\nseveral Gods, were in love with Damayanti, but she married Nala,\nselecting him at a Swayamvara (at which a Princess makes her own\nchoice of a husband). In order to separate them, Kali entered Nala\nwhen he had neglected his religious practices one day; and he became\na drunkard and a gambler, and thus lost his kingdom, which was won by\nhis brother at dice. He and his wife wandered away, and after showing\nher the path to her father's kingdom, he abandoned her while she was\nasleep. He met with Karkotaka, a snake King, and carried him from\na fire which scorched him. The snake then bit him on the forehead,\ncausing him to become deformed, and gave him garments which restored\nhis original form when worn; and he entered the service of a King as\ncook and horse-keeper. Damayanti joined a caravan, and then became a\npalace attendant of a Queen who proved to be her mother's sister. A\nMinister of her father's recognised her; and on her story's becoming\nknown her uncle sent her back to her father. She heard of a clever cook\nand horse-keeper whom she suspected to be Nala; when she got a false\nnotice of a Swayamvara to be sent to the King his employer he made Nala\ndrive him there. Nala was tested in various ways by Damayanti, who at\nlast felt sure of his identity; she then sent for him, and Kali having\nnow left him he told his story, put on his magic garments, and they\nwere re-united. He afterwards recovered his kingdom from his brother.\n\nIn the Sinhalese version which has been given, the dice are not\nmentioned, and the reason why Senasura brought about the misfortunes\nof the King and Queen,--that is, his jealousy,--is also not explained.\n\nIn Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 144, the\nstory is given without any intervention of the deities or personified\ndice. After being abandoned, the Princess was engaged as a servant\nat a palace, and the Prince became a groom at the same place. She saw\nand recognised him, and afterwards the younger brother restored half\nthe kingdom to him.\n\n\n\n\n\n\n\n\nNO. 237\n\nTHE STORY OF THE KING\n\n\nIn a certain country, during the time when a King was exercising\nsovereignty the King married a Queen, it is said. In the Queen's womb,\nbegotten by the Great King, three Princes were conceived, it is said.\n\nWhile the three Princes were in the state approaching full age,\nthe eldest Prince of the three Princes improved himself in throwing\nstones with the stone-bow, it is said. During the time when he was\nimproving himself thus, he became a very skilful and dexterous person\nat stone-bow throwing. After that, the same Prince having abandoned the\nstone-bow began the shooting of animals with the bow and arrows. By\nthat means, having shot at animals and killed animals, while eating\nthe flesh with good joy and pleasure he passed the time in happiness\nwith his father the King, and his mother the Queen, and his younger\nbrothers who were the other two Princes.\n\nAt the time when he passed the time thus, his mother reached the\nother world. Not much time after it the Great King effected the\nwedding festival for yet [another] Queen from another country. The\nQueen was a childless proud woman. Because it was so, her happiness\nwas in passing the time in discourtesy.\n\nFurthermore, by this Queen there not being any notice of the three\nPrinces, and as she was passing the time in anger and jealousy,\nthe three Princes spoke together, \"When our father the King has\ngone to war with any city, we three persons, taking three bags of\nmasuran and causing a bag of cooked rice to be made ready, will go\nto another country.\"\n\n[After] saying [this], at the time when they are there the King\nreceived the message to go to a war. As soon as he received it, [225]\nhaving spoken to the Princes and the Queen, \"Remain in happiness,\nlooking after the country and the palace,\" the Great King having been\nadorned to go went away.\n\nAfter he went, the three Princes, making ready the bags of masuran\nand cooked rice, and forsaking the country, having started to go to\nanother country, went off. While they were thus going, a very severe\nwater-thirst [226] seized the elder Prince. While going seeking water,\nperceiving that there was no water he said to the other young Princes,\n\"Having gone to a high hill or up a large tree, look if there is water\nnear.\" Then a Prince having gone up a tree, when he looked said that\nvery far away a pool of water is visible.\n\nAfter that, having gone to the quarter in which is the pool and having\nmet with water, staying there and dividing the bag of cooked rice they\nate. Having eaten and drunk, and having finished, they spoke together,\n\"Let us three pluck three [lotus] flowers from this pool. [After]\nplucking them let us go to three countries. When we have gone there,\nshould there be harm to anyone whatever of us, the flowers of the\nremaining two will fade.\" Having said [this], the three Princes\n[plucked three flowers, and taking them with them] went to three\ncountries.\n\nAfter they went there, while the eldest Prince was going on the\nroad, a palace of great height was visible. When he went to the\npalace that was visible, there was a Princess [at it] possessing much\nbeauty. Having seen this Prince's splendour [227] that very Princess\nfell down unconscious, without sense. Afterwards the Prince having\nrestored the Princess to consciousness, asked, \"What happened?\"\n\nThe Princess having spoken, said, \"Having seen your beauty, Sir,\nit caused a great dizziness to seize me, and I fell down.\"\n\nAfter that, the Prince, begging a little water from the Princess,\ndrank. After he drank, \"Why is there no one in this palace?\" he asked.\n\nThe Princess spoke, \"My father the King, and mother went for bathing\ntheir heads with water. [228] I and the flower-mother alone are\n[here],\" she said.\n\nWhen the Prince asked on account of it, \"Will the party come\nnow?\" \"They will come now quickly,\" said the Princess.\n\nThen the King and the Queen, [after] doing the head-bathing, came. The\nKing and the Queen having seen this Prince became greatly afraid. \"Of\nwhat country are you, Sir? Who and whose?\" they asked the Prince.\n\nThe Prince says, \"I am a son of such and such a King of such and such\na city,\" he said.\n\nBecause of it, the Great King asked, \"Came you with the thought of\nperhaps a war, or what?\"\n\nThen the Prince said, \"No. After my mother died, while I was remaining\nin great sorrow, when my father the King, marrying another Queen,\nwas there, for me a great shame entered my mind because of the\nQueen's unseasonable action; and while the King went for a war I\nhaving forsaken my country came to this country.\"\n\nAfter that, the truth of it went to the Great King, to his mind. As\nsoon as it went there, [229] when a [little] time was going by, having\nmarried and given the King's daughter [to him], and made it public\nby the proclamation tom-tom, and having handed over the country also,\nhe decorated them [with the regal ornaments].\n\nWhile he was exercising the kingship of that country, the other\nPrinces of the country, having become angry concerning this Prince\nand having thought of a means of killing him, said, \"We will give the\nflower-mother five hundred masuran to give him this small quantity\nof poisonous drug, having deceived the Princess by some method or\nother.\" [They said to her], \"Should you do as we said, we will give\nyou these presents.\" Should she be unable in that manner they told\nher to [tell] the Princess to ask where the Prince's life is.\n\nIn that way, the flower-mother having prepared a new [sort of] food for\nthe Prince, and having also put [into it] this drug and deceived the\nPrincess, at the time when the Prince is eating food she told her to\ngive him this new food. This having seemed the truth to the Princess,\nat the time when the Prince was eating food she gave it. The Prince,\ntoo, having been much pleased with the food, and having eaten and\ndrunk, finished. Owing to it, anything did not happen.\n\nOn the following day the flower-mother says to the Princess, \"Where is\nthe Prince's life?\" She told her to ask. When she asked the Prince on\naccount of it, \"My life is in my breast,\" he said. When she told it\nto the flower-mother in the morning, the flower-woman said, \"What he\nsaid is false.\" She told her to ask thoroughly.\n\nAt night on the following day, when she asked he asked for oaths from\nthe Princess, [of a nature to ensure] the impossibility of escaping\nfrom them, that the Princess must not tell it to any person. Afterwards\nthe Princess swore, \"I will not tell it.\" Then the Prince says,\n\"My life is in my sword,\" he said.\n\nOn the following day, when the flower-woman asked, having deceived\nthe Princess, the Princess said, \"If you will not tell it to anyone\nI will tell you. [For me] to tell it, you [must] take an oath with\nme,\" she said. When the flower-mother swore to it the Princess said,\n\"The Prince's life is in the Prince's sword.\"\n\nFrom the day when she heard the fact for herself, that flower-mother to\nan extent never [done] before, began to pile up a heap of firewood and\ncoconut husks. When the Princess asked, \"What is that for?\" she says,\n\"For us to put in the hearth at the time when rain rains,\" she said.\n\nWhile not much time was going in that way, one day not having shut\nthe door of the palace, at night this flower-mother stole the Prince's\nsword, put it into that piled up heap of firewood, and set it on fire;\nbut the handle for holding the sword was left outside the flames. That\nfire fell into the heap. [230] At the time when it was thoroughly\nburning the Prince's life was becoming ended here. After the sword\nwas burnt the Prince completely died.\n\nNot allowing them to bury the dead body, the Princess having caused\na coffin to be made, and placed the dead body inside the coffin,\nremained in much grief.\n\nWhile she was thus, the flowers of the Prince's brothers having faded,\nwhen they came seeking him ascertaining the truth they went to the\npalace. At the time when they went, having seen the Princess who\nwas in the palace they asked the Princess, \"Why? For what [reason]\nare you without cause (nikan) in this great trouble?\" they asked.\n\nTo that the Princess says, \"At the time when a Prince of such and such\na King of such and such a country came to this country, my father the\nKing having asked the Prince his age, and looked [into his horoscope],\nmarried and gave me to him; and having given him charge to rule the\ncountry also, that person (her father) died,\" she said. \"After that,\nwhile he is exercising the kingship this flower-mother told me to\nask where the Prince's life is. When I asked, the Prince's life is\nin the Prince's sword, he said. After that, whether such and such a\nthing occurred I do not understand,\" she said.\n\nWhen those Princes sought for the sword there was no sword. Afterwards\nthey looked in that heap of ashes on the fire ground. They met with\nonly the piece of that hilt for holding. Having met with it, one\nperson having gone running and having come [after] plucking limes,\nbegan to polish that piece of sword. The other having opened that\ncoffin (lit. corpse-box) was near it. While he was there, by an\nauthorisation of the Deity the sword was restored (lit. went right)\nbetter than it was [before]. Then life being as though [re-]established\nfor the Prince also, he arose.\n\nAfter that, having investigated about these matters and looked [into\nthem], perceiving what the flower-mother did he impaled that woman\nand killed her. Afterwards these three Princes and the Princess sought\ntheir father the King, and went to [their own] country.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 238\n\nTHE KING WHO LEARNT THE SPEECH OF ANIMALS\n\n\nIn a certain country a King was rearing wild animals. The King had\nlearnt in a thorough manner the speech of animals.\n\nOne day at that time the fowls were saying, \"Our King assists us\nvery much; he gives us food and drink.\" They thanked the King very\nmuch. The King having heard their talk, the King laughed with pleasure.\n\nThe royal Queen having been near, asked, \"What did you laugh at?\"\n\n\"I merely (nikan) laughed,\" the King said. Should he explain and give\nthe talk to any person the King will die. Because of it he did not\nexplain and give it. That the King knows the speech of animals he\ndoes not inform anyone.\n\nThe royal Queen says, \"There is no one who laughs in that way without\na reason. Should you not say the reason I am going away, or having\njumped into a well I shall die.\"\n\nThereupon the King, because he was unable to be released from [the\nimportunity of] the Queen, thought, \"Even if I am to die I must\nexplain and give this.\"\n\nThinking thus, he went to give food to the animals. Then it was evident\nto those animals that this King is going to die. Out of the party\nof animals first a cock says, \"His Majesty our King is going to be\nlost. We don't want the food. We shall not receive assistance. Unless\nHis Majesty the King perish thus we shall not perish. In submission to\nme there are many hens. When I have called them the hens come. When\nI have told them to eat they eat. When I have told them to go they\ngo. The King, having become submissive in that manner to the thing\nthat his wife has said, is going to die.\" The King having heard it,\nlaughed at it, also.\n\nThen, also, the royal Queen asked, \"What did you laugh at?\"\n\nThereupon, not saying the [true] word, the King said, \"Thinking of\nconstructing a tank, I laughed.\"\n\nThen the Queen said, \"Having caused the animals that are in this\nLankawa (Ceylon) to be brought, let us build a tank.\"\n\nThen the King having said, \"It is good,\" caused the animals to be\nbrought. The King having gone with the animals, showed them a place\n[in which] to build a tank; and telling them to build it came away.\n\nThe animals, at the King's command being unable to do anything, all\ntogether began to struggle on the mound of earth. Those which can take\nearth in the mouth take it in the mouth. All work in this manner. The\nJackal, not doing any work, having bounded away remained looking on.\n\nAfter three or four days, the King having gone [there] trickishly\nstayed looking on. The King saw that the other animals are all moving\nabout as though working; the Jackal, only, having bounded off is\nlooking on.\n\nHaving seen it he asked the Jackal, \"The others are all working;\nthou, only, art looking upward. Why?\"\n\nThereupon the Jackal said, \"No, O Lord; I looked into an account.\"\n\nThen the King asked, \"What account art thou looking at?\"\n\nThe Jackal says, \"I looked whether in this country the females are\nin excess or the males are in excess.\"\n\nThe King asked, \"By the account which thou knowest, are the females\nin excess or the males in excess?\"\n\nThe Jackal said, \"So far as I can perceive, the females are in excess\nin this country.\"\n\nThen the King said that men are in excess. Having said it the King\nsaid, \"I myself having gone home and looked at the books, if males\nare in excess I shall give thee a good punishment.\"\n\nThe King having come home and looked at the books, it appeared that the\nmales were in excess. Thereupon the King called the Jackal, and said,\n\"Bola, males are in excess.\"\n\nThen the Jackal says, \"No, O Lord, Your Majesty; they are not as\nmany as the females. Having also put down to the female account\nthe males who hearken to the things that females say, after they\ncounted them the females would be in excess.\" Then the Jackal said,\n\"Are the animals able to build tanks? How shall they carry the earth?\"\n\nThereupon the King having considered it, and having said, \"Wild\nanimals, wild animals, you are to go to the midst of the forest,\"\ncame home.\n\nAt that time, the Queen asked, \"Is the tank built and finished?\"\n\nThen the King, taking a cane, began to beat the Queen. Thereupon the\nQueen, having said, \"Ane! O Lord, Your Majesty, I will never again\nsay anything, or even ask anything,\" began to cry aloud.\n\nThe King got to know that the Jackal was a wise animal.\n\n\n Western Province.\n\n\n\nCompare vol. ii., Nos. 167 and 168.\n\nIn Santal Folk-Tales (Campbell), p. 22, after a King had received\nfrom the Snake King the power of understanding the speech of animals,\nhe laughed on hearing a dispute between a fly and an ant over some\ngrains of rice. As the Queen insisted on being told the reason,\nto disclose which he had been warned would be fatal to him, he was\nabout to tell her and then get her to push him into the Ganges, when\nhe overheard the talk of some goats. A he-goat replied to a she-goat's\nrequest that he would bring her some grass from an island in the river,\nthat he would not be made like this foolish King who vainly tried to\nplease a woman and was about to die because of it. The King saw his\nfoolishness, made the Queen kneel to pay obeisance to him in order\nto be told the secret, and then beheaded her.\n\n\n\n\n\n\n\n\nNO. 239\n\nTHE MAD KING\n\n\nIn a certain country there was a King. Madness seized the King. It\nhaving seized him, he caused all the men of the city to be brought,\nand seized from them their gains; should the party say even a word\nabout it he kills them.\n\nHaving killed them in this manner, when the city was diminished a\nhalf share, he sent to tell the Treasurer (sitano) to come. He knows\nthoroughly that in order to kill that person he had been told to come.\n\nThe Treasurer asked at the hand of the Treasurer's wife, \"What shall\nI do for this?\"\n\nThereupon the woman said, \"You having gone, to the talk which the King\nsays having said nothing [else] in reply, say 'Eheyi' (Yes), [231]\nto the whole.\" Having heard her word the Treasurer went to the palace.\n\nThe King asked, \"Treasurer, is there rain in your quarter?\" The\nTreasurer said \"Eheyi, Lord.\"\n\n\"Are you well now?\" he asked. The Treasurer, not saying another speech,\nto that also said, \"Eheyi, Lord.\"\n\nIn this manner they talked until the time for eating rice in the day\ntime. To all he said, \"Eheyi.\"\n\nThen the King said to the Treasurer, \"Treasurer, now the time for\neating rice has come, hasn't it?\" The Treasurer said, \"Eheyi, Lord.\"\n\nThereupon the King said, \"Treasurer, let us go to bathe.\" The Treasurer\nsaid, \"Eheyi, Lord.\"\n\nThe King said, \"Ask for the copper water-pot.\" The Treasurer said,\n\"Eheyi, Lord.\" Having said it and gone, he returned [after] asking for\n[and getting] it.\n\nThen the King said, \"Get in front.\" The Treasurer said, \"Eheyi, Lord\";\nhaving said it the Treasurer got in front. Having gone to the river,\nthe King took off his clothes, and putting on the bathing cloth,\n[entered the water, and] asked the Treasurer, \"Treasurer, won't\nyou bathe?\" The Treasurer, having said, \"Eheyi, Lord,\" remained on\nthe rock.\n\nWhile the King was talking and going backwards and backwards, he was\ncaught by an eddy in the water, and went to the bottom. Having sunk,\nwhen he was rising to the surface he said, \"Treasurer, I shall die;\ndraw me out quickly.\" Thereupon the Treasurer said, \"Eheyi, Lord,\"\n[but did not move]. When he was going to the bottom the next time\nthe King died.\n\nThen the Treasurer, taking the few royal ornaments, came home. Having\ncome, he said at the hand of the Treasurer's wife, \"The King died,\"\n[and he gave an account of his death].\n\nThereupon the woman said, \"O fool! I said that indeed. Putting on\nthose royal ornaments, go to the royal palace and say, 'It is I who\nam King; also I killed the King. If ye do not hearken to the things\nI say I will kill you also.'\"\n\nThe Treasurer did in that very way. The whole of the men of the city\nwere afraid. Well then, the Treasurer exercising the sovereignty over\nthe city, the Treasurer's wife became the Queen.\n\n\n Western Province.\n\n\n\n\n\nTHE KAHAWANA SOWING (Variant)\n\nAt a certain city there was a foolish King. At the time when the\nKing says anything he kills the whole of the Ministers who do\nnot give answer, \"Yahapati\" (It is good), to it. In this way, by\nnot remembering to say Yahapati a great number of Ministers tasted\ndeath. [232] By his doing thus, on account of his making this order\n[in the end] there was not a Minister for the King.\n\nAfter that, he caused notice to be given by tom-toms in the city for\na person to come for the ministership (aemaeptiya\u00adkama). Because they\nwere not willing to taste death anybody was unwilling to do it.\n\nAt last, a drunken cheat having the name Jobbuwa arrived. \"Yahapati;\nbe pleased to give me the office of Minister,\" he said. The King\nhaving said, \"Yahapati,\" gave him the office of Minister.\n\nWhile time was passing, he spoke to the Minister one day, and said,\n\"Cannot I obtain profit by cultivating kahawanas (coins)?\"\n\n\"Yahapati; you can get much gain by it,\" he said.\n\n\"If so, for the purpose of sowing them cause a chena to be cut,\"\nthe King said to the Minister.\n\nThe Minister, having said, \"Yahapataeyi\" (It is good), went away, and\nfirstly having told the Chiefs (pradaninta) of the village to collect\nand bring Tamarind seeds, told the villagers to put in order a wide,\nlevel, open place on the border of a certain river. The villagers\nhaving put the Tamarind seeds into sacks and stitched them up,\nbrought them.\n\nHaving cut the chena, after it was completed the Minister having\ngone, asked the King for kahawanas [to sow in it]. The King said,\n\"Take as many as you require for sowing in the chena.\" The Minister\nhaving brought the kahawanas home, caused the Tamarind seeds to be\nsown in the chena.\n\nAfter they sprouted, the King said he must go to look at the chena. The\nMinister inviting the King [to go], having gone in state (peraharin)\nwith him, and caused the army to stay on one side, the King and\nthe Minister went into the chena. Because, when the Tamarind seeds\nsprouted, many young shoots were of golden colour [233] the King said,\n\"These are very good.\"\n\nWhile he was walking there a long time, having arrived at weariness\nthe King went to the river to bathe. In that river the water is very\nrapid. Because of it, at the time when the King descended into the\nwater he began to be drawn down into the water. Thereupon, at the\ntime when the King says, \"Take hold of me,\" the Minister, having said,\n\"Yahapati,\" remained looking on.\n\nAfter the King had been swallowed up in the river and died, the\nMinister, having put on the royal ornaments and gone away with the\narmy, exercised the sovereignty of that city with renown.\n\n\n Uva Province.\n\n\n\n\n\n\n\n\nNO. 240\n\nCONCERNING THE PRINCE WITH HIS LIFE IN HIS SWORD\n\n\nIn a certain country there was a King. There were seven Princes for\nthe King. Having instructed the whole seven, the King tried to fit\nthem [for their position]. The party without wanting to do anything\nwhatever passed the days in amusement.\n\nThe King thought when he looked [at their idleness], \"From this party\nof seven persons there is not an advantage,\" and having punished\n(dada gahala) the whole seven, \"Go to any kingdom you can; don't stay\nin this country,\" he said.\n\nThe seven persons speaking [together] said, \"Our father the King told\nus to go!\" and the whole of them went.\n\nOut of them, the eldest Prince, took six flower seeds. The whole seven\nhaving arrived at a kingdom, to the youngest Prince the eldest Prince\nsaid, \"Getting any livelihood you can, remain in this country. At the\nplace where you stay plant this flower seed for yourself. It having\nsprouted, when the flower tree has grown, on the tree a flower will\nblossom. At the time when the flower has faded come seeking me.\" Having\ntold him thus he made the Prince stay in that country.\n\nIn that very way he made the other five stay in five countries. Having\ngiven to those persons five flower seeds, he told them [about them]\nin the very way he told that Prince.\n\nTo the last country the eldest Prince went. When he was living in\nthat country doing cultivation work, one day he went to walk in the\nmidst of the forest. In the midst of the forest there is a house. The\nPrince saw it. Having gone to that rock house (cave), when he looked\na Princess was [there].\n\nHe asked the Princess, \"Are you a human daughter, or a Yaksa-daughter?\"\n\nThereupon the Princess said, \"I am a daughter of a King. Having\neaten food at night I went to sleep. That Yaka having brought me,\nI am in this rock house. I also do not know a path for going away;\nI stay in fear,\" the Princess said.\n\nThen the Prince asked the Princess, \"Will you come to go with me?\"\n\nAt that time the Princess having said, \"It is good,\" the two together\nhaving bounded off, proceeded to the place where the Prince who went\nthere stays. During the time while these persons are staying there\nobtaining a livelihood, the Prince's life is in his sword. Except\nthat his brothers know that his life is in this sword, no other\nperson knows.\n\nThe Princess one day went to the river to bathe. While bathing there,\nthree or four hairs of her head in the Princess's hair knot having\nbecome loosened and having floated, went away in the river. When the\nPrince of the King of that country was bathing lower down in the river,\nthose hairs of her head which went became entangled on the hand of the\nPrince. When the Prince, having said, \"What is this?\" was looking,\nit was a sort of long hairs of the head, hair of the head of gold\ncolour, and about two fathoms' length.\n\nHaving seen this hair, and known that these were the very best, like\n[those of] a royal Princess, he thought, \"I must seek this Princess,\"\nand went to the palace. Having taken the hairs of the head he showed\nthem to his father the King. Having shown them he told him to do\nwhatever [was necessary], and seek and give him the Princess to whom\nthis hair of the head belongs.\n\nHe published by the notification tom-tom that to a person who, having\nfound, gave her, he will give goods [amounting] to a tusk elephant's\nload. An old woman who stayed near there said, \"I can.\" Having told\nthe old woman to come, the King asked, \"What do you want in order to\ngo to seek the Princess?\"\n\n\"I don't want anything, O Lord; I only want a boat,\" she said. So he\ngave her a boat.\n\nHaving gone to the river taking the boat, the old woman sat in the\nboat, saying and saying lamentations, and having floated she went up\n[234] the river. Having gone in that way, and tied the boat on that\nside, the old woman went to the place where the Princess possessing\nthat hair, and the Prince, are staying.\n\nWhen the old woman was going there the Prince was not at home. To\nthe Princess the old woman said, \"Ane! Daughter, there is no person\nto look after me. Assist me for the sake of charity,\" she said. The\nPrincess becoming grieved at it told the old woman to remain.\n\nAfter a little, the Prince came home. Having come he asked, \"This\nmother, a person from where is she? What came she here for?\"\n\nThereupon the Princess also [said], \"She came and said, 'There is\nno one to give me to eat!' Because of it, I being alone I said,\n'Remain with me,'\" she said.\n\nWhile she was [there] in that way, at the time when the Prince was\nnot [there] the old woman said to the Princess, \"You having eaten\nand drunk, when you are lying down by way of fun ask the Prince,\n'Where is your life?'\"\n\nSo the Princess asked the Prince, \"Where is your life?\"\n\nAt that time the Prince said, \"My life is in my sword.\"\n\nThrough the ignorance of the Princess regarding it, she told that\nold woman that his life is in the sword. Well then, the old woman\nfrom that day, having said that it was for putting in the hearth on\nrainy days, sought for firewood and heaped it up. When the old woman\nis going to sleep, every day having built a bon-fire she goes to sleep.\n\nOne day during the day time, having been [there] at the time when\nthe Prince is not there, she looked where the sword is. Thereupon,\nat night a rain began. Having said, \"To-day there is rain,\" she\nstrengthened the bon-fire. After the Princess and the Prince went to\nsleep she brought the sword and put it in the bon-fire.\n\nHaving arisen in the morning, when she looked the Prince having died\nthe Princess began to lament. The old woman also falsely lamented. The\ntwo persons having been lamenting and lamenting a little time, the\nold woman, calling the Princess, went to obtain shelter at another\nplace. Having gone there, and handed over the Princess to the King\nof that country, taking the presents also, the old woman went home.\n\nAt that time the King told the Princess to take that Prince in\nmarriage. Thereupon the Princess said, \"My Prince is now dead only\ntwo or three days. Because of it I want time for a month.\" Having\nfound an upper-story house very near there, he sent the Princess to\nstay in the upper-story house in that street.\n\nHaving seen that the flowers of the flower trees of the younger\nbrothers of that Prince had faded, [his brothers] began to seek\nhim. Seeking him, they went to the place where the Prince is\ndead. Having gone, these six persons together said, \"Where is the\nsword?\" and began to seek it. When seeking it, the sword having been\nin a heap of ashes they took it. Thereafter having taken the sword to\nthe river, they cleaned it; at that time life was [re-]established for\nthat Prince. Then the Prince having arisen spoke to those Princes, and\nhaving said, \"Now then, go you to each of the places where you were,\"\nhe did that cultivation work, and remained obtaining a livelihood\n[thus].\n\nThis one got news that that old woman having taken the Princess\nand given her to the King, received for herself presents and\ndistinctions. At that time sorrow having gone to the Prince he went\nto seek the Princess. When [he was] going walking in the street in\nwhich is the Princess, the Princess saw that this one is going. The\nPrince did not see her.\n\nAt that time the Princess began to write a letter. Having written\nthe letter, the Princess remained in expectation of the time when\nthe Prince is coming. The Prince, through news that she is in that\nvery street, came back. At that time the Princess, having seen that\nthe Prince is coming, taking the letter dropped it [so as] to fall\nin front of him. The Prince having taken the letter, when he looked\nat it and read it there was written, \"That old woman who stayed near\nus having deceived us and having brought and given me to the King,\nreceived for herself presents and distinctions. The King said to me\nthat he must marry and give me to the King's Prince. Thereupon I said,\n'My Prince is not dead a month now.' Because of it, asking for time for\na month, I am staying in another house,\" there was written. \"I said\nso through the thought that I shall obtain my Prince again. In three\ndays more we are going to the church (palliya) to marry. Because of\nit, having got a horse carriage should you come on that day to the\nchurch we can escape and go off,\" there was written.\n\nThereupon the Prince on the day she told him having got a horse\ncarriage also, went near the church in the disguise of a horse-keeper,\nand halting the carriage, remained [there].\n\nOn the wedding day the King, the Prince, the Princess, the whole\nof the party, went in a horse carriage. The Princess saw that that\nPrince is staying like the horse-keeper, holding the horse. But when\nthe Princess looking [at him] went into the church, the horse-keeper\n[Prince] having remained standing, becoming sleepy reclined a\nlittle. Then the Prince went to sleep.\n\nThat Princess having got married and come, and having ascended into\nthe carriage which the Prince brought, not knowing that the Prince was\nasleep struck the horse, and making it bound went off as though she\nflew. The other people who were there, not observing the quarter to\nwhich the Princess went, went away. The King and the married Prince\nafter that sought her; they did not meet with her. The sleeping\nhorse-keeper Prince having ascertained that the carriage was not\n[there], weeping and weeping began to go along the path on which that\nPrincess went.\n\nWhen the Princess was going in the midst of a forest wilderness,\nVaeddas having been there came and watched in order to seize\nher. Having watched, they said to the Princess, \"If thou come not\nwith us we will shoot and kill thee.\"\n\nThereupon the Princess asked, \"I can come with one of you. How shall\nI come with four or five persons?\"\n\nThe Vaeddas asked the Princess, \"If so, how is it [to be]?\"\n\nThereupon the Princess says, \"You having been set in line, all at\none discharge shoot. Having shot, I will join the person whose arrow\nshould fall far, who came [after] picking up the arrow, and will come\n[with him],\" she said.\n\nAt that time the whole of the party having been fixed in line shot\n[for the arrows] to go very far. Having shot, all ran for the purpose\nof bringing the arrows. Thereupon the Princess having struck the horse,\ndriving it off went away without being perceived. The Vaeddas having\ngot the arrows and come, went away without the Princess.\n\nWhen she was going to that side from the forest wilderness in which\nare the Vaeddas, the Princess thought that should she go by the\ncarriage she will be unable to escape. So she descended from the\ncarriage to the ground, and having unloosed the horse drove it into\nthe jungle. She rolled the carriage over into the jungle.\n\nThe Princess having thrown away the Princess's dress, dressing like a\nHettiya went away. In this manner she went to another kingdom. In that\ncountry, establishing shops, there was a rich Hettiya. She approached\nnear him. At that time the shopkeeper Hettiya having become much\npleased with the [apparent] Hettiya, told him to remain there. Well\nthen, the shopkeeper Hettiya asked, \"Who art thou?\"\n\nThereupon the Princess said, \"I am a Hettirala of a country; I came\nto establish a shop.\"\n\nThe shopkeeper having heard that word, said, \"If so, let us two\ntrade in partnership.\" Having said [this] he handed over a shop to\nthe Princess resembling a Hettiya. He gave for it suitable servants.\n\nAt that time this Princess says, \"I having come to a new country, when\nestablishing a shop have the thought to give a dana (free donation\nof food), and secondly to establish the shop.\"\n\nThereupon the shopkeeper Hettirala having become pleased, and having\nsaid, \"Let us two pay the amount that the cost comes to,\" they gave\nthe dana.\n\nThen that horse-keeper Prince having come, approached there. The\nHettirala having seen the horse-keeper gave him alms. The [Princess]\nHettirala after the man ate the food put him in a house and told the\nservants to shut the door.\n\nDuring that night having given the dana and having finished, \"Whence\nare you?\" the new Hettirala asked the horse-keeper.\n\nAt that time the horse-keeper said to that Hettirala, \"Ane! Hettirala,\nI indeed am a royal Prince. The Princess whom I had married, driving\noff in the horse-carriage came here. I also having become hungry when\ncoming here [saw that] there was an alms-house. Because of it I came\nhere,\" he said.\n\nThe Hettirala, having cast off those clothes and put on clothes in\nthe manner of a Princess, came and asked, \"Am I the Princess?\"\n\nHaving said, \"You indeed are my Princess,\" holding her hand he began\nto weep. The clothes that she wore like the Hettirala that Prince\nput on. After that, having gone near the shopkeeper Hettirala, they\ntold him completely the things that occurred to these people. This\nHettirala having become pleased at it told them to stay at that very\nshop. The two persons trading at the shop and having become very\nwealthy, remained at that very city.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 241\n\nTHE ROYAL PRINCE AND THE HETTIRALA [235]\n\n\nIn a certain country both the royal Prince and the Minister-Prince\nwere joined together by much friendship, it is said. Thus, having\nbeen in that way, one day the royal Prince having talked with the\nMinister-Prince, says, \"Friend, we two having come to a foreign\ncountry, let us do trading.\"\n\nThe Minister-Prince also having said, \"It is good,\" the two persons\ntaking as much money as each can carry for the purpose of trading,\nset off to go to a foreign country.\n\nDuring the time when they are going thus, the two having met with a\njunction of two roads, the two persons say, \"We two having separated at\nthese roads let us go to two districts.\" So speaking, having separated\nthey went to two districts.\n\nOut of them, the royal Prince having arrived at the place where a\ncourtesan woman is gambling, and having staked with the courtesan\nwoman this money he brought, gambled. The courtesan woman won the\nwhole of the money. Well then, the royal Prince having staked the\nclothes he was wearing, when he gambled the Prince lost them also.\n\nWell then, the Prince says, \"It is good. [236] If so, you and I having\nstaked ourselves let us gamble.\"\n\nSo speaking, staking each against the other they gambled. Thereupon\nthe Prince lost. Having shaved the Prince's head, taking him for\nthe state of labourer, while he was drawing water and washing pots,\nwhen the Hettirala of that village was going by that street he saw the\nPrince who was washing and washing pots, and great sorrow having been\nproduced for the Hettirala, he spoke to the courtesan woman, and says,\n\"The labourer who is washing these pots is of very white colour. It\nis not worth [while] taking this work from him. If you will give me\nhim I can give him a suitable means of livelihood.\"\n\nThereupon the courtesan woman says, \"Yes, if there is sorrow for\nyou concerning him; although I can give him I cannot give him without\npayment (nikan). Why? He has let me in [237] for a thousand masuran. If\nthe Hetti-elder-brother give that money I can give him; if not so,\nI cannot give him,\" the courtesan woman said.\n\nThen the Hettirala says, \"It is good. Taking the money from me give\nme him.\"\n\nThe Hettirala gave the money; and taking the Prince and having arrived\nat his house the Hettirala having spoken to the Prince, asks, \"What\ncan you do?\"\n\nThe Prince says, \"I can do anything.\"\n\nThereupon the Hettirala says, \"Don't you do work [so as] to become\ntired. There are my shops; you can stay at a shop.\" When he asked,\n\"Can you [do] letter accounts?\" [238] the Prince said, \"I can.\" When\nhe said it, having said, \"If so, go to my shop,\" he started him,\nand having gone with the Hettirala he gave him charge of the shop.\n\nThereupon the Prince asks, \"Do you give the shop goods on credit\n(nayata) and the like? How is the mode of selling the goods?\"\n\nThe Hettirala says, \"Yes, give them on credit. When giving them on\ncredit don't merely give them; [after] writing the name give them.\"\n\nThereupon the Prince having said, \"It is good,\" and taking charge,\nfrom that time spoke to men who are going on the road. When the men\ncame he asked, \"Where are you going? Where is your village? What is\nyour name?\" Afterwards he says, \"It is good. Taking anything you want,\ngo.\" Having said and said it, and having brought in that manner all\nthe men going on the road, in a week's time he finished the goods\nthat were in the shop. During the time when he was giving the goods\nin that way, should anyone come and having given money ask for goods,\ntaking the money he gave goods for the money.\n\nWhen he finished the goods in that manner, the Hettirala, not knowing\n[about it], having become much pleased, said, \"You are very good,\nhaving looked with this promptitude at the account of the money for\nwhich you sold the goods. Bringing goods afresh will be good, will\nit not?\"\n\nWhen he was preparing to look at the accounts, having brought the book\nin which he wrote the men's names, and a little money, [the Prince]\nplaced them [before him]. The Hettirala asked, \"What is this?\"\n\nThen the Prince says, \"Why, what is it you are asking? Have I\nblundered? In the book, indeed, the names will be correct; having\nindeed written the names I gave the goods. I did not give goods to\neven a person without having written the name.\"\n\nThe Hettirala says, \"Ane! You are a great fool; you are not a person\nwho can do trading.\" Having said [this], the Hettirala, calling the\nPrince, went home again.\n\nHaving gone [there], when three or four days were going the Hettirala's\nwife began to scold the Hettirala, \"For what reason are we causing\nthis one to stay, and undergoing expense by giving him to eat and to\nwear?\" When she shouted to the Hettirala, \"If this thief is sitting\nunemployed, this very day having beaten him I shall drive him away,\"\nthe Hettirala asks the Prince, \"Child, there are many cattle of mine;\ncan you look after the cattle?\"\n\nAt that time the Prince says, \"It is good; I can look after cattle.\"\n\nThereupon the Hettirala having gone, calling the Prince, to the\ndistrict where the cattle are, and having shown him the cattle, says,\n\"All these cattle are mine. You must look after them, taking care of\nthem very well. Do not send them into outside gardens. You must tie\nthe fastening (baemma) well.\"\n\nThereupon the Prince says, \"It is good, Hetti-elder-brother. Don't be\nafraid. Having well tied the fastening I shall look after the cattle.\"\n\nHaving started off the Hettirala and sent him away, the Prince placed\neach one of the cattle at each tree, and having tied the fastenings\nand tightened them to the degree that they were unable to take\nbreath, was looking in the direction of the cattle. While he was\nthere some cattle died, some were drawing the breath (i.e., gasping\nfor breath). At that time, the time of eating cooked rice went by.\n\nThe Hettirala, having remained looking for the Prince's coming at\nthe time of eating cooked rice during the day, when the time went by\nthought, \"He is a great fool, isn't he? Having sent the cattle into\nthe gardens of others they have been seized, maybe.\" As he did not\ncome at noon to eat cooked rice, he said, \"I must go to look\"; and\nhaving come there, when he looked some had died at the very bottom of\nthe trees to which they were tied, some are drawing and drawing breath.\n\nThe Hettirala asks the Prince, \"Why, fool, what a thing this is\nyou did! Do you look after cattle in this way?\" Having said [this],\nhe scolded him.\n\nThereupon the Prince says, \"What is the Hetti-elder-brother saying? The\nHetti-elder-brother said at first, 'Having tied the fastenings well,\nlook after them, not letting (nendi) them go into the gardens of\nothers.' I tied the fastenings well, and stayed looking at them. What\nis it you are saying? Have I tied them badly? If there is a fault in\nthe tying, tell me.\"\n\nWell then, the Hettirala being without a reply to say, [thought],\n\"Because I told this fool to tie the fastenings well, he, thinking\nfoolishly, in observance of the order killed my few cattle. I was\nfoolish; this fool will not have the ability to do this work;\" and\nhe went, calling the Prince again, to the Hettirala's house.\n\nWhen he is there three or four days, in the very [same] manner as at\nfirst the Hettirala's wife began to scold the Hettirala:--\"Having\ncome calling this thief again, is he simply sitting down? Even for\na day there will not be [the means] here to give this one to eat,\nsitting down unemployed. This very day I will drive him from the\nhouse.\" Having said various things she scolded the Hettirala.\n\nThereupon the Hettirala having spoken to the Prince asks, \"Can you\nplough rice fields?\"\n\nAt that time the Prince says, \"It is good. I am able to do that work.\"\n\nThereupon the Hettirala says, \"It is good. If so get ready to go\nto-morrow morning.\"\n\nHaving given the Prince a plough also, and having arisen at daybreak,\nthe Hettirala set off to go on a journey. Calling the Prince on the\njourney on which he is going, and having gone and shown the Prince\nthe Hettirala's fields, he says, \"Look there. From the place where\nthat egret is perched plough to that side until the time when I have\ngone on this journey and come back.\"\n\nWell then, this Prince says to the Hettirala, \"It is good,\nHetti-elder-brother. Let Him go on the journey He is going. [239]\nI will plough to the place where the egret is.\"\n\nTaking over the charge, and having started off the Hettirala and\nsent him away, he tied the yoke of bulls in the plough. When he went\ndriving them to the place where the egret is, the egret having gone\nflying perched at another place. Driving the yoke of bulls he went\nthere also. The egret having gone flying from there also, perched at\nanother place. Driving the yoke of bulls he went there also. From there\nalso the egret having gone flying, perched at another place. Thereupon\nthe Prince, driving the yoke of bulls and having gone to the root of\nthe tree, taking a large stick and beating and beating the yoke of\nbulls, says, \"Why, bulls (gonnune)! Go to the place where the egret\nis. Should you two not go to the place where the egret is I shall\nnot succeed in escaping from the Hettirala; to-day there is not any\nwork [done], and I myself did not eat.\" Saying and saying [this],\nhe began to beat the yoke of bulls. While he was there beating and\nbeating them it became night.\n\nThe Hettirala, also, having made that journey, came to the\nhouse. Having come there the Hettirala asks, he asks from the house\npeople, \"Hasn't the fool himself who went to the rice field come?\"\n\nThereupon the house people say, \"After he went with the\nHetti-elder-brother in the morning, he did not come back.\"\n\nThe Hettirala says, \"Apoyi! As that fool himself came not there will\nbe some accident or other!\"\n\nQuickly having gone running to the rice field, when he looked, at\nno place in the rice field had [the ground] been ploughed, and he\ndoes not see the yoke of bulls or the man. When the Hettirala looks\non that and this side, the Prince whom the Hettirala came to seek\nhaving seen him, breaking a large cudgel he began to beat the yoke\nof bulls more and more, as though he did not see him.\n\nThereupon the Hettirala, having heard this noise when he looked,\nhaving heard it and gone running, asks, \"Why, fool! What is this you\nare doing?\"\n\nThe Prince says, \"Go away, go aside. From the morning itself I drove\nand drove this yoke of bulls [so as] to go to the place where the egret\nis. They did not go yet. You are good, the way the bulls have been\ntrained!\" Having said [this], the Prince began to scold the Hettirala.\n\nThereupon the Hettirala says, \"Yes, the way that yoke of bulls has\nbeen trained is indeed not good. Because the bulls will not go up\ntrees those bulls are not good. Afterwards taking a yoke of bulls that\ngo up trees you can plough. Let us go now, to go home.\" Having said\n[this], he came calling the Prince.\n\nThe Hettirala's wife asks, \"Even to-day did that fool do even that\nwork?\"\n\nThe Hettirala says, \"To-day indeed don't speak to that fool. He has\nbeen very angry. Because he was angry I came calling him, without\nspeaking anything.\"\n\nThereupon the woman having been silent that day, on the next day began\nto scold the Hettirala and the Prince. The Hettirala having thought,\n\"Should I remain causing this fool to stay he will cause much loss\nto me. Having gone, taking him, and having spoken to my son-in-law,\nI must put him in a ship and send him away.\" Having thought thus,\nand having spoken to the Hettirala's wife, he says, \"Don't you scold;\nI am sending him away soon.\" Thereupon the woman remained without\nmaking any talk.\n\nThen the Hettirala says, \"Taking him I must go to-morrow or the\nnext day; having prepared a suitable thing (food) for it give me\nit.\" Thereupon the woman having gone, and very well prepared a food\nbox to give to her daughter and son-in-law, and for these two persons\nto eat for food on the road a package of cooked rice, gave him them.\n\nThe Hettirala tied them well, and taking also a suit (coat and cloth,\nkuttamak) of the Hettirala's new clothes to wear when they got near the\nson-in-law's house, and having tied them in one bundle, and called the\nPrince, he says, \"We two must go on a journey and return. Can you go?\"\n\nWhen he asked the Prince, the Prince says, \"It is good; I can go.\"\n\nThe Hettirala having said, \"If so, take these two bundles,\" gave him\nthe two packages. Just as he is taking the two bundles in his hand,\nthe Prince asks, \"What are these?\"\n\nThereupon the Hettirala says, \"One bundle is my clothes; one is things\nfor us for the road, to eat.\"\n\nThe Prince taking them, when he was starting to go on the journey\nthe Hettirala's wife gave him yet a package. The Prince asks, \"What\nis this?\"\n\nThereupon the woman says, \"For our son-in-law there is need of snakes'\neggs; in that packet there are snakes' eggs. Having gone, give that\npacket into either son-in-law's hand or daughter's hand.\" The Prince,\ntaking the packet, put it away.\n\nThe Hettirala, dressing well, mounted upon the back of a horse, and\ncalling the Prince went off. When he had gone a considerable distance,\nthe Prince alone ate the package which she prepared and gave him to\neat for the road. Taking the food which was in the packet that she told\nhim to give to the son-in-law, having said they were snakes' eggs, he\nate of them to the possible extent; and having thrown the remaining\nones there and here, and seen an ant-hill on the path when coming,\nhe broke a stick, and taking it, prodding and prodding [the ground]\nround the ant-hill he began to cry out. The Hettirala having turned\nback, when he looked the Prince says, \"The snakes that were in this\npacket, look! they entered this ant-hill!\" Thereupon the Hettirala,\nascertaining that he is telling lies, having said, \"It is good; if so,\nyou come on,\" calling him, goes on.\n\nAt that time, the time for eating cooked rice at noon having arrived,\nthe Hettirala, stopping the horse, said, \"Bola, I am now hungry. Take\nout even the packet which you brought to eat for the road.\"\n\nThereupon to the Hettirala the Prince says, \"Hetti-elder-brother,\nwhat is this you say? Because you said, 'They are for the road, to\neat,' I threw them away for the road to eat, and came. For eating\nfor the road, what shall we eat?\"\n\nWell then, much anger having gone to the Hettirala, because there\nwas not a thing to do he said, \"If so, come, to go.\"\n\nAs they were going, the Hettirala, having hunger which he was unable to\nbear, says to the Prince, \"Bola, can you climb this tree, and pluck a\nyoung coconut for me and give it?\" Thereupon the Prince says, \"I can.\"\n\nHaving climbed the tree, and gone round the stems of the branches of\nthe tree, holding two stems firmly, with his two feet he began to\nkick down the clusters of [ripe] coconuts into the jungle, and the\nclusters of young coconuts into the jungle. Thereupon the Hettirala\nhaving descended from the horse's back, began to shout, \"Ha! Ha! Don't\npluck them, don't pluck them!\" At that time the person who owned the\nplace having come, prepared to beat him.\n\nThereupon the Hettirala says, \"It is I who sent him up the tree to\nmake him pluck a young coconut. He is a great fool; don't beat him.\"\n\nThe man, treating with respect the Hettirala's saying, said, \"It is\ngood. If so, having eaten as many young coconuts as possible, go ye\";\nand the man went away.\n\nThereupon the Prince having eaten young coconut with the Hettirala,\nwhen they set off to go the Hettirala says, \"Having struck [thy hand]\non my head, swear thou in such a way that thou wilt not go [in future]\nby even a foot-bridge (edanda) in which a coconut trunk is laid,\nputting [out of consideration] going up a coconut tree.\"\n\nThereupon the Prince having struck on the Hettirala's head, swears,\n\"I will not go up a coconut tree, and I will not go by a foot-bridge in\nwhich a coconut trunk is placed.\" Having sworn this, they began to go.\n\nWhen going they met with a bridge in which a great many coconut trunks\nwere placed. The Hettirala having gone to the other side, spoke to the\nPrince, [telling him to follow]. Thereupon the Prince says, \"Ane! I\ncannot come. Having struck on the head of the Hetti-elder-brother\nand sworn, how can I come?\"\n\nThereupon the Hettirala having descended from the back of the horse,\ncame [across]; and lifting up the Prince and having gone [over],\nplaced him on the other side. Through that disturbance the cloth that\nwas on the Hettirala's head fell on the ground. The Hettirala did not\nsee it. The Prince having seen that the cloth fell, took it with his\nfoot, and having thrown it into the bush went on.\n\nWhen going a considerable distance, ascertaining that the cloth on\nthe Hettirala's head was not [there], he asks the Prince, \"My cloth\nfell on the ground; didn't you see it?\"\n\nThereupon the Prince says, \"The thing which the Hetti-elder-brother\nhas thrown away when coming, why should I bring? I threw it into the\nbush with my foot.\"\n\nThen the Hettirala says, \"Since you threw away the cloth and came,\nbeginning from this time when anything has fallen from us don't leave\nit and come.\"\n\nThe Prince says, \"It is good. If so, beginning from this time,\nwithout throwing it away I will bring it.\"\n\nBeginning from there, taking the horse-dung and earth from the\nstaling-place he went along putting and putting them in the Hettirala's\nclothes box. Having gone there, when they came near the house of the\nHettirala's daughter, [the Hettirala] having spoken to the Prince\nasking for the bundle of clothes, he unfastened it. When he looked,\nhe saw that the horse-dung and mud were in the bundle of clothes,\nand much anger having gone to the Hettirala, he said, \"\u00c6! Enemy,\nwhat is this?\"\n\nThereupon the Prince says, \"What, Hetti-elder-brother, are you\nsaying? At first you said, 'Don't throw away anything that falls from\nus.' What is this thing you are saying now?\"\n\nThen the Hettirala thought to himself the word he said at the beginning\nwas wrong; bearing it because of it, he says, \"With these clothes on\nmy back I cannot go to the house of son-in-law's people. My clothes\nare very dirty. I shall come when it has become night. Thou having\ngone immediately (daemmama) say that I am coming.\" Having said [this],\nand told the Prince the road going to the house, he started him.\n\nThereupon the Prince having gone to that house and having spoken,\nsays, \"The Hetti-elder-brother started and came in order to come\nwith me. Thereupon he got a stomach-ache. [240] Before this also\n[241] he got a stomach-ache. The Hetti-elder-brother having told me\nthe medical treatment he applies for the stomach-ache, and started\nme quickly, sent me to prepare the medicine,\" he said.\n\nThereupon the Hettirala's daughter having become much afraid, asked,\n\"What is the medicine?\"\n\nThe Prince says, \"Don't be afraid; it is not a difficult medicine [to\nprepare]. Taking both coconut oil of seven years and the dust of Ma-Vi\n(the largest kind of paddy), and having ground them together, when you\nhave made ball-cakes (aggala), and placed them [ready], it will do;\nthat indeed is the medicine. Don't give him any other thing to eat.\"\n\nThereupon, the Hettirala's daughter very quickly having ground\nup coconut oil and Ma-Vi dust, and made ball-cakes, placed them\n[ready]. When, after a very long time, the Hettirala came, quickly\nhaving given him to wash his face, hands, and feet, as soon as he\nhad finished she gave him that ball-cake to eat.\n\nThereupon the Hettirala thinks, \"My daughter and son-in-law having\nbecome very poor, are now without a thing also to eat\"; but through\nshame to ask he remained without speaking. Well, then, at the\ntime for eating rice at night, although the whole of the [other]\npersons ate cooked rice and finished, she did not give cooked rice\nto the Hettirala. Having made ready [the necessary things,--mat and\npillow]--to sleep, only, she gave them.\n\nThe Hettirala lay down. Having been in hunger during the daytime and\nnight, when he had eaten the ball-cakes he began [to experience the\npurgative effect of the oil]. After he had [been affected] four or\nfive times, being without water to wash his hands and feet, having\nspoken to the Prince he asks, \"Bola, the water is finished; there is\nnot a means to wash my hands and feet. Didn't you see a place where\nthere is water?\"\n\nThereupon the Prince says, \"I saw it. There is a sort of\nwater-pot.\" Having gone to the place where there are pots of palm\njuice, and filled a cooking pot, he brought the palm juice, and saying\nit was water gave it.\n\nThereupon the whole of his body having been smeared with the palm\njuice, he says, \"Bola, this is not water; it is a sort of palm\njuice. Seek something to wipe this, and give me it.\"\n\nThen the Prince having torn in two the pillow that was [there] for\nplacing the head upon, gave him the cotton to wipe off the palm\njuice. When the Hettirala was wiping off the palm juice with the\ncotton, the palm juice and cotton having held together, it became\nmore difficult than it was. Thereupon having become very angry with\nthe Prince, and having looked to that and this hand, finding a little\nwater and slightly washing himself he came to the bed, and made ready\nto go to sleep. Again [the purgative affected him violently, and\nhe was compelled to utilise a cooking-pot which the Prince brought\nhim]. When he was removing it in the early morning, unobserved by\nthe people at the house, [the Prince] having gone running says to the\nHettirala's daughter, \"Look there. Last night it was very difficult\nfor your father. Having become angry that you did not pay attention\nto him he is going away.\"\n\nThereupon the Hettirala's daughter having gone, embraced the\nHettirala. When she embraced him, the Hettirala and the Hettirala's\ndaughter were [befouled by the contents of the vessel].\n\nThe Hettirala having become very angry said, \"He having done me\nmuch injury until this time, now he smeared this on my body, didn't\nhe?\" Being unable to bear it, and having told his son-in-law all\nthese matters in secret, \"Taking him, we will go away and put him in\na distant country,\" he said.\n\nThe son-in-law having said, \"It is good,\" and having spoken to the\nPrince, says, \"We two are to go on a journey. The three [of us] having\ngone together, let us return.\" So saying, on the following day after\nthat, the Hettirala, and the Prince, and the Hettirala's son-in-law,\nthe three persons together, went to the wharf (naew-totta).\n\nThereupon the Prince thought, \"Now then, it is not good; I must spring\noff and go.\" Having thought [this], when he said to the two persons,\n\"I must go aside [for necessary reasons],\" the two said, \"If so,\nhaving gone, come back.\"\n\nHaving gone running from there to the place where the Hettirala's\ndaughter is, he says, \"They told me to ask for the money which he\ngave yesterday to be put away, and to go back quickly.\" Having said\nit, asking for [and getting] the money from the Hettiya's daughter,\nhe bounded off and ran, and in much time arrived at his city.\n\nThe Hettirala and the Hettirala's son-in-law having remained looking\ntill the Prince comes, said, \"Let that fool go to any place he\nwants.\" When they went home, ascertaining that he went [after] taking\nthe money also, [they searched until] they became much fatigued,\nbut did not succeed in finding him.\n\nThe Minister-Prince, who having joined with the royal Prince\nwent away, [after] trading very well and gaining profit, again\narrived in happiness at the city. Having seen the royal Prince,\nwhile the two are [there], having discussed each other's happiness\nand sorrow, and binding their friendship in the very first manner,\nwhen the royal Prince's father the King died, the royal Prince was\nappointed to the sovereignty, and gave the post of Chief Minister to\nthe Minister-Prince.\n\n\n Western Province.\n\n (By Saddhunanda Sthavira of Ratmalana Wihara.)\n\n\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 149, a young man who\nwent to gamble lost everything he possessed, and was himself made a\nprisoner until he was rescued by his wife.\n\nRegarding some of the Hettirala's experiences, see the story of the\nMoghul and his servant, of which a condensed account is appended to\nthe tale numbered 195 in this volume.\n\nIn \"The Story of Hokka,\" given by Mr. W. Goonetilleke in The\nOrientalist, vol. i, p. 131 ff., there is the incident of the tying\nup of the cattle. The order of the Gamarala was that the man was to\nlook after them, but the Sinhalese word balapiya means also \"look\nat,\" and the servant acted accordingly after tying up the cattle,\nthe result being that they were too weak to stand when the Gamarala\nwent to inspect them.\n\n\n\n\n\n\n\n\nNO. 242\n\nPRINCE SOKKA [242]\n\n\nAt a certain city, a lion having been caught by the King of the city\nhad been put in a house. While the King's Prince and the Minister's\nPrince were playing at ball near the house in which was the lion,\nthe royal Prince's ball fell into the cage in which the lion is\nlying. Thereupon the Prince asked the lion for the ball. Then the\nlion said, \"Should you let me go I will give the ball.\" Then the\nPrince having said, \"It is good,\" and having cheated him, asking for\n[and getting] the ball remained without letting the lion go.\n\nHaving come on the following day, while those two were playing at\nball, that day, also, the royal Prince's ball went and fell at the\nplace where the lion is. The Prince that day also asked the lion for\nthe ball.\n\nAt that time the lion says, \"You shall not cheat me as on that day,\nindeed; to-day indeed, unless you let me go I shall not give it.\" Then\nthe Prince having let the lion go, asking for [and getting] the ball,\nplayed.\n\nThe King having come, when he looked the lion was not [there]. \"Where\nis the lion?\" the King asked the party of Ministers. The party of\nMinisters said, \"By the Prince the lion [was] sent away.\"\n\nThen the King having said, \"Should the disobedient Prince remain at\nthis palace I will kill him,\" sorrow seized the Queen regarding it, and\nhaving given the Prince expenses, and given him also a horse, and said,\n\"Having gone to any country you like, get a living,\" sent him off.\n\nThe Prince having mounted on the horse, when he was going the\nMinister-Prince (son of the Minister), the friend of the Prince, asked,\n\"Where are you going?\"\n\nThen the Prince says, \"Having been guilty of sending away the lion,\nit has occurred that I am to go away, not staying in this country.\"\n\nThereupon, the Minister-Prince, having said, \"If my friend the Prince\nbe not here my remaining is not proper,\" set off to go with the Prince.\n\nHaving set out, when the two had gone a little far together, [they saw\nthat] a letter had been written, and fixed on a tree. Having taken\nthe letter, when they looked in it there was said that should one\ngo to the right district good will happen, should one go to the left\ndistrict evil will happen. Thereupon, having looked at the letter the\nMinister-Prince went to the right district, the royal Prince went to\nthe left district.\n\nWhile the royal Prince was going he met with a gambling place. He,\nalso, having gone there gambled. Having gambled he lost all the money\nhe took. After that, being without money, while he was staying looking\non, owing to a rich Hettiya's being there he sold him the horse,\nand taking the money played [again]. That also he lost.\n\nAfter that, having written himself as the slave of the Hettiya, and\nhaving said, \"Should I be unable to bring back the money I will do\nslave work,\" taking the money he gambled [again]. That also he lost.\n\nAt that time, the Hettiya, having mounted upon the horse, calling\nthe Prince for the horsekeepership went away. The Hettiya having gone\nhome established the name \"Sokka\" [243] for the Prince.\n\nThat Sokka he told to look after the horse, having well attended to\nit and bathed it. That Sokka not giving food and water to the horse,\nthe horse went decrepit. Owing to it, the Hettirala having become\nangry, said, \"Sokka, you cannot look after the horse. Because of it,\nwork you in the flower garden.\"\n\nThen Sokka says, \"Hettiralahami, in our kingdom it was that very work\nthat was mine. I am much accustomed to it.\" Having said this he took\ncharge. [After] taking charge, every day uprooting and uprooting\nthe best (lit., good good) flower trees (plants) he began to plant\n[them afresh].\n\nThe Hettirala having gone one day, when he looked saw that all the\nflower trees had died. Having said, \"Sokka, thou canst not [do] this\nwork; thou hast completely done for my flower garden,\" he beat him.\n\nHe said, \"After that, that work is of no use for thee,\" and gave him\ncharge of a plantain garden. Having handed it over he said, \"Sell\nthe plantains; having brought the money thou art to give it to me.\"\n\nThen Sokka said, \"It is good, Hettiralahami; I am accustomed to\nthat work.\"\n\nWell then, what does that Sokka do? Leaving aside the ripe plantains,\nhaving cut the immature plantains he takes them to the shop. No one\ntaking them, having brought them back he throws them away. By this\nmeans, all the plantain garden went to waste.\n\nThe Hettirala having gone one day, when he looked the plantain garden\nhad been destroyed. Thereupon, having called Sokka, and having said,\n\"Where is the revenue obtained from this? Thou art a Yaka come to\neat me,\" he became angry, and scolded him.\n\nHaving said, \"Thou canst not do that work. Look here (Menna); from\nto-day attend thou to the grazing of these cattle,\" he gave him charge\nof them.\n\nThen Sokka, having said, \"It is good, Hettiralahami. In our country\nI do that for a livelihood; I am well accustomed to it,\" took charge\nof them. Taking charge, he went driving the cattle to the jungle.\n\nHaving gone there he looked for a bull to eat, and having killed it,\ncutting a haunch he came home [with it]. At that time the Hettirala\nhaving seen the haunch of flesh, asked, \"What is that, Sokka?\"\n\nThen Sokka says, \"As I was going a leopard was [there], seizing\na deer. Then I said 'Hu.' Then the leopard sprang off and ran\naway. After that, because I was unable to bring it I came [after]\ncutting off a haunch.\"\n\nThereupon the Hettiralahami said, \"Sokka, it is good,\" and stroked\nhis head, and said, \"Give ye abundantly to eat to Sokka.\"\n\nBy that method he began to bring the haunch every day, one by one. The\nHettirala and the Hetti-woman on those days were very kind to Sokka.\n\nWhen a few days had gone, because of the eating of the deer's meat\nit appeared that the cattle of the herd were finished. Then, having\ncalled Sokka, he asked, \"Where are the cattle?\"\n\nSokka says, \"I could not drive the cattle to the stalls; they are in\nthe jungle.\"\n\nThe Hettirala, not trusting the word he said, went into the jungle\nto look at the cattle. When he was going, the stench [of the dead\nbodies] began to strike him to the extent that he was unable to go\ninto the jungle. Having gone in, when he looked he saw that there are\nthe heads and legs of the cattle. \"Sokka is good! I ate the meat. I\nmust kill Sokka,\" he got into his mind.\n\nThe Hettirala had taken a contract to give firewood to a ship. He\ntold Sokka to cut firewood by the yard account for the ship. Because\nhe must give firewood once a month, having cut the firewood by the\nyard account he was to heap it up. At that time, Sokka, having said,\n\"It is very good, Hettiralahami,\" taking that work also, went for\ncutting firewood.\n\nThe ship came after a month. The Hettirala went and looked, in order to\ngive the firewood. There were only three or four yards of firewood;\nthere was no firewood to give to the ship. When the ship person,\nhaving called the Hettirala, asked for the firewood, there being no\nfirewood to give a great fault occurred. Having fined the Hettirala\nhe destroyed the firewood contract.\n\n\"After Sokka came there was great loss of money; this one lost it. I\nmust kill him,\" the Hettirala got into his mind.\n\nGetting it in his mind, he said to the Hetti-woman, \"I am going to\nthe quarter in which younger sister is. Having prepared something to\neat on the road please give me it.\" The Hetti-woman having prepared\na box of sugared food, and made ready a box of clothes, and tied them\nas a pingo (carrying stick) load, placed [them ready].\n\nThe Hettirala having arisen at dawn in the morning and mounted on\nhorse-back, and said, \"Sokka, taking that pingo load, come thou,\"\nthe Hettirala went on horse-back in front.\n\nSokka, while going on and on (yaddi yaddi), ate the sugared food\nuntil the box was finished. When going a little far in that manner,\nthe whip that was in the Hettirala's hand fell down. Sokka picked it\nup and threw it into the jungle.\n\nThe Hettirala, having gone a little far, asked, \"Where [is the whip],\nBola? You met with it.\"\n\nThereupon Sokka said, \"I don't know; there is no whip.\"\n\nThen the Hettirala having become angry, said, \"Thou must bring anything\nthat falls, whether from me or from the horse,\" and he scolded him.\n\nAfter that, Sokka picked up the dung which the horse dropped,\nand began to put it in the clothes box. In that way and this way,\nat noon the time for eating came.\n\nOn that road there was a travellers' shed. For the purpose of eating\nfood at that travellers' shed they halted. Having opened the box in\norder to eat, when [the Hettirala] looked there was nothing of food\nin the box. \"Where is the food that was in this?\" he asked Sokka.\n\nSokka said, \"I don't know what was [in it] when it was given to me,\nindeed.\"\n\nThe Hettirala being very hungry, and in anger with Sokka also, started\nto go. Having gone, when they were coming near his younger sister's\nvillage he said to Sokka, \"Go thou, and tell them to be quick and\ncook a little food because I am fatigued.\"\n\nThen Sokka having gone said to the Hettirala's younger sister and\nbrother-in-law, \"The Hettirala is coming; as he has become ill he is\ncoming. Because of it, he does not eat anything. He said that having\nremoved the shells from unripe pulse and prepared balls of it, you\nare to place them [ready]; and that having killed a fowl for me I\nam to eat it with cooked rice, he said. The Hettirala at night is\nhimself accustomed to salt gruel.\"\n\nAfterwards that party, having prepared them, gave them in the\nevening. The Hettirala because of fatigue having eaten these things\nand drunk a great deal of salt gruel, went to sleep. (It is necessary\nto draw a veil over the nocturnal difficulties of the Hettirala owing\nto the purgative action of his evening's repast. In the morning)\nthe Hettirala thought to himself, \"It is Sokka himself makes the\nwhole of these traps. Because of it I must kill him.\"\n\nWell then, having said, \"We must go,\" and having opened the clothes\nbox, when he looked horse-dung had been put [in it]. Then at the time\nwhen the Hettirala asked, \"Sokka, what is this?\" he said, \"That day\nyou told me to take anything that falls from the Hettirala or from\nthe horse. Because of it I put these things away; I put them in that,\nwithout omitting one.\"\n\nAfter that, having set off, they went away to go home. Having gone a\nconsiderable distance, when they were approaching the house he said\nto Sokka, \"Go thou, and as there has been no food for me for two days\nor three days, tell grandmother to prepare something for food.\"\n\nHaving said \"Ha,\" Sokka having gone running, says, \"Grandmother,\nmadness having seized him, the Hettirala is coming. No one can speak\n[to him]; then he beats them. You will be unable to be rid of it.\" He\nsaid all these words.\n\nThen the grandmother asked, \"What, Sokka, shall we do for it?\"\n\nThereupon Sokka says, \"Putting on a black cloth and a black jacket,\ntake two handfuls of branches, and without speaking having gone in\nfront of him, please wave them.\"\n\nHaving said it and come running back to the Hettirala, he said,\n\"Hettiralahami, there is no means of doing anything in that\nway. Madness having seized grandmother she is dancing, [after] putting\non a black cloth and a black jacket, and breaking two handfuls of\nbranches.\"\n\nWhen the Hettirala was asking at the hand of Sokka, \"What shall\nI do for it?\" Sokka said, \"Breaking two handfuls of branches, and\nhaving gone without even speaking, please strike them on the head\nof grandmother.\"\n\nThereupon the Hettirala, having gone in that very way, without speaking\nbegan to beat her. The grandmother also began to beat the Hettirala. In\nthis way constantly for half a day they beat each other. Afterwards\nhaving recovered their reason, when he learnt, while they were\nspeaking, that it was a work of Sokka's, he thought of injuring him.\n\nOn the following day after that, he wrote a letter to the Hettirala's\nbrother-in-law: \"In some way or other please kill the person who\nbrings this letter.\" Having said, \"Go and give this letter, and bring\na reply from brother-in-law,\" he gave it into Sokka's hand.\n\nSokka, taking the letter, went to a travellers' shed on the road. While\nhe was there yet [another] man came there. Having broken open this\nletter and shown it to the man, he asked, \"What things are in this\nletter?\"\n\nThe man, having looked at the letter, said, \"'The person who brings\nthis letter has caused a loss to me of three or four thousand\npounds.' Because of it, it is said [that he is] to kill him.\"\n\nThereupon Sokka, having thrown the letter away, went to a house,\nand asking for pen and ink and having come back, told that man and\ncaused him to write the [following] letter:--\"The person who brings\nthis letter has been of great assistance to me. Because of it, having\ngiven to him your daughter [in marriage], give him a half share of\nyour landed property.\" Having taken it and gone, he gave it.\n\nThereupon the Hettirala's brother-in-law having looked at the letter\nand having been pleased, married to him and gave him his eldest\ndaughter; [244] and having given him a half share of his money, and\ntold him to go again to the place where this Hettiya is, sent him away.\n\nWell then, the Prince whom the Hettiya caught, taking his Hetti wife,\nwent away to the district where the Minister-Prince is.\n\n\n Western Province.\n\n\n\nIn the Aventures du Gourou Paramarta (Dubois), p. 312, while the\nGuru and his foolish disciples were on a journey, the Guru being\non horseback, the branch of a tree caught his turban, and it fell\ndown. Thinking his disciples would pick it up he said nothing at the\ntime. As he had previously told them to do nothing without orders,\nhowever, they left it. When he afterwards asked for it and found\nit was not brought, he scolded them, and sent one to fetch it, at\nthe same time giving them orders to pick up everything that fell\nfrom the horse. While the disciple was returning with the turban he\naccordingly collected and stored in it the horse's droppings that\nhe found on the road, and handed over the bundle to his master. The\nGuru made them wash the turban, and told them when they grumbled at\nbeing reprimanded for obeying his orders, \"There are articles that\nare worthy of being picked up, and others that are unworthy of it.\"\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 81, two brothers who\nhad run away from home came to a place where the road bifurcated,\nand found there an inscription on a stone, which contained a warning\nthat one of the roads should be avoided. The adventurous elder brother\nwent on this road and was robbed by a witch; the younger one selected\nthe other, and after being wrecked became a King.\n\nIn The Orientalist, vol. i, p. 131 ff., Mr. W. Goonetilleke gave \"The\nStory of Hokka,\" in which the man who was sent in advance to announce\nthe coming of the Gamarala, told the daughter that he could take only\npaddy dust. He left in anger on the following morning, and sent Hokka\nto let his wife know of his return. Hokka advised her to meet her\nhusband clothed in rags and sitting on an edanda, or foot-bridge. In\nthe dusk, Hokka, who was in front, kicked her off, calling her \"Bitch,\"\nand she fell into the stream and was drowned, the Gamarala thinking it\nwas a dog. The Gamarala had previously mutilated Hokka's elder brother,\nas related in No. 195, and Hokka was determined to have his revenge.\n\nThe portion omitted on p. 290 will be found at the end of the\nAdditional Notes, by those who wish to see how the villager treats\nsuch matters.\n\n\n\n\n\n\n\n\nNO. 243\n\nTHE AFFECTIONATE PRINCE\n\n\nIn a certain city there was a King; the King was married. If the\nQueen bore a Prince they rear the Prince; if she bore a Princess,\nat the very time when she was born, [even] should she be alive,\nthey bury her. This order is a thing commanded by the King.\n\nThe King's Queen formerly having given birth to a first-born Prince,\nand having reared him and been satisfied with him, he continued to\nstay there. During the time while he was there the Queen bore yet\na Princess.\n\nThen the King told them to bury the Princess. The midwife having given\nher into the hand of a man told him to bury her. So the man in order\nto bury the Princess took her and went to the burial ground.\n\nAt that very time, as the elder Prince of the King, who had been for\nsport, was coming back, he saw that this man [after] putting this\nPrincess into a bundle was going to the ground for new burials;\nand he asked the man, \"What is that you are going with, [after]\nmaking it into a bundle?\"\n\nThe man said, \"In this bundle is your younger sister, Sir.\"\n\nThen the Prince said, \"Ane! Stop there for me to look at her a\nlittle.\" So the man stopped.\n\nWhen this Prince went and looked, she was a Princess who was beautiful\nto the extent that through sorrow he could not look at her. Thereupon\nasking the man for the Princess, what does this Prince do? Having given\nher to another woman, having given sufficient hire for it, he said,\n\"Having very thoroughly brought her up until she reaches maturity,\nnot showing her to anyone, hand her over to me.\" The woman said. \"It\nis good.\"\n\nWell then, the Princess in not much time had reached maturity. After\nthat, this Prince, sewing suitable robes for the Princess, came,\nand causing the Princess to put them on went with her to the palace\nat which he stayed.\n\nThen the King, having become angry at the Prince, contrived a stratagem\nto kill her, that is, he wrote to a great person of the city,\n\"My Princess is [here]. To kill the Princess make ready an eating\n(feast) at your house, and having put poison into the food for the\nPrincess send a letter to all of us to come for the eating.\"\n\nSo the great man having made it ready just like that, sent a letter\nto this King for all who are at the royal palace to come. Thereupon\nthe King, having looked at the letter, prepared to go there.\n\nThis Prince perceived that it was a device which was adopted by\nthe King for the purpose of killing the Princess. Having perceived\nit and told those parties to go before, at the time when they were\ngoing this Prince and his younger sister, both of them, mounted on\na cart (carriage), and went along another path to the midst of a\nforest. As they were going on, leaving the forest wilderness behind,\nthere was a city which a [wild] tusk elephant, having come, is making\ndesolate. They went to the city. While they were going to the city\nit did not become light.\n\nAs this Prince and Princess were going, not knowing that there is a\ntusk elephant laying waste the city, the tusk elephant walked through\nthe whole city, and having broken down the houses, while it was coming\nto go back to the midst of the forest this Prince and Princess met\nit in front.\n\nHaving met it, it chased the Prince and Princess along the road. As\nit was going chasing them this Prince drew his sword and struck\nit. Then the sword went and pierced the stomach of the elephant,\nand it died. After it died they stayed that day night at the city.\n\nThe King of the city having gone with the city tusk elephant to stay\nat night at certain other rock houses (caves), comes to this city\nonly for hearing law-suits in the daytime. Having come and repaired\nthe houses which that [wild] tusk elephant had broken, and heard\nlaw-suits, as it becomes night he goes to the rock house.\n\nThe King [had] notified by beat of tom-toms [245]: \"To the person who\n[shall have] killed this tusk elephant I will give a portion from my\nkingdom and marry my Princess, and I will send him to stay at this\ncity.\" Every one was unable.\n\nOn the morning on which this Prince killed the tusk elephant, men\ncame in order to build [the damaged houses in] the city. When they\nlooked about that day, they said that the tusk elephant is still\nstaying there, sleeping; and the men having become afraid, ran away.\n\nAfter that, a man came, and having slowly come near the tusk elephant,\nwhen he was looking at it perceived that was dead. Thereupon the man\nhaving come near, when he looked [saw that] some one had stabbed the\ntusk elephant.\n\nThere was a house near by. Having gone near it, when he looked he\nsaw that a Prince and a Princess were sleeping. Having seen them,\nhe spoke to the Prince and awoke him, and asked, \"How did you kill\nthis tusk elephant?\"\n\nThen the Prince said, \"I stabbed it with my sword and killed it.\"\n\nThe man said, \"Ane! By favour to me you must stay there a little,\"\nand having gone he said to the King, \"Last night a Prince and Princess\ncame to our city; and having stabbed the tusk elephant with the sword\nand killed it, they are still staying [there], sleeping.\"\n\nThereupon the King having come, when he looked they were there. The\nKing having heard from the Prince about the matter, and having gone\ncalling them to the palace, and given them food and drink, asked to\nmarry his Princess to the Prince.\n\nAt that time the Prince said, \"Until the time when I marry and give\nmy younger sister I will not marry\"; and they went away to yet a city.\n\nWhen he was going, [persons] are robbing the city of this [other]\nKing. Because of it, [the King] gave notice by beat of tom-toms,\n\"Can any one seize them?\" Thereupon all said they could not.\n\nThis Prince having said, \"I will endeavour [to do] this,\" went\naway. While going, he met with a young Leopard, a young Parrot, and\na Kitten. Taking the three and placing them in a cart, while going\non he saw in the midst of the forest a very large house like a prison.\n\nThereupon the Prince, not going to look at it during the daytime,\nwaited until it became night; and having gone at daybreak, when he\nwas looking about, the robbers having come [after] committing robbery\nhe ascertained that they were making ready to sleep.\n\nHaving waited a little time after the men had gone to sleep, when he\nlooked for an opening, because there was not one, being on the back of\nhis horse he sprang on the wall. Having sprung on it, when he looked\n[he saw that after] putting down their armour on going to sleep,\nthey were sleeping well. Thereupon the Prince cut them all down,\nbeginning from one end. One of them having been wounded and got hid\nin the room, remained; all the other men died. The blood that came\nfrom them flowed to the depth of the Prince's knee.\n\nAfter that, having waited until it became light he cut a hole, and\nhaving put the dead bodies into the hole he thoroughly washed the\nhouses and cleaned them. Because there were many silver and golden\nthings there he stayed a little time.\n\nWhile he was staying, one day, having told the Princess to remain\n[there], the Prince, taking a gun, went to hunt. At that time the\nParrot, the Leopard, and the Cat went with the Prince.\n\nThe three and the Prince, or a person who would send him away, not\nbeing near, that robber who had been wounded that day, and having got\nhid remained after the Prince went away, came out into the light;\nand asking for cooked rice from the Princess and having eaten it,\nbecame associated with the Princess, and stayed a few days without\nthe Prince's knowing it, healing those wounds and the like.\n\nThen that robber spoke to the Princess, \"Having killed your elder\nbrother and we two having married, let us remain [here].\"\n\nThereupon the Princess also being willing regarding it, asked the\nrobber, \"How shall we kill elder brother?\"\n\nThen the robber said, \"At the time when your elder brother comes, say\nthat you have got fever, and remain lying down. Then he having come\nwill be grieved. Then say, 'Elder brother, the deity who protects\nus--who he is I do not know--said there is a pool in the midst of\nthis forest. In the pool there is a lotus flower. Unless, plucking\nthe lotus flower, you come and boil it, and I should drink the gravy,\nmy fever will not be cured otherwise.'\"\n\nThe Princess asked the robber, \"When he has gone to the pool what\nwill happen?\"\n\nThe robber said, \"There is a Crocodile in the pool. No one can descend\ninto the pool. Because the Celestial Nymphs (Apsarases) bathe [there],\nshould another person go the Crocodile will swallow him.\"\n\nThen the Princess having become pleased, at the time when the Prince,\nhaving gone for hunting-sport, came back, she remained lying down\ngroaning and groaning.\n\nThe Prince having come asked, \"What is it, younger sister?\"\n\nThe Princess said, \"Ane! Elder brother, I have got fever.\"\n\nThereupon the Prince through grief that the Princess had got fever\ndoes not eat the cooked rice. Then the Princess said all the words\nwhich the robber told her. So having said, \"I will bring the lotus\nflower,\" the Prince went.\n\nHaving gone and found the pool, when he looked there was a large\nlotus flower in the manner she said. The Prince, putting on the\nbathing cloth, [246] and fastening his sword in his waist string,\nprepared to descend into the pool.\n\nThereupon, the three animals that went with the Prince said, \"Don't\ndescend,\" and began to say it again and again. Out of them the Parrot\nsaid, \"Elder brother, having gone flying, I will bring each pollen\ngrain of the flower. Don't you descend.\"\n\nThe Prince said, \"While thou art going and bringing each grain of\npollen it will become night. On that account I will go, and cutting\nthe flower from the outside will come back\"; and he descended into the\npool. As he descended, the Crocodile having come swallowed him. When\nit was swallowing him the sword fixed at the Prince's waist pierced\nthe Crocodile's stomach, and the Crocodile and the Prince died.\n\nThereupon the three animals which remained on the bank, rolling over\nand over on the ground, breaking and breaking up the soil of the earth,\nbegan to cry out.\n\nAt that time the Celestial Nymphs came to the pool to bathe. Having\ncome, and seen the lamentation of these animals, they told the Devatawa\nof the pool to come, and splitting open the stomach of the Crocodile\nhe caused the Prince to be [re]-born. Having come to life, the Prince,\nplucking the lotus flower, came to the bank.\n\nThen the four, taking the lotus flower and having come back, and\nboiled and given it to that Princess, the false fever of the Princess\nwas cured. Well then, by that they were unable to kill him.\n\nSo the robber asked the Princess, \"Now then, how to kill your elder\nbrother?\"\n\nThen the Princess said, \"Elder brother having come [after] walking,\ngoes from this side near the screen to wash his face. You stay on\nthe other side [of the screen] and cut him with your sword.\" So he\nremained that day in that way.\n\nThat day the Prince having come [after] walking did not go to the side\nto which he goes before; he went to the other side. At that time the\nman having been [there] tried to spring away. Then having cut down\nthe man with the sword that was in the Prince's hand, he asked the\nPrincess, \"Whence this man?\" The Princess remained silent.\n\nThereupon the Prince said, \"I shall not do anything to you; say the\nfact.\" The Princess told him the fact.\n\nThen the Prince having said, \"Thou faithless one! Go thou also,\"\ncut her down with the sword; and taking those things, went with the\nthree animals to the city where he killed that tusk elephant.\n\nHaving gone there, and told the King the manner in which he killed\nthe robbers, and all the dangers that had befallen him, the King,\nhaving been pleased, married the King's Princess [to him]; and having\ngiven the kingdom also to that very Prince, he remained there.\n\nThe Prince having gone to his [father's] city, said to the King,\n\"Father, having destroyed the word which you, Sir, said, by the acts\nthat I performed, I was made to ascertain [the wisdom of] it.\"\n\nHaving made obeisance to his father the King, and told him all\nthe circumstances that had occurred, thereafter he came back with\ncontentment to that city. Having come, he remained ruling over\nthat city.\n\n\n Western Province.\n\n\n\nIn the Kolhan tales (Bompas) appended to Folklore of the Santal\nParganas, p. 468, a girl and her brother, fearing their father wished\nto kill them, ran away and lived in the jungle. While the brother\nwas hunting, a Raja met with the sister and wanted to marry her;\nthinking the youth would object the Raja persuaded the girl to try\nto get him killed. She pretended to be ill, and told him she could\nnot recover unless he brought a flower which grew in a lake. When\nthe boy was swimming to the flower a gigantic fish swallowed him;\nbut a Rakshasa friend drank the pool dry, caught the fish, and took\nout the boy alive. The Raja carried off the girl, but was defeated\nby the youth and Rakshasa and some animal friends, gave the youth\nhalf his kingdom, and married him to his own daughter.\n\nIn the actions of the animals, expressive of their grief at the death\nof the Prince, there is a striking resemblance to those ascribed to the\nWerewolf in William of Palerne (E.E.T.S., ed. Skeat), on discovering\nthat the child he was rearing was missing:\n\n\n For reuliche (ruefully) gan he rore \u00b7 and rente al his hide,\n And fret (gnawed) oft of the erthe \u00b7 and fel doun on swowe,\n And made the most dool (sorrow) \u00b7 that man mizt diuise.\n\n\nThe English translation of this twelfth-century Romance is said to\ndate from about A.D. 1350.\n\nIn vol. i, p. 130, a dog shows its grief by rolling about and howling,\nand in vol. iii, p. 446, a man rolls on the ground in feigned sorrow.\n\n\n\n\n\n\n\n\nNO. 244\n\nTHE PRINCE WHO RECEIVED THE TURTLE SHELL\n\n\nIn a certain country there was a son of a King. After this son had\nbecome big to a certain extent, for the purpose of teaching him\nhe sent him near a teacher; but as time was going on, the teacher,\nascertaining that he could not teach this one, gave notice to His\nMajesty the King. Thereupon the King having summoned the Prince near\nhim, sent him to stay unoccupied (nikan) in the royal house.\n\nDuring the time while he was thus, the other Princes, having finished\nlearning the sciences and having again arrived near the King, began\nto show him, one by one, their dexterity. Some of them began to make\njests about this ignorant Prince. Thereupon this Prince being much\nashamed, and his father the King also not concealing it, his Prince,\nputting on his ornaments and decorating himself with his sword, bow,\netc., having entered a forest wilderness went away.\n\nWhen he had gone in this manner for a considerable distance through\nthe midst of the forest wilderness, he saw a house of a cow-herd. The\nPrince went to this cow-herd's house, and having told him of his\nhunger, asked for a little food.\n\nThe cow-herd's wife, having thought that she must take the Prince's\ncostly ornaments, gave the Prince to eat, drink, and sit, and\n[permitted him] to stay; and having told him to unfasten his clothes\nand go to sleep, handed over to him a bed also.\n\nThereupon having thought, \"This woman is a most kind person,\" the\nPrince having taken off his ornaments, gave them together with his\nweapons to the cow-herd's wife. The Prince having been sleeping,\nafter his eyes were opened, when he asked for the ornaments from\nthe cow-herd's wife, without giving them she told the Prince to\ndwell there.\n\nWell then, a certain goddess who saw that this young Prince in this\nmanner was causing the cattle to graze, having shown great compassion\ntowards him, one day approached near him and said thus, \"I will give\nthee a turtle shell and a spell. By the power of the spell thou canst\ndo the thing thou thinkest. Having got inside the turtle shell thou\ncanst stay there. If not in that way, thou canst become a Prince\ndecorated with beautiful ornaments. But without saying the spell just\nnow, thou art to say it when thou hast become twenty-five years of\nage,\" she said.\n\nBut this Prince, for the purpose of seeing whether the spell is true\nor false, having said it, became a Turtle; and again having said it\nbecame a handsome Prince. After that, until the twenty-fifth year\narrives he put away and hid the turtle shell.\n\nAfter this time, the Prince having stayed [there] causing the cattle\nto graze, when the twenty-fifth year arrived, taking also the turtle\nshell he set off in the very disguise of a poor man, and went away\nto another country. This Prince having arrived at the house of a\nflower-mother who gives flowers to the King of that country, dwelt\n[with her] like a son. During the time when he was staying thus,\nhe got to know the affairs of the royal house.\n\nOut of the King's seven daughters six having contracted marriages,\nonly the youngest Princess was left. When the husbands of those six\nPrincesses went hunting, the Prince who stayed near the flower-mother\nhaving gone into the midst of the forest became an extremely handsome\nPrince; and having decorated himself with the sword, bow, etc., and\nmounted upon a horse, and waited to be visible to the other Princes\nwho were in the midst of the forest, when they were coming to look\n[at him] immediately having become a Turtle he hides in a bush.\n\nWhen he acted in this manner on very many days, the husbands of the six\nPrincesses related this circumstance while at the royal house. [Their\naccount of] this matter the youngest Princess who was unmarried heard.\n\nThereafter, one day the six Princesses and their husbands also, went to\nthe festival pool to bathe. The youngest Princess went with these. The\nPrince who had become the son of the flower-mother, creating a most\nhandsome Prince's body, and having gone after the whole of them, waited\n[there] to show a pleasure to these Princesses who came to bathe; and\nimmediately having become a Turtle, got hid at the side of the pool.\n\nOnly the youngest Princess saw this circumstance. Having thus seen it,\ncatching the Turtle and wrapping it in her silk robe she took it to\nthe palace. After she took it to the Princess's chamber, the Turtle,\nhaving become the Prince, talking with the Princess told her all\nhis story, and when he told her that he was a royal Prince the two\npersons agreed to marry each other.\n\nBeginning from that time (taen), this Prince whom men were thinking was\nthe son of the flower-mother, by the favour of the Princess began to go\nto the floor of the upper story where the Princess resides. During the\nprogress of time, the King perceived that the Princess was pregnant,\nand having menaced the Princess and asked who was the offender\nregarding it, ascertaining that he was the flower-mother's son, he\ngave the Princess to the flower-mother's son, and turned them out of\nthe palace.\n\nAfter this, one day because of a great feast at the royal house, the\nKing ordered these six Princes to go for hunting, and return. Because\nthe flower-mother's son was in an extremely poor condition, except\nthat the other Princes made jests at him they did not notice him. The\nother six Princesses ask the Princess of the flower-mother's son,\n\"Is your husband going for the hunting-sport to-day?\"\n\nThen having exhibited a most sorrowful state, the Princess says,\n\"That I do not know. I must ask my husband, and ascertain.\"\n\nWhen the other Princes had ornamented [themselves] for the\nhunting-sport, the flower-mother's son, seeking a rust-eaten sword\nand rotten bow, went to the midst of the forest, and taking a Prince's\nappearance, mounted upon a horse. Having gone [hunting], cutting off\nthe tongues of the whole of the animals that he hunted [and killed],\nand taking only a rat-snake [besides], he returned to the palace\nbefore everybody [in his ordinary form].\n\nThe King required to look at the animals which these Princes had hunted\n[and killed]. Thereupon, to be visible above the meat procured by the\nhunting of the whole of them, [the Prince] placed [on the top of them]\nthe dead body of his rat-snake. Then the whole of them abused this one,\nit is said.\n\nThereupon this one says to the King, \"It was not these Princes; I\nkilled these animals.\" Having said, \"If these killed them, where are\nthe tongues of these animals?\" he opened [their] mouths and showed\nthem. Having shown the King the tongues of the animals which he had,\nand caused them to see [him in] the likeness of the Prince decorated\nwith all the ornaments, like the full moon, this flower-mother's son\nstood before the King. Thereupon, the King and the other Princes also,\nretreated in extreme astonishment.\n\nThereupon, when he gave the King information of all the account of\nthis Prince from the commencement, [the King] having handed over the\nsovereignty to him he put on the crowns. [247]\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 245\n\nCONCERNING A PRINCE AND A KINNARA WOMAN\n\n\nIn a certain country there was a King, it is said. There was a single\ndaughter of the King's. From many places they spoke of marriage to\nthat royal Princess, but her father the King did not agree to it.\n\nAt last, when a certain royal Prince asked to marry this Princess,\nher father the King, having made inquiry, because of his not happening\nto be a son of the Chief Queen was not satisfied with it.\n\nBut on account of the Prince's possessing a mind extremely attached\nto the said Princess, having considered several means of success for\nbringing away this Princess, he made a very large brass lamp. The\nchamber of the lamp had a size [sufficient] for the Prince to be\nconcealed [in it].\n\nHaving caused the lamp to be constructed in this manner, after the\nPrince entered there, having employed four persons they took this\nvery lamp to sell. In order to go in this way, the Prince said thus\nto his servants, \"There is necessity for me to enter such and such a\nroyal house. While [you are] taking this lamp, when anyone [elsewhere]\nasks for it, mention a price which it is not worth; but having gone\nto the royal house give it at whatever they ask it for,\" he said.\n\nThereafter the servants, keeping this word in mind, and the Prince\nbeing concealed [in it], took the lamp to the royal house, it is\nsaid. The King, having seen the lamp and having thought, \"This is an\nextremely fine lamp. This is suitable for placing in my daughter's\nchamber,\" asked the price of it, it is said. Thereupon the servants\nwho took the lamp fixed the price at four hundred masuran. And when\nthe King said, \"This is not worth so much; I will give seventy-five\n[248] masuran,\" the servants because of the Prince's word gave the\nlamp at that price, it is said.\n\nThereafter, for the purpose of beautifying the royal Princess's chamber\nhe placed there this lamp. The Prince, also, having entered the lamp\nwas [in it].\n\nAlthough for the care of the Princess many servants were staying there,\nthe Prince obtained opportunity in order to bring about conversation\nwith the Princess, it is said. By this method obtaining about a [half]\nshare of the Princess's food, the Prince remained hidden for a time.\n\nThey give the Princess only one quantity of food. It was the custom\nonce in seven days to weigh this Princess; [249] but as the Prince\nwas eating a share of the Princess's food, the Princess having become\nthin became less in weight.\n\nHaving seen that the Princess's weight by degrees was growing less,\nthe servant women, becoming afraid, informed the King that the\nPrincess perhaps had some illness. The King also having thought that\nthe Princess perhaps had some sickness (abadayak), made inquiry, and\nhaving ascertained that she had not a sickness in that way, ordered\nthem to give additional food on account of it. After this time,\nhaving seen that the Princess is increasing in weight by the method,\nat the time when he inquired about it, he ascertained, it is said,\nthat the Princess had been pregnant for eight months.\n\nAfter this, although the King investigated by several methods regarding\nthe manner in which this disgrace occurred to the Princess, he was\nunable to learn it. Everyone in the country got to know about this.\n\nIn this way, after the King was coming to great grief, he caused\nnotification to be made by beat of tom-toms throughout the country that\nto a person who should seize and give him the wicked man who caused\nthe disgrace to the royal Princess, he will give goods [amounting]\nto a tusk elephant's load.\n\nA certain old woman, having caused the proclamation tom-tom to stop,\nsaid, \"I can catch and give the thief,\" it is said. Thereupon they\ntook the old mother near the King.\n\nThen the King having spoken, asked, \"Canst thou catch and give\nthe thief?\"\n\n\"It is so; may the Gods cause me to be wise,\" the old woman said,\nit is said.\n\n\"Dost thou require something for it?\" he asked.\n\n\"[You] must give me a permission for it in this manner,\" she\nsaid. \"That is to say, whether in the [right] time or in unseasonable\ntime, [250] it is proper that I should receive permission for coming\nto any place I please in the palace,\" she said. And the King gave\npermission for it.\n\nThe old mother, upon that same permission having come to the royal\nhouse, while conversing in a friendly manner with the Princess\nafter many days had gone by ascertained that from outside anyone was\nunable to approach the palace. But perceiving that some one could\nhide inside the lamp that is in the Princess's chamber, one day, in\nthe evening, at the time when darkness was about to fall, she came\nto the Princess's chamber, and having been talking, dishonestly to\nthe Princess she scattered white sand round the lamp, and went away.\n\nIn the morning, having arrived, when she looked she saw the foot-marks\nof a person who went out of the lamp, and perceiving that most\nundoubtedly the rogue is in the lamp, told the King (rajuhata), it is\nsaid. Thereupon the King having employed the servants and brought the\nrogue out, made the tusk elephant drink seven large pots of arrack\n(palm spirit), and ordered them to kill him by means of the tusk\nelephant.\n\nHaving made the Prince sit upon the tusk elephant, they went near the\nupper story where the Princess was. The elephant-driver was a servant\nwho was inside the palace for much time. As he was a man to whom the\nPrincess several times had given to eat and drink, the Princess said\nfor the elephant-keeper to hear, \"With the tusk-elephant face don't\nsmash the tips of the cooked rice.\" [251]\n\nThe elephant-keeper also understanding the speech, without killing the\nPrince saved him. Although he employed the tusk elephant even three\ntimes, and made it trample on his bonds, at the three times he escaped.\n\nThereupon the King [said], \"This one is a meritorious person;\" [252]\nand having caused him to be summoned, and made notification of these\nthings after he came, at the time when he asked, \"Who art thou? What\nis thy name?\" he told all, without concealing [anything]. Thereupon\nhe married and gave the Princess to the Prince.\n\nWhile the two persons were living thus, a longing arose for the\nPrincess to wear blue-lotus flowers. As this time was a season without\nflowers, having heard that there would be flowers only at one pool at\na Kinnara village at a great distance, the Prince went there. While\nhe was there, a Rodi (Kinnara) woman by means of a [knowledge of the]\nteaching of the Kala [253] spells caused the Prince to stop there,\nit is said.\n\nWhen time went in this manner without the Prince's coming, the\nKing started off and sent four Ministers for the purpose of finding\nhim. The four persons, ascertaining that the Prince had been captured\nand taken into the Kinnara caste, went there, and spoke to the Prince.\n\nPerceiving that while by the mouth of the Rodi (Kinnara) [254] woman\nthe word \"Go\" was being said, he was unable to go, [255] they spoke\nto the Prince, and did a trick thus, it is said; that is, they told\nthe Prince to say, \"Certain of my friends have come; we must give\nthem amply to eat and drink.\" \"Because of it [be pleased] to tell\nthe Kinnara woman to cook food amply,\" they said. When the Prince\ntold the Kinnari to cook food in that manner she did so.\n\nWhen the Prince summoned the Ministers to the food, they, the four\npersons, putting sand in their waist pockets and mixing it with\nthe food, endeavoured to eat, it is said. Having done so, the four\nMinisters said, \"Although we came so far seeking our friend, we were\nunable to eat even a mouthful of rice from our friend without sand and\nstones [being] in it,\" and having scolded the Prince they went away. At\nthat time the Prince appeared as though approaching great grief.\n\nThe Rodi (Kinnara) woman who saw this spoke to the Prince, \"Go, calling\nyour friends to come,\" she said. After the way in which she said this\n[word] \"Go,\" the Prince very speedily having started, went with the\nfour Ministers to his own country. Having gone thus and arrived at the\npalace, he told of the beauty of the Kinnara woman, and all his story.\n\nIn the meantime the Kinnara woman also having arrived in front of\nhim, the Kinnara woman having said, \"Here he is,\" when she seized\nthe Prince's hand the King, having pushed the Rodi (Kinnara) woman\nfrom there, sent her out of the way.\n\nThe Kinnara woman because of this trouble drew out her tongue, and\nhaving bit it died, it is said; and after that having cast out the\ndead body they burned it. On the grave mound a plant [used as a]\nvegetable grew.\n\nTwo women of the village near this place came here to break\nfire-wood. Because one of the two women had pregnancy longing,\nuprooting the plant [used as a] vegetable, she cooked and ate it to\nallay the longing. After she ate thus, the woman having given birth\nto a female child she grew up extremely beautiful, like the dead\nKinnara woman.\n\nDuring this time, the Prince in succession to his father-in-law\nhad come to the sovereignty, it is said. At the time when the child\nborn like the Kinnara woman had arrived at sufficient age, the King\nhaving come and having seen her when he was going [past], remembered\nthe dead Kinnara woman, and having tied his affections on the young\nwoman endeavoured to obtain her, it is said. But her two parents not\nbeing pleased at it, as the King was going to walk away beat him,\nand killed him.\n\nAfter the King died, when the King's men were burying him they gave\nthe kingship to his son. After this son arrived at the time when\nhe understood matters, he asked his mother how his father the King\ndied, and ascertaining it he seized the men of the village at which\nthey killed the King, and having put them in a ship he launched it\non the sea. The men having cast nets, catching fish [in them] got\ntheir livelihood. After this, having cast the net and made efforts,\ncatching a hundred Seer fishes they went to the village that was\nvisible on shore. That village, indeed, is now Migamuwa (Negombo).\n\n\n Western Province.\n\n\n\nThe capture of the Prince by a low-caste village girl is apparently\nborrowed from Sinhalese history. In the second century before Christ,\nPrince Sali, the only son of King Duttha-Gamani, fell in love with a\nbeautiful village girl of low-caste,--according to tradition a Duraya\ngirl--married her, and in order to retain her abandoned his succession\nto the throne. According to the historians, his infatuation was due to\nhis grandfather's having been a pious man of low-caste in his former\nlife, and to the Prince's marrying the girl in a previous existence,\nboth of them then being of the same caste.\n\n\n\n\n\n\n\n\nNO. 246\n\nTHE WAY IN WHICH THE PRINCE TRADED\n\n\nIn a certain country the son of a King having thought that he himself\nearning it he must obtain a living, asked permission for it from his\nfather the King.\n\nThen the King said, \"Son, if the goods that there are of mine will\ndo without your earning a living and [thus] obtaining it, you can\nlive happily, enjoying the possession of this wealth which there is,\"\nhe said.\n\nBut the Prince, being dissatisfied with it, said to his father the\nKing, \"In order for me to do trading, having loaded goods in a ship\nplease give me charge of it,\" he said.\n\nBecause of the strong wish of the Prince in this matter, the King\nhaving caused three ships to be constructed, loaded goods in one and\ngave the Prince charge of it, and sent the other two ships for the\npurpose of his protection.\n\nAfter these three ships had sailed a considerable distance, a strong\nwind struck them; and the two ships which went for his protection\nhaving sunk, the ship in which was the Prince drifted to a shore.\n\nThereupon the Prince having said, \"At what country have we\narrived?\" when he began to walk there for the purpose of looking,\nhe saw a city in which were houses without men, and an abandoned\npalace. At that time, in order to find a country in which are men,\nhe caused a dependant of this Prince to climb up a very high tree;\nwhen he looked he saw at a place not far from there a city at which\nmen are dwelling, and they went there.\n\nWhen the Prince asked the men who were at the city the reason of there\nbeing a city with abandoned houses and an abandoned palace, the men\nsaid thus, that is, \"Because the King who exercised the sovereignty\nover that city did much wrong, a deity having sent a fire-ball [256]\nthrough the whole city once in three months, began to destroy it.\"\n\nThereupon this Prince who owned the ship, asking for a very clever\nclerk from the Minister who ruled the city, arrived there on the\nday on which he sends the fire-ball to destroy the city. When he is\nsending the fire-ball the Prince asked the deity, \"What is the reason\nfor sending this fire-ball?\"\n\nThe deity said, \"The King who ruled here stole the goods of such\nand such men to these extents, put in prison falsely such and such\nmen.\" When he is saying a quantity of such-like matters, the clerk\nwho went with the Prince wrote down the whole.\n\nThereupon the Prince said to the deity, \"The goods which the King\nstole from the men I will apportion and give to them. I will assist the\nmen who were put in prison without cause. Because of it, henceforward\ndo not send the fire-ball and destroy the city.\" When he said it the\ndeity accepted it.\n\nAfter that, the Prince having sold the goods that were in the ship\nand the ship also, and having assisted the families whom the wicked\nKing had injured, together with the Minister governed the country.\n\nOne day this Prince having gone for hunting-sport, when he was going\nhunting, a deer, feeling the wound at the shooting and shooting, ran\noff in front. The Prince having run after the deer, became separated\nfrom his retinue. Having seen, when going along, that a very beautiful\nPrincess is at a rock cave in the midst of the forest, when he asked\nher [regarding] the circumstance, she said, \"A Yaka brought me and\nput me in this rock cave. Once in three months he comes to look\n[at me].\" Thereupon the Prince, calling for his retinue, and when it\ncame having gone away taking this Princess, gave her in marriage to\nthe Minister.\n\nAfter this, because neither this Princess nor the Minister, both of\nthem, paid regard to this Prince who had assisted them, the Prince\nhaving become angry went away.\n\nHaving gone thus, becoming wearied he went to sleep near a pool\nin the midst of the forest. At this time, two robbers having come,\nplaced [there] a very beautiful Princess on a golden bed, and being\nunable to divide them, [each] cried out, saying, \"The bed for me;\nthe Princess for me. Give me them.\"\n\nThereupon the Prince, having opened his eyes and said, \"Who are\nye?\" sprang near them, taking his sword, and said, \"I am such and\nsuch a Prince. I will kill you. If I am not to kill you, give me the\nPrincess, and if ye want the bed take ye it away.\" The two robbers\nhaving become afraid, taking the bed went away.\n\nThis Prince went away, taking the Princess, and having arrived at a\ncountry, dwelt there in misery. At this time, her father the King made\npublic that to the person who, having found, gave him this Princess,\nhe will give a share from the kingdom, and marry and give her.\n\nWell then, for the purpose of finding her, a young man from the\nPrincess's country having walked to all places, at last arrived by\nchance at the place where both of them are residing. Recognising the\nPrincess, and during that day night getting a resting-place there and\nhaving stayed at it, he stole the Princess, and went near her father\nthe King.\n\nThereupon the Princess said to her father the King, \"Do not give me\nin marriage to this wicked one. There is a Prince who at the very\nfirst delivered me from robbers. While that Prince was there [after]\nfinding me, this wicked one having gone [there], stealing me by force\ncame away.\" Thereupon the King commanded them to impale this man,\nand kill him.\n\nThrough grief at [her loss], that Prince who was [there] having come\nafter seeking her for three months, [the King] gave him this Princess\nin marriage, and gave him the kingship of that country, also.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 247\n\nA PRINCESS AND A PRINCE\n\n\nIn a certain country a King had an only daughter, it is said. The\nPrincess was a possessor of an extremely beautiful figure. The\nKing taught her the sciences to the extent to which she was able to\nlearn. This Princess having arrived at maturity, the King ordained\nthat a Prince who having heaped up masuran [amounting] to five tusk\nelephants' loads, should show [and give] him them, may marry her.\n\nAfter that, although from several countries Princes came to marry\nher because this Princess's figure is beautiful, having been unable\nto procure masuran [amounting] to five tusk elephants' loads their\nminds became disheartened, and they went away.\n\nAt last, out of the seven sons of a certain Emperor-King, one person\nsaid to his father the King, \"Father, [257] should you not give me\nmasuran [equal] to five tusk elephants' loads, undoubtedly, cutting\nmy throat (lit., neck) myself, I shall die.\"\n\nThe King asked, \"What is that for?\"\n\n\"In such and such a country there is a very beautiful daughter of\nthe King. To marry her, first it is necessary to give masuran [equal]\nto five tusk elephants' loads.\"\n\nThereupon the Emperor-King having loaded the masuran into a number\nof carts, handed them over to the Prince. Well then, this Prince,\ntaking the masuran also, approached near the Princess's father, the\nKing. Having weighed his masuran, when he looked [into the account]\nstill a few were short. Because of it having sold even the tusk\nelephant which the Prince brought, and having righted the five tusk\nelephants' loads, after he showed them to the King, the father of\nthe Princess, he gave the Princess in marriage to this Prince.\n\nBecause of this Prince's act, the Princes who having come first to\nmarry the Princess and having been unable went away, became angry,\nand formed the design to steal the Princess for themselves.\n\nAfter the Prince lived in happiness for a little time at the palace\nof the King, the father of the Princess, he asked the King, the\nPrincess's father, for permission to go to his own country with the\nPrincess. When he had asked permission even many a time because the\nfather of the Princess was very unwilling, by very strong effort he\nset off to go, together with the Princess.\n\nWhen going thus, the Princess's father gave her ten masuran. As these\ntwo persons, taking the ten masuran, were going journeying they fell\ninto a great forest wilderness. Leaving behind the forest wilderness,\nwhen they arrived at another country, because [only] two masuran\nremained over for them, getting a living became very difficult.\n\nThereupon the Princess said to the Prince, \"I know the means to earn\nour living, therefore be not afraid. For [the value of] the remaining\ntwo masuran bring threads of such and such colours,\" she said.\n\nThe Prince having brought them, the beautiful Princess knitted a scarf\n[like one] she was wearing, and having put flower work, etc., [in it],\nand finished, gave it to the Prince, and said, \"Having gone taking this\nscarf and sold it to a shop, please bring and give me the money,\" she\nsaid. Thereupon the Prince having taken it and gone, and having sold\nit for twenty masuran, thereafter bought at the price the requisite\nthreads of several colours, and gave them to the Princess. Well then,\nwhile the Princess is making ready scarves, having obtained money\nand rented a house at the city, she dwelt with the Prince.\n\nWhile [they were] dwelling thus, a Prince came to the shop at which\nshe sold the scarves, and buying an invaluable scarf of these, and\nascertaining that it was the scarf woven by such and such a Princess,\nasked the shopkeeper, \"Who brought and sold the scarves?\"\n\nThen the shopkeeper said, \"Such and such a handsome man sold them to\nme,\" he said.\n\nHaving said, \"When will the scarf trader come again to the shop?\" and\nhaving ascertained it from the shopkeeper, he came on the day which\nthe shopkeeper mentioned, in order to meet the Prince scarf trader.\n\nHaving come thus, and met with the very Prince who trades in the\nscarves, and conversed well, he asked, \"Who knits the scarves?\"\n\nThen the Prince gave answer, \"My wife knits them.\"\n\nThereupon the other Prince said, \"The scarves are extremely good. I\nwant to get knitted and to take about ten or fifteen of them.\"\n\nHaving said [this], and having come to the place where this Princess\nand Prince are living, and given a deposit of part of the money for\nthe month, he got a resting-place there that day night.\n\nIn this manner getting a resting-place and having been there, in the\nmiddle of the night stealing the Princess, the Prince who got the\nresting-place took her to his palace. This Prince, for the Princess\nwhom he stole and the Prince who was her lord to become unconscious,\ncaused them to drink a poisonous drug while they were sleeping. This\nPrince who stole the Princess was a person who at first having gone to\nmarry her, was not wealthy [enough] to procure the masuran [amounting]\nto five tusk elephants' loads.\n\nWell then, on the day on which he went stealing the Princess, he\nreceived a letter from his father the King, that he must go for a\nwar. Because of it, having put the Princess whom he stole in the\npalace, and placed guards, and commanded that they should not allow\nher to go outside it, he went for the war.\n\nWhile she was [there] in this manner, in the morning consciousness\nhaving come to the Prince who had married the Princess and become\nher lord, he opened his eyes, and having seen that the Princess was\nnot there, as though with madness he began to walk to that and this\nhand. While going thus, he went to go by the street near the palace\nin which his Princess is put. When going there, after the Princess\nhad looked in the direction of the street from the floor of the upper\nstory, she saw that her Prince is going; and at that very time having\nwritten a letter she sent it to the Prince by the hand of a messenger.\n\nIn the letter was said, \"At night, at such and such a time please\ncome to such and such a place. Then I having arrived there, and both\nof us having joined together, let us go by stealth to another country.\"\n\nThe Prince as soon as he received the letter went near a jungle,\nand thinking, \"Here are no men,\" read the letter somewhat loudly.\n\nThen a man who, having gone into the jungle to draw out creepers\nand having become fatigued, was lying down near there, heard his\nreading of the letter. Because the man heard this matter, in the\nnight time, at the time which was written in the Princess's letter,\ntaking a sword also, he went to the place which she mentioned. When\nthe Princess, too, at the appointed time went to the said place, the\nman who went to cut creepers having waited there, seized her hand,\nand they quickly travelled away. While they were going, in order that\nthe guards and city residents should not be able to recognise them,\nnot doing much talking they journeyed quickly in the darkness, by\nthe jungle, to the road.\n\nThe Prince who was appointed the husband of the Princess, having read\nwithout patience the letter which the Princess sent, arrived at the\nplace mentioned before the appointed time; and having [sat down and]\nleaned against a tree until she comes, after the journey he made\nwent to sleep. At this time the man who went to cut creepers came,\nbringing the sword. If he had met with the Prince, he would have even\nkilled him, with the design to take away the Princess.\n\nThis Princess, together with that man, having arrived at a great\nforest wilderness, both persons went to sleep under a tree. After\nit became light, having opened her eyes, and when she looked having\nseen that she had come with a very ugly man, unpleasing to look at,\nbecoming very distressed she began to weep.\n\nThen the man said, \"After you have now come so far with me, should\nyou leave me you will appoint yourself to destruction. Because of it,\nare you willing that I should marry you?\" he asked.\n\nThe Princess said, \"I am willing; but in our country there is a\ncustom. In that manner we must keep it,\" she said.\n\nThe creeper cutter agreed to it, that is, the woman and man, both of\nthem, who are to marry, having looked face to face, with two ropes of\nfine thread are to be tied at a post, and after they have proclaimed\ntheir willingness or unwillingness for their marrying, they must\nmarry. \"Well then, because in this forest wilderness there are not\nropes of fine thread, let us tie ourselves with creepers,\" she said.\n\nBecause there was not anyone to tie the two persons at once (eka\nparata), the other having tied one person, after this one proclaimed\nher or his willingness the other was to be tied. Firstly having tied\nthe Princess with a turn of creeper, after she proclaimed her consent\nhe unloosed her. After that, the Princess, having very thoroughly\nmade tight and tied to the tree the creeper cutter, quickly went away\nbackward to seek her lord.\n\nWhile going in that way she met with two Vaeddas. Thereupon the two\nVaeddas, with the design to take this Princess, began to make uproar.\n\nThereupon the Princess said, \"Out of you two, I am willing to come\nwith the skilful one in shooting furthest,\" she said.\n\nAt that time the two Vaeddas, having exerted themselves as much as\npossible, shot the two arrows [so as] to go very far, and to fetch\nthe arrows went running to the place where they fell. While they were\nin the midst of it the Princess went off very stealthily.\n\nThe two Vaeddas having come and having seen that the Princess\nhad gone, began to seek her. When they were thus seeking her, that\ncreeper cutter whom she had tied and placed there when she came away,\nsomehow or other unfastening the tying, came seeking the Princess;\nand having joined with these Vaeddas began to seek [her with them].\n\nWhile they were in the midst of it, the Princess having gone walking,\nmet with a trader. The trader, taking her and having journeyed, at noon\nbecame wearied, and went to sleep in the shade under a tree. Then the\nPrincess taking a part of the trader's clothes and putting them on,\nwent like a man, and arrived at a royal palace. The King having said\nto this one, \"What can you do?\" [after] ascertaining it, gave this\none the charge to teach the King's son and also the Minister's son.\n\nDuring the time while she is thus educating in the sciences these\ntwo Princes, one day the Minister's son, because of an accidental\nnecessary matter went into the room where this Princess who was made\nhis teacher is sleeping. At the time when he went, the Princess's\nouter robe having been aslant, the Minister-Prince saw her two breasts,\nand went seeking the King's son to inform him that she was a woman.\n\nThe Princess, ascertaining this circumstance, stealing from the\npalace the clothes of a royal Prince and putting them on, went away\nvery hastily. She went away thus in the disguise of a Prince, by a\nstreet near a palace of the chief city in another country.\n\nBecause a handsome husband, pleasing to the mind of the daughter of\nthe King of that country, had not been obtained by her, she remained\nfor much time without having married. Although many royal Princes\ncame she was not pleased with them. But having been looking in the\ndirection of the street from a window of the upper story floor, and\nhaving seen this Princess of extremely beautiful figure going in the\ndisguise of a Prince, very hastily she sent to her father the King,\nand informed him, \"Please give me the hand of that Prince who is\ntravelling in the street, as my lord-husband.\"\n\nThen the King, having sent a messenger and caused this Prince to be\nbrought near the King, and shown him the Princess, said, \"You must\nmarry this Princess. If not, I shall appoint you to death.\" This\nPrincess who was in the disguise of a Prince through fear of death\nconsented to it.\n\nAfter that, having appointed the wedding festival in a great\nostentatious manner, they married these two persons. In that night\nthe Princess who was in the disguise of a Prince, having told the\nother Princess all the dangers that occurred to her, and told her\nthat she is a Princess, said to her, \"Don't inform any one about it.\"\n\nRemaining in this manner, the Princess who is in the Prince disguise\nbegan to seek her husband. It was thus:--This Princess having caused\nto be made ready a very spacious hall which causes the minds of the\nspectators who saw it to rejoice to the degree that from the outer\ndistricts men come to look at it, began to cause donations [of food]\nto be given to all who arrive there.\n\nHaving caused her own figure to be made from wax, and having put\nclothes on it, and established it at a place in front of this hall,\nshe caused guards to be stationed around, and commanded them, \"Any\nperson having come near this wax figure, at the very time when he\nhas touched it you are to bring that person near me.\" She said [thus]\nto the guards.\n\nWhile a few days were going, men came from many districts to look\nat this hall. Among them, having walked and walked seeking this\nPrincess, were her Prince and the creeper cutter, the two Vaeddas and\nthe trader, the royal Prince and the Minister-Prince. The whole of\nthem having come and seen this wax figure, touched the hand of the\nwax figure. The guards who were stationed there, because the whole\nof these said persons touched the wax figure, arrested them and gave\ncharge of them to the Princess.\n\nThereupon the Princess commanded them to kill the creeper\ncutter. Having censured the Vaeddas she told them to go. To the son of\nthe King who caused her to teach, she gave in marriage the Princess\nwhom, having come in the disguise of the Prince, she married. Taking\ncharge of her own Lord she from that time lived in happiness.\n\n\n Western Province.\n\n\n\nThe story of the Prince and Princess (No. 8, vol. i) bears a close\nresemblance to this tale in some of the incidents; see also No. 108\nin vol. ii.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 62) the story\nof Ali Shar and Zumurrud also contains similarities. When the two had\nno other means of support, Zumurrud sent her master or husband to buy\na piece of silk and thread for working on it. She then embroidered it\nfor eight days as a curtain, which Ali Shar sold for fifty dinars to a\nmerchant in the bazaar, after she had warned him not to part with it\nto a passer-by. They lived thus for a year, till at last he sold one\nto a stranger, owing to the urging of the merchants. The purchaser\nfollowed him home, inserted opiates into a half plantain which he\npresented to him, and when Ali Shar became unconscious fetched his\nbrother, a former would-be purchaser of Zumurrud, and they carried off\nthe girl. By arrangement with an old woman, a friend of the youth's,\nshe lowered herself from a window at midnight, but Ali Shar, who waited\nthere for her, had fallen asleep, and a Kurdish thief in the darkness\ntook her away, and left her in charge of his mother. When this woman\nfell asleep she escaped on horse-back in male attire, was elected\nKing at a city at which she arrived, and by giving a monthly feast\nto all comers in a great pavilion that she erected for the purpose,\nseized all her captors, and caused them to be flayed alive. At last\nshe found her husband in this way.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 301, the marriage of the disguised wife of a Prince to a Princess\noccurs. While they were travelling the Prince was imprisoned on a\nfalse charge, his wife dressed as a man, was seen by a Princess who\nfell in love with her, and agreed to marry the Princess if according\nto the custom of her own country the vermilion were applied to the\nbride's forehead with a sword (the marriage to the sword). When she\ntold the Princess her story the latter informed the Raja, who released\nthe Prince and remarried his daughter to him.\n\n\n\n\n\n\n\n\nNO. 248\n\nCONCERNING A ROYAL PRINCESS AND TWO THIEVES\n\n\nIn a certain country there was a King. There was one Princess, only,\nof the King's. Except the King's Queen and Princess, only, there was\nnot any other child. At the time when the Princess was twelve years\nold the King died. After he died any person does not go to do the\nwork at the royal house as in the time when the King was there. By\nreason of this, the Princess and Queen are doing the work in the\npalace without any one.\n\nWhen not much time had gone, two men came to the royal house without\n[anything] to eat and to wear. At that time this royal Queen asked,\n\"What have ye come for?\"\n\nThereupon these men said that being without [anything] to eat and to\nwear they came seeking a means of subsistence.\n\nThen the Queen said, \"It is good. If so, remain ye here.\" The men\nhaving said, \"It is good,\" stayed there. The work she gave them,\nindeed, was [this]: she told one person to cause the cattle to graze;\nshe told one person to pour water [on the plants] at the flower garden.\n\nAfter that, the man who looks after the cattle having taken the\ncattle to a garden of someone or other and left them, was lying\ndown under a tree. At that time the owner of the garden having come,\nand having beaten him and the cattle, drove them away. After that,\nthe man having put the cattle somewhere else, [after] causing them\nto graze there went to the palace.\n\nThe man to whom was given the charge to pour the water, from morning\nuntil evening comes having drawn water, became much fatigued. On the\nfollowing day, with the thought of changing [the work of] both persons\nthat day, he asked the man who went to cause the cattle to graze,\n\"Friend, how is the work you went for? Is it easy or difficult?\"\n\nThereupon the man who looks after the cattle said, \"Ane! Friend,\nhaving taken the cattle and put them in a garden, I lie down. When it\nbecomes evening I come driving them, and tie them up. Except that,\nthere is not any difficulty for me,\" he said. Having said thus, the\nman who looks after the cattle asked the man who pours the water,\n\"How, friend, is your work?\"\n\nThe man said, \"What, friend, is my work? Having poured a bucket or\ntwo of water on the flower trees I simply amuse myself.\"\n\nThen the man who looks after the cattle said, \"If so, friend, I\nwill pour the water at the flower garden to-morrow; you take the\ncattle.\" Thereupon the man, being thankful, said, \"It is good.\"\n\nOn the following day both persons did accordingly. That day, also, he\nbeat the man who looks after the cattle, in an inordinate manner. The\nman who remained at home, having poured water until it became night,\nwas wearied.\n\nHaving seen that these two works were difficult, both these men\nin the evening spoke together very softly. The Queen and Princess\nhaving become frightened at it, put all the money into an iron box,\nand having shut it and taken care of it, put it away.\n\nThese men having heard that noise, and having waited until the time\nwhen the Princess and the Queen were sleeping, these two, lifting\nup that box, came away with it. There was a waterless well. Having\nsaid they would hide it in the well, one told [the other] to descend\ninto the well. What did the other do? Taking a large round stone, he\ndropped it into the well, so that the man who was in the well should\ndie. Having dropped it, the man, taking the cash-box, went somewhere\nelse. That stone not having struck the man who descended into the\nwell, with much exertion he came to the surface of the ground, and\nwhen he looked the man was not [there].\n\nOn the following day, the Queen having arisen, at the time when\nshe looked she perceived that the cash-box was not [there]. Having\nperceived it, she asked the man who remained [regarding it]. The man\nsaid, \"Ane! I don't know.\"\n\nWhen the Queen asked, \"Where is the other man?\" this man said,\n\"That man himself will have taken it. The man is not here.\"\n\nThe Queen having said, \"Well, what can I do?\" remained without doing\nanything.\n\nThe man who stayed at the palace having inquired on the following\nday, when he looked about met with the cash-box, [the other man]\nhaving placed it in the chena jungle. Having taken it, he came back\nand gave it to the Queen.\n\nThereupon, the Queen being very thankful, and having married and\ngiven that Princess to the man, he remained [there] exercising the\nkingship virtuously, as [was done] before.\n\n\n Western Province.\n\n\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 160, two thieves determined\nto live honestly, and were engaged by a householder, one to tend a\ncow, the other to water a Champaka plant, at which he was told to\npour water until some collected round it. The dry earth absorbed all\nhe poured, and in the afternoon, tired out, he went to sleep. The\ncow taken out by the other man to graze was a wild vicious one; it\ngalloped about into rice fields and sugar-cane plantations, and did\nmuch damage, for which the man was well scolded, together with fourteen\ngenerations of his forefathers. At last he managed to catch the cow,\nand bring it home. Each man told the other of the easy day he had had,\nintending to get the other man's work; and at last they arranged to\nexchange duties. On the following day, when they met in the evening,\nboth worn out, they laughed, and agreed that stealing was preferable\nto what people called honest labour. They decided to dig at the root\nof the plant, and learn why it took so much water. Their subsequent\nadventures are given in vol. ii, p. 94. A similar story is given in\nFolklore of the Santal Parganas (Dr. Bodding), p. 139, the men being\ntwo brothers who went off and were engaged as labourers, one by an\noilman and the other by a potter.\n\nIn The Indian Antiquary, vol. xxv, p. 21, in a story by Natesa Sastri,\ntwo rogues who agreed to work for an old woman had similar experiences,\neach boasting of the easy day he had had. In this tale the woman had\nsecret subterranean channels which carried the water to a field that\nshe cultivated. Afterwards, as she overheard them arranging to rob\nher she buried her treasure in a corner of the house, filled the box\nwhich had contained it with stones and pieces of old iron, told them\nshe hid it in the well during the dark half of the month (when thieves\nmight try to take it), and made them carry it there and drop it in. At\nnight they went to remove it, the man who descended opened it in the\nwell and found she had tricked them, but being afraid the other would\nleave him in the well he emptied it, sat in it, said it was full of\ntreasure, and told the other to draw it up. The man absconded with it\nas soon as he raised it, until a voice told him to walk more slowly,\non which he opened it and found the other rogue in it.\n\n\n\n\n\n\n\n\nNO. 249\n\nHOW THE NAGAYA BECAME THE PRINCESS\n\n\nIn a certain country there was a royal Prince, it is said. This Prince\none day having gone for garden sport, and while on his return journey\nhaving seen a beautiful woman belonging to a nobleman's family, his\nmind was attracted towards her, it is said. When the Prince with his\nmind thus greatly attracted towards the woman is feeling keen sorrow,\nnot obtaining sleep, dwelling foodless, for several days in succession\nnot having eaten, his body grew extremely emaciated.\n\nAt the time when his father the King inquired what were the reasons of\nit, he informed him that he wanted to take in marriage a nobleman's\ndaughter, it is said. The King having heard his word, asked the\nassemblage of Ministers whether the transaction was suitable or\nunsuitable. And the assemblage of Ministers having said that should\nhe take [a wife] in marriage in that manner a disgrace will go to the\nroyal race, he rejected it. But having seen that because of the young\nPrince's grief from day to day his body becomes [more] emaciated, his\nfather the King took and gave him a [bride in] marriage from another\nroyal family. Yet except that he contracted this marriage because\nof the urgent request of his father the King, for himself, indeed,\nhe did not desire even to look in the direction of the Princess whom\nhe married.\n\nAt the time when he is thus, having concealed from the King that he\ndoes not pay regard to his married wife, since thereafter the Prince\nattempted the obtaining of the nobleman's daughter for himself [the\nKing] ordered the Prince to go out of the country.\n\nThe Prince, upon the word of his father the King having mounted on a\nship and become ready to go to the foreign country, put the Princess\nwhom he took in marriage into a rock house (cave), and having placed\nguards around, and made them give her food once in four days, said\nthus to the Princess, \"When, having gone to a foreign country, I come\nagain to this country, having borne a Prince like me do thou keep and\nrear him virtuously. Should it not be so I will speedily cause thee\nto be killed and cut into bits,\" he said. The Prince said thus with\nthe intention of indeed killing the Princess. Why was that? Because\nfrom the day when he contracted the marriage there had not been a\n[conjugal] association of these two.\n\nWell then, she ascertained that she cannot perform even one of the\norders that were told to the Princess. Well, this Princess's father\nhad presented and given to her two tunnelling rats. [258] By the help\nof these rats having made a tunnel [by which] to go outside from the\nrock house, she came out by the tunnel, and making even the guards\nher friends, went near a woman who knows extremely clever dances;\nand having given money, [after] learning up to the other shore itself\n[259] her art of dancing, she went to the neighbourhood [of the place]\nfrom which on the first occasion the Prince was to mount into the\nship, putting on a dress that was attracting the wonder of each of the\npersons who saw it, in such a manner that anyone should be unable to\nrecognise her. Having shown dances in front of the Prince, and caused\nhis mind to long for her, and that day night having slept with him,\non the following day she went to the house of the King her father.\n\nThe Prince having gone to foreign countries, the Princess was living\nin happiness at the house of her father until learning news of his\ncoming again to his own country. Having heard news that the Prince\ndescended from the ship, and having gone to the rock house together\nwith the guards of whom at first she was making friends, she remained\n[there] in the manner which the Prince ordered on going. Because the\nPrince came after a number of years had passed away, she had a fine\ninfant Prince.\n\nWell then, the Prince, having descended from the ship and having\ncome with the intention [after] having killed his wife to take in\nmarriage the nobleman's Princess, opened the door of the rock house,\nand at the time when he looked saw that the Princess is [there] with\nan infant Prince in the very manner he said. While he was in extreme\nanger, the Princess, while in the midst between the Royal Council\nand her husband, related the method by which she obtained her child.\n\nAfter that, when in a very public manner the Prince completely\nabandoned his wife her parents did not take charge of her. Because\nof it, having gone near an indigent woman she dwelt with her\nchild. Because the Prince had extreme affection for the child he\nthought to take the child [after] having given poison to the Princess\nand killed her.\n\nAt this time, because the Situ Princess whom the Prince was intending\nto take in marriage had been taken and given and settled for another\nperson, he contracted marriage with another Princess. On the day of\nthe festival at which he contracts [260] this marriage, on his sending\nto his indigent former wife a sort of cakes in which poison was mixed,\nwhen she was partaking of them she performed the act of Yama. [261]\n\nAfter she died, a Naga maiden began to give milk to the infant. The\nPrince having gone on horseback to bring the infant, at the time when\nhe brought it to the royal house the Naga maiden also went behind\n[in her snake form]. The Prince having seen the Naga maiden while\nthe head part of the Nagaya was inside the doorway and the tail part\noutside the doorway, when he cut it in two with his sword the Nagaya\nvanished, and the Princess who was the mother of the infant remained\nin front [of him]. [262] The Prince ascertaining [thereby] that he\nwas unable to kill her, established her in the post of Chief Queen.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 250\n\nTHE STORY OF THE COBRA'S BITE\n\n\nIn a certain country there was a King, it is said. Belonging to that\nKing there was only a single son-Prince. He handed over this Prince to\na Royal Preceptor for teaching him the arts and sciences. Although\nuntil this Prince became big to a [considerable] degree he was\nlearning near the Royal Preceptor, he did not properly get to know\neven a single letter.\n\nWhile he was staying thus, a King of another country sent a letter to\nhis father the King. Thereupon he gave this letter to the Prince to\nread. The Prince, bringing the letter near his forehead, looked at it,\nrubbing his eye he looked, (after) running round the house he looked;\nbut he was unable to read it. The royal retinue who saw this laughed.\n\nAt that time anger having arisen in the King concerning this, he very\nquickly caused the Royal Preceptor to be brought. He spoke to him\nangrily. The Royal Preceptor, becoming afraid [said], \"Your Majesty,\nyour son is unable to learn. Let this [other] child who learnt at the\nsame time with that Prince, and this child who came to learn after\nthat, read, if you please;\" and he presented two children before\nhim. Thereupon the two children read the letter with ease. After\nthat, the King being angry with his Prince, settled to kill him on\nthe following day.\n\nHis mother the Queen having arrived at much grief concerning this, on\nthe following day, at the point of its becoming light, having tied up\na packet of masuran and given it to him, ordered him to set off and go\naway from the country. And the Prince, in the manner his mother said,\ntaking the packet of masuran set off and went away from the country.\n\nWhile he was thus going he saw a place where an astrologer, assembling\nchildren (lamo) together, is teaching. The Prince having halted at\nthat place and spoken to the teacher about learning [under him],\nremained there. And although, having stayed there much time, he\nendeavoured to learn, while he was there also he was unable to learn.\n\nDuring this time the astrologer-teacher having become afflicted with\ndisease, dismissed and started off the whole of the scholars. He\ntold the Prince to go away. At the time when the Prince was going, he\napproached to take permission from the teacher. Thereupon the teacher,\nhaving spoken to the Prince, said, \"Learning even the advice which I\nnow give to yourself, take it and establish it in your mind as long\nas there is life.\" The Prince answered, \"It is good.\"\n\nThe advice indeed was this:--\"Having gone to a place to which you did\nnot go [before], should they give any seat for sitting down, without\nsitting there at once you must draw out and shake the seat, and [then]\nsit down. While you are at any place, should they give to eat, not\neating the food at once, [but] taking a very little from the food,\nafter having given it to an animal and looked at it a little time you\nmust eat. Having come to an evil place to take sleep, not lying down\nat once you must lie down at the time of being sleepy. Not believing\nanything that any person has only said, should you hear it with the ear\nand see it with the eye [even], not believing it on that account only,\n[but] having inquired still further, you must act.\"\n\n[After] hearing this advice the Prince having set out from there,\nwent away. At the time when he had gone a considerable distance,\nthe Prince became hungry; and the Prince having halted at a place,\nsaid to the house man, \"Ane! Friend, I am very hungry. I will give\nyou the expenses; give me to eat for one meal.\"\n\nHaving said [this], the Prince unfastened the packet of masuran that\nwas in his hand, and from it gave him a single masurama. The man after\nhaving seen these told his wife about the packet of masuran that\nthe Prince had. [263] The wife also having become desirous to take\nthe packet of masuran, told her husband the stratagem to kill the\nPrince and take them. Talking in this way, they dug a secret (boru)\nhole and covered it, and having fixed a seat upon it made him sit\nthere to eat food.\n\nThe Prince having established in his mind the advice which the\nastrologer-teacher gave, drew away and shook the seat; at the time\nwhen he endeavoured to look [at the place] all the things that were\nthere fell into the secret hole. Having seen this and arrived at fear,\nthe Prince set off from there and began to go away.\n\nHaving thus gone a considerable distance, and having halted at a place\nbecause of hunger, the Prince said to a man, \"On my giving the expenses\ngive me to eat for one meal.\" Thereupon the man said, \"It is good.\"\n\nThen the Prince, having unfastened the packet of masuran, bringing a\nmasurama gave it to the man. The man having told his wife also about\nthe matter of the masuran, they arranged a means to kill the Prince\nand take the masuran. Having thought of giving poison to the Prince to\nkill him while here, they put poison into the food, and having set a\nseat and brought a kettle of water for washing himself, gave it to him.\n\nThe Prince, after washing his [right] hand and mouth, having gone\nand sat down, according to the advice of the astrologer-teacher\ntaking from all the food a very little gave it to the dog and cat\nthat were near the Prince, and remained looking [at them] a little\ntime. While he was [waiting] thus, in a little time the dog and cat\ndied and fell down. Having seen this and become afraid, the Prince\nset off from there and began to go away.\n\nHaving gone on and on in this way, near the palace of another King\nthrough hunger-weakness he fell, and struck the ground. The men who\nsaw this having gone running, said to the King [that] a man like a\nroyal Prince had fallen down, and was not far from the palace. The\nKing gave orders, \"Very speedily bring him here.\" Thereupon the men\nhaving lifted him up, took him to the royal house.\n\nWhile he was there, when he asked him [regarding] the circumstances,\n\"I am very weak through hunger; [264] for many days I have not obtained\nany food,\" he said.\n\n\"At first having made rice gruel, give ye him a little,\" the King said.\n\nThereupon the servants having said, \"It is good\" (Yahapataeyi),\nprepared and gave it. After his weakness was removed in this way,\nhe asked him [about] the circumstances. Commencing at the beginning,\nfrom the time (taen) when he went near the Royal Preceptor, he told\nthe story before the King (raju).\n\nThen the King spoke, \"Wast thou unable to learn letters? Not thus\nshould a royal Prince understand. Wast thou unable to learn the art\nof swords, the art of bows, etc.?\" he asked.\n\nThereupon, when answering he said he knew the whole of those arts;\nonly letters he did not know.\n\nAt that time the King thought thus, \"Because of his not knowing\nonly letters, ordering them to kill him was wrong, the first-born\nson. Remain thou near me,\" he commanded.\n\nBelonging to the King there was a single daughter only. As there were\nno sons he regarded this Prince like a son. When not much time had\ngone thus, the King thought of giving [a Princess] in marriage to\nhim. The King having spoken to him, said thus, \"Tell me which place\nis good for bringing [a Princess from], to marry to thee.\" Many a\ntime he told him [this].\n\nAnd the Prince when replying on all the occasions said, \"I am not\nwilling to leave His Majesty the King and go away.\"\n\nThereupon ascertaining that he says thus through willingness that he\nshould marry the King's daughter to him, he said, \"I am not willing\nto give my daughter to thee. Shouldst thou say, 'Why is that?' seven\ntimes now, seven Princes married (baendeya) that person. They having\ndied, on the following day after the Princes married her it befel\nthat I must bury them. Because death will occur to thee in the very\nsame way, I am not willing to give my daughter to thee,\" he said.\n\nThereupon the Prince said thus, \"To a person for whom death is\nnot ordained death does not come; death having been ordained that\nperson will die. Because of that, I am wishful to marry (bandinta)\nthat very Princess,\" he said. Then the King fulfilled his wish. Thus\nthey two having married, according to the custom he sent them away\n[into a separate dwelling].\n\nWhile he was with that very Princess, having remembered the warning\ngiven on that day by the astrologer-teacher, being heavy with\nsleepiness while eating betel, he woke up many times. At this time\nthe Princess had gone to sleep.\n\n[At last] he hears a sound in the house. The Prince having heard it\nand become afraid, at the time when he was looking about [after]\ntaking his sword in his hand, he saw a cobra of a size equal to a\nPalmira trunk descending from the roof. This cobra, indeed, was a\nyoung man who had tied his affection to this Princess, a person who\nhaving died through his love [for her] was [re-]born a cobra. Through\nanger towards all who marry the Princess he killed them.\n\nThe royal Prince having gone aside, in a little time it descended\nuntil it was near the ground. [Then] the Prince by one stroke of the\nsword cut the cobra into three pieces. Thus the danger which there\nhad been for much time that day was destroyed.\n\nOn the following day, according to custom with fear the servants\narrived in front of the Princess's house. But the Prince having come\nout, placed the three pieces of the cobra upon a post. Thereupon\nhaving been amazed, the royal servants very speedily ran off and told\nthe King (rajuhata) about this. The King, also, having arrived there\nwas astonished, and commanded them to take the trunk of the cobra to\nthe cemetery, and burn it.\n\nDuring these very days, another King having asked the Great King for\nassistance for a war, sent letters. And the King sent this Prince\nto the war, with the army. When he had thus gone, in a few days the\nPrincess bore a son.\n\nThe war lasted twelve years. After twelve years, having conquered\nin the war he was ready to come to his own country. By this time\nthe Princess's son had become big. But the people of the country,\nnot knowing whose son [he was], thought him a person who had married\nthe Princess. And this news had become spread through the country.\n\nThe royal Prince having arrived near his own country, the Prince\ngot to hear the news; but having remembered the warning of the\nastrologer-teacher, he thought that to believe it in the future he\nmust make inquiry.\n\nComing close to the royal palace by degrees, he addressed the army;\nand thereafter, after he had beaten on the notification tom-tom,\n\"Assemble ye,\" having allowed them to go, when it became night he\narrived inside the palace by an outer window. Thus he arrived in the\nhouse called after the Princess.\n\nHaving come in that way and seen that a youth was living with the\nPrincess, he became angry, and said, \"I will cut down the two persons,\"\ntaking the sword in his hand. [But] having remembered the warning of\nthe astrologer-teacher, he said, \"Without being hasty I will still\ntest them,\" and again he put the sword into the sheath.\n\nAt the sound, the [young] Prince who was with his mother opened his\neyes, and having seen his father and become afraid, saying, \"Mother,\nmother,\" crept under the bed. The mother, too, having opened her\neyes at this time and when she looked having seen her lord, spoke\n[to him]. Thereupon he told the Princess the whole circumstances,\nand for the Princess there was great sorrow [at the report spread\nregarding her].\n\nOn the morning of the following day, the Prince having seen the\nGreat King told him about the war, and the manner in which he got\nthe victory in it. And the King, being much pleased, appointed great\nfestivals at the city; and having decorated the Prince with the Crown\nand given him the kingship, the King began to perform acts in view\nof the other world.\n\n\n Western Province.\n\n\n\nCompare the advice given to the Brahmana in No. 209 in this vol.,\nand the variants appended.\n\nIn Folk-Tales of Bengal (L. Behari Day), p. 100, a Queen was married\nafresh every day to a person selected by the royal elephant, this\nnew King each morning being found dead in some mysterious manner\nin the bed-room. A merchant's son who had been obliged to leave his\nhome was chosen as King by the elephant, and heard of the nocturnal\ndanger. While he lay awake armed, he saw a long thread issue from\nthe Queen's left nostril; it grew thicker until at last it was a\nhuge snake. He at once cut off its head, and remained there as the\npermanent King.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 137, each time the\ndaughter of a King was married the bride-groom was found dead in the\nchamber on the following morning. When royal bride-grooms could be\nobtained no longer, the King ordered that from each house in turn a\nperson of either the royal or Brahmana caste should be brought and\nallowed to remain in the room for one night, on the understanding that\nanyone who survived should be married to the Princess. All died, until\nat last a brave Brahmana from another country offered to take the place\nof the son of the widow with whom he was lodging. He remained awake,\nand in the night saw a terrible Rakshasa open the door, and stretch\nout his arm. The Brahmana at once stepped forward and cut off the\narm, and the Rakshasa fled. The hero was afterwards married to the\nPrincess. He met with the Rakshasa in the same way at another city,\nand learnt from him that by Siva's orders he was preventing the\nPrincesses from being married to cowards.\n\nIn the same work, vol. ii, p. 449, there is an account of a Brahmana\nwho placed himself under a teacher at Pataliputra, but was so stupid\nthat he did not manage to learn a single syllable.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 32 ff., there is a\nvariant; see note after No. 209 in this volume. The closest resemblance\nis in the episode in which the Prince takes the place of the Potter's\nson who was about to be summoned to be married to the Princess whose\nhusbands had all died on their wedding night. During the night the\nPrince was careful not to sleep; he lay down with his sword in his\nhand. In the middle of the night he saw two snakes issue from the\nnostrils of the Princess, and come towards him. He struck at them and\nkilled them. Next morning the King was surprised to find him alive,\nand chatting with his daughters. The Prince then told the King who\nhe was, and he became the heir apparent.\n\nIn Sagas from the Far East, p. 291, after a certain King died, the\npersons who were elected in turn as his successor died each night\nwithout any apparent cause. Vikramaditya and his companion, a youth\nwho had been reared by wolves, took the place of a youth who had\nbeen chosen as King, and on inquiry learnt that as secret offerings\nthat were made by the former King to the devas and spirits had been\ndiscontinued, it must be the offended spirits who killed each new King\nevery night. When the offerings were made the deities were appeased,\nand no more deaths occurred in this way.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 263), there\nis an account of a haunted house in Baghdad; any person who stayed\nduring the night in it was found dead in the morning. This was the act\nof a Jinni (demon) who was guarding a treasure which was to be made\nover to a specified person only. He broke the necks of all others,\nbut when the right man came he gave him the treasure.\n\nThere is a variant of the first danger from which the youth escaped,\nin a Sierra Leone story given in Cunnie Rabbit, Mr. Spider, and the\nOther Beef (Cronise and Ward), p. 251. A King who had been falsely\ntold that his son was likely to depose him, gave him two tasks which\nhe accomplished successfully, and afterwards caused a deep hole to be\ndug, placed broken bottles in the bottom, spread a mat over it, set\na chair on it, and told the boy to sit on it. The boy replied that he\nnever sat down without first shaking the place. When he beat the mat\nwith a heavy stick the chair fell into the hole, and the boy escaped.\n\nFor the pit-fall compare No. 159, vol. ii, and the appended notes.\n\n\n\n\n\n\n\n\nNO. 251.\n\nHOW THEY KILLED THE GREAT-BELLIED TAMBI [265]\n\n\nIn a certain country there was a King, it is said. This King's palace\nhaving been dug into by three dexterous thieves, they stole and got\nthe goods.\n\nHaving seized these very three robbers, for the purpose of effecting\ntheir trial they brought them into the presence of the King. When the\nKing asked these three robbers if they committed the robbery or not,\nthey said that they committed the robbery. \"If you thus committed\nthe robbery are ye guilty or not guilty persons?\" he asked. Thereupon\nthey gave notice that they were not guilty persons.\n\nWhen he asked, \"How is that?\" [they said that], as it was easy for\nthem to dig into [the wall], because when the mason built the palace\nthe mortar had been put in loosely, the mason was the guilty person\nowing to his doing that matter.\n\nThereupon the King having summoned the mason, when he asked him\nwhether, because he put in the mortar loosely, he was guilty or not\nguilty, he gave notice that he was not guilty.\n\nWhen he asked again, \"How is that?\" the mason said thus, \"I had\nappointed a labourer to mix the lime. Owing to his inattention when\ndoing it the mortar had become loose. Because of that, the labourer\nis the guilty person,\" the mason said.\n\nThereupon having summoned the said labourer, he asked him whether\nbecause he put the mortar in loose (i.e., improperly mixed) he was\nguilty or not guilty. Then he gave notice that he was not the guilty\nperson. How is that? While he was staying mixing the lime, having\nseen a beautiful woman going by that road, because his mind became\nattached to her the work became neglected. The labourer said that\nthe woman was the guilty person.\n\nThereupon having summoned the woman, just as before he asked whether,\nregarding the circumstance that having gone by that road she caused\nthe neglect of the labourer's work, she was guilty or not guilty. She,\ntoo, said that she was not guilty. Why was that? A goldsmith having\npromised some of her goods, through her going to fetch them because he\ndid not give them on the [appointed] day, this fault having occurred\nowing to her doing this business, the goldsmith was the guilty person.\n\nThereupon having summoned the goldsmith, when he asked him just as\nbefore he was not inclined to give any reply. Because of that, the\nKing, having declared the goldsmith the guilty person, commanded them\nto kill the goldsmith by [causing him to be] gored by the tusk of\nthe festival tusk elephant. He ordered them to kill this goldsmith,\nhaving set him against a large slab of rock, and causing the tusk\nelephant to gore him through the middle of the belly.\n\nWell then, when the executioner was taking the goldsmith he began to\nweep. When [the King] asked him why that was, the goldsmith said thus,\n\"Two such shining clean tusks of the King's festival tusk elephant\nhaving bored a hole through my extremely thin body and having struck\nagainst the stone slab, will be broken. Because of sorrow for that\nI wept,\" he gave answer.\n\n\"What is proper to be done concerning it?\" the King asked.\n\nThen the goldsmith says, \"In the street I saw an extremely\ngreat-bellied Tambi. If in the case of that Tambi, indeed, the tusk\nelephant gore the belly, no wound will occur to the two tusks,\"\nthe goldsmith said.\n\nThereupon the King having summoned the great-bellied Tambi, caused\nthe tusk elephant to gore him through his belly.\n\nThe goldsmith and the whole of the aforesaid [persons] went away\nin happiness.\n\n\n Western Province.\n\n\n\nIn The Indian Antiquary, vol. xx, p. 78, a South-Indian variant was\ngiven by Natesa Sastri. In order to commit robbery, a thief made a hole\nthrough a wall newly built of mud which slipped down on his neck and\nkilled him. His comrade found the body, and reported that the owner\nof the house had murdered him. The owner blamed the cooly who built\nthe wall; he blamed the cooly who used too much water in mixing the\nmud; he attributed it to the potter's making too large a mouth for\nthe water-pot; he blamed a dancing-girl for passing at the time and\ndistracting his attention. She in turn laid the blame on a goldsmith\nwho had not re-set in time a jewel which she gave him; he blamed a\nmerchant who had not supplied it in time, though often demanded. He\nbeing unintelligent could offer no excuse, and was therefore impaled\nfor causing the thief's death.\n\n\n\n\n\n\n\n\nNO. 252\n\nHOW MARAYA WAS PUT IN THE BOTTLE\n\n\nIn a certain country, a woman without a husband in marriage bore a son,\nit is said. At that time the men living in the neighbourhood having\ncome, asked the woman, \"Who is thy husband?\" Then the woman replied,\n\"My husband is Maraya.\" [266]\n\nMaraya having heard this word and being much pleased, thought,\n\"I must get this woman's son into a successful state.\"\n\nHaving thought thus, after some time had gone, speaking to the son\nMaraya said thus, that is to say, \"Become a Vedarala. I will give\nyou one medicine only. Should I stay at the head side of any sick\nperson, by giving the sick person the medicine the sick person will\nbecome well. Should I be at the feet side you cannot cure the sick\nperson.\" After that, this son having gone from place to place and\nhaving applied medical treatment, became a very celebrated doctor.\n\nOne day when this Vedarala went to look at a sick person whom he very\ngreatly liked, Maraya was at the feet part of the sick person. At\nthat time the Vedarala having thought, \"I must do a good work,\" told\nthem to completely turn round the bed and the sick person. Then the\nhead side became the part where Maraya stayed. Well then, when he\nhad given him the Vedarala's medicine the sick person became well.\n\nMaraya having become angry with the Vedarala concerning this matter,\nand having thought, \"I must kill him,\" Maraya sat on a chair of\nthe Vedarala's.\n\nBecause the Vedarala had a spell which enabled him to perform the\nmatters that he thought [of doing], [267] he [repeated it mentally\nand] thought, \"May it be as though Maraya is unable to rise from the\nchair.\" Having thought thus, \"Now then, kill me,\" the Vedarala said\nto Maraya.\n\nWell then, because Maraya could not rise from the chair he told the\nVedarala to release him from it.\n\nThen the Vedarala said to Maraya, \"If, prior to killing me, you will\ngive me time for three years I will release you,\" he said.\n\nMaraya, being helpless, [268] having given the Vedarala three years'\ntime went away.\n\nAfter the three years were ended Maraya went to the Vedarala's\nhouse. The Vedarala having become afraid, did a trick for this. The\nVedarala said to Maraya, \"Kill me, but before you kill me, having\nclimbed [269] up the coconut tree at this door you must pluck a young\ncoconut to give me,\" he said.\n\nAfter Maraya climbed up the coconut tree, having uttered the Vedarala's\nspell the Vedarala thought, \"May Maraya be unable to descend from\nthe tree.\"\n\nWell then, Maraya, ascertaining that he could not descend from the\ntree, told the Vedarala to release him. At that time the Vedarala,\nasking [and obtaining] from Maraya [a promise] that he should not\nkill him until still three years had gone, having released Maraya\nsent him away.\n\nThe three years having been ended, on the day when Maraya comes to\nthe Vedarala's house the Vedarala entered a room, and shutting the\ndoor remained [there]. But Maraya entered straightway (kelimma)\ninside the room.\n\nThen the Vedarala asked, \"How did you come into a room the doors of\nwhich were closed?\"\n\nThereupon Maraya said, \"I came by the hole into which the key is put.\"\n\nThe Vedarala then said, it is said, \"If I am to believe that matter,\nbe pleased to creep inside this bottle,\" he said.\n\nWell then, after Maraya crept into the bottle the Vedarala tightened\nthe lid (mudiya) of the bottle, and having beaten it down put it away.\n\nFrom that day, when going to apply medical treatment on all days\nhaving gone taking the bottle in which he put Maraya, he placed the\nbottle at the head side of the sick person; and having applied medical\ntreatment cured the sick person. In this manner he got his livelihood.\n\n\n Western Province.\n\n\n\nIn The Indian Antiquary, vol. i, p. 345, in a Bengal story by\nMr. G. H. Damant, a shepherd discriminates a demon from a man whose\nform he has taken,--living with his wife during the man's absence,--by\nboring through a reed, and saying that the true person must be the\none who could pass through it. As the demon was passing through it\nhe stopped both ends of the reed with mud, and killed him.\n\nIn the South Indian Tales of Mariyada Raman (P. Ramachandra Rao),\np. 43, a husband was returning home on an unlucky day (the ninth\nof the lunar fortnight), with his wife, who had been visiting her\nparents. When he left her on the path for a few moments, \"Navami\nPurusha,\" the deity who presided over the ninth day, made his\nappearance in the form of the husband and went away with the wife. The\nhusband followed, and took the matter before Mariyada Raman. The judge\ngot a very narrow-necked jug prepared, and declared that he would give\nher to the claimant who could enter and leave the jug without damaging\nit or himself. When the deity did it the judge made obeisance to him,\nand was informed that the man's form had been taken by him to punish\nhim for travelling on an unlucky day against the Purohita's advice.\n\nIn Folk-Tales of Bengal (Day), p. 182, when a Brahmana returned home\nafter some years' absence he was turned away by a person of his own\nappearance, and the King could not decide the matter. A boy elected\nas King by others in their play offered to settle it, and producing a\nnarrow-mouthed phial stated that the one who entered it should have\njudgment in his favour. When the ghost transformed himself into \"a\nsmall creature like an insect\" and crept inside, the boy corked it\nup and ordered the Brahmana to throw it into the sea and repossess\nhis home. The first part resembles a story in the Kathako\u00e7a (Tawney),\np. 41, the interloper being a deity in it.\n\nIn the well-known tale in the Arabian Nights (Lady Burton's ed.,\nvol. i, p. 33), the receptacle in which the Jinni was imprisoned was\n\"a cucumber-shaped jar of yellow copper\" or brass, closed by a leaden\ncap stamped with the seal-ring of Solomon. In vol. iii, p. 54, and\nvol. iv, p. 32, other Ifrits were enclosed in similar jars made of\nbrass, sealed with lead.\n\n\n\n\n\n\n\n\nNO. 253\n\nTHE WOMAN PRE-EMINENT IN CUNNING [270]\n\n\nAt a city there was a very rich Hetti young man. During the time when\nhe was [there], they brought a bride [271] for the young man. What\nof their bringing her! The Hetti young man was [engaged] in giving\ngoods to many ships. Because of it, while the bride [272] married\n(lit., tied) to the Hetti young man was staying at home, the Hettiya\nwent to give goods to ships. Having gone, [before his] coming back\nabout six months passed.\n\nAt that time, [while he was absent], the Hetti girl who was married\n[to him] one day went to the well to bring [water]. When she was going,\na beard-cutting Barber man having stayed on the path and seen this\nbeautiful woman, laughed. Thereupon the woman, not looking completely\non that hand, looked at him with the roguish eye (hora aehin), and\nwent to the village.\n\nOn the following day also, the Barber having come, just as before\nlaughed. At that time also the woman, just as before, looked with\nthe roguish eye, and went away.\n\nThe woman on the following day also came in order to go for water. That\nday also, the Barber having stayed on the path laughed. That day the\nwoman having spoken to the Barber, asked, \"What did you laugh for\nwhen I was coming? Why?\"\n\nThe Barber said, \"I did not laugh at anything whatever but because\nof the affection which you caused.\"\n\nThereupon the woman asked, \"Were you inclined to come with me?\" The\nBarber said, \"Yes.\"\n\nThen this woman said, \"If you come, you cannot come in that way. [273]\nThe Great King having gone, after the Second King has come to Ceylon\n(Seyilama), after jasmine flowers have blossomed without [being on]\ncreepers, having cut twenty, having stabbed thirty persons, having\npounded three persons into one, when two dead sticks are being kneaded\ninto one having mounted on two dead ones, should you come you can\ntalk with me.\"\n\nThereupon the Barber went home, and grief having bound him because\nhe could not do [according to] the words which this woman said,\nhe remained unable to eat cooked rice also.\n\nAt that time the Barber woman asked, \"What are you staying [in this\nway] for, not eating cooked rice, without life in your body?\"\n\nThe Barber said, \"I thought of taking in marriage such and such a\nHetti woman. Owing to it the Hetti woman said, 'When the Great King\nhas gone, when the Second King has come to Ceylon, when the flower\nof the creeperless jasmine has blossomed, having cut twenty, having\nstabbed thirty, having pounded three persons into one, when two dead\nsticks are becoming knocked into one, come mounted on the back of\ntwo dead ones.' Because I cannot do it I remain in grief.\"\n\nThereupon the Barber woman said, \"Indo! Don't you get so much grief\nover that. For it, I will tell you an advice. 'The Great King having\ngone, when the Second King came to Ceylon,' meant (lit., said), when\nthe sun has set and when the moon is rising. 'When the creeperless\njasmine flower is blossoming,' meant, when the stars are becoming\nclear. 'Having cut twenty,' meant, having cut the twenty finger [and\ntoe] nails. 'Having stabbed thirty,' meant, having well cleaned the\nteeth (with the tooth-stick), to wash them well. 'Having pounded three\npersons into one,' meant, having eaten a mouthful of betel (consisting\nof betel leaf, areka-nut, and lime) you are to come. [These] are the\nmatters she said. [274] Because of it, why are you staying without\neating? If you must go, without getting grieved go in this manner,\nand come back.\"\n\nThereupon the Barber having gone in that manner, while he was there\nyet two [other] persons heard that those two are talking. When they\nheard--there is a custom in that country. The custom indeed is [this]:\nThere is a temple [kovila] in the country. Except that they give\n[adulterers, or perhaps only offenders against caste prohibitions\nin such cases as this?] as demon offerings (bili) for the temple,\nthey do not inflict a different punishment [on them]. Because of it,\nseizing these two they took them for the purpose of giving [them as]\ndemon offerings for the temple.\n\nThis Barber woman, learning about it, in order to save her husband\nundertook the charge of the food offering [275] for the temple,\nand went to the temple taking rice and coconuts. Having gone there,\nand said that they were for the kapuwa [276] (priest) of the temple,\nshe came away calling her husband, too.\n\nThen to that Hetti woman this Barber woman [said], \"Having said that\nyou are cooking the food offering (puse) which I brought, stay at the\ntemple until the time when the Hettirala comes. The deity will not take\nyou as the demon offering (billa). [277] Your husband having come back\nwill seek and look [for you]. When he comes seeking, say, 'I having\nmarried my husband, he went away now six months ago. Because of it,\nhaving told my husband to come I undertook the charge for [cooking]\nthe food offering. [278] Just as I was undertaking the charge he\ncame. Because of it, not having seen the face of my lord (himiya),\npaying respect to the deity I came to cook the food offering.' Continue\nto say this.\"\n\nThereupon the Hetti woman having done in that very manner, the Hettiya\ncame. Well then, she having made the woman [appear] a good woman,\n[her husband], taking charge of her, came calling her to the house,\nand she remained [there] virtuously (honda seyin).\n\n\n\nThis story was related by a woman in the North-central Province, to\na man whom I sent to write down some stories at a village at which I\nhad been promised them. Her name, given as Sayimanhami (Lady Simon),\nand expressions she used, show that she probably belonged originally\nto the Western Province.\n\n\n\nIt is difficult to understand how the condemned persons escaped. The\ninteresting fact of the tale is the reference to the presentation of\nhuman offerings at a temple devoted to either one of the demons or\nthe goddess Kali. The Sinhalese expression, deviyan wahanse, deity,\ngiven in the text, might be applied to either.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 91, it is related in\none story that \"whenever a man is found at night with another man's\nwife, he is placed with her within the inner chamber of the Yaksha's\n(Manibhadra) temple.\" In the morning the man was punished by the\nKing; the country in which this occurred is not stated, but it was\nfar from Tamralipta. When a merchant and a woman were so imprisoned,\nthe merchant's wife, hearing of it, went at night with offerings,\nand was permitted to enter. She changed clothes with the woman, and\nsent her out; and in the morning, as the woman in the temple was\nfound to be the merchant's own wife, the King dismissed the case,\nand freed the merchant \"as it were from the mouth of death.\" Thus the\nusual punishment appears to have been death, as in the Sinhalese tale.\n\n\n\n\n\n\n\n\nNO. 254\n\nMATALANA\n\n\nIn a certain country there was a man called Matalana, it is said. This\nman was the son of the concubine of the King of that country, it is\nsaid. That Matalana from infancy was getting his living by committing\nrobbery.\n\nHaving been committing robbery in this manner, and having arrived at\nthe age of a young man, Matalana having spoken to his mother, asked,\n\"Mother, who is our father?\"\n\nThereupon his mother says to him, \"Son, thou art not a so-so (ese-mese)\nperson. The King of this country is thy father.\"\n\nWhen his mother said thus, having said, \"It is good. If so, I will do\na good work,\" he began to steal things belonging to the King. During\nthe time while he is thus committing robbery, the King in various\nways having fixed guards, endeavoured to catch the thief, but he was\nunable to seize him.\n\nMatalana getting to know that guard has been very carefully placed at\nthe royal house, without going for robbery to the royal house began to\nsteal the goods belonging to the King that are outside. Thereupon the\nKing, having thought that somehow or other having caught the thief he\nmust put him in the stocks, and having made the guards stop everywhere,\ncaused a carpenter to be brought and said, \"Having seized the thief who\nsteals the things that are the King's property, to make him fast in the\nstocks make a pair of stocks in a thorough manner. Regarding it, ask\nfor and take the whole of the requisite things from the royal house.\"\n\nWhen the King ordered it, the carpenter, taking all the things suitable\nfor it and having gone, made the stocks. On the day on which they\nwere finished, Matalana, having arrived at the carpenter's house,\nand having been talking very well [with him], asks the carpenter,\n\"Friend, what is this you are making?\"\n\nThereupon the carpenter says, \"Why, friend, don't you know? These\nare indeed the stocks I am making for the purpose of putting in the\nstocks the thief who steals the goods belonging to the King,\" he said.\n\nWhen Matalana asked, \"Ane! How do you put the thief in the stocks\nin this,\" the carpenter having put his two legs in the two holes of\nthe stocks, to show him the method of putting him in the stocks at\nthe time while he is making them, Matalana, having [thus] put the\ncarpenter in the stocks, taking the key in his hand [after locking\nthem], struck the carpenter seven or eight blows, and said, \"[After]\nopening a hard trap remain sitting in it your own self, master,\"\nand saying a four line verse also, [279] went away.\n\nOn the following day, when the King came to look at the stocks he\nsaw that the carpenter has been put in the stocks. When he asked,\n\"What is this?\" he ascertained that the thief named Matalana, who is\nstealing the goods belonging to the King, had come, and having put\nthe carpenter in the stocks and struck him blows went away. Thereupon\nthe King having said, \"It is good, the way the thief was put in the\nstocks!\" dismissed the carpenter and went away.\n\nAfter that, Matalana having gone stealing the King's own clothes that\nwere given for washing at the washerman's house, at night descended\nto the King's pool, and began to wash them very hard. The washerman,\nascertaining that circumstance, gave information to the King. Thereupon\nthe King, having mounted upon the back of a horse and the army also\nsurrounding him, went near the pool to seize Matalana.\n\nMatalana getting to know that the King is coming, the army surrounding\nhim, came to the bank at one side of the pool, carrying a cooking pot\nthat he himself had taken, and having launched [it bottom upwards]\nand sent it [into the pool], began to cry out, \"Your Majesty, look\nthere! The thief sank under the water; [that is his head]. We will\ndescend into the pool from this side; Your Majesty will please look\nout from that side.\"\n\nWhile he was making the uproar, the foolish King, having unfastened\n[and thrown down] his clothes, descended into the pool.\n\nThen Matalana [quickly came round in the dark, and] putting on the\nKing's clothes, and having mounted upon the back of the horse, says,\n\"Look there, Bola, the thief! It is indeed he.\" When he said, \"Seize\nye him,\" the royal soldiers having seized the King, who had unloosed\n[and thrown off] his clothes, tied him even while he was saying,\n\"I am the King.\" Having tied the King to the leg of the horse on\nwhich Matalana had mounted, and, employing the King's retinue, having\ncaused them to thrash him, Matalana, in the very manner in which he was\n[before], having unloosed [and thrown off] the clothes [of the King],\nbounded off and went away.\n\nAfter that, the retinue who came with the King having gone taking the\n[supposed] thief to the royal house, when they were looking perceiving\nthat instead of the thief they had gone tying the King, were in fear\nof death. The King, not becoming angry at it, consoled his servants;\nand having been exceedingly angry regarding the deed done by Matalana,\nand having thought by what method he must seize Matalana, made them\nsend the notification tom-tom everywhere.\n\nAfter that, Matalana, again arranging a stratagem to steal clothes\nfrom the washerman, and preparing a very tasty sort of cakes, hung the\ncakes on the trees in the jungle, in the district where the washerman\nwashes. Matalana, taking in his hand two or three cakes and having\ngone eating and eating one, asked the washerman for a little water.\n\nThereupon the washerman asked Matalana, \"What is that you are eating?\"\n\n\"Why, friend, haven't you eaten the Kaeppitiya [280] cakes that are\non the trees near this, where you wash?\" he asked.\n\nThereupon the washerman says, \"Ane! Friend, although I washed so many\ndays I have not eaten cakes of trees of the style you mention that\nare in this district,\" he said.\n\n\"If so, please eat one from these, to look [what they are like].\"\n\nWhen he gave it to the washerman, the washerman having eaten the cake\nand having found much flavour in it, [281] says, \"Ane! Oyi! Until\nthe time when I have gone [there] and come [after] plucking a few of\nthese cakes, you please remain here.\"\n\nWhen he said it, having said, \"It is good. Because of the heat of the\nsun I will stay beneath this tree,\" Matalana, having sent the washerman\nto pluck the Kaeppitiya cakes and return, [after] tying in a bundle\nas many of the King's clothes as there were, went away [with them].\n\nWhen the washerman comes [after] plucking the cakes, either the clothes\nor the man he had set for their protection, not being visible, he went\nspeedily and gave information to the King. The King having become more\nangry than he was before, again employed the notification tom-tom [to\nproclaim] that to a person who, having seized, gives him this Matalana\nwho steals the things belonging to the King, he will give goods\n[amounting] to a tusk elephant's load, and a share from the kingdom.\n\nMatalana, ascertaining that he sent the notification tom-tom, having\nstayed on the path and made the notification tom-tom halt, promised:\n\"I know Matalana. Within still three months I will seize and give\nthat Matalana while in a courtesan's house.\" The notification tom-tom\nbeater, accepting this word, went, and when he gave information to\nthe King, the King, because of the anger there was [in him] with this\nthief, having become much pleased told him to summon the man to come.\n\nThereupon, after Matalana came to the royal house, when he asked,\n\"In about how many days can you seize and give Matalana?\" he said,\n\"In about three months I can.\"\n\nAfter that, Matalana having been like a friend of the King until three\nmonths are coming to an end, one day, at the time when the King is\ngoing to the courtesan's house, he said to the King's Ministers and\nservants, \"To-day I saw the place where the Matalan-thief is. In\norder to seize him [be pleased] to come.\"\n\nSummoning in the night time the whole royal retinue, and having\ngone and surrounded the house of the courtesan, and said [the King]\nwas Matalana, there and then also they seized the King. When they\nseized him in this way, the King through shame remained without\nspeaking. After that, seizing the King and having gone, and having\nvery thoroughly struck him blows, and put him in prison, and kept\n[him there], in the morning when they looked, just as before they saw\nthat the King had been seized, and struck blows, and put in the stocks.\n\nAfter all these things, Matalana, having again broken into the King's\nhouse, stealing a great quantity of goods, reached an outside district,\nand dwelt there.\n\n\n Western Province.\n\n\n\nThis story is partly a variant of No. 92 in vol. ii.\n\n\n\n\n\n\n\n\nNO. 255\n\nTHE FIVE LIES QUITE LIKE TRUTH [282]\n\n\nA certain King sent for his Minister and informed him that if he\ncould not tell him next morning five lies so closely resembling the\ntruth that he would believe them, he should be beheaded.\n\nThe Minister went home with a sorrowful heart; he refused to eat or\ndrink, and threw himself on his bed. His wife came and inquired the\nreason for such behaviour. \"What has a dying man to do with eating\nand drinking?\" he replied, \"to-morrow morning I must die;\" and then\nhe told her what the King had said.\n\nHis wife answered, \"Don't be afraid; I will tell you what to say to\nthe King;\" and she persuaded him to take his food as usual.\n\nShe then related to him this story:--In a certain country there were\nfour friends, a carpenter, a goldsmith, an areka-nut seller, and a\ndried-fish seller. The three latter persons decided to go and trade,\nand for that purpose they requested the carpenter to build them a\nship. The carpenter did so; and understanding that large profits were\nto be made in other countries, he also decided to join them.\n\nThe four men then wished to engage a servant to cook for them on board\nthe ship, but they had considerable difficulty in finding one. At\nlast they met with a youth who lived with an old woman named Hokki,\nwho had adopted him as her son. The youth was willing to go, and as\nthere was no one at home to take charge of the old woman after he left,\nit was settled that she should accompany them.\n\nThen they all sailed away, the goldsmith taking a number of hair-pins\n(konda-kuru) for sale, and the other traders taking areka-nuts (puwak)\nand sun-dried fish (karawala). After going some distance the ship\nran on a rock and was totally wrecked, and all the party were drowned.\n\nIn his next life the carpenter became a Barbet, which bores holes in\ntrees, looking for a good tree with which to build a ship.\n\nThe goldsmith became a Mosquito, which always comes to the ears and\nasks for the hair-pins (kuru-kuru) that he lost.\n\nThe dried-fish seller became a Darter, and constantly searches for\nhis dried-fish in the water.\n\nThe areka-nut seller became a Water-hen (Gallinula phoenicura), and\nevery morning calls out, \"Areka-nuts [amounting] to a ship [-load],\nareka-nuts!\" (a good imitation of the cry of the bird, Kapparakata\npuwak', puwak').\n\nAnd the cook became a Jackal, who still always cries for his mother,\n\"Seek for Hokki, seek\" (Hokki hoya, hoya, the beginning of the\nJackal's howl).\n\nNext morning the Minister told the story to the King, who fully\nbelieved the whole of it. The Minister then explained that it was pure\nfiction, whereupon the King instead of cutting off his head gave him\npresents of great value.\n\n\n Matara, Southern Province.\n\n\n\nI met with a story of this kind among the Mandinko of the Gambia,\nin West Africa, and as it is unpublished I give it here. It was\nrelated in the Mandinka language, and translated by the clerk on the\nGovernment river steamer, the Mansa Kilah.\n\n\n\n\n\n\n\n\nNO. 256\n\nTHE THREE TRUTHS\n\n\nOne day a Hy\u00e6na met a Goat by the way. He tells the Goat, \"Before you\nmove from this place you tell me three words which shall all be true,\nor I eat you.\"\n\nThe Goat said, \"You met me in this place. If you return, [and if] you\nreach the other Hy\u00e6nas and tell them, 'I have met a Goat by the way,\nbut I did not kill him,' they will say, 'You are telling a lie.'\"\n\nThe Hy\u00e6na said, \"It is true.\"\n\nThe Goat said, \"If I get out here myself, if I reach the other Goats\nat home, and I tell them, 'I met a Hy\u00e6na by the way, but he did not\nkill me,' they will say, 'You are telling a lie.'\"\n\nThe Hy\u00e6na said, \"It is true.\"\n\nHe said to him, \"The third one is:--If you see us two talking about\nthis matter you are not hungry.\"\n\nThen the Hy\u00e6na said, \"Pass, and go your way. I am not hungry; if I\nwere hungry we should not be here talking about it.\"\n\n\n McCarthy Island, Gambia.\n\n\n\n\n\n\n\n\nNO. 257\n\nTHE FALSE TALE\n\n\nAt a certain city there was a poor family, it is said. In that family\nthere were only a man called Hendrik, a female called Lusihami, and\na boy called Podi-Appu. There was a brother younger than Hendrik, it\nis said. That person's name was Juwan-Appu. At the time when the two\nbrothers were getting a living in one house, they having quarrelled,\nJuwan-Appu in the day time went away into the country.\n\nWhile the afore-said three persons are getting a living in that way,\nPodi-Appu's father died. The boy was very young. While Lusihami was\ndoing work for hire, her boy got to be a little big. At that time\nthe boy is a boy of the size for walking about and playing.\n\nOne day, when the boy went to another house he saw that the children\nare playing. Having thought, \"This boy must go for those games,\"\nhe went there. From that day the boy goes for those games daily.\n\nIn another city there is a soothsayer. The soothsayer is a very good\nclever person for bringing hidden treasures, it is said, the city in\nwhich the soothsayer stayed not being included in this talk. When he\nwas going looking in the manner of his sooth, it appeared to him that\nthere is an outside city at which is a very great hidden treasure. For\ntaking the hidden treasure it appeared, according to his sooth, that\nhe must give a human demon offering (nara billak). When he looked\nwho is the man for the human demon offering, it appeared, according\nto the sooth, that he must give for the demon offering Podi-Appu,\nbeing the son of the aforesaid Lusihami.\n\nThe soothsayer set off to seek this boy. What did he bring? Plantains,\nbiscuits, lozenges (losinjar); in that manner he brought things that\ngladden the mind of the child.\n\nHaving come to the district in which is the boy, walking to the\nplaces where children are playing, when walking in that district\nwhile dwelling there, one day having gone to the place where Podi-Appu\nand the like are playing he stayed looking on. Meanwhile, according\nto the soothsayer's thought, he had in mind that Podi-Appu was good\n[for his purpose].\n\nNext, the soothsayer having gone to one side, taking his medicine\nwallet, when he turned over and looked at the book there was mentioned\nthat it was Podi-Appu [who should be offered].\n\nAfterwards calling the boy near him he gave him sorts of\nfood. Meanwhile the boy's mind was delighted. Next, he gave him a\nlittle money. To the boy said the soothsayer, \"Your father is lost, is\nit not so?\" he asked; \"that is I,\" the soothsayer said. The soothsayer\nby some device or other ascertained that the person's father [283]\nhad left the country and gone.\n\nAfterwards the boy, he having told that tale, went home and\ninformed his mother. And the mother said, \"Ane! Son, that your\nfather indeed was [here] is true. For this difficult time for us,\nif that livelihood-bringing excellent person were here how good it\nwould be! You go, and calling that very one return.\" Afterwards the\nboy having gone, came home with the soothsayer.\n\nWhile both are spending the days with much happiness, one day in the\nmorning he said, \"Son, let us go on a journey, and having gone, come;\nlet us go,\" he said.\n\n[The boy] having said, \"It is good,\" with the little boy the soothsayer\nwent away.\n\nWell then, the boy goes and goes. Both his legs ache. The boy says,\n\"Father, I indeed cannot go; carry me,\" he said.\n\nHaving said, \"It is a little more; come, son,\" while on the road in\nthat way the boy, being [almost] unable to go, weeping and weeping\nwent near the hidden treasure.\n\nThe soothsayer, having offered there things suitable to offer, began\nto repeat spells. Then the door of the hidden treasure was opened;\nthe path was [there]. He said to the boy, \"Son, having descended into\nthis, when you are going along it, in the chamber a standard lamp\n[284] is burning. Without rubbing that kettle (the round body of the\nlamp) with your body, having removed the lamp and immediately for the\nlight to go out having tilted it from the top, come back bringing\nthe lamp.\" Having said [this], he caused the boy to descend inside\nthe hidden treasure [chamber].\n\nThe boy having descended, when he looked about the boy had not\nthe mind to come from it. He says, \"It will be exactly a heavenly\nworld. I will mention an abridgement of the things that are in it:\ngolden king-coconuts, golden oranges, golden pine-apples, golden\nmandarin-oranges.\" Having told him in that manner, \"I cannot make an\nend of them, indeed,\" he said.\n\nThe boy, plucking a great many of them and having gone into the chamber\nas the soothsayer said, placing the lamp on his shoulder came away\nnear the door.\n\nThe soothsayer says, \"First give me the lamp, in order to get you to\nthe surface.\"\n\nThe boy says, \"I cannot in that way; first take me out,\" he says.\n\nIn that manner there is a struggle of the two persons there. At the\ntime when they are going on struggling in that way, anger having\ncome to the soothsayer he moved the door, for it to shut. Then the\nboy having got into the middle of [the doorway] the door shut. The\nsoothsayer went away.\n\nWhile the boy quite alone is wriggling and wriggling about there,\nin some way or other again, as it was at first the door of the hidden\ntreasure opened. The boy placing the lamp on his shoulder and having\nbecome very tired, [carried away and] put the lamp and book in his\nhouse; and because of too much weariness fell down and went to sleep.\n\nThe soothsayer went to his village.\n\n\n Western Province.\n\n\n\nThis appears to be the first part of the story of Ala-addin,\ntransformed into a Sinhalese folk-tale; but the variant quoted below\nshows that the general idea is of much older date and of Indian\norigin. A variant from the Uva Province is nearly the same, and also\nends with the boy's return home.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 558, an ascetic induced\na King to join him in obtaining a magical sword. Accompanied by the\nKing, the ascetic went at night, and in the King's words, \"having by\nmeans of a burnt-offering and other rites discovered an opening in\nthe earth, the ascetic said to me, 'Hero, enter thou first, and after\nthou hast obtained the sword, come out, and cause me also to enter;\nmake a compact with me to do this.'\" The King entered, found a palace\nof jewels, and \"the chief of the Asura maidens who dwelt there\" gave\nhim a sword, the possession of which conferred the power of flying\nthrough the air and bestowed \"all magical faculties.\" The ascetic\ntook it from him afterwards, but the King at last recovered it.\n\n\n\n\n\n\n\n\nNO. 258\n\nTHE STORY OF KOTA\n\n\nIn a certain country there were two brothers, it is said. Of these two\nthe elder one got married. The younger brother had a secret friendship\nwith his elder brother's wife. One day, the elder brother having\nsucceeded in ascertaining about this, and having gone summoning the\nyounger brother into the midst of the forest, cut off his two hands\nand his two feet.\n\nThen the younger brother says, \"Elder brother, you having cut off my\nhands and feet gave me the punishment that is to be inflicted. Please\nstop even now,\" he said.\n\nThereupon the elder brother, having placed this Kota [285] without\nhands and feet in a boat and launched it in the river, sent him\naway. Prior to launching and sending him off, because he told him to\nbring and give him a Bana [286] book that was at the younger brother's\nhouse, he brought the book and having placed it on Kota's breast sent\nhim away.\n\nWell then, this boat with Kota also, going drifting by the margin of\nthe river, two old women having been [there], one said, \"That boat\nwhich comes drifting is for me.\" The other woman said, \"Should there\nbe anything whatever inside the boat it is for me.\" Well then, when\nthe boat drifted ashore, out of these two women one took the boat,\none having taken Kota gave him to eat.\n\nDuring the time when he is thus, having heard that they were beating\na notification tom-tom on the road [to proclaim] that to a person\nwho having seized gave him the thieves who are stealing flowers in\nthe King's flower garden, [the King] will give goods [amounting]\nto a tusk elephant's load, Kota caused this notice tom-tom to stop,\nhaving said, \"I can.\" Causing them to build a little house in the\nflower garden, and he himself having told men, they lifted him up\nand went [with him there]; and lying down inside the little house,\non the loft, in a very sweet voice he began to read his Bana book.\n\nAt the time when he is saying Bana in this way, at night seven\nPrincesses having come to pluck flowers, and having heard the sweet\nsound of Kota's saying Bana, went near the house and told him to\nopen the door. Then, because in order to arise he had not two feet\nnor also two hands, when Kota said that he was unable to open the\ndoor, one person out of these Princesses having put on a ring able to\ndisplay extreme power which she had, caused Kota's hands and feet to\nbe created [afresh]. Then Kota having opened the door said Bana for\nthe Princesses.\n\nThe Princesses having heard the Bana, when they were going the youngest\nPrincess on whose hand was the ring went after the whole. Then Kota\nhaving seized the hand of the Princess who went after, and drawn her\ninto the house, shut the door.\n\nAfter it became light, having gone taking the Princess, and having\ngiven charge of her to the old woman who took charge of Kota, Kota\nwent to the royal house to say that he caught the thief who plucks the\nflowers. When going there, Kota went [after] putting on the Princess's\nring of power, [287] having given part of [the Princess's] clothes\nto the old woman.\n\nKota having gone, told the King that he caught the thief. He told him\nto come with the thief. When Kota came home to bring the thief, he saw\nthat having cheated the old woman, the Princess [after] asking for [and\ngetting] her clothes had gone, and had concealed herself; and Kota's\nmind having become disheartened, he went away out of that country.\n\nWhile thus travelling, having seen six Princesses taking water from a\npool that was in the middle of the forest, when Kota went near them\nhe recognised that they were the Princesses who went to steal the\nflowers; and having seen that the Princess whom he seized was not\nthere, for the purpose of obtaining the Princess he invented a false\nstory in order to go to the place where they are staying. That is,\nthis one, having asked the Princesses for a little water to drink,\nand having drunk, put into one's water jar the ring of power that\nwas on his hand, and having allowed them to go, he went behind.\n\nWhen these six royal Princesses went to the palace of their father\nthe King, Kota also went. Then when the royal servants asked Kota,\n\"Why have you come to the royal house without permission?\" he said\nthat the Princesses had stolen his priceless ring. He came in order\nto tell the King, and ask for and take the ring, he said. \"The ring\nwill be in one of the Princesses' water jars,\" he said. But the whole\nseven Princesses, ascertaining that it was the ring of the youngest\nPrincess of them, gave information accordingly to the King. Thereupon\nthe King having much warned Kota, told him to give information of the\ncircumstances under which he had come, without concealing them. Then\nKota in order to obtain the youngest Princess told him how he came.\n\nHaving said, \"If you are a clever person able to perform and give\nthe works I tell you, I will give [you] the Princess in marriage,\"\nthe King ordered Kota to plough and give in a little time a yam\nenclosure of hundreds of acres.\n\nThis Kota, while going quickly from the old woman after having left\nthe country, obtaining for money a pingo (carrying-stick) load of young\npigs that [a man] was taking to kill, for the sake of religious merit\nsent them off to go into the jungle. When any necessity [for them]\nreached Kota, when he remembered the young pigs they promised to come\nand be of assistance to him.\n\nAgain, when going, having seen that [men] are carrying a flock of\ndoves to sell, and a collection of fire-flies, taking them for money,\nfor the sake of religious merit [he released them, and] they went\naway. These doves and fire-flies promised to be of assistance to Kota.\n\nBecause he had done these things in this manner, when [the King] told\nKota to dig and give the yams he remembered about the young pigs. Then\nthe young pigs having come, dug and gave all the yam enclosure. Well\nthen Kota having [thus] dug and given the yams, pleased the King.\n\nAgain, the King having sown a number of bushels of mustard [seed] in\na chena, told him to collect the whole of it and give it to the King.\n\nThereupon, when Kota remembered about the doves, all of them having\ncome and collected the whole of the mustard seeds with their bills,\ngave him them. Having gone to the King and given that also, he pleased\nthe King.\n\nAt the last, the King having put all his seven daughters in a dark\nroom, told him to take the youngest Princess by the hand among them,\nand come out into the light.\n\nThereupon, when Kota remembered the fire-flies, the whole of them\nhaving come, when they began to light up the chamber, Kota, recognising\nthe youngest Princess and taking her by the hand, came into the light.\n\nAfter that, the King gave the Princess in marriage to Kota. They two\nlived happily.\n\n\n Western Province.\n\n\n\nRegarding the ring in the jar of water, and the tasks to be performed\nbefore the Princess could be married, see vol. i, p. 294.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 142, a Brahmana who\nwished to let his wife, a Vidyadhari who had taken refuge on Udaya,\nthe Dawn Mountain, know of his arrival, dropped a jewelled ring into\na water pitcher when one of the attendants who had come for water\nin which to bathe her, asked him to lift it up to her shoulder. When\nthe water was poured over his wife she saw and recognised the ring,\nand sent for him.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 71, Prince Sudhana,\nwho had made his way to the city of the Kinnara King in search of his\nwife, the Kinnari Manohara, met with some Kinnara females drawing\nwater for pouring over Manohara, to purify her after her residence\nwith him. He placed her finger-ring in one pot, and requested that it\nmight be the first to be emptied over her. When the ring fell down\nshe recognised it and sent for him, introduced him to her father\nthe King, and after he performed three tasks was formally married to\nhim. The third task was the identification of Manohara among a thousand\nKinnaris. In this she assisted him by stepping forward at his request.\n\nThe incident of the ring sent in the water that was taken for a\nPrincess's bath, also occurs in Cinq Cents Contes et Apologues\n(Chavannes), vol. i, p. 302. She recognised it, and sent for her\nhusband who had thus notified his arrival in search of her.\n\n\n\n\n\nTHE FLOWER-GARDEN STORY (Variant)\n\nIn a certain country there are a King and a Queen, it is said. While\nthe two persons were acquiring merit for themselves a son was born. The\nchild having become big, while he was increasing in size [the Queen]\nagain bore one.\n\nThey sent the second Prince to a pansala (residence of a Buddhist\nmonk) to learn letters. When he was at the pansala the two eyes of his\nfather the King having been injured (antara-wela) became blind. The\nQueen's two eyes also became blind. Owing to it the big Prince told\nthe younger brother to come.\n\nAfter he came he said, \"Younger brother (Male), the trouble that\nhas struck us! Do you night and day say Bana.\" [288] So the younger\nbrother night and day says Bana.\n\nHe called to the elder brother, \"Elder brother, come here.\" The elder\nbrother asked, \"What?\" \"For us three persons you are unable to provide\nhospitality; you bring a wife (hirayak),\" the younger brother said. The\nelder brother said, \"For my ear even to hear that don't mention it\nto me.\"\n\nAfter that, the younger brother again called the elder brother\nnear. \"For us three persons you are unable to provide hospitality;\nyou bring a [bride in] marriage.\" The elder brother on this occasion\n(gamane) said \"Ha.\" When he said it, having gone to another city he\nasked a [bride in] marriage [289]; having asked he came back. Having\ngone again he returned, summoning her. After that, for the four\npersons the Prince is providing hospitality.\n\nOne day (dawasakda) he having gone to chop the earthen ridges in\nthe rice field, the Prince's Princess was pounding paddy in order to\n[convert it into rice and] cook. To winnow it she leaned the pestle\nagainst the wall; it having fallen upon a waterpot the waterpot\nbroke. When, having seen it, the Princess was weeping and weeping,\nthe Prince (her husband) came from the rice field. \"What are you\ncrying for?\" he asked.\n\n\"Here! (Men), I am crying at the manner you, husband, [290] behaved,\"\nthe Princess said. Afterwards the Princess said, \"Go and conduct me\nto my village.\"\n\nWhen the Prince said, \"What shall I go and escort you for? Cook thou,\"\nhe called to the younger brother, \"Younger brother, come here.\" [291]\n\nThe younger brother having come, asked, \"What?\"\n\n\"While she is cooking for us let us go to cut a stick,\" the elder\nbrother said.\n\nAfterwards the two persons having gone to the chena jungle cut the\nstick. After having cut it [292] the elder brother said, \"You lie\ndown [293] [for me] to cut the stick to your length.\" When he was\nlying down the elder brother cut off his two feet and two hands. He\nhaving cut them, when he was coming away the younger brother said,\n\"If you are going, pick up my book and place it upon my breast.\" After\nhaving placed it, the elder brother went away [294]; the younger\nbrother remained saying and saying Bana.\n\nAfter the elder brother went, seven widow women having gone to break\nfirewood and having heard that he was saying Bana, the seven persons\ncame to the place and saw the Prince. \"A Yaka or a human being\n(manuswayekda)?\" they asked.\n\nThe Prince asked, \"Does a Yaka or a human being ask? The Bana a human\nbeing indeed is saying,\" he said.\n\n\"And human beings indeed ask,\" the widow women said.\n\nWell, having said thus they came to hear the Bana. While hearing it,\na woman having said, \"Ade! We having been here, the gill of rice will\nbe spoilt [295]; let us go to break firewood,\" six persons went away.\n\nThe other woman saying, \"I [am] to go home carrying (lit., lifting)\nKota,\" and having stayed, lifting him and having gone and placed him\n[there], and cooked rice, and given him to eat, while he was [there]\nhe heard the notification by beat of tom-toms:--\"At the King's garden\nthieves are plucking the flowers.\"\n\nOn seeing that widow, Kota said, \"I can catch the thieves; you go to\nthe King and tell him.\"\n\nThen the woman having gone to the place where the King is, the King\nasked, \"What have you come for?\" Well then, the woman said, \"There\nis a Kota (Short One) with (lit., near) me; that one can catch the\nthieves, he says.\"\n\nThe King [asked], \"What does he require [296] for it?\"\n\nAfterwards she said, \"You must build a house.\"\n\nThen the King having built a house in the flower garden, having taken\nKota the woman placed him in the house. In the evening having placed\n[him there], and lit the lamp, and placed the book, she came to\nher house.\n\nWell then, when Kota is saying Bana, five Naga Maidens [297] having\ncome to pluck the flowers hear the Bana. Until the very time when\nlight falls they heard the Bana. When the light was falling the five\nNaga Maidens said, \"We [are] to go; we must give him powers (waram).\"\n\nThat Kota said, \"Who said she will give power to me?\"\n\nThen out of the five persons one said, \"I will give powers for one hand\nto be created\"; well then, for one hand to be created the Naga Maiden\ngave powers. [For] the other hand to be created another Naga Maiden\ngave powers. Also [for] the two feet to be created other two gave\npowers. The other Naga Maiden's robes (salu) Kota hid himself. Those\nfour persons were conducted away [298]; one person stayed in that house\n(that is, the one whose clothes he had concealed).\n\nAfter that, the King came to look at the flower garden. Having come,\nwhen he looked [299] the flowers [were] not plucked. Having become\npleased at that he gave Kota charge of the garden, to look after it,\nand he gave a thousand masuran, also goods [amounting] to a tusk\nelephant's load, a district from the kingdom.\n\nThat Kota handed over the district to the widow woman; those\ngoods [300] [amounting] to a tusk elephant's load he gave to the\nwoman. Having split his thigh he put those masuran inside it.\n\n\n Tom-tom Beater, North-western Province.\n\n\n\nIn the Story of Madana Kama Raja (Natesa Sastri), p. 87, a Prince,\nby the advice of an old woman for whom he worked, carried off the\nrobe of Indra's daughter when she came to bathe in a pool. He handed\nit to the old woman, who in order to conceal it tore open his thigh,\nplaced the robe in the cavity, and stitched up the wound.\n\n\n\n\n\n\n\n\nNO. 259\n\nTHE STORY OF SOKKA\n\n\nIn a certain country there was a man called Sokka, it is said. For\nthe purpose of this man's living, catching a monkey (Wandura) and\nhaving made it dance, he began to get money. [After] getting money\nin that way, when Sokka, drinking arrack (palm spirit) very well,\nis walking to that and this hand, the monkey sprang off and went away.\n\nAfter that, Sokka, having by means of the money which remained again\ndrunk arrack very well and become drunk, fell into the ditch. Thereupon\nmany flies began to settle on this man's body. This Sokka having\nbecome angry at it, when he struck at the flies with both hands a\ngreat many flies fell dead.\n\nIn a little time his intoxication having evaporated his sense\ncame. Thorough sense having come in that manner, when he looked\nround about he saw near him the quantity (rasiya) of flies that had\ndied. While he was there, thinking, \"\u00c6yi, Bola, at one blow with my\nhand they were deprived of life to this extent; isn't it so?\" a very\nfoolish man who dwelt in that village came to go near this Sokka.\n\nThe man having seen Sokka asked, \"Friend, what are you doing?\"\n\nThereupon Sokka says, \"Ade! What art thou saying? I being a person\nwho has now killed ten or fifteen, thou art not enough even to put\non my bathing-cloth for me.\" [301]\n\nThis foolish man having become frightened by the very extent [of the\ndeaths] that he heard of in this word of Sokka's, began to run off. As\nhe was running he met with yet a man who is going on the road; he asks\nat the hand of this foolish man, \"What, friend, are you running for?\"\n\nThen this fool says, \"Friend, a man who killed ten or fifteen men tried\nto kill me. Because of it I am running through fear,\" he said. At that\ntime that man also, through the extent [of the deaths] that he heard\nof in that speech having become afraid, began to run off. As these\ntwo persons were running they said thus to the men going on the road,\nthat is, \"On the road there is a great murderer. Don't any one go.\"\n\nAfter that, having [thus] made Sokka a great furious one, it became\npublic. The King of the city also got to know of it. Well then,\nthe King having caused this Sokka to be brought, [said], \"You are a\ndexterous swordsman and a dexterous fighter, they say. Is it true?\"\n\nThen Sokka says, \"O King, Your Majesty, when I have struck with one\nhand of mine, should there be ten or fifteen staying on that side\nthe men fall dead.\"\n\nThereupon the King asks Sokka, \"If you are a dexterous man to that\ndegree, will you come to fight with the first dexterous fighter of\nmy war army?\"\n\nSokka says, \"When ten or fifteen are dying by one hand of mine,\nwhat occupation is there [for me] with one! I am now ready for it.\"\n\nThe King says, \"When for three days time is going by, on the third\nday you having fought in the midst of a great assembly, the person\nout of the two who conquers I will establish in the post of Chief of\nthe Army (Sena-Nayaka).\" Sokka was pleased at it.\n\nThe King having put these two persons into two rooms, placed\nguards. While they were thus, Sokka having spoken to the dexterous\nfighter, says, \"You having come for the fight with me will not\nescape. To this and this degree I am a dexterous one at fighting. Fight\nin the midst of the assembly, and don't be shy.\"\n\nThe dexterous fighter having become frightened at Sokka's word,\ngot out of the chamber by some means or other, and not staying in\nthe city, bounded off and went away. [302]\n\nWhen the third day arrived, the whole of the forces dwelling\nin the city assembled together to look at the fight of these two\npersons. Thereupon, only Sokka arrived there. Then when Sokka became\nmore and more famous the King was favouring him.\n\nDuring the time while he is thus, a war arrived for the King. The\nKing says to Sokka, \"We must do battle with a war army of this\nextent. Because of it, having gone together with my war army can you\ndefeat the enemies?\" [303]\n\nSokka says, \"I don't want Your Honour's army. Having gone quite alone\nI can defeat them.\"\n\nThereupon the King said, \"What do you require?\"\n\nSokka, asking for a very rapidly running horse and a very sharp-edged\nsword, mounted upon the back of the horse, and having bounded\ninto the middle of the hostile army who were building the enemy's\nencampment, driving on the horse to the extent possible, he began\nto cut on that and this hand (e me ata). Sokka having cut down as\nmany as possible, stringing a head, also, on his very sword, came to\nthe royal palace. Thereupon, the forces (pirisa) who were building\nthe encampment, thought, \"If so much damage came from one man, how\nmuch will there be from the other forces!\" Having thought [this],\nthey bounded off and ran away.\n\nThen the King having been pleased, married and gave his daughter,\nalso, to Sokka, and gave him much wealth also.\n\nDuring the time while Sokka is dwelling in this manner at the royal\nhouse, Sokka thought to drink arrack, [after] going and taking the\nornaments that his wife is wearing. Having thought it, as though he had\nan illness he remained lying on a bed, not eating, not drinking. [304]\nThereupon his wife having approached near him asked the cause of\nthe illness.\n\nAt that time Sokka asks, \"Dost thou think that I have obtained thee\n(ti) without doing anything (nikan)? To obtain thee I undertook a\ngreat charge. The charge is that thou and I (tit mat) having gone to\nsuch and such a mountain must offer gifts.\"\n\nThereupon the Princess says, \"Don't be troubled. To-morrow we two\npersons having gone [there], let us fulfil the charge,\" she said.\n\nSokka having become pleased at it, on the following day, with a great\nretinue also, they went to fulfil the charge. Having gone in this\nmanner, and caused the whole of the retinue to halt on the road,\nthese two persons went to the top of the mountain. Sokka thereupon\nsays, \"I have come here now for the purpose of killing thee, so that,\nhaving killed thee, taking thy ornaments I may drink arrack.\"\n\nThen the Princess asked, \"If I and the ornaments belong to Your Honour,\n[305] for what purpose will you kill me?\"\n\nAt that time Sokka said, \"[Even] should that be so, I must kill thee.\"\n\nThe Princess thereupon says, \"If Your Honour kill me now, fault will\noccur to you at my hand; because of it please bear with me until the\ntime when you forgive me,\" she said.\n\nHaving said thus while remaining in front of him, and having knelt,\nshe made obeisance. Then having gone behind his back, and exhibited\nthe manner of making obeisance, she seized his neck, and having pushed\nhim threw Sokka from the mountain, down the precipice. Sokka having\nbecome scattered into dust, died.\n\nAfter that, the Princess turned back with her retinue, and went to\nthe royal palace.\n\n\n Western Province.\n\n\n\nIn The Orientalist, vol. ii, p. 176, the foolish Adikar (Minister)\nmentioned in the first note after the folk-tale numbered 229, was sent\n(on account of his destruction of the lion) at the head of an army,\nagainst an enemy who had defeated the best generals. His horse bolted\nand carried him towards the enemy's troops, who ran off when they\nobserved his approach. He then rejoined and brought up his men,\ncaptured the contents of the camp, returned to the King with it,\nwas handsomely rewarded, and retained the royal favour until his death.\n\nIn The Jataka, No. 193 (vol. ii, p. 82), a woman in order to kill her\nhusband pretended that she had taken a vow to make an offering to a\nhill spirit, and said, \"Now this spirit haunts me; and I desire to\npay my offering.\"\n\nThey climbed up to the hill-top, taking the offering. She then declared\nthat her husband being her chief deity she would first walk reverently\nround him, saluting him and offering flowers, and afterwards make\nthe offering to the mountain spirit. She placed her husband facing\na precipice, and when she was behind him pushed him over it.\n\nIn No. 419 (vol. iii, p. 261), it was a robber who took his wealthy\nwife who had saved his life, to a mountain top, on the pretence of\nmaking an offering to a tree deity. They went with a great retinue,\nwhom he left at the foot of the hill. When they arrived at the\nprecipice at the summit, he informed her that he had brought her in\norder to kill her, so as to run off with her valuable jewellery. She\nsaid she must first make obeisance to him on all four sides, and\nwhen she was behind him threw him down the precipice, after which\nshe returned home with her retinue.\n\nIn Old Deccan Days (M. Frere), p. 209, a potter who had caught a tiger,\nand had consequently been appointed Commander-in-Chief, made his wife\ntie him firmly on his horse when he was ordered to defeat an enemy's\ntroops. His horse bolted towards the enemy. In the hope of checking it,\nhe seized a small tree which came up by the roots, and holding this\nhe galloped forward, frightening the opposing force so much that they\nall ran away, abandoning their camp and its contents. Peace was made,\nand he received great honours.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 210, the same story\nis given, the hero being a weaver.\n\nIn Sagas from the Far East, p. 181, a poor weaver who had asked to\nmarry the daughter of the King of India, was sent to attack an enemy\nwho was invading the kingdom. His troops refused to fight under him,\nso he went on alone. His horse bolted towards the enemy, he seized a\nyoung tree which was pulled up by the roots and with which he knocked\ndown several of the opposing troops. The rest fled, throwing away\ntheir arms and armour, and he loaded a horse with it and returned to\nthe King in triumph. Afterwards he killed by accident a great fox and\nseven demons, became the King's son-in-law, and ruled half the kingdom.\n\nIn The Indian Antiquary, vol. xiv, p. 109, in a South Indian story by\nNatesa Sastri, a man who had accidentally saved a Princess whom some\nrobbers were abducting, was sent to attack the enemy's troops who had\ninvaded the kingdom. The horse given to him was wild, so he was tied\non it. It galloped towards the enemy, swam across a river at which he\nseized a palmira tree that was about to fall, and the enemy, seeing\nhim approaching with it, ran away. This version is also given in The\nOrientalist, vol. ii, p. 102 ff., by Miss A. R. Corea. According to\nthis Sinhalese tale the man succeeded to the throne at the death of\nthe King, having previously been made Commander-in-Chief.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 50, a woman\nwho wished to kill her husband pretended to have a headache, for which\nit was necessary to offer prayers on a mountain to a local deity. She\naccompanied her husband to a precipice, made him stand facing the sun,\nwent round him several times, and then pushed him over. He was saved\nby falling into a tree.\n\nIn vol. i, p. 112, a woman who had fallen in love with a cripple\ndetermined to kill her husband, who had saved her life. On the pretence\nof assisting him to collect fruits she accompanied him up a mountain\nand seized an opportunity to push him over a precipice. He was saved\nby a local deity.\n\nIn vol. ii, p. 140, there is an account of the weaver who frightened\nthe enemy's troops when those of his own side were being defeated;\nthese returned and gained a complete victory. The man was made\nMinister, with rank next the King.\n\n\n\n\n\n\n\n\nNO. 260\n\nTHE GIANT AND HIS TWO FRIENDS\n\n\nIn a certain country a Prince was born to a King, it is said. For\nthe purpose of giving milk to the Prince he caused a wet-nurse\n[306] to be brought. Because the nurse's milk was insufficient for\nthe Prince, he caused yet [another] person to be brought. That also\nbeing insufficient he caused yet [another] person to be brought. In\nthat manner having caused seven wet-nurses to be brought, the whole\nseven gave milk to the Prince. That milk also being insufficient,\nfor the day he gave him also the cooked rice from a quarter [bushel]\nof rice, and a quarter of a goat, to eat. Having eaten this food,\nduring the time when the Prince became somewhat big [so as] to walk\nhere and there, he gave him the cooked rice from a half bushel of\nrice and the meat of a goat, to eat. Until the time when ten years\nwere completed for the Prince he gave food thus.\n\nAt that time the Prince began to jump that side and this side in the\nriver. That circumstance was published in all cities. During the time\nwhen it was thus published, the people of the cities were collected\ntogether to look at this Prince. Thereupon, when the Prince was jumping\nto that bank of the river, while in the midst of the great multitude\nhe fell into water of about two fathoms. Thereupon the Prince, having\nswum with great shame and having gone to the bank, again jumped to\nthis bank. That time he fell into water of about three fathoms. At\nthat time the Prince becoming very highly ashamed, not speaking at all,\nwent to the royal house, and having been adorned with the five weapons,\n[307] entered the midst of the forest and went away.\n\nWhile going thus a little far he met with an old mother. Thereupon this\nPrince speaks to the old woman, \"Ane! Mother, I am very hungry. Prepare\nand give me a little cooked rice to eat,\" he said. When he said so,\nthe old woman, calling the Prince and having gone to her house,\nand given [him] a sort of vegetable stew to eat, says, \"Ane! Son,\nto cook and give boiled rice I cannot get water. The crocodile in the\nriver has fallen mad. I cannot go also into the midst of the forest\nto get firewood, the leopard having fallen mad. Should you bring and\ngive firewood and water I can cook and give cooked rice,\" she said.\n\nThereupon the Prince having said, \"It is good,\" and taken his sword,\nand gone into the midst of the forest, when [he was] breaking firewood\nthe leopard came and sprang [at him]. After that, the Prince having\nchopped with the sword and killed the leopard, cutting off his tongue\nand breaking as much firewood as he can bring, brought it and threw\nit down at the old woman's house.\n\nThereafter, having taken his sword and the water-pot, at the\ntime when he is going near the river the crocodile came springing\n[at him]. Thereupon, having chopped it with the sword, he cut the\ncrocodile into four or five [pieces], cutting off its tongue also;\nand having come back [after] taking also a pot of water he gave it to\nthe old woman; and having told her to make ready and give the food,\nbecause of pain in the body of the Prince, as soon as he had reclined\na little he went to sleep.\n\nWhile he was there for a little time, the old woman having seen that\na man is lifting up the leopard which the Prince killed, and going\naway [with it], having spoken to the Prince, says, \"Son, a man,\nkilling the leopard which had fallen mad is taking it to the royal\nhouse. The King had appointed that to a person who, having killed,\ngave the leopard and the crocodile, he will give much wealth. The\nKing having given much wealth to the man, at the time when you went\ninto the midst of the forest didn't you meet with the leopard?\" Having\nsaid it, she told him the whole of these matters.\n\nAfter that, the Prince, not speaking at all, went to the royal house\nbehind the man who is lifting and going with the leopard. The man\nhaving gone to the royal house, and made obeisance to the King, [and\nshown him the leopard], said, \"O King, in the midst of the forest I\nkilled the leopard that had fallen mad. Regarding it, please give me\nthe wealth that Your Honour has appointed.\"\n\nThereupon the King being much pleased, at the time when he is preparing\nto give the wealth this Prince went near the King, [and said],\n\"O Great King, I killed this leopard. This man, taking the carcase\nof the leopard I killed, came to obtain the wealth for himself. If\nthis man killed it be good enough to look where this leopard's tongue\nis. I have killed not only this leopard. The crocodile, too, that had\nfallen mad in the river will be [found to be] killed.\" Having said,\n\"Here, look; the two tongues of those two,\" he gave them to the\nKing. The King, too, having taken the two tongues and looked at them,\nbelieved that he killed the leopard, and having killed the man who\ntold the lies gave much wealth to this Prince.\n\nThe Prince, bringing the wealth and having given it to the old\nwoman, and been there two or three days, the Prince went to\nanother district. While going thus he met with a dried areka-nut\ndealer. Thereupon the two persons having become friends, while they\nwere going along they met with an arrow maker. The three persons\nhaving joined together, talk together: \"Friend, what can you do?\"\n\nThereupon the dried areka-nut dealer says, \"Having uttered spells\nover this dried areka-nut of mine, when I have struck it having gone\neverywhere it comes again into my hand. After that, I can do what I\nhave thought (hitu andamak),\" he said.\n\nWhen they asked the arrow maker, he informed them that, in the very\nway which the dried areka-nut dealer said, with the arrow also he\ncan display power.\n\nAfter that, the Prince says, \"The cleverness of you two is from the\ndried areka-nut and the arrow; my cleverness is from the strength of\nmy body. Should I think of going in the sky further than ye two, having\nsprung into the sky I go,\" he said. Thereupon those two persons having\nmade obeisance to the Prince, the whole three went to one district.\n\nIn that village, at a great wealthy house, an illness due to a\ndemon (yaksa ledak) having been caused in a young woman, they had\nbeen unable to cure her. These three persons at that very house got\nresting-places. These three persons ascertaining this circumstance,\nthe Prince having performed many demon ceremonies and cured the young\nwoman's demon illness, married and gave the young woman to the dried\nareka-nut dealer; and having planted a lime seedling in the open\nground in front of the house, he says, \"Some day, should the leaves\nof this lime tree wither and the fruit drop, ascertaining that an\naccident has occurred to me, plucking the limes off this tree come\nvery speedily seeking me.\" Having made him stay there he went away\nwith the arrow maker.\n\nWhen going a little far, anciently a great collection of goods having\nbeen at yet [another] house, and it afterwards having reached a state\nof poverty, the principal person of the family having died, they got\nresting-places at the house, at which there are only a daughter and a\nson. At the time when these two asked the two persons of the house,\n\"Is there nobody of your elders?\" they told these two the whole of\nthe accidents that had happened to the people.\n\nThereupon the Prince, having spoken to the arrow maker and made him\nhalt there, just as in the former way planted a lime seedling; and\nin the very manner of the dried areka-nut dealer having given him\nwarning, the Prince went away quite alone.\n\nHaving gone thus and arrived at a certain village, when he looked\nabout, except that the houses of the village were visible there\nwere no men to be seen. Arriving at a nobleman's house [308] in\nthe village, a house at which there is only one Situ daughter,\nthis Prince got a resting-place. Having given the resting-place,\nthis Situ daughter began to weep. Thereupon this Prince asked,\n\"Because of what circumstance art thou weeping?\"\n\nThereupon this Situ daughter says, \"My parents and relatives a certain\nYaka ate; to-day evening he will eat me too. Through the fear of that\ndeath I weep,\" she said.\n\nAt that time the Prince says, \"Putting (taba) [out of consideration]\none Yaka, should a hundred Yakas come I will not give them an\nopportunity [309] to eat thee. Don't thou be afraid.\" Having satisfied\nher mind he asks, \"Dost thou know the time when the Yaka comes?\"\n\nThereupon the Situ daughter said, \"Yes, I know it. When coming, he\nsays three [times], 'Hu, Hu, Hu'; that is, when he is setting off,\none Hu, and while near the stile, one Hu, and while near the house,\none Hu; he says three Hus.\"\n\nThereupon the Prince asked, \"Are there dried areka-nuts?\"\n\nAfterwards the Situ daughter said, \"There are.\"\n\n\"If so, filling a large sack please come [with it],\" he said.\n\nThe Situ daughter having brought a sack of dried areka-nuts gave\nthem. The Prince also having put them down thinly at the doorway,\nthe Prince sitting inside the house and taking his sword also in his\nhand, waited.\n\nThereupon he said the Hu that he says when setting out. At that time\nthe Situ daughter in fear began to weep. When the Prince is saying and\nsaying to the Situ daughter, \"Don't cry,\" he said \"Hu,\" the other Hu\nnear the stile. In a little time more having come to the open ground\nin front of the house saying a Hu, when he was springing into the\nhouse the Yaka fell on the heap of dried areka-nuts. At that time the\nPrince with his sword cut the Yaka into four or five [pieces]. [310]\n\nTaking in marriage the Situ daughter, while he was dwelling there\na long time, to take in marriage the Situ daughter they began to\ncome from many various countries, because the Situ daughter is very\nbeautiful.\n\nOut of them, a Prince caused the notification tom-tom to be beaten\n[to proclaim] that should anyone take and give him the Princess who\nis at the nobleman's house in such and such a village, he will give\nhim much goods. Thereupon a certain woman having said, \"I can obtain\nand give her,\" stopped the notification tom-tom, and having gone to\nthe royal house, asking for three months' time went to the village\nat which that Prince and Princess are, and having become the female\nservant at that house, remained there.\n\nMeanwhile this woman asks the Princess, \"Ane! Please tell me by what\nmeans your lord displays strength and prowess to this degree,\" she\nasked with humility.\n\nThereupon the Princess said, \"Don't you tell anyone; our Prince's\nlife is in his sword.\"\n\nThat woman from that day began to collect coconut husks and coconut\nshells. The Princess having seen it asked, \"What are you collecting\nthose coconut husks and coconut shells for?\"\n\nThereupon the woman said, \"Ane! What is this you are asking? For\nhouses, on the days when it rains is there not much advantage in\n[having] coconut husks?\" And the Princess having said, \"It is good,\"\ndid nothing. While she was thus, the three months were passing away.\n\nOne day, when this Prince and Princess were sleeping, in the night\nthis woman, stealing the sword that was upon the Prince's breast and\nhaving put it under those coconut husks and coconut shells that she\nhad previously collected, set fire to the heap. When the sword was\nbecoming red [hot] the Prince became unconscious.\n\nBefore this, this woman had sent a message to the Prince who caused\nthat notification tom-tom to be beaten, to come with his retinue,\ntaking a ship. That very day at night the retinue came. After that\nPrince became unconscious, this retinue having taken that Princess\nby very force, put her in the ship to go to their city.\n\nThat Prince's two friends having arisen in the morning, and when they\nlooked, having seen that the leaves had faded on the lime trees and\nthe fruits had dropped, plucking the limes off them came seeking the\nPrince. Having come there, when they looked, except that the Prince\nis unconscious there is no one to see. Having seen that a bonfire is\nblazing very fiercely, they quickly poured water in the bonfire and\nextinguished the fire. When they were looking, the sword having burnt\n[away] (piccila) a little was left. Having got this piece of sword\nthese two persons took it away. Having cut the limes, when they were\nrubbing and rubbing them on it, by the influence of the Prince the\nsword became perfect.\n\nAt that time the Prince arose in health; and when he is looking\nperceiving that the Princess is not [there], he went running with those\ntwo persons to the port, and saw that at the distance at which it is\n[just] visible the ship is going.\n\nThis Prince asked these two, \"Can you swim to that ship?\"\n\nThereupon these two persons said, \"If you, Sir, will swim we also\nwill come.\"\n\nThen the Prince asked, \"When you have gone to the ship how many men\ncan you cut down?\"\n\nThe dried areka-nut dealer said, \"I can cut until the time when the\nblood mounts to the height of a knee.\" The arrow maker also said, \"I\ncan cut until the time when the blood mounts to the height of a hip.\"\n\nThereupon the Prince having said, \"If you two will cut until the blood\nis at the height of a knee, and until the blood is at the height of\na hip, I will cut until the blood is at the height of a shoulder,\"\nthe whole three persons sprang into the river. Having gone swimming\nand mounted upon the ship, the areka-nut dealer, taking the [Prince's]\nsword and having cut the dead bodies until the blood is a knee [deep],\ngave the sword to the arrow maker. The arrow maker taking the sword\nand having cut dead bodies until the blood is a hip [deep], gave the\nsword to the Prince. The Prince having cut the men until the blood\nis shoulder deep, and having cast the dead trunks into the river,\ncausing the ship to turn arrived with the Princess at his village.\n\nHaving come there, the Prince [and Princess] resided there in\nhealth. Those two persons having gone to the cities at which each of\nthem (tamu tamun) stayed, passed the time in health.\n\n\n Western Province.\n\n\n\n\n\n\n\n\nNO. 261\n\nHOW THEY FORMERLY ATE AND DRANK\n\n\nIn a certain country there was a very important rich family, it is\nsaid. In this family were the two parents and their children, two\nsons only.\n\nIn the course of time the people of the family arrived at a very poor\ncondition, it is said. During the time when they are thus, the mother\nof these two young children having gone near a shipping town, [311]\nwinnowed the rice of the ships and continued to get her living. One\nday when she was winnowing the rice of a ship, quite unperceived by\nher the ship went to sea [with her on board].\n\nDuring the time when he was thus unaware to which hand this woman\nwho was the chief support [312] of the family--or the mother--went,\nthe father one day for some necessary matter having gone together\nwith the two sons to cross to that other bank of the river, tied\none son to a tree on the bank on this side and placed him [there];\nand having gone with the other one to the bank on that side, and tied\nthe son to a tree there, came to take the other son [across]. While\non the return journey in this way, this old man having been caught\nby a current in the river, and been taken by force to a very distant\ncountry, went to a village where they dry salt fish.\n\nAn old woman having seen the two children who had been tied on the\ntwo banks by him, unfastened their bonds (baemi); having heard [from\none of them] about their birth and two parents, learning all the\ncircumstances, she employed some person and caused even the child\nwho was on the bank on that [other] side to be brought, and reared\nboth of them.\n\nDuring the time while the father of the two children was getting\nhis living, drying salt fish, the King of that country died. Well\nthen, because there was not a Crown Prince [313] of the King of the\ncountry, according to the mode of the custom of that country having\ndecorated the King's festival tusk elephant and placed the crown\non its back, they sent it [in search of a new King]. And the tusk\nelephant having gone walking, and gone in front of that poor man who\nwas drying salt fish, when it bent the knee he mounted on the back\nof the tusk elephant, and having come to the palace was appointed to\nthe sovereignty.\n\nAfter he was thus exercising the sovereignty a little time, it became\nnecessary for this King to go somewhere to a country, and having\nmounted on a ship it began to sail away. The two sons who belonged in\nthe former time to this King, who were being reared by the old woman,\nhaving become big were stationed for their livelihood as guards on\nthis very ship. Their mother who was lost during the former time,\nearned a living by winnowing rice on this very ship.\n\nWell then, while these very four persons remained unable to get\nknowledge of each other, during the night time, when the ship is\nsailing, in order to remove the sleepiness of the two brothers who\nwere on the ship as guards, the younger brother told the elder brother\nto relate a story. And when the elder brother said, \"I do not know\nhow to tell stories,\" because again and again he was forcing him to\nrelate anything whatever, he said, \"I do know indeed how to relate\nthe manner of [our] ancient eating and drinking.\"\n\n\"It is good. If so, relate even that,\" the younger brother said.\n\nThereupon, the elder brother, beginning from the time when their\nparents were lost, told the story of the manner in which they formerly\nate and drank, up to the time when they came for the watching on\nthe ship,--how the two persons, eating and drinking, were getting\ntheir living.\n\nThese two persons' mother, and the King who was their father, both\nof them, having remained listening to this story from the root to\nthe top, at the last said, \"These are our two sons.\" Having smelt\n(kissed) each other, all four persons obtaining knowledge of each\nother after that lived in happiness, enjoying royal greatness.\n\n\n Western Province.\n\n\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 154, a defeated\nKing who was driven into exile with his wife and two children,\nengaged a passage by a vessel, but it sailed away with the Queen\nbefore the others got on board. She was sold to a merchant whom she\nagreed to marry if she did not meet with her husband and children\nin two years. The King, while returning for the other child after\ncrossing a river with one, was carried away by the current, sank,\nand was swallowed by a fish, and saved by a potter when it died on\nthe bank. He became a potter, and was selected as King by the royal\nelephant and hawk. A fisherman who had reared the two sons became a\nfavourite, and the boys were kept near the King. When the merchant who\nbought the Queen came to trade, these youths were sent to guard his\ngoods. At night, on the younger one's asking for a tale his brother\nsaid he would relate one out of their own experience, and told him\ntheir history, which the Queen overheard, thus ascertaining that\nthey were her sons. By getting the merchant to complain to the King\nabout their conduct she was able to tell him her story, on which he\ndiscovered that she was his wife, and all were united.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 183, while a Raja and his wife were travelling in poverty the\nQueen was shut up by a rich merchant. At a river the Raja was swept\naway while returning for the child left on the bank, and afterwards\nselected as King by two state elephants. The children, reared by an\nold woman, took service under him, were appointed as guards for the\nmerchant's wife (the former Queen) when she was brought to a festival,\nand were recognised by her. The merchant complained of the guards,\nand on hearing their story the King discovered that they were his\nsons and the woman was his wife. In a variant the children were left\non one bank of the river, and a fish swallowed their father, the boys\nbeing reared by a cow-herd.\n\nIn the Arabian Nights (Lady Burton's ed., vol. iii, p. 366), a ship\nin which were an indigent Jew and his wife and two sons, was wrecked,\none boy being picked up by a vessel, and the others cast ashore in\ndifferent countries. The father secured buried treasures which a\nvoice disclosed to him on an island, and became King there; the sons,\nhearing of his generosity, came to him and received appointments,\nbut did not know each other. A merchant who came with their mother\nwas invited to remain at the palace, the youths being sent to guard\nhis goods and their mother at night. While conversing they found they\nwere brothers; their mother, overhearing the story, recognised them,\ngot the merchant to complain of their improper conduct, and on their\nrepeating their history the King found they were his sons. The mother\nthen unveiled herself, and all were united.\n\n\n\n\n\n\n\n\nNO. 262\n\nTHE GOURD FRUIT DEVIL-DANCE\n\n\nIn a certain country a Gamarala cut a chena, it is said. Having planted\na gourd creeper in the chena, on it a gourd fruit fruited. The gourd\nfruit, when not much time had gone, became very large, and ripened.\n\nThe Gamarala, being unable to bring it alone, summoned several men\nof the village, and having given them to eat and gone with the men,\nand come back [after] plucking the fruit, and cut open the \"eye\"\n(at the end of the neck), placed it [for the contents] to rot. After\nit rotted he [cleaned it out and] dried it, so as to take it for work\n(use), and put it on a high place (ihalakin).\n\nIn order to perform a devil-dance (kankariya) for the Gamarala,\nhaving given betel for it and told devil-dancers (yakdesso) to come,\none day he made ready [for] the devil-dance. Having made ready that\nday, when they were dancing a very great rain rained, and the water\nwas held up so that the houses were being completely submerged.\n\nAt that time all the persons of this company being without a quarter\nto go to, all the men crept inside the Gourd fruit, and having blocked\nup with wax the eye that was cut open into the Gourd fruit, began to\ndance the devil-dance inside it.\n\nThen the houses, also, of the country having been submerged, the\nwater overflowing them began to flow away. Then this Gourd fruit also\nhaving gone, went down into a river, and having gone along the river\ndescended to the sea, and while it was going like a ship a fish came,\nand swallowed the Gourd fruit.\n\nHaving swallowed it, the fish, as though it was stupefied, remained\nturning and turning round on the water. While it was staying there,\na great hawk that was flying above having come and swallowed that fish,\nbecame unconscious on a branch.\n\nThen a woman says to her husband, \"Bolan, [after] seeking something for\ncurry come back.\" At that time, while the man, taking also his gun,\nis going walking about, he met with that hawk which had swallowed\nthe fish. He shot the hawk.\n\nHaving shot it and brought it home, he said to his wife that she was\nto pluck off the feathers and cook it.\n\nThen the woman having plucked off the feathers, when she cut [it\nopen] there was a fish [inside]. Then the woman says, \"Ade! Bolan,\nfor one curry there are two meats!\" [314]\n\nTaking the fish she cut [it open]; then there was a Gourd\nfruit. Thereupon the woman says, \"Ade! Bolan, for one curry there\nare three meats!\" When she looked the Gourd fruit was dried up.\n\nAfter that, having cooked those meats (or curries) and eaten,\non account of hearing a noise very slightly in that Gourd fruit,\ntaking a bill-hook she struck the Gourd fruit.\n\nThereupon the whole of those men being in the Gourd fruit, said,\n\"People, people!\" and came outside. Having got down outside, when they\nlooked it was another country. After that, having asked the ways,\nthey went each one to his own country. And then only the men knew\nthat light had fallen [and it was the next day].\n\n\n Western Province.\n\n\n\nIn the Katha Sarit Sagara (Tawney), vol. ii, p. 599, a fish swallowed\na ship, with its crew and passengers. When it was carried by a current\nand stranded on the shore of Suvarnadwipa, the people ran up and cut\nit open, and the persons who were inside it came out alive.\n\nIn Cinq Cents Contes et Apologues (Chavannes), vol. iii, pp. 229 and\n244, two infants who were thrown or fell into the water of rivers\nwere swallowed by fishes and rescued alive after seven days, in the\nfirst instance by the child's father, and in the second by the King\nof the country in which the fish had been caught.\n\n\n\n\n\n\n\n\nNO. 263\n\nTHE ASCETIC AND THE JACKAL\n\n\nIn a certain country, in the midst of a forest a pack of Jackals\nstayed, it is said. One out of the Jackals having gone near villages\none day for the purpose of catching and eating the fowls and various\nanimals, at the time when he was walking about having arrived at a\nshed in which was some toddy (fresh palm-juice), and having drunk\ntoddy until his belly fills, after he became drunk fell down at one\nplace and stayed [there], it is said.\n\nWhen he was staying thus, the Jackal went very thoroughly asleep, it\nis said. Having stayed in this way, when it was just becoming light\nthe Jackal's eyes were opened. Well then, at that time the Jackal was\nunable to go to the pack. Because of what [reason] was that? Because\nthe eyes of the whole of the persons in the village were opened. Owing\nto it he got into a jungle near by, and when he was there an extremely\nold ascetic came to go by the place where the Jackal is.\n\nThe Jackal having seen the ascetic and spoken to him, says,\n\"Meritorious ascetic, having been in which district are you, Sir,\ncoming? I have sought and sought a meritorious person like you, Sir,\nand [now] I have met with you; it is very good,\" he said.\n\nWhen the Jackal spoke thus the ascetic asks, \"On account of what\nmatter dost thou speak to me in that manner?\"\n\nWhen he asked him thus, the Jackal says, \"I did not say thus to you,\nSir, for my profit. I had sought and sought an excellent person like\nyou, Sir. A quantity of my masuran are in the midst of such and such a\nforest. To give those masuran I did not meet with a good person like\nyou, Sir. For many days I was watching and looking on this search,\nbut until this occurred I did not meet with a meritorious excellent\nperson, except only you, Sir. I am very happy to give the masuran to\nyou, Sir,\" he said.\n\nThe ascetic having been much pleased, asks the Jackal, \"Regarding it,\nwhat must be done by me for thee?\"\n\nWhen he said [this] the Jackal says, \"I don't want you, Sir, to do\nany favour at all for me. If I am to give the masuran to you, Sir,\nplease carry me to the place where the masuran are,\" he said.\n\nThereupon the ascetic, carrying in his arms the Jackal, went into the\nmidst of the forest where he said the masuran are. When he went into\nthe midst of the forest, the Jackal having spoken to the ascetic, says,\n\"Look, the masuran are here; please place me here,\" he said.\n\nThereupon the ascetic placed the Jackal on the ground. The Jackal\nthen says, \"Taking your outer robe, Sir, and having spread it on\nthe ground, please remain looking in the direction of the sun, not\nletting the eyelid fall. Having dug up the masuran I will put them\ninto your robe, Sir,\" he said.\n\nWhen the Jackal said thus, the ascetic, through greed for the masuran,\nwithout thinking anything having spread the robe on the ground,\nwas looking in the direction of the sun. When he was looking thus\nfor a little time, the Jackal having dunged into the robe, and for a\nlittle time more having falsely dug the ground, said to the ascetic,\n\"Now then, be pleased to take the masuran.\"\n\nThereupon when the ascetic through greed for the masuran looks in\nthe direction of the robe, because of the sun's rays his eyes having\nbecome weak, the Jackal dung that he had put [there] appeared like\nmasuran. [315] Making [the robe] into a bundle he went away.\n\nThe Jackal having bounded off, went into the midst of the forest.\n\n\n Western Province.\n\n\n\nThis tale agrees in some respects with the Jataka story No. 113\n(vol. i. p. 256), in which the person who carried the Jackal was a\nBrahmana, who, however, was not told to look at the sun, as in the\nSinhalese tale No. 65, in vol. i, of which this is a variant.\n\n\n\n\n\n\n\n\nSOUTH INDIAN STORIES\n\n\nNO. 264\n\nCONCERNING THE BLIND-EYED MAN\n\n\nIn a certain country there was a blind man. The man had married a\nfine handsome woman. While the two persons were staying a little\ntime begging, and seeking and getting a living, having said that\ncountry was not good and having thought of going to another country,\none day the blind man said to his wife, \"While we are staying in\nthis country we have much inconvenience. Because of it let us go to\nanother country.\" Thereupon the woman, too, said of it, \"It is good.\"\n\nAfter that the two persons having set off, journeyed through the\nmiddle of a forest wilderness. At that time a Hettiya, also, of that\ncity having quarrelled with his father, he also, as he was going to\nanother country travelled on the path in the midst of the forest on\nwhich this blind man and his wife are going. The Hettiya encountered\nthat blind man and his wife on the road. Thereupon, while this Hettiya\nwas talking with the two persons he asked, \"Where are you two going\nin the jungle in this forest wilderness?\"\n\nThen this blind man and his wife said, \"We are going to another\ncountry for the sake of a livelihood.\"\n\nThe Hettiya said, \"It is good, if so. I also having quarrelled with\nour father am going to another country. If so, let us all three go\n[together].\"\n\nThereupon all three having said, \"It is good,\" while they were talking\nand journeying, because the blind person's wife is beautiful to the\nHettiya his mind became attached to her, like marrying her. Because\nthe Hettiya was a young man to the blind person's wife, also, her\nmind became attached to him.\n\nWhen these two persons, thinking in this manner, were going a little\nfar, the Hettiya spoke to that woman, unknown to the blind person,\n[316] \"Let us two go [off together].\" Thereupon the woman gave her\nword, \"It is good.\"\n\nTo drop the blind person and go, the scheme which the woman told\nthe blind person [was this]: \"Ane! Husband, there is a kind of\nfruit-tree fruits in this forest wilderness which it gratifies me to\neat. Therefore you must give permission to me to eat them and come\nback.\" Having said [this] she made obeisance.\n\nAt that time the blind man, thinking it is true, said, \"It is good. I\nwill remain beneath this tree; you go, and having eaten the fruit come\nquickly.\" Thereupon the woman, saying, \"It is good,\" while the blind\nperson was continuing to stay there went with the Hettiya somewhere\nor other to a country.\n\nThis blind man remained night and day in hunger beneath the tree,\nfor six days. After that, yet [another] Hettiya, while going to the\nvillage of the woman who had married that Hettiya, tying up a packet\nof cooked rice also, to eat for the road, travelled with his wife by\nthe middle of that forest wilderness.\n\nThereupon the Hettiya met with that blind-eyed man. So the Hettiya\nspoke to his wife, \"There is a man near that tree. Let us go near,\nand [after] looking let us go.\" The woman said, \"It is good.\"\n\nThen the two persons having gone near that blind person, asked,\n\"Who are you?\"\n\nThen the blind person made many lamentations to that Hettiya:\n\"Ane! Friend, I am a blind person. I having spoken with my wife about\ngoing to another country, while we were going in the middle of this\nforest wilderness, my wife got hid and went off with yet [another]\nman. I am now staying six days without any food. You arrived through\nmy good luck. Ane! Friend, having gone, calling me, to the country\nto which you are going, send me to an asylum. [317] If not, in this\nforest wilderness there is not any all-refuge.\" [318]\n\nThereupon the Hettiya, having become much grieved, unfastened the\ncooked rice that the party brought to eat for the road, and having\ngiven the blind person to eat, as they were going, inviting the\nblind person, to the city to which the party are going, he told\nthat Hettiya's (his own) wife to come holding [one end of] the blind\nperson's walking-stick (to guide him).\n\nThen the Hetti woman said, \"Ane! O Lord, should I go holding this\nblind person's leading stick they will say I am the blind man's\nwife. I have heard that kind of story before this. But if you, Sir,\nsay so, I will come holding it.\"\n\nThe Hettiya said, \"No matter, come holding it.\"\n\nWhile [she was] thus holding it, calling him they went to the city\nto which the party are going. Having gone [there] and told the blind\nman to stay [with them] that day night, they gave him amply food\nand drink, and the mat also for sleeping on. Next day after light\nfell having said to the blind person, \"Now then; there! You having\ngone into that street and begged, seeking something, eat,\" with much\nkindness they started him.\n\nThen the blind person having gone near the royal house at that city,\nsaid, \"Ane! O Deity, [319] when I was coming away with my wife\nby the middle of a forest wilderness, a Hettiya having quarrelled\nwith his father, and said that he was going to another country, and\nfor six days having not a meal, as he was coming fell behind us. We\ngave him the cooked rice that we brought for our expenses, and came\ncalling him [to accompany us]. As though in that way the assistance\nwere insufficient, the Hettiya uprooting my wife also [from me] said\nhe will not give her to me, and drove me away. To whom shall I tell\nthis suit? Do you investigate only suits for rich persons? Do you\nnot institute suits for poor persons? Now then, how shall I obtain\na living?\" Having said [this] he began to weep.\n\nAt that time the [royal] messengers having gone, told it to the\nKing. Thereupon the King also having become grieved regarding it,\nsent messengers and caused the Hettiya who came with the blind person,\nand his wife, to be brought.\n\nHaving heard the case, he said, \"This young Hettiya did not take a wife\n[for himself]; he took the blind person's wife,\" and ordered them to\nbehead the Hettiya. [320] Having said, \"The woman having come in diga\n[marriage] to the blind person and in the meantime having endangered\nhim, went with another man,\" he ordered them to put her in a lime-kiln\nand burn her. Having given a little money to the blind person he told\nhim to go.\n\nThereupon the blind person, taking the money also and having gone\noutside the royal palace, was saying and saying, \"Ane! O Gods, what\nis it that has occurred to me! At the time when I remained for six\ndays in the midst of the forest, this Hettiya and his wife having\nmet with me while they are coming, and given food to me who was in\nhunger for six days, brought me to this city, and let me go. I having\ntold all these (lit., these these) lies [in order] to take the woman,\nI was not allowed to take the woman, nor were the two persons allowed\nto live well together. The foolish King without giving me the woman\nordered them to kill her. Now then, where shall I go?\"\n\nAt that time a man having heard him, quickly went and said to the King\nthat this blind person says thus. Then the King quickly having caused\nthe blind person to be brought, and having released the Hettiya and\nthe woman from death, and given presents to the two persons, and sent\nthem away, ordered the blind person to be killed.\n\n\n Immigrant from Malayalam, Southern India. (Written in\n Sinhalese, and partly related in that language.)\n\n\n\nThis story is given in Tales of the Sun (Mrs. H. Kingscote and Natesa\nSastri), p. 165.\n\n\n\n\n\n\n\n\nNO. 265\n\nTHE DESTINY PRINCE\n\n\nIn a certain country a King had two Princes. After the two Princes\nbecame big, calling them near the King the King asked both, \"Is\nDestiny the greatest thing or not?\" [321]\n\nAt that time the big Prince said, \"Destiny is the greatest (widi\nlokuyi)\"; the young Prince said, \"It is insufficiently great (madi\nlokuyi).\" Because the big Prince said, \"Destiny is the greatest,\"\nthe King commanded that they should behead and kill him. Thereupon\nthe Prince's mother, having given him a little money, and said,\n\"Son, go thou to a country thou likest,\" sent him away. Then the\nPrince having looked for a country to proceed to, went away.\n\nWhen he is going on the path, the men whom he meets ask, \"Where\nare you going?\" Thereupon the Prince, not saying another speech,\ngives answer to the talk, saying, \"Destiny.\" However much they speak,\nthis Prince, except that he says, \"Destiny,\" does not give a different\nreply. While giving replies in this manner, this Prince walks through\nvarious countries.\n\nIn yet [another] city, a daughter of the King, and a daughter of the\nMinister, and a daughter of a rich Hettiya called the Money Hettiya,\nthese three having been born on one and the same day and the three\nhaving gone to one school learning letters, after they became big\ngave presents to the teacher.\n\nWhat of their giving presents to the teacher! Regarding the teacher's\ninstructing these three children, it was in name only. There was a\nchief scholar; it was the scholar indeed who taught the letters to\nall these three children. Notwithstanding that it was so, they did\nnot give him presents or anything.\n\nBecause of it he being grieved at it, and thinking that if there should\nbe a word which the King's daughter says, the Minister's Princess\nand the Money Hettiya's daughter hearken to it, he sent a letter in\nthis manner to the royal Princess: \"O Royal Princess, except that I\ntaught you three persons the sciences [for him], our teacher did not\nteach them. Having tried so much and taught you three, at your not\nthinking of me I am much grieved.\" He wrote [thus] and sent it.\n\nThe royal Princess had ordered the Minister's daughter and the Money\nHettiya's daughter every day in the morning to come to the royal\npalace. Therefore the two persons, having stayed at home only at night,\nin the morning arrive at the royal palace.\n\nOne day, while these very three are stopping and playing at the royal\npalace, a man brought a letter and gave it into the royal Princess's\nhand. Thereupon the royal Princess having broken open the letter,\nwhen she looked [in it] the party's second teacher [had written]\nthat he was displeased.\n\nThen the Princess said thus to the Minister's daughter and the Money\nHettiya's daughter: \"Look. Omitting to give our presents or anything\nto our second teacher who took much trouble and taught us, and having\ngiven presents to our big teacher, when coming away we did not even\nspeak, he has written. It is indeed foolishness at our hand. Because\nof it, let us write anything we want to send, and send a letter [to\nhim]. Having sent it let us give anything he asks for,\" she spoke\n[to them]. [Thus] speaking, she wrote and sent: \"Anything you ask we\nwill give. Please write what thing you want.\"\n\nThereupon, the letter having gone the party's second teacher received\nit. Having received it, owing to the form of the letter that person\nwrites, \"I want nothing. Because you three said you will give anything\nI want, I am coming to marry you three persons. What do you say about\nit?\" He wrote and sent [this].\n\nThe letter having gone, the royal Princess, together with the other\npersons also, received it. When they looked at the letter, the party\nperceived that the letter they wrote was wrong. Perceiving it, the\nroyal Princess said, \"Comrades, [322] the word that we wrote and sent\nwas wrong. The second teacher has sent letters [asking] how he is to\ncome to marry us three. Because we made a mistake, and as we cannot\ntell lies, let us appoint a day and send [word].\" Thereupon the two\npersons gave permission for such a word [to be sent].\n\nShe wrote and sent the letter: \"To-morrow night, at twelve, you must\ncome to the palace; at one you must come to the Minister's house;\nat three, you must come to the Money Hettiya's house.\" Having written\nit, [after] sending it in this manner the three persons making ready\ndistilled Attar water [323] and several sweet drugs to put on his\nbody when he comes, and priceless food, waited for him.\n\nThat day, that royal Prince who is walking along saying \"Destiny,\"\ncoming to the city at night time and having become hungry, remained\nsleeping near the gate [324] of that palace. The second teacher\nloitered a little in coming. After the royal Prince had gone to sleep\nduring the whole night [up to midnight], placing food and fragrant\nsorts on a tray in her own hands, and having come near the gate of the\npalace and felt about, when [the Princess] looked the Prince who says\n\"Destiny\" was there.\n\nAt that time the royal Princess, thinking he was the second teacher,\nsaid, \"What are you sleeping for? Get up.\"\n\nThat Prince, saying, \"Destiny,\" being unable to arise [through\nsleepiness,] remained lying down. Thereupon the royal Princess,\ntouching his body with her hand, made him arise; and having given him\nthis food to eat, and having sprinkled distilled Attar water on his\nbody, and having complied with immoral practice, [325] the Princess\nwent to the palace. Then the Prince who says \"Destiny\" was sleeping\n[again] near the gate of the palace.\n\nAt that time the second teacher came. Having come there, he asked that\nPrince who says \"Destiny,\" \"Who are you, Ada?\" Then that Prince said,\n\"Destiny.\" \"What is, Ada, Destiny?\" he asked. Then again he gave\nanswer, \"Destiny.\" At this next occasion, having said, \"What Destiny,\nAda!\" he pushed him away.\n\nThereupon the Destiny Prince [having gone] near the gate of the\nMinister's house, was sleeping [there]. Then the Minister's daughter\nhaving come, asked, \"Who are you?\" The Prince said, \"Destiny.\"\n\nThen the Minister's daughter said, \"What is it you call Destiny? On\naccount of the letter you sent, the royal Princess and we two also,\nhaving spoken have made ready. Eat these things quickly; I must go.\"\n\nThereupon the Prince said, \"Destiny.\" Then the Minister's daughter\nhaving touched him on the body and caused him to arise, gave him\nthe food to eat, and having put distilled Attar water and several\nsweet drugs on the Prince's body, and complied with immoral practice,\nwent away. The Destiny Prince went to sleep there.\n\nAt that time the second teacher, having stayed looking about near the\npalace and the Princess not being [there], thinking he must go even to\nthe Minister's house, came to the Minister's house. At that time the\nDestiny Prince was there. The second teacher having gone, asked this\none, \"Who are you, Ada?\" He said, \"Destiny.\" Thereupon having said,\n\"What Destiny! Be off!\" and having beaten him he drove him away. Having\ndriven him away the second teacher stayed there looking about.\n\nThe Destiny Prince having gone to the house of the Money Hettiya,\nthere also stayed sleeping near the gate. Then the Hettiya's daughter\nhaving come with sandal-wood scent and distilled Attar water, asked,\n\"Who are you?\" At that time the Prince said, \"Destiny.\"\n\nThe Hettiya's daughter having said, \"What Destiny! Get up,\" touched his\nbody, causing him to arise; and having given him food also, putting\ndistilled Attar water on his body, complied with immoral practice,\nand went into the house. The Destiny Prince went to sleep there.\n\nThat second teacher having stayed looking about at the Minister's\nhouse, and having said [to himself] that because the Minister's\ndaughter did not come he must go even to the Money Hettiya's house,\ncame there. At that time, the Destiny Prince was sleeping there also.\n\nThen the second teacher asked, \"Who are you, Ada?\" Thereupon the Prince\nsaid, \"Destiny.\" Saying, \"What Destiny, Ada!\" and having struck him a\nblow, he pushed him away. Thereupon the Destiny Prince having gone,\nremained sleeping in a grass field more than four miles away. That\nsecond teacher having stayed there watching until it was becoming\nlight, went to his city.\n\nOn the following day morning this fragrance [from the scents sprinkled\non the Prince] having gone through the whole city, when the King was\nmaking inquiry [he learnt] that this Princess, too, had put on this\nscent. Thereupon the King thought, \"Besides the Minister no other\nperson comes to my palace. It is a work of his, this,\" he got into\nhis mind.\n\nThe Minister thinking, \"Besides the King no other person comes to\nmy house; this is a disgraceful step (kulappadiyak) of the King's,\"\ngot angry.\n\nThe Money Hettiya, thinking, \"Except that the King comes, no one else\ncomes to my house; because of that, this is indeed a disgraceful step\nof the King's,\" got angry.\n\nAfter that, the whole three having met at one place, speaking about\nthis, when they were making inquiry the fragrance of the distilled\nAttar water on the body of the Destiny Prince came [to them]. Then\nseizing him and having come back, for the fault that he committed\nthey appointed to kill him.\n\nAt that time the royal Princess and the other two persons having\ncome before them, said, \"It is not an offence [of his]. After you\nkill that man please kill us three\"; [and they gave a full account\nof the matter]. Before they said this word the Destiny Prince said\neven more words than anyone was saying and saying.\n\nAfter that, the King also having freed him from death, asked the\nDestiny Prince, \"Of which village are you; of which country?\"\n\nThen the Destiny Prince said, \"I am of such and such a city, the son of\nthe King. One day our father the King asked me and my younger brother,\n'Is Destiny the greatest thing or not?' Thereupon I said, 'Destiny is\nthe greatest'; younger brother said, 'It is not the greatest.' Because\nI said, 'Destiny is the greatest,' he appointed me for death. I\nhaving run away from there, I dwelt in this manner, walking through\na multitude of cities. When they were speaking, I replied, 'Destiny.'\"\n\nAt that time the King and Minister, including also the Hettiya,\nspeaking together, said, \"This will be done to this one by the\nGods. Therefore let us marry these three to this one; we did not\nmarry and give the three to him.\"\n\nThey married them accordingly, [and] the King handed over charge of\nthe King's kingdom [to him]. After that, he remained exercising the\nkingship in a good manner, with justice.\n\nAnother King having gone to the city in which the King the Prince's\nfather stayed, [after] fighting him and taking the city, banished the\nKing and his Queen and Prince. After that, the three persons having\ncome away arrived at the city where the Destiny Prince was ruling, and\nstayed there, obtaining a living by breaking firewood and selling it.\n\nThe Destiny Prince one day walking in the city, when returning saw\nthat this King his father, and younger brother, and mother are selling\nfirewood. Having seen them, and having come to the palace without\nspeaking, he sent a messenger to tell the three firewood traders to\ncome. The messenger having gone told the three firewood traders that\nthe King says they are to come. Thereupon the three persons becoming\nafraid, and thinking, \"Is selling firewood of the jungle of the Gods\nand getting a living by it, wrong?\" in fear went to the royal palace.\n\nThen the Destiny Prince asked, \"Of what city are you?\"\n\nThe party said, \"We were exercising the kingship of such and such a\ncity. Another King having gone [there], oppressing us and seizing the\nkingdom, told us to go away. Because of that, having come away and\narrived at this city, we remain getting a living, breaking firewood\nin the jungle.\"\n\nThereupon the Destiny King asked, \"When you were staying at that city\nhow many children had you?\"\n\nThe firewood trader said, \"I had two Princes.\"\n\nThen the Destiny King asked, \"Where then is the other Prince? Did\nhe die?\"\n\nThe firewood trader said, \"That Prince did not die. One day, when I was\nasking that Prince and this Prince, 'Is Destiny the greatest thing or\nnot?' the Prince said, 'Destiny is the greatest'; this Prince said, 'It\nis insufficiently great.' Because of it I sent him out of the kingdom.\"\n\nThereupon the Destiny Prince, saying, \"It is I myself who am that\nPrince,\" told them the circumstances that had occurred to him. Both\nparties after that having become sorrowful, remained living [there],\nprotecting that city in happiness.\n\n\n Immigrant from Malayalam, Southern India. (Written in\n Sinhalese, and partly related in that language.)\n\n\n\nIn the Jataka story No. 544 (vol. vi, p. 117), the King of Videha\nsums up the Hindu belief in predestination from the day of a person's\nbirth, as follows: \"There is no door to heaven: only wait on destiny:\nall will at last reach deliverance from transmigration.\"\n\nHis daughter afterwards illustrated the Buddhist doctrine that a\nperson's destiny depends on his acts and thoughts in his present life\nas well as in previous ones:--\"As the balance properly hung in the\nweighing-house causes the end to swing up when the weight is put in,\nso does a man cause his fate at last to rise if he gathers together\nevery piece of merit little by little.\"\n\nThe Maha Bharata (Santi Parva, cclviii), states that all gods must\ninevitably become mortals, and all mortals must become gods; and also\n(ccxcix) that whatever one's lot may be it is the result of deeds\ndone in previous lives.\n\nThe inevitable action of Karma is well exhibited in a story in\nFolk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 59, in\nwhich when the God Siva and his wife Parvati saw a poverty-stricken\nBrahmana on his way home, and the latter wished to give him riches,\nSiva remarked that Brahma had not written on his face [at his birth]\nthat he must enjoy wealth. To test this, Parvati threw down on the\npath a heap of a thousand gold muhrs (\u00a31,500). When the Brahmana\ngot within ten yards of it, he was suddenly struck by the idea that\nhe would see if he could walk along like a blind man, so he shut his\neyes, and did not open them until he had gone past the money.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 280, a Princess who had\narranged through a confidante to meet a man in a temple at night, met\nthere instead a Prince who was accidentally spending the night there,\nand without recognising who he was, accepted him as her husband, and\nafterwards returned to the palace. On the following day the Prince\nappeared before the King, who formally bestowed the Princess on him,\none of the Ministers remarking to the King, \"Fate watches to insure\nthe objects of auspicious persons.\"\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 327, a King asked his\ntwo daughters which was the greater, Karma (fate, as the effect of\nacts in previous lives), or Dharma (righteousness). The younger said\n\"Karma,\" the elder, \"Dharma.\" He was so angry that he married the\nyounger one to a young Brahmana thief; but he became very wealthy\nin a miraculous manner, and afterwards invited his father-in-law\nto a feast at which he was waited on by his daughter, the disgraced\nPrincess, whom he did not recognise. At the end of it she told him\nwho they were, and he promised to give the kingdom to her husband.\n\nIn The Kathako\u00e7a (Tawney), p. 82, a Princess had as her companions\nthe daughters of a merchant and a gardener who were born on the same\nday as herself. When the Princess was married she requested that her\ntwo comrades might be married to the same young man, and this was done.\n\n\n\n\n\n\n\n\nNo. 266\n\nTHE TEACHER AND HIS PUPIL\n\n\nIn a certain country there were a woman and her two children. After\nthe woman's husband went and died, there not being any all-refuge\n(saw-saranak) for the woman and children, after the children became\nbig they remained without learning.\n\nThereupon the men of that country said to the woman, \"Your children\nare male children, are they not? Because of it, make efforts and\nteach them. Should the persons learn a little it will be good for you.\"\n\nAnd the woman accepting this very speech, as she had nothing\nfor expenses for teaching the children she went near a teacher,\nand said, \"Ane! Mr. Teacher, from anyone whatever I have no\nall-protection. Therefore I have nothing to pay for an expense. Because\nof it, you, Sir, by favour to me having taught these two children,\nyou taking one child be good enough to give me one child.\"\n\nThe teacher also being pleased regarding it, said, \"It is good,\" and\ntook charge of the two children. [After] thus taking charge of them,\nalthough having made efforts he taught both children, and the young\nchild, having more intelligence than the teacher, learnt, the other\nelder child was unable to learn even a little. Because he could not\nlearn he sent him to look after the teacher's cattle.\n\nAfter the young child had thoroughly learned, the teacher, thinking\na deceitful thought, for the purpose of causing the young child to\nremain and of sending the elder child home, taught the young child in\nthis manner: \"Child, I am sending a letter to your mother to-morrow\n[as follows]; 'Your young son indeed knows nothing; the elder child\nis learning very thoroughly. Because of it, having come [for him],\ngo back summoning him [to accompany you].' When I have sent the\nletter your mother will come to-morrow. Then, putting on bad clothes,\nyou remain, smearing cow-dung and the like on your hands. The elder\nchild I shall dress well, and send to stay [at home],\" he said.\n\nBecause the young child was unable to say anything at that time on\naccount of the teacher's word, he said, \"It is good.\" After it became\nnight, taking the disguise of a bird and having gone that night to his\nmother's house, and taught her [as follows], he came back:--\"Mother,\nto-morrow our teacher will send you a letter [to this effect]: 'Your\nelder child is learning well; the young child indeed cannot [learn]\nanything. Because of it, you having come call the elder child and\ngo.' In that way he will send the letter. Elder brother was unable\nto learn anything, therefore I am learning in a thorough manner. On\naccount of it, to-morrow, when you are coming, our teacher, with the\nthought to cause me to stay, having smeared cow-dung on my body and\nput on me bad clothes, will put good clothes on elder brother. Then\nteacher will say, 'Look here. This big child indeed is learning a\nlittle; the young child cannot [learn] anything. Having put aside\nthe young child for me, even to look after the cattle, call the big\nchild and go.' Then you say, 'No, Mr. Teacher, you, Sir, having made\nsuch efforts, I do not want the child whom you have taught. Should\nyou give me the young child it will do.' Somehow having made efforts,\nasking for me come [home].\"\n\nAnd the teacher on the following day having written in the above-said\nmanner, sent a letter. At that time the woman arrived at the teacher's\nhouse. After that the teacher said, \"Your big child is learning the\narts and sciences better than I; the young child knows nothing. Because\nof it, having caused the young child to stay to attend to the grazing\nof the cattle for me, you go back, summoning the elder child [to\naccompany you].\"\n\nAt that time, the woman said, \"Ane! Teacher, you, Sir, having made such\nefforts, be good enough to take for yourself the child who has embraced\n[the learning]. Should you give me the young child, it will do.\"\n\nThereupon the teacher said, \"No, you are a poor woman, are you\nnot? Because of it, calling the elder child go.\"\n\nThen the woman having said it in the very [same] way as before,\ncalling the younger child went away.\n\nAt that time the teacher having become angry regarding the young\nchild, said: \"Son of the courtesan! It is a work of yours, indeed,\nthis! Somehow or other, should I be able I will take you.\"\n\nThe young child having gone to his mother's house, the child\nsaid to his mother, \"Mother, there is no way for us to obtain a\nlivelihood. Because of it, I will create myself a vegetable garden. You\nhaving uprooted the vegetables and tied them in bundles, place them\n[aside]. Men will come and ask for vegetables. Give the vegetables;\ndo not give the cord that is tied round the vegetables,\" he said.\n\nThereupon, having said, \"It is good,\" she did so, not giving the\ncord. Having sold the vegetables, for a few days they obtained\na livelihood.\n\nAfter that, the child said to his mother, \"Mother, now then, there is\nno way for us to obtain a livelihood. Because of it, I will become a\nfighting-cock. Men having come and given the price you say and say,\nwill take the cock. Don't you give the cord only, with which the cock\nhas been tied. Should you give it the men will capture me.\"\n\nHis mother said of it, \"It is good.\"\n\nAfter that, having become the fighting-cock, while he was so,\ncertain men having come asked for the fighting-cock. After that,\nsaying a great price and having given the cock, taking the cord that\nhad tied the cock, and the money, with the money for a little time\nthey obtained a livelihood.\n\nAfter that the child said to his mother, \"Mother, because we have\nnothing for food or drink I will become a horse. Our teacher will\ncome to take me. You give only the horse; don't give the cord.\"\n\nAfter that having become the horse, while he is it the teacher who\ntaught him came. Having come and having offered a price for the horse\nhe gave the money. Having given it, when he was preparing to bring\naway the horse that woman said she could not give the cord.\n\nAt that time the teacher said, \"I cannot give you the cord. I gave\nthe money for the cord with it\"; and not having given the cord to the\nwoman, holding the cord and having mounted on the back of the horse he\nmade it bound along without stopping, as though killing it. Causing\nit to bound along in this manner, when he was near a piece of water\nthe horse, being unable to run [further], taking the appearance of\na frog sprang into the water.\n\nThe teacher became angry at it, and having collected a multitude of\nmen besides, taking a net tried to catch the frog. At that time the\nfrog having become a golden finger-ring, and crept inside [a crevice\nin] a stone step at the place where the royal Princess bathes at that\ntank, remained [there]. Although that teacher with extreme quickness\nmade efforts to find the frog he did not meet with it.\n\nAfter that, a royal Princess and a female slave having come to the\npool, when they were bathing the ring having been at the angle of the\nstone the female slave met with it. Having met with it she showed\nit to the royal Princess. Thereupon the royal Princess, taking it,\nput it on her hand. Placing it on her hand, and having bathed and\nfinished, she went to the palace.\n\nThe Princess having been sleeping, eats the evening food at about\ntwelve at night. That day, in the night, the female slave, having\ntaken cooked rice and gone to the royal Princess, and having placed\nit on the table, and made ready betel and areka-nut for the betel box,\nand placed it [ready], went to sleep.\n\nAfter all went to sleep, that ring, having loosened itself from the\nhand of that Princess and having become a man, and eaten a share from\nthe cooked rice that was for the Princess, and eaten also a mouthful of\nbetel, and come near the bed on which the royal Princess is sleeping,\nexpectorated [326] on the Princess's clothes, and having come to her\nfinger, remained like a ring on her hand.\n\nThe Princess having arisen to eat the cooked rice, when she looked\n[saliva stained red by] betel [and areka-nut] had been expectorated\non her clothes. Having said, \"Who is it?\" and having gone, when she\nlooked at the cooked rice at that time a half of the cooked rice had\nbeen eaten. After that, not eating the rice, and thinking, \"By whom\nwill this work be done?\" she went to sleep. Regarding this she did\nnot tell anyone else.\n\nOn the following day, also, in that way she went to sleep. That day,\nalso, that ring having gone in that manner and eaten the cooked rice,\nand eaten the betel, and expectorated on the clothes, and gone [back]\nto the finger, remained [there]. The Princess that day also having\nawoke, when she looked, that day also, having eaten half the cooked\nrice and betel, he had expectorated on the clothes.\n\nOn the following day, with the thought, \"Somehow or other I must\ncatch this man who comes,\" having pricked the Princess's finger with\na needle and put a lime fruit on it, except that she simply stays\nclosing her eyes, by its paining she remained without going to sleep.\n\nThat day, also, that ring, with the thought, \"This Princess will have\ngone to sleep,\" having loosened itself from the finger, when he was\nbecoming ready to eat the cooked rice the Princess having come and\nsaid, \"Who are you?\" seized him.\n\nThereupon the youth having told her all the circumstances, while\nstaying there became the ring. The magic-performing boy, as it appears\nto him by the various sciences, said to the Princess, \"The teacher who\ntaught me the sciences will come here to-morrow to perform magic. I\nshall become a good beautiful necklace on your neck. He having come,\nand having thoroughly performed magic for the King's mind to become\npleased, will think of getting presents. Then the King will ask,\n'What dost thou want?' At that time that person will say, 'We indeed\ndo not want any other thing; should you give that Princess's necklace\nit will be enough.' Then the King will tell you to give it. Thereupon,\nyou, as though you became angry, having unfastened it from the neck\nand crushed it in the hand, throw it away into the open space in front\nof the palace. When throwing it there one grain will burst open. Then\nthat magician, taking the appearance of a cock, will pick up each\ngrain [of corn out of that one] and eat it. Then you remain treading\non one grain [of corn] with your foot. Having been treading on it,\nwhen [the cock], having eaten all, is coming to an end, raise the\nfoot. Then I having become a jackal, catching the cock will eat it.\"\n\nTo that speech the Princess said, \"It is good.\"\n\nOn the following day, in the above-mentioned manner that magician\ncame. In that way doing magic, he asked for that necklace as a\npresent. The Princess did just as that youth said. At that time a\ngrain burst. Thereupon the magician, having become a cock, ate the\ngrains [of corn which came out of it]. Then the Princess having come,\nremained treading on one with the foot. The cock having eaten the\ngrains, when they were becoming finished the Princess raised the\nfoot. At that time the grain seed that was under the foot having\nbecome a jackal, caught and ate that cock.\n\nAfter that, the King, ascertaining that the youth was cleverer than\nthat magician, having married and given to him the King's Princess,\ngave him the sovereignty also. After that, causing to be brought\nthere the youth's mother and his elder brother also who stayed near\nthe teacher, he remained exercising the kingship in a good manner.\n\n\n Immigrant from Malayalam, Southern India. (Written in\n Sinhalese, and partly related in that language.)\n\n\n\n\n\nTHE TEACHER AND THE BULL (Variant a)\n\nIn a certain country there was a most skilful teacher. One day when\nthis teacher went to walk in the village, having seen that there were\ntwo sons of a widow woman at one house, asking for these two children\nfrom the woman for the purpose of teaching them the sciences he went\naway [with them].\n\nThe teacher began to teach these two the sciences. But perceiving\nthat the elder one could not learn the sciences he taught him the\nmethod of cooking, and the younger one the sciences. After he had\ntaught these two the sciences it was [agreed] that the mother should\nselect the person [of them] whom she liked.\n\nWhen their learning was near being finished, the younger one having\ngone home said, \"You ask for me; elder brother knows how to cook,\nonly.\"\n\nThe mother having said, \"It is good,\" after their learning was finished\nthe teacher told the mother to take the person she liked. That day\nshe brought away the younger one. The teacher, perceiving the trick\nthat the younger one had done for him, was displeased.\n\nThe widow woman was very poor. One day the boy said, \"Mother, let us\nsell cattle\"; and taking a [charmed] cord and having given it to his\nmother, he said, \"Having fixed this cord to my neck, at that time I\nshall become a bull. At the time when you sell the bull do not give\nthe cord to anyone.\"\n\nWhen the woman put the cord on her son's neck he became a most handsome\nbull. Having taken the bull to the city and sold it, she brought the\ncord home. At the time when the merchant [who had bought the bull]\nlooked in the evening, the bull had broken loose and gone away.\n\nAfter having done thus many a time, the merchant related the\ncircumstance to the teacher of that district. The teacher, knowing\nthe matter, said, \"Having brought the bull together with the cord,\nplace it and tie it at the side of a jungle.\"\n\nThat woman on the following day having taken the bull [for sale],\nhe gave about double the price he was paying for the bull, and having\nbrought the cord also, tied it at the side of a jungle, [and informed\nthe teacher].\n\nWhile it was [there], in the evening the teacher having approached\nit in a leopard-disguise killed the bull.\n\n\n Uva Province.\n\n\n\n\n\nTHE BRAHMANA AND THE SCHOLAR (Variant b)\n\nAt a certain city there was a famous Brahmana. He taught a certain\nyouth the whole of his science. After the scholar learnt the science\nthe Brahmana became angry [with him]. While the time is going on thus,\nthe Brahmana thought of killing the scholar. The scholar also got to\nknow about it.\n\nWhile they were at a certain place, these two persons having struck\n[each other] on the face, the Brahmana chased the scholar along the\npath. The scholar being unable to run [further], took the appearance\nof a bull, and ran off. The Brahmana, also, bringing a leopard's\nappearance, chased him. The scholar being unable to run thus, becoming\na parrot began to fly. The Brahmana, also, becoming a hawk began to\ngo chasing it. At last the parrot, being unable to fly, entered the\npalace of a certain King by the window. The Brahmana, also, bringing\na youth's appearance became appointed for looking after the oxen of\na house near by.\n\nIn this royal palace there was a Princess. The parrot having been\nduring the day time in the disguise of a parrot, in the night time\ntook also the appearance of a Prince. In the night time, in the\nappearance of a Prince he went near the Princess. Having been thus,\nin the day time, at the time when the parrot is bathing daily a cock\ncomes. The parrot having gone away immediately got hid.\n\nHaving been thus, and being unable to escape, one day at night having\nuttered spells over and given [the Princess] three Mi [327] seeds,\nhe said that at the time when the cock comes she is to break them\nin pieces.\n\nOn the following day, at the time when [the parrot] was bathing, the\nBrahmana came in the disguise of a cock. Thereupon she broke up the\nthree Mi seeds. Immediately a jackal having come, seizing the neck\nof the cock went off [with it].\n\nAfter that, the Prince, marrying the royal Princess, in succession\nto the King exercised the sovereignty over the city.\n\n\n Uva Province.\n\n\n\nThis story with its variants is the first tale of The Story of Madana\nKama Raja (Natesa Sastri), p. 2. The two sons of a deposed King who\nbecame a beggar were educated by a Brahmana on the understanding that\nhe should keep one of them. By the younger son's advice he was selected\nby the parents, his brother being too stupid to learn anything. He\nfirst became a hen which the King bought for a hundred pagodas; in the\nnight she became a bandicoot, a large rat, and returned home. Then he\nbecame a horse which the Brahmana bought for a thousand pagodas, and\nrode and flogged till it was exhausted. At a pool the spirit of the\nPrince entered a dead fish, and the horse fell down lifeless; then to\nsave himself he entered a dead buffalo which thereupon became alive,\nand lastly a dead parrot which when pursued by the Brahmana in the form\nof a kite took refuge in a Princess's lap, and was put in a cage. On\ntwo nights while she slept the Prince resumed his own shape, rubbed\nsandal on her, ate her sweetmeats, and returned to the cage; on the\nthird night she saw him and heard his story. As predicted by him, the\nBrahmana came with rope-dancers, and as a reward for their performance\ndemanded the bird. By the Prince's advice the Princess broke its neck\nwhen giving it, and his spirit entered her necklace. She broke it,\ncasting the pearls into the court-yard, where they became worms. When\nthe Brahmana while still in the swing took a second shape as a cock\nand began to pick up the worms, the Prince became a cat and seized\nit. By the King's intervention the enemies were reconciled, the Prince\nmarried the Princess, and afterwards recovered his father's kingdom.\n\nIn Indian Nights' Entertainment (Swynnerton), p. 216, the first part\nis similar, the teacher being a fakir. The youth turned himself into\na bull which was sold, without the head-stall, for a hundred rupees,\ndisappeared, and became the youth again. When he next changed himself\ninto a horse the fakir chased it; it became a dove and the fakir\na hawk, then it turned into a fish and the fakir a crocodile. When\nnear capture the fish became a mosquito and crept up the nostril of\na hanging corpse; the fakir blocked the nostril with mud and induced\na merchant to bring him the body. Then follow some of the Vikrama\nstories, and at last at the corpse's request the merchant removed\nthe mud, and the youth escaped. The fakir then accepted the boy's\nchallenge that he should be a goat and the fakir a tiger, and one\nshould devour the other. The goat was tied outside the town at night,\nmen who were stationed to shoot the tiger when it came, fired, and\nboth animals were killed.\n\nIn Folklore of the Santal Parganas (collected by Rev. Dr. Bodding),\np. 134, a Queen bore two sons owing to magical aid given by a Jogi,\nwho was to have one of them as a reward. The clever younger one whom\nhe wanted ran off. The man first chased him as a leopard, then they\nwere a pigeon and hawk, a fly and egret. The fly settled on the rice\nplate of a Queen; when the Jogi induced her to throw the rice on the\nground the boy became a coral bead in her necklace. The man then got\nher to scatter the beads on the floor, and while as a pigeon he was\npicking them up, the boy took the form of a cat and killed it.\n\nIn the Katha Sarit Sagara (Tawney), vol. i, p. 342, a man became an ox\nwhen a witch tied a string round his neck, and regained his shape when\nit was removed. On p. 340 the animal was an ape; when the string was\ntaken off a spell was also necessary to restore the man's form. In\nvol. ii, pp. 157, 168, a man was similarly turned into a peacock,\nand resumed his shape when the thread was removed.\n\nIn Sagas from the Far East, p. 2, the elder son of a Khan studied\nwithout result under seven magicians for seven years; the younger\nson acquired their mystic knowledge by peeping through a crack in\nthe door. The elder one afterwards sold the younger to them in the\nform of a horse; as they were killing it he entered a fish, which as\nseven larger fishes they chased. Then he became a dove, which when\nseven hawks pursued it took refuge in Nagarjuna's bosom and told him\nits story. When the seven men asked for his rosary he put the large\nbead in his mouth as requested by the youth, and biting the string,\nlet the others fall, on which they became worms that seven cocks\nbegan to pick up. On the large bead's falling it changed into a man\nwho killed the cocks with a stick; they became human corpses.\n\nIn the same work, p. 273, when the father of Vikramaditya went to fight\na demon he left his body near an image of Buddha for safety. On his\nyounger wife's burning it on a pyre, he appeared in a heavenly form and\nstated that as his body was destroyed he could not revisit the earth.\n\nIn the Arabian Nights (Lady Burton's ed., vol. i, p. 118)\na Princess-magician summoned an Ifrit (Rakshasa) who had turned a\nPrince into an ape, and with a sword made from a hair of her head\ncut him in two as a lion. They then became a scorpion and python,\na vulture and eagle, a black cat and wolf. The cat became a worm\nwhich crept into a pomegranate; when this broke up and the seeds fell\non the floor, the wolf (Princess) became a white cock which ate all\nbut one that sprang into the water of a fountain and became a fish,\nthe cock as a larger fish pursuing it. At last they fought with fire\nin their true forms, and were reduced to ashes.\n\nIn the same work, vol. iv, p. 492, a magician warned a Prince not\nto part with the bridle of a mule which was a metamorphosed Queen,\nbut her old mother bought the animal and got the bridle with it. When\nshe removed the bridle and sprinkled water on the mule it became the\nQueen again at her orders.\n\nIn the Katha Sarit Sagara, vol. i, p. 420, the Asura Maya showed a\nKing his former Asura body. The King magically re-entered the body,\nabandoning his own frame, and the dead Asura arose. He embalmed\nand kept his human body, saying that it might prove useful to\nhim. Apparently this approaches the Egyptian belief in the return of\nthe soul to its body after death. Mr. Tawney referred such ideas in\nChina to Buddhist influence.\n\nIn the same work, vol. ii, p. 353, a decrepit old hermit who\nhad magical power left his own body, and entered that of a boy of\nsixteen years who was brought to be burnt, after which he threw his\nold abandoned body into a ravine, and resumed his ascetic duties as\na youth.\n\nIn Dr. De Groot's The Religious System of China, vol. iv, p. 134 ff,\ninstances are quoted from Chinese writers, of bodies which had been\nreanimated by souls of others who died, and it is stated that \"it is\na commonplace thing in China, a matter of almost daily occurrence,\nthat corpses are resuscitated by their own souls returning into them.\"\n\nIn the Rev. Dr. Macgowan's Chinese Folk-lore Tales, p. 109, the spirit\nof a King who was murdered by being pushed into a well three years\nbefore, appeared to a monk, gave an account of the murder, and said,\n\"My soul has not yet been loosed from my body, but is still confined\nwithin it in the well.\" The body was taken out, and revived when a\nfew drops of the Elixir of Life were applied to the lips. (See also\nthe first note on p. 376, vol. ii.)\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 71, a cord placed\nround the neck of a Prince by the daughter of a sorceress changed him\ninto a ram; when it was accidentally removed he became a Prince again.\n\nIn The Kathako\u00e7a (Tawney), p. 38, a Vidyadhara gave a Prince the power\nof entering another body. When he utilised it, it was given out that\nhe was dead. His spirit returned to his own body by its own volition.\n\n\n\n\n\n\n\n\nSINHALESE TEXTS OF STORIES\n\n\nThe texts of a few of the stories in the second and third volumes\nare appended at the suggestion of Professor Dr. Geiger of Erlangen,\nwho has expressed the opinion that they will be of interest to\nphilological students, retaining as they do some old grammatical\nforms and expressions which elsewhere have been abandoned. They are\nfair examples of the Sinhalese tongue which is found in the villages,\nand the dialogues in particular give the language exactly as it is\nspoken in them. I regret that the size to which the work has grown\ncompels me to restrict the number of stories thus given in Sinhalese.\n\nIn order that the texts should possess a representative character,\nstories by different narrators have been selected. The village\northography has been carefully adhered to except in instances where\na consonant has been accidentally omitted, or has been duplicated\nin carrying forward part of a word to the next line. Where a missing\nletter has been thus inserted by me it is enclosed in square brackets.\n\nThe stories were written in pencil, always in unbroken lines, without\nseparation into words and sentences, and without punctuation except\nan occasional full-stop. For convenience of reference, however,\nI have marked the dialogues and sentences as in the translations.\n\nMy acquaintance with Pali and Elu is too slight to enable me to make\nspecial observations on the grammatical forms met with in the stories\ngenerally. I therefore merely note a few peculiarities, most of which\nI think are not included in Mr. Gunasekara's Grammar.\n\nIn the nouns and pronouns a genitive form in ae or lae is often\nemployed in both the singular and plural numbers. Thus, among numerous\nother instances, in the singular we have:--Diribari-Lakalae gedara, the\nhouse of Diribari-Laka (i, 177, line 14); n\u00e6nda\u00admamalae gedara giyaya,\n[they] went to the house of [his] mother-in-law and father-in-law (ii,\n404, line 14); unn\u00e6h\u00e6lae akkalae gedara sitinawa mama d\u00e6kka misa,\ntamuselae dihata nam giye nae, except that I saw [he] is at the\ngentleman's elder sister's house, [he] did not go to your quarter,\nindeed (ii, 214, variant); mi p\u00e6tikkilae gamata gihin, having gone\nto the f. mouseling's village (i, 310, line 2); rassayae gedara,\nthe rakshasa's house (iii, 122, note); umbalae gamata, to your\nvillage; ummbalae gedara, your house; umbalae piya-rajjuruwo, your\nfather the king; as well as the titles of Nos. 127 and 216. In the\nplural:--Mewwae ingan kiyapan, tell [us] the limits of these (ii, 241,\nline 5); umbalae piya-rajjuruwanda enda bae, umbalae piya-rajjuruwo,\netc., your father the king cannot come, your father the king, etc. (i,\n267, line 30); ayiyalae gaenu, the elder brothers' wives; mama danne\nnae ewae wagak, I don't know anything of those [matters]; umbalae mas,\nyour flesh. (See also No. 207 below.)\n\nHotae (vol. ii, 214, line 24) is perhaps a special plural form. I\nwas informed that the word gara, a kind of demon, has two plurals,\ngarayo and g\u00e6rae; I do not remember other instances.\n\nAs a termination, ae usually takes the place of a in such words as\nkawaddae, [328] kawdae, kiyatadae, kohedae, kohomadae, mokaddae,\nmokak weladae, mokatadae, monawadae; we have also such forms as,\naw\u00e6n passe, baend\u00e6n passe, damamuy\u00e6yi, giy\u00e6n pasu, issar\u00e6h\u00e6ta,\nkapan\u00adney\u00e6yi, nik\u00e6 hitapan, palapann\u00e6yi, wey\u00e6yi, wun\u00e6yin pasu.\n\nThere are numerous instances in which a noun or pronoun as the subject\ntakes an instrumental position, always governed by wisin or wihin,\nby; this is a common feature in Hindustani and Gujarati also. In\ntranslating such sentences I have occasionally made use of the passive\nverb when it appeared to suit the context--(as in the last paragraph\nof No. 98)--in order to retain the preposition. I may here mention\nthat the passive form with laba is practically never used by the\nvillager; there are not half a dozen sentences in which it occurs in\nthe stories. The following are a few examples of the subject in the\ninstrumental position--or, rather, governed by wisin or wihin:--\n\nVol. i, 247, line 19: Rajjuruwo wihin wandura allanda niyama-keruwaya,\n(by) the king ordered [them] to seize the wandura.\n\nVol. ii, 126, line 15: Itin weda wisin kiyanne, well then, (by) the\nveda says; line 31: Ewita raja wisin noyek tanantra di, thereupon\n(by) the king having given several great offices.\n\nVol. ii, 137, line 3: Kumariyak genat dunna rajjuruwoyi dewinnanseyi\nwihin, a princess brought and gave (by) the king and queen.\n\nVol. ii, 147, line 5: Mama wisin d\u00e6n maranawaya, (by) I shall now kill\n[you].\n\nVol. ii, 206, line 3: Purusaya wisin ... kiwaya, (by) the husband said.\n\nVol. ii, 258, line 12: Raksayak wisin aragana giyaya, (by) a rakshasa\ntook away.\n\nVol. iii, 22, line 12: Ayet nariya wisin gona langata gihin, (by)\nthe jackal having gone again near the bull.\n\nOther instances are: Anit badu horunda baena wisin dunna, the other\ngoods (by) the son-in-law gave to the thieves. Raja wisin \u00e6h\u00e6wwa,\n(by) the king asked. Raja wisin asa, (by) the king having heard\n[it]. Some examples are noted in the stories also.\n\nIn the Sinhalese Mahavansa, c. 37, v. 10, wisin is employed in the\nsame manner; in the Swapna-malaya occurs the line, Satten kiwu e bawa\npandi wisina, truly said regarding it (by) the pandit.\n\nAs in Elu works, there is much irregularity in the indefinite forms\nof the terminations of feminine nouns, but very rarely in those\nof masculine nouns, and never in neuter nouns, although these\nlast are irregular in Elu. Thus we have quite usually gaeniyak\ninstead of gaeniyek, a woman, but always minihek, a man. Similar\nforms are:--diwidenak, a leopardess; duwak, a daughter; eludenak,\na f. goat; girawak, a parrot; kaputiyak, a f. crow; kellak, a girl;\nkenak, a person; kumarikawak, kumarikawiyak, kumariyak, a princess;\nmanamaliyak, a bride; miminniyak, a f. mouse-deer; mi-p\u00e6tikkiyak,\na f. mouseling; yaksaniyak, a yaksani.\n\nSimilarly, in Mah. ii, 37, 159, we have dewiyaktomo; in Thup. (1901),\np. 50, putakhu, p. 60, wandurakhu; in Amawatura (1887), i, p. 23,\najiwakayakhu, p. 31, dewduwak.\n\nWith regard to the general use of the word atin,--which, in order\nto retain the expression, I have translated, \"at the hand of,\"\n[329]--this has virtually the power of a postposition commonly meaning\n\"to,\" \"of\" or \"from,\" and more rarely \"by.\" [330] The following\nare examples:--E miniha \u00e6h\u00e6wwa me gaeni atin, the man asked (of)\nthis woman. E kumarayage kiri-appa atin kiwa, [he] told (to) the\nprince's grandfather. Sitanange gaeni atin kiwa, [he] told (to) the\ntreasurer's wife. Welihinni me kolla atin \u00e6h\u00e6wwa, the f. bear asked\n(of) this youth. E minissu atin rilawat illuwa, (from) the men the\nmonkey also begged. Ura atin \u00e6h\u00e6wwa ara hat dena, (of) the boar asked\nthose seven. Gamarala ... ketta atin kiwa, the gamarala told (to)\nthe girl.\n\nThe same use of this expression is found in Elu:--Amawatura, i, p. 24,\nraja ... uyanpalla atin asa, the king having heard from the gardener;\nThup., p. 40, bodhisattwayo atin tun siyak la, (by) the Bodhisattwa\nhaving put three hundred (masuran).\n\nOne of the commonest forms of the conjunction \"and\" is ignored by\nthe grammars. In these stories there are many hundreds of instances\nin which \"and\" is represented by the particle yi or uyi, suffixed to\neach conjoined word. When the word ends in a vowel, yi is suffixed;\nwhen it terminates in a consonant, uyi, the pronunciation of this\nbeing practically wi. Some examples have been given in the stories;\na few others are:--g\u00e6tayi gediyi maluyi, immature fruits and [ripe]\nfruits and flowers; hettiyage walatayi hettiyatayi, to the hettiya's\nslave and the hettiya; kolayi potuyi, leaves and bark; minihayi\ngaeniyi e b\u00e6lliyi, the man and woman and the bitch; mol\u00adgahayi\nwangediyayi kurahan-galayi bereyi, the rice pestle and rice mortar\nand millet stone (quern) and tom-tom; rilawayi p\u00e6tiyayi ammayi, the\nmonkey and youngster and [his] mother; talayi aluyi, sesame and ashes;\nudetayi haendaewatayi, in the morning and evening; yanawayi enawayi\n[they] are going and coming; duwekuyi putekuyi, a daughter and a son;\ngirawekuyi, ballekuyi, balalekuyi, a parrot and a dog and a cat;\nakkayi mayi, elder sister and I; umbayi mamayi, you and I,--(but tit\n[331] mat, thou and I).\n\nAs in ordinary Sinhalese, many words that are well known as pairs are\ncommonly written without conjunctions, as amma-appa, mother and father,\n(also, ammayi appayi or ammayi abuccayi); akko-nago, elder sisters and\nyounger sisters; ayiyo-malayo, elder brothers and younger brothers;\naet-maet, far and near; rae-dawal, night and day; hawaha-ude, evening\nand morning; at-kakul, hands and feet; gan\u00adkumburu, villages and rice\nfields; ganu-denu, taking and giving; bat\u00admalu, boiled rice and curry,\n(but also batuyi maluyi).\n\nUsually when a particle, especially yi, is suffixed to a noun or\npronoun ending in a long vowel, this is shortened, in accordance with\nthe common village pronunciation, as in several of the examples given\nabove. Thus miniha, with yi or ta, becomes minihayi, minihata; amma\nand ayiya, with yi or la, become ammayi, ammala, ayiyayi, ayiyala;\nmal-amma, with ta, is mal-ammata; girawa, nariya, and hawa, with yi,\nbecome girawayi, nariyayi, and hawayi; dewinnanse, with yi or ta,\nbecomes dewinnanseyi, dewinnanseta.\n\nThere are a few instances of a form of verbal noun derived from a\nparticipial adjective, which is not mentioned by Mr. Gunasekara. In\nvol. iii, 146, line 5, we have dipuwa, evidently equal to dipu ewwa,\nthe things [she] gave. In vol. i, 274, line 14, there is also,\nme nuwara hitapuwo okkama yaka kaewa, [a] yaka ate all those who\nstayed at this city. In vol. iii, 79, line 20, the same noun occurs\nin the form hitapuwanda, those who were [there]. At p. 370, line 6,\nwe have pala tanbapuwa wagayak kanta dila, having given [him] a sort\nof vegetable stew to eat. See also uyapuw\u00e6n p. 428, line 12.\n\nFrom another form of the participial adjective we have in vol. iii,\n66, line 38, redda allagattuwo, those who took hold of the cloth. In\nthe same vol., p. 228, line 1, there is, m\u00e6ricci minissu malawungen\nn\u00e6kita ena ratakut \u00e6dda, dead men having arisen from the dead will\nthere be a country, also, to which they come? On p. 315, line 11,\nthere is, ita wisalawu dutu dutuwange sit pina-wana ... salawak, a very\nspacious hall, which causes the minds of the spectators who saw it to\nrejoice. In the Swapna-malaya the same expression occurs:--dutuwanhata\nanituyi me sinat, for the beholders this dream, too, is inauspicious.\n\nThere are several examples of a peculiar form of subjunctive, one of\nwhich has been given in vol. ii, 323, note 1. Some others are:--apage\npiya-rajjuruwo awotin umba kayi, should our father-king come [he]\nwill eat you; e beheta e kumari atin d\u00e6mmotin, should the princess\napply the medicine with [her] hand; kiri tikak biwotin misa, unless\n[I] should drink a little milk; yan w\u00e6dak kiwuwotin, should [he] tell\n[you] any work. In the work Swapna-malaya there are other similar\nexpressions, such as, pibidunotin, pibidunahotin, dutotin, dutuwotina;\nthe second of these exhibits the uncontracted form.\n\nA short form of participle is often employed, with either a present or\na past signification. As a present participle:--balla burana enawa,\nthe dog comes growling; budiyana innakota, when [they] are sleeping;\neka balana hitiya, [he] remained looking at it; kumaraya budiyana\nindala, the prince having been sleeping. With a past participial\nmeaning:--atu mitiyak kadana issarah\u00e6ta p\u00e6nna, breaking a bundle of\nbranches [he] sprang in front; ewwa kadana \u00e6wit, having come [after]\nplucking them; k\u00e6ndana \u00e6widin, having come [after] calling [her]; okke\nisa tiyana budiya-gatta, placing [his] head on [her] waist-pocket,\n[he] slept; wastuwa hoyana enda, to come [after] seeking wealth.\n\nThere is often omission to mark the long vowels, many of which,\nhowever, are shortened in the pronunciation of the Kandian\nvillagers. As regards spelling, I have noted the following variations\nof the word gos, having gone:--gosin, gosin, gohin, gihin, gihun,\ngihun, guhin, gusin, gehun, gehun, ginun.\n\nI also here mention the marked avoidance of the use of the personal\nand possessive pronouns of the third person, and of the guttural n,\nthe palatal \u00f1, and the cerebral n, as well as the employment of the\nbinduwa in the story No. 207, \"The Turtle Prince,\" for all forms\nof mute n when followed by any consonant. Its use in this manner in\nthis story, as well as in others sometimes, may indicate the origin\nof the curled form of the attached semi-consonantal n of all classes,\nwhich originally appears to have been a degraded form of the binduwa\nwritten hurriedly and united by an upstroke to the next letter. The\nabandonment of the first two forms of n is, I venture to think,\nan advantage in every way, since the class of these letters, and\nespecially of the first one, would rarely be mistaken in Sinhalese,\nwhatever form be used, and every step towards simplification of the\nalphabet under such conditions is an improvement. On the other hand,\nthe class of t or t, d or d, is never mistaken by these villagers,\nexcept in the word katantaraya (which is sometimes written katantaraya)\nand in another word or two; but la usually takes the place of la,\nand sa of s'a.\n\nIn his Sumero-Accadian Grammar, Mr. Bertin has classified the\ngrammatical elements of a sentence under seven headings:--s, the\nsubject; o, the object; i, the indirect object; r, the reason\nfor the action; c, the complement, or manner of the action; d,\nthe determinative of time (dt), place (dp), or state (ds); and v,\nthe verb, with or without pronouns and particles; together with q,\nany qualificative which explains or specifies these elements, as the\nwords, 'of honour,' in the expression, 'sword of honour.'\n\nWith this classification, the ordinary formula of the arrangement of\na complete sentence in Sinhalese is, dt--dp--s--r--ds--i--o--c--v. In\nthe stories, however, the order of the components is most irregular,\nand very rarely quite accords with this, although most of the sentences\npartly adhere to this sequence. I have not met with all the elements\nin one sentence, partly because of the constant omission of the\npronouns. The accompanying few examples show the want of uniformity\nin the arrangement; their order follows the position in which s occurs:\n\n\n s--dt--ds--v--c. Ibba hat-awuruddak weli weli hitiya diya n\u00e6tuwa,\n the turtle a seven-year having dried and dried up, stayed water\n without.\n\n dt--qs--qi--r--o--v. Ewita e nuwara rajjuruwo wena nuwara\u00adwalwala\n rajunda k\u00e6mata enda liyun \u00e6riyaya, at that time the city king to\n other cities' kings for the eating to come, letters sent.\n\n dt--s--ds--o--v--i. Ewita berawaya issara wagema salli illuwaya\n gamaralagen, at that time the tom-tom beater, in the former very\n manner, money asked-for from the gamarala.\n\n dt--r--qs--o--v. Me dawaswaladima, maha rajagen yuddayakata udaw\n illa, wena raja kenek liyun ewweya, during these very days, from\n the great king for a war assistance having asked, another king\n letters sent.\n\n r--dt--s--v. E kumarikawata d\u00e6n bohoma dawasaka hita pissu\u00adrogayak\n saedila, for the princess, now many a day since, an insanity\n having been developed.\n\n dt--c--i--s--v--o. Etakota hinen gaenita dewatawa kiwa, \"Tota,\n etc.,\" then, by dream, to the woman the dewatawa said, \"For\n thee, etc.\"\n\n dt--qo--i--v--qs. Itapasse rajjen palatakuyi \u00e6tek-barata wastuwayi\n dewinnanseta dunna kumarayage piya-rajjuruwo, after that, from\n the kingdom a district and to a tusk-elephant-load wealth, to\n the queen gave the prince's father-king.\n\n i--o--v--s. E kumarayanta kaema uyala-denne mal-amma kenek,\n to the princes food having-cooked-gives a flower-mother.\n\n i--ds--o--v--s. E kumarayata, masuran haddahak dila, kumariyak\n genat-dunna rajjuruwoyi dewinnanseyi wihin, to the prince, masuran\n seven thousand having given, a princess having-brought-gave the\n king and queen (by).\n\n\nThe following transliteration has been adopted in these texts, being\nthe same as in the translations of the stories, with the exceptions \u00e6,\nae, and sa.\n\n\n Initials: a, a, i, i, u, u, e, e, o, o, au, \u00e6, ae.\n Gutturals: ka, kha, ga, gha, na.\n Palatals: ca, cha, ja, jha, \u00f1a.\n Cerebrals: ta, tha, da, dha, na.\n Dentals: ta, tha, da, dha, na.\n Labials: pa, pha, ba, bha, ma.\n Semi-vowels: ya, ra, la, wa, la, n.\n Sibilants, etc.: sa, sa, sa, ha.\n Semi-consonants thus: ng, nd, nd, mb.\n\n\n\n\n\n\n\n\nNO. 81\n\nCONCERNING A ROYAL PRINCE AND A PRINCESS\n\nRAJA-KUMARAYAKUT KUMARIKAWAK G\u00c6NA\n\n\nEkomat eka nuwaraka raja kenekuyi waduwekuyi henayakuyi hitiyaya. Me\ntun denage pirimi daruwo tun denek sitiyaya. Me lamayi tun dena\nyodunak ipita nohot hatara gawuwakin ipita guru\u00adwarayek la[n]gata akuru\niganaganda h\u00e6riyaya. Me tun dena eka aewara nuwarin pitat-wela akurata\ngiyama ara raja-kumarayat hena\u00adkollat denna guhin akuru kiyala enakota\nwaduwage puta tawama maga yanawa. Ara denna bohoma kadisarakamin\nyanawa. E nisa waduwage puta ohuge piya atin kiwuwa \"Api tun dena eka\naewara nuwarin pitat-wela giyama ara denna issara-wela guhin akuru\nkiyalat enawa. Ekama dawasakwat eka aewara guhin akuru kiyala enda\nb\u00e6ri-unaya.\" N\u00e6wata waduwage putata da[n]du monara yantreyak tanala\ndila eya eka p\u00e6dagana guhin akuru kiyala enakota ara denna tawama\nyanawa akurata. Eka dawasak raja-kumaraya waduge putata kiwuwa \"Ane\nyaluwe matat denawada da[n]du monara yantre p\u00e6dala balanda\" kiyala\n\u00e6h\u00e6wuwaya. Ewita waduwage puta \"Hondayi\" kiyala lanu da[n]ge pagana\nh\u00e6ti kiyala dunnaya. Kumaraya lanu da[n]ge allanakotama da[n]du\nmonara yantre guhin ahase walakulwala r\u00e6[n]dunaya. Ewita e nuwara\nrajjuruwot senawat baya-wela hit[iy]a. N\u00e6wata e nuwara saestra-karayot\nganitak-karayot ekatu-karala \u00e6h\u00e6wuwa \"Me kumaraya kawadata da[n]du\nmonara yantre \u00e6nna pat-weyida.\" Ewita saestra-karayo kiwuwa \"Tun\nawurudu tun masayak giya t\u00e6na \u00e6wit mude w\u00e6tenawaya.\" Ewita rajjuruwo\n\u00e6m\u00e6ttayinda kiwuwa \"E awurudu ganan dawas ganan ayiru-karagana indala\nmuda wata\u00adkara d\u00e6l damana i[n]dala kumaraya w\u00e6tena wahama goda-ganda\nonaeya\" kiyala niyama-keruwaya. N\u00e6wata kumaraya da[n]du monara yantre\nlanu allana welawata pat-bahinda patan-gattaya. Wenin nuwaraka sohon\nbumiyaka nuga uksayak pitata da[n]du monara yantre pat-unaya. Ewita\nkumaraya da[n]du monara yantre gaha uda tiyala gahen b\u00e6h\u00e6la e\nnuwarata guhin \u00e6widinda patan-gattaya. E nuwara rajju[ru]wanne\nkumarikawat tawat kumari\u00adkawo samaga wilaka nana welawata me\nkumarayat \u00e6widagana yana welawata kumarikawa dutuwaya. D\u00e6kapu wahama\nkumarikawa hituwa \"Kumaraya kara-kara b\u00e6[n]da-gannawa nam ho[n]dayi\"\nkiyala. Kumarayat hituwa \"Me kumari mata kara-kara b\u00e6[n]da-gannawa\nnam ho[n]dayi\" kiyala. Denna dennata hita-gatta misa kata-karaganda\nmaruwak n\u00e6ti nisa kumari e wile manel malak kadagana eka ise tiyala\nibala hita n\u00e6wata podi-karala pagala d\u00e6mmaya. Kumari mehema keruwe\nkumaraya sarana-pawa gatta\u00adhama eyata yatahat-wela kikaru-wela,\ninna bawa d\u00e6nendayi. Kumarayata eka terila hitata gattaya. N\u00e6wata\nkumaraya e nuwara \u00e6widagana yana welawata kumari inna maligawa\nsambu-unaya. Kumaraya tika welawak etana inna welawata kumarikawa\nudu-mahan-talawe janeleyak \u00e6rala widiya diha bala inna welawata me\nkumaraya inna bawa d\u00e6kala kata-keruwaya. Ewita kumarayata kiwuwa \"Oba\nr\u00e6 unayin passe mama me janele \u00e6rala tiyanawa. Oba waren.\" N\u00e6wata\nkumaraya maligawe serama nida-gattata passe \u00e6wit balapuwama janele\n\u00e6rala tibunaya. Kumarita kata-karala maligawata \u00e6tul-unaya. N\u00e6wata\ndenna kata-baha-karala kumaraya eli-wenda palamuwen maligawen\npita-wela guhin r\u00e6 wena kal i[n]dala ayet enawaya. Ewita kumari\nkumaraya maligawema tiyaganna pinisa e nuwara acari minihekuta rahase\nenda kiyala masuran dahasakut dila miniha ho[n]data diwurawala kumari\nkiwuwa \"Loku pan-kandak tanala eka \u00e6tule minihekuta inda tanala ekata\nyaturu iskuppu karakawala wikunanda genena h\u00e6tiyata raja-wasalata\n\u00e6nna waren genahama mama rajjuruwanda kiyala mama ga\u00f1an.\" Ewita\ngurunn\u00e6ha guhin kumari kiyapu h\u00e6tiyata pan-kanda tanala rajjuruwo\nla[n]gata genawaya. N\u00e6wata kumari \u00e6wit \"Meka mata onae\" kiyala \u00e6nna\nguhin maligawe tiya-gattaya. Gurunn\u00e6h\u00e6ta rajjuruwo masuran pan siyayak\ndunnaya. N\u00e6wata ara kumaraya pan-kanda atulata damala hitiyaya. Nobo\ndawasak yanakota kumari bada-g\u00e6rbba unaya. Kumari badin inna bawa\nrajjuruwanda d\u00e6nila maligawa wateta mura tiyala a[n]da bera prasidda\nkala me hora allanda rajjuruwot mura-karayot puluwan ussaha-keruwa\nhora allanda numut b\u00e6ri-unaya. Eka kanaw\u00e6ndum gaeniyak kiwuwa\n\"Mata allanda puluwani hora allanda mata hawaha ud\u00e6hana kumari\ninna maligawata yanda denawa nam.\" Ewita rajjuruwo e gaenita tisse\nde wele yanda ida dunnaya. Kipa dawasak yana welawata ara pan-kanda\n\u00e6tule minihek inna bawa me g\u00e6nita d\u00e6nila dawasak hin w\u00e6li pottaniyakut\n\u00e6ragana guhin kumari ekka kata-kara kara hitapu gaman w\u00e6li pottaniya\npan-kanda wateta damala tuni-karala awaya. Kumarita meka soya-ganda\nb\u00e6ri-una. Ara g\u00e6ni pahuwa da udema guhin b\u00e6luwama kumarayage adi\ntibunaya ara w\u00e6lle. Dutu wahama g\u00e6ni guhin rajjuruwo ekka kiwuwa \"Mama\nhora \u00e6lluwa. Yan balanda.\" M\u00e6h\u00e6lli guhin \"Onna oya pan-kanda \u00e6tule\ntamayi hora inne\" kiyala rajjuruwanda pennuwaya. Ewita rajju[ru]wo\npan-kanda kadala b\u00e6luwama hora hitiyaya. N\u00e6wata rajjuruwo niyama-keruwa\nhorata wada-karala \u00e6nna guhin kapala damanda kiyala wada-karuwanda\nkiwaya. Ewita wada-karuwo kumaraya b\u00e6[n]da\u00adgana wada-bera gahagana ara\nsohon bumiyata anna giyaya. Ewita kumaraya kiwuwa wada-karuwanda \"Yam\nkenek maranawa nam eyata hitu de kanda bonda dila neweda maranne. E\nnisa mama me nuga gahata guhin nuga gedi dekak kala enakal obala\nme gaha wateta r\u00e6ggana hitapalla. Mata wena p\u00e6nala yanda t\u00e6nak\nn\u00e6ta.\" Ewita wada-karuwo \"Ho[n]dayi\" kiyala kumaraya gahata goda-wela\nara da[n]du monara yantreta goda-wela ahasata p\u00e6ddaya. Wada-karuwo\nbalana hitiyakota kumaraya igilila giyaya. N\u00e6wata wada-karuwo\nrajjuruwannen soli w\u00e6teyi kiyala katussek allala kapala kaduwe le\ngagana guhin rajjuruwanda pennuwa hora kapala d\u00e6mmaya kiyala. Eda\nhita kumari soken kanne bonne n\u00e6tuwa hitiyaya. Kipa dawasakata passe\nkumaraya da[n]du monara yantre p\u00e6dagana \u00e6wit kumari inna maligawa\nuda hitawala ulu ahak-karala kumarayage ate tibunu per\u00e6s-munda kumari\ninna t\u00e6nata \u00e6t\u00e6riyaya. Kumarayage saluwakut ataeriyaya. Ewita kumari\nkumaraya bawa d\u00e6nagana redi ihalata wisu-keruwaya. At-w\u00e6la b\u00e6[n]dagana\nbahinda ewita kumaraya b\u00e6h\u00e6la kumarita kiwuwa \"Mama maranda sohon\nbumiyata \u00e6nna giya. Mama wada-karuwo rawatawala gahata goda-wela mage\nda[n]du monara yantre gaha uda tibuna mama ekata goda-wela p\u00e6dagana\ngiyaya.\" N\u00e6wata kumarit kumarayat dennama giyaya. Yana welawata\nkumarita dasa masa sampurna-wela hitiyaya. Yana welawata bade ruda\nallanda patan-gattaya. N\u00e6wata da[n]du monara yantre maha himalekata\npat-karala winadiyata atu-geyak tanala kumari w\u00e6du\u00adwaya. Ewita\nkumaraya kiwuwa \"Mama mehe guhin gindara tikak aragana ena kal\nhitapan\" kiyala kumarita kiyagana da[n]du monara yantre p\u00e6dagana\nkumaraya giyaya. Guhin pol-lellakata gindara aragana p\u00e6dagana muda\nm\u00e6din ena welawata pol-lella dala da[n]du monara yantreta gindara\nallala daewaya. N\u00e6wata kumaraya \u00e6wit mude w\u00e6tunaya. Ara palamu\nkiyapu awurudu gananat edata kammutu-wela tibunaya. Mude d\u00e6l damana\nhitapu aya kumaraya w\u00e6tunu wahama goda-gattaya. E kumaraya e nuwara\nuyan-wattak wawagana etana hitiyaya. Ara himale wadapu kumarita kisi\nsawu-saranak n\u00e6tuwa inna atara e himale tapas rakina tapasa kenekuta\nme duka penila kumari inna t\u00e6nata \u00e6wit kata-keruwaya. Ewita kumari\ntapasayo dutuwata passe hite tibunu karadare tikak arila tapasa-inda\nkiwuwa \"Mama me wanantare \u00e6widala palaw\u00e6la tikak soyagana ena turu\nme lamaya bala-ganna\u00adwada\" kiyala \u00e6h\u00e6wuwa. N\u00e6wata tapasayo kiwuwa\n\"Mama lamaya \u00e6lluwot mata kilutayi. E nisa oba m\u00e6ssak tanala eka\nw\u00e6lakin ellala m\u00e6sse w\u00e6lak b\u00e6[n]dala lamaya m\u00e6sse budi-karawala hita\npalayan. Lamaya a[n]dana welawata mama \u00e6wit w\u00e6la gawin allala hollan\u00f1an\newita lamaya nawatinawa \u00e6ta.\" Tapasayo kiyapu h\u00e6tiyata karala kumari\npalaw\u00e6la soyagana kaewaya. Eka dawasak kumari lamayata kiri powala\nm\u00e6sse budi-karawala palaw\u00e6la soyanda giyaya. N\u00e6wata ara lamaya\nm\u00e6ssen peralila bimata w\u00e6tila a[n]dana welawata tapasa-inda \u00e6hila\n\u00e6wit b\u00e6luwama lamaya peralila bima w\u00e6tila hitiyaya. Ewita tapasa-inda\nlamaya allanda kiluta nisa malak kadala malata sattak kriya-karala \"Me\nlamaya wagema lamayek m\u00e6wiyan\" kiyala hituwaya. N\u00e6wata e wagema lamayek\nm\u00e6wunaya. Kumari \u00e6wit balapuwama lamayi dennek innawa d\u00e6kala kumari\ntapasa-ingen \u00e6h\u00e6wuwa \"Mokada ada lamayi dennek.\" N\u00e6wata tapasayo kiwuwa\n\"Mama enakota lamaya w\u00e6tila a[n]da a[n]da hitiya. Mata lamaya allanda\nkiluta nisa mama e wagema lamayek m\u00e6wuwaya.\" N\u00e6wata kumari kiwuwa\n\"Mata oya wacane wiswasa-karanda b\u00e6riya. Ehe nan ayet lamayek mawanda\nonae mata balanda.\" Ewita tapasayo kiwuwa \"Obata eka lamaya tanaganda\ntiyena amaruwe h\u00e6tiyata tun denek unama kopamana amaruwakda.\" \"Kamak\nn\u00e6ta. Mawala dendeyi. Mata tanaganda puluwani.\" Ewita tapasayo malak\nkadala sattak kriya-karala m\u00e6ssa uda tiyapuwama e wagema lamayek\nm\u00e6wunaya. N\u00e6wata kumari santosa-wela lamayi t\u00e6nuwaya. N\u00e6wata lamayi\nt\u00e6nila e lamayi wihin wanantare \u00e6widala palaw\u00e6la soyagana \u00e6wit mawuta\ndila kanda patan-gattaya. Eka dawasak me tun dena \u00e6widagana yana\nwelawata loku gangawak sambu-unaya. Balapuwama ga[n]gen egoda loku\nuyan-wattak penenawaya. Ewita me tun dena \"Pinanda pulu wanda\" kiyala\nhu[n]gak durata pinala apahu \u00e6widin \"Heta udema emu\" kiyagana tika\ntika palaw\u00e6la soyagana guhin mawuta dila pahuwa da udema dunu italut\n\u00e6ragana tun denama ga[n]ga gawata giyaya. Guhin tun denama pinagana\nuyan-wattata guhi[n] b\u00e6luwama noyek palaw\u00e6la jati tibunaya. N\u00e6wata\nme tun dena kadala kana welawata e uyana rakina uyan-gowuwo d\u00e6kala\nduwagana \u00e6wit allanda t\u00e6nuwaya. Ewita me tu[n de]na dunu \u00e6raga[na]\nwidinda t\u00e6nuwaya. N\u00e6wata uyan-gowuwo p\u00e6nala duwagana guhin rajjuruwo\natin kiwuwaya. Me tun dena puluwan tarama kala hu[n]gak kadagana\nekan-wela giyaya. Ewita rajjuru[wo] uyan-gowuwanda kiwuwa \"Hetat me\nhoru awot wahama mata dannawapallaya.\" Pahuwa dat ara tun dena \u00e6wit\nkadana welawata uyan-gowuwo guhin kiwuwa. Ewita rajjuruwo dunu italut\naragana \u00e6wit widdaya. Widapuwama itale guhin ara kumarayo la[n]ga apahu\nbala w\u00e6tunaya. N\u00e6wata e gollat rajjuruwanda widdaya. Et e h\u00e6tiyatama\nitale guhin rajjuruwo la[n]ga apahu bala w\u00e6tunaya. N\u00e6wata de-gollama\nlan-wela hita kata-keruwaya \"Meka loku pudumayak une. De-gollagen\nkatawat w\u00e6dune n\u00e6ti kariya loku pudumayak. E nisa de-gollama yan\npanditayo la[n]gata meka toranda.\" Ewita de-gollama guhin panditayinda\nkiwuwa me unu kariya. Ewita panditayo torala kiwuwa rajjuruwanda\n\"Tamunnanse d\u00e6nata tun hatara awurudda\u00adkata ihatadi kumarikawak\nk\u00e6ndana hitiya. E kumarige tamayi me tun dena tamunnanseta jataka\ndaruwo. E nisa dewiyo wihin meka pennala inne. Kumarikawa inna t\u00e6nakin\nguhin k\u00e6ndana endeyi\" kiyala panditayo rajjuruwan[da] kiwaya. N\u00e6wata\nrajjuruwanda matakwela winadiyata n\u00e6wak sarasagana panca-suriya\n(sic) naden ara kumari inna wanantareta guhin kumari a[n]da-gahagana\n\u00e6wit kumarit kumarayo tun denat rajjuruwot e uyane hitiyaya kiyala\ntibenawaya.\n\n\n Cultivator, North-Central Province.\n\n\n\n\n\n\n\n\nNO. 126\n\nTHE STORY OF THE SEVEN WICKED WOMEN\n\nNAPURU GAENU HADDENAGE KATANTARAYA\n\n\nEkomat eka rataka akko nago haddenek at-w\u00e6l b\u00e6ndagana yanakota gaeniyak\nlinda gawa indala \u00e6h\u00e6wwa \"Kohedae tamala yanne\" kiyala. Etakota\ne akko nago haddena kiwa \"Api ayiyo malayo haddenek hoya-ganda\nyanawa\" kiyala. Etakota me gaeni kiwa \"Mage innawa ayyo malayo\nhaddenek. Yamalla ehe nan ape gedara\" kiyala e haddena k\u00e6ndana gihin\ngewal hatakata \u00e6rala wi petti hatak bala dunna. E haddena e wi tambala\nme gaenita \"Naene mewwa bala-ganin\" kiyala wi wanala e haddena dara\npare giya. E gihin kata-wuna \"Naena maranda api upaharana karamu\"\nkiyala. Rilawek hitiya e rilawa alla-gana gedara genawa. Me nagata\nbudi gihin maha warusawak w\u00e6h\u00e6la wi okkama agare giya. Ara haddena\n\u00e6widin b\u00e6lukota wi okkama agare gihin. Ita passe e haddena aye\nwi bala e wi k\u00e6kulen kotanakota ara nagata \u00e6h\u00e6runa. E \u00e6h\u00e6rila ara\nhaddena atin \u00e6h\u00e6wwa \"Naene bat tiyeyi\" kiyala. Etakota e gaenu kiwa\n\"Bat tiyenne api atey\u00e6yi h\u00e6liye newe tiyenne\" kiyala. E gaenu kalimma\nkotaleta k\u00e6bilicca katu kudu-karala damala tiyayi wi kotanne. Passe\nara naena gihin bat kala \"Naene watura dilala\" kiyala me gaenu kiwa\n\"Api atey\u00e6yi tiyenne geyi kotale tiyanawa anna bipan\" kiyala. Passe\ne naena kotale anna diya bonakota k\u00e6bilicca katu ugure r\u00e6nduna. Me\nhaddena kata-wuna \"Okige ayiyala awot nan maranda b\u00e6ri-weyi. Enda\nissara maramu\" kiyala e kata-wela naenayi ara rilawayi mallakata\ndamala b\u00e6ndala yata-liye elluwa. E ellala e haddena wi kotamin hita\nhaddena hat parak gahanawa mol-gaswalin e mallata. E gahana gane ara\nrila p\u00e6na p\u00e6na ara malle inna gaeni suranawa. E surala passe mallen\nle bahinawa. Etakota e haddena \"Itin inda narakayi mundala damamu\"\nkiyala malla mundala e naena pilikannata d\u00e6mma. Etakota e naenage\nayiyala gedara awa. E \u00e6widin w\u00e6dimal ayiya \u00e6h\u00e6wwa \"Koyi ape naga\"\nkiyala. Etakota me gaenu haddena kiwa \"Api danne nae. Rodi passe gihin\nkula w\u00e6tila on pilikanna diha anda anda innawa\" kiyala. Passe w\u00e6dimal\nayiya gihin \"Mokadae nage umbata wune\" kiyala \u00e6h\u00e6wwa naga atin. Nagata\nkata-karanda bae k\u00e6bilicca katuwak ugure r\u00e6[n]dila tiyana nisa. E\nayiyala haddenama gihin kata-keruwa. Kata-keruwe n\u00e6ti nisa w\u00e6dimal\nayiya kiwa \"Me naga kapanda katadae pustuhan\" kiyala. Anit ayiyala\npas denama bae kiwa bala ayiya kiwa \"Mata nan pustuwani\" kiyala. E\nkiyala bat gediyak uyawagana nagat k\u00e6ndana kaduwat aragana bat gediyat\naragana himalekata giya. E gihin nagata kiwa \"Nage umbe oluwe ukunan\nbalanda budiya-ganin ko\" kiyala. Passe naga budiya-gatta itin ayiya\nukunan bindinda patan-gatta. Etakota nagata budi-giya. Passe e ayiya\nnagage oluwa himimma bima tiyala emin para g\u00e6rendiyek kapala kaduwe\nle gagana gedara inna \u00e6ttanda kaduwa pennuwa. Passe ara naga \u00e6h\u00e6rila\nb\u00e6lukota ayiya nae wanantare. Itin anda anda bat gediyat anna parakata\np\u00e6nala yanda patan-gatta. E gihin raksaya kana nuwara kiyala nuwarak\ntiyanawa e nuwara dan-s\u00e6lak tiyanawa etenda gihin eli-b\u00e6ssa. Etanin\nara bat gediya kala dan dena \u00e6ttanda ek-wela dan denda patan-gatta. Me\nayiyala haddenageyi gaenu haddenageyi okkagema \u00e6s kana-wuna. Ita\npasse e \u00e6ttandat aranci-wuna raksaya kana nuwara dan-s\u00e6lak tiyanawa\nkiyala. Ita passe ewun daha-hatara denama e dan-s\u00e6la gawata giya. Ara\nnaena digekut gihin darawekut wadalat innawa. Me gollata kaema dila\nara naenayi naenage lamayayi budi-yenda tana\u00adkota e lamaya kiwa\nnaenata \"Amme mata ahanda kata-wastuwak kiyapan\" kiyala. Etakota\ne naena \"Pute mama monawadae danne mata wecci ewwa nan kiya\u00f1\u00f1an\"\nkiyala. Etakota puta kiwa \"Hondayi kiyapan\" kiyala. Passe me naenata\nwecca karana serama kiwa. E kiyana ewwa ara ayiyala haddenata \u00e6hila\n\"Ane ape naga ada ape warune kiyanne\" kiyala sadu-kara dipu parama\nayiyala haddenagema \u00e6s paeduna. Gaenu haddenage \u00e6s paedune nae. E\nayiyala haddenat naga inna nuwarama hitiya. Gaenu haddena badi-ginnema\nindala un maerila giya. Nimi.\n\n\n Cultivator, Hiriyala Hat Pattu District, North-Western Province.\n\n\n\n\n\n\n\n\nNO. 134\n\nTHE STORY OF THE RAKSHASA AND THE PRINCESS\n\nRAKSAYAGEYI KUMARIKAWAGEYI KATANTARAYA\n\n\nEkomat eka rataka rajjuruwo kenekuyi dewinnanse kenekuyi innawa\nlu. E dewinnanse kumarikawak w\u00e6duwa. E ratema raksayekuyi raksiyekuyi\ninnawa. E raksit raksayek waeduwa. Ara kumarikawage handahane tibuna\nraksayekuta kasata bandinawa kiyala ara raksayage handahane tibuna\nkumarikawak kasata bandinawa kiyala. E dennama hungak loku-wunata\npasse rajjuruwoyi dewinnanseyi m\u00e6runa ara kumarikawa witarayi\nmaligawe inne. Raksayata hitapu deyak mawanda puluwani. E raksaya\nhituwa \"Maligawayi maligawe tiyana raja wastuwayi serama n\u00e6ti-wenda\"\nkiyala e h\u00e6tiyatama n\u00e6ti-wuna. Kumarikawata inda t\u00e6nak n\u00e6tuwa anda anda\ninnakota raksaya etenda \u00e6wit kumarikawa atin \u00e6huwa \"Mokada andanne\"\nkiyala. Etakota kumarikawa kiwa \"Mama andanne mata inda t\u00e6nak nae kanda\ndeyak nae e nisa\" kiyala. Ita passe raksaya kiwa \"Mama kae-\u00e6ndima\nde\u00f1\u00f1an. Ape gedara enda puluwanda\" kiyala. Etakota kumarikawa kiwa\n\"Puluwani\" kiyala. Ita passe raksayayi kumarikawayi raksayage gedara\nawa. Etakota raksaya atin \u00e6h\u00e6wwa raksayage amma \"Kawdae pute oye\"\nkiyala. Etakota kiwa \"Amme ahawal rajjuruwanne kumarikawa mama k\u00e6ndana\nawa umbata lehuwak karawa-ganda\" kiyala. Ita passe raksi \"Ha hondayi\"\nkiyala kumarikawa raksinge w\u00e6da-kariyak wage serama w\u00e6da kumarikawa\nlawwa karawagana innakota raksita hit-una \"Kumarikawa kanawa nam\"\nkiyala. E hitila dawasakda raksi mini kanda yanda tanakota kumarikawa\nati[n] kiwa \"Mama enakota diya kalagedi hatak genat tiyala dara miti\nhatak genat tiyala wi h\u00e6li hatak tambala kotala gewal hate goma gala\nuyala mata nanda watura unu-karala tiyapiya n\u00e6t nam to kanawa\" kiyala\nraksi mini kanda giya. Ita passe kumarikawa anda anda sitiya. Etakota\nraksaya \u00e6huwa \"Mokada to andanne\" kiyala. Kumarikawa kiwa \"Amma mata\nmeccara w\u00e6da kiyagana giya. Ewwa mama kohomada karanne\" kiya. Etakota\nraksaya kiwa \"To ekata h\u00e6ka-wenda epa. Amma \u00e6wadin ahapuwama e w\u00e6da\nokkama keruwa kiyapiya\" kiyala. Ita passe kumarikawa raksaya kiyapu\nh\u00e6tiyatama karabana indala raksi atin e w\u00e6da keruwa kiyala. Raksi\ne w\u00e6da harida kiyala balapuwama serama hari. Itin kumarikawa kanda\nh\u00e6tiyak nae raksita. Ita passe raksige nangata wacanaya \u00e6riya \"Maligawe\nkellak innawa e kella mata kanda h\u00e6tiyak nae koyi w\u00e6dak kiwwawat e w\u00e6de\nhariya\u00adtama karala tiyanawa. Itin kohomada kanne. Mama me kella umba\nlangata ewa\u00f1\u00f1an etakota umba kapan\" kiyala. E raksi kumarikawa atin\nkiwa \"Ape nangalae gedara gihin ehe mage pettiyak tiyanawa. Eka genawe\nn\u00e6t nam to kanawa\" kiyala. Ita passe kumarikawa kadulla langata \u00e6wit\nanda anda innakota raksaya etenda \u00e6widin \u00e6h\u00e6wwa \"Mokadae to andanne\"\nkiyala. Etakota kumarikawa kiwa \"Amma mata kiwa pinci ammalae gedara\npettiyak tiyanawa. Gene[n]da kiyala n\u00e6t nam kanawa kiyala pettiya\npare giyama pinci amma mama kanawa \u00e6ti. Ada nam mata berenda bae\"\nkiyala. Ita passe raksaya \"Pinci amma lipata pimba pimba innawa\npettiya dora langa tiyanawa. To duwagana gihin pettiya aragana wara\"\nkiyala. Passe duwagana gihin kumari baelu wita e raksi lipata pimba\npimba innawa pettiya dora langa tibuna. Kumarikawa geta gihin pettiyat\naragana duwagana awa. Raksit passen panna-gatta kanda b\u00e6ri-wuna. Ara\nraksita etaninut kanda h\u00e6tiyak nae. Ohoma ohoma hungak kalak innakota\nraksayata mangulak \u00e6h\u00e6wwa. E ahala raksit mangule yanda dodu-wela\nkumarikawa atin kiwa \"Api manamali k\u00e6ndana enakota gedara hondata\nhari-gassala mesa putu hadala mangul-karayinda t\u00e6mma uyala tiyapiya\"\nkiyagana raksi mangule giya. Raksaya pahu-wela indala kumarikawa atin\nkiwa \"To karabana indala amma kiyapu w\u00e6da okkama keruwa kiyapiya\"\nkiyala raksayat mangule giya. Passe kumarikawa karabana indala manamali\nk\u00e6ndagana mangul-karayo awata passe raksi kumarikawa atin \u00e6h\u00e6wwa \"Mama\nkiyapu w\u00e6da okkama keruwada keruwada\" kiyala. Ita passe kumarikawa\n\"Ow\" kiwa. Raksi b\u00e6lukota e w\u00e6da serama hari etaninut kanda h\u00e6tiyak\nnae. Passe e manamalita ig\u00e6nnuwa \"Pute on oye kella umbata puluwan\nnan kapan mama puluwan h\u00e6tiye kanda t\u00e6nuwa\" kiyala. Ita passe e kella\npuluwan kanda t\u00e6nuwa kumarikawa kanda b\u00e6ri-wuna. Ohoma ohoma hungak\nkal innakota raksayayi kumarikawayi h\u00e6ngila giya. E gihin kumarikawage\nraja maligawa tibuna h\u00e6tiyatama mawala e denna maligawe hitiya. Nimi.\n\n\n Cultivator, Hiriyala Hat-Pattu District, North-Western Province.\n\n\n\n\n\n\n\n\nNO. 207\n\nTHE TURTLE PRINCE\n\nIBI KUMARAYA\n\n\nEkomat eka nuwaraka hitanan dennek gedarawal dekaka hitinawa. E\ninnakota e hitanan dennata dewinnansela dennakut hitinawa. E inna atara\neka dewinnanse kenek gaenu daruwo hat denek w\u00e6duwa anik dewinnanse\npirimi daruwo haya denakut ibbakut w\u00e6duwa. Etakota ema hitano denna\nkata-kala \"Massine obe daruwoyi mage daruwoyi pitata kasata no-b\u00e6[n]da\napi apima denu ganu karagamu\" kiwa. \"Ehenan waedimal daruwo denna\nkasata ba[n]dimu\" kiya kasata b\u00e6nda. Deweni daruwo dennat kasata\nb\u00e6nda. Tunweni daruwo dennat kasata b\u00e6nda. Hatara-weni daruwo dennat\nkasata b\u00e6nda. Pasweni daruwo dennat kasata b\u00e6nda. Haweni daruwo dennat\nkasata b\u00e6nda. Hatweni daruwo denna kasata ba[n]dinta h\u00e6tiyak n\u00e6ta. E\nn\u00e6ti kariya nan \"Massine mage duwa bohoma alankara \u00e6ti duwa. Ema nisa\nobe bala daruwa nan ho[n]da n\u00e6ta\" kiwa. \"E ho[n]da n\u00e6ti kariya nan\nmokadae kiwot obe daruwa ibba ema nisa bae\" kiwa. Etakota anik massina\nkiyanawa \"Massine ehema kiyala b\u00e6. Mage bala daruwa wana ibba kiyanawa\n'Mama appucciye mata e magula n\u00e6t nan mama li[n]data payinawa noyekut\nperali-karanawa' kiyala ibba kiyanawa. Ema nisa obe daruwama kasata\nba[n]dinda onae\" kiyanawa. \"Ehema b\u00e6ri nan daru kipa dena\u00adgema kasata\nkatu-gamu\" kiyanawa ibbage appa. Etakota kiyanawa \"Ehe nan massine\nkasata katu-gaemen kamak nae mage duwa ibbata denawa\" kiwa. E dila\nkasata b\u00e6nda. E kasata b\u00e6[n]dala innakota ema nuwara rajjuruwannen\nyeduna \"Rassayae gedara inna gini kukula genat denta kata puluwanda\"\nkiya yeduna. Ema rajjuruwannen genat dunnu kenekunda noyek tanantara\ndenawa kiya anda-bera g\u00e6suwa. Deweni \"Mage rajjayat denawa\" kiya\nyeduna. E wacane ibbata d\u00e6ni \"Amme oba gosin kiyapan rajjuruwo d\u00e6kkin\n\"Mage puta wana ibbata puluwani\" kiyala kiyapan \"gini kukula genat\ndenda.\" Etakota rajjuruwo kiwa \"Obe putata enda kiyapan heta ude\"\nkiwa. Pasuwa da ude ema ibba gosin kiyanawa \"Mata gini kukula genat\ndenda puluwani saddawasata.\" Etakota rajjuruwo kiwa \"Ibba tiya kawuru\ngenat dunnat tanantara saha mage rajjayat denawa.\" Ibba gedara \u00e6wit\nibbage gaenita kiwa \"Mata bolan bat gediyak uyala genen\" kiwa. Etakota\nibbage gaeni \u00e6suwa \"Obata bat gediya mokatadae\" kiya \u00e6suwa. \"Mata\nrajjuruwannen yeduna rassay\u00e6 gedara inna gini kukula genat denda\nyeduna. Ema nisa bat gediya uyapan\" kiwa. Etakota \"Bat gediya uyala\ndenda nan puluwani oba kohomad\u00e6 \u00e6nna yanne\" kiwa. Etakota ibba kiwa\n\"Bat mallakata damala maye pite tiyala b\u00e6[n]dapan mata \u00e6nna gihaeki\"\nkiwa. Pite tiyala b\u00e6nd\u00e6n passe ema ibba gamana gosin magadin mahamidi\ng\u00e6sicci rodakata giya. E gosin bat gediya una ibi h\u00e6ttaya galawa tiya\nbat gediya kaewa. Kala ahak-wela ibi h\u00e6ttaya hanga gamana giya. E\ngamana yanakota magadi rae wela kanaw\u00e6ndun ammage gedara giya. E gosin\n\"Amme mata nawa-t\u00e6nak denda onae\" kiwa. Etakota kanaw\u00e6ndun ammandi kiwa\n\"Nawa-t\u00e6nak nan denda puluwani\" kiwa \"kanda denda deyak nae.\" \"Ehe nan\nkaemen kamak nae nawa-t\u00e6na witarak dunnot ati\" kiwa. Etakota kanaw\u00e6ndun\nanmandi \u00e6suwa \"Oba kohedae pute yanne\" kiyala \u00e6suwa. Etakota kiwa\n\"Rassay\u00e6 gedara mini kukula pare yanawa\" kiwa. Kanaw\u00e6ndun ammandi\netakota kiwa \"Pute oba karaba\u00adgana gamata palayan. Boho rasi gananak\nsenaga metana nawa-t\u00e6ne hitala gini kukula pare giya. Giya misa\ngini kukula \u00e6nna awe nae. Ema nisa oba yanda epa. Etakota kiwa \"Oba\namme koccara kiwat mama nan yandama onae. \"Maye kima no salaka oba\nyanawata passe me man uyapu kudu-hunusal tikak kala palayan.\" Etakota\nkiwa, \"Ada oba kudu-hunusal iwuwa misa aye obata kudu-hunusal uyanda\nhanba-wenne nae\" kiyala kiwa. Ema wahama k\u00e6kulu hal m\u00e6wuna. \"Pute oba\ndunnu warama wage mamat obata waramak den\u00f1an. Oba rassayae gedara\ngosin ena welawata rassaya nawatagana eyi. E etakota me gal-k\u00e6te\n\u00e6nna gosin 'Ci kanda m\u00e6wiyan' kiyala damapan kanda m\u00e6weyi. Rassaya\nkanda diga ihalata gosin pahalata bahinakota obata etakota hungak t\u00e6n\ngi-haeki.\" Etanine warama \u00e6ragana yanda yanakota magadin rae una. Rae\nun\u00e6n pasu ayet kanaw\u00e6ndun anmandi kenekunnge gedarata giya. Kanaw\u00e6ndun\nanmandi \u00e6suwa \"Kohedae pute oba me rae unu mana yanne.\" Etakota kiwa\n\"Mama rassayae gedara gini [332] kukula pare yanawa\" kiwa. \"Oba oye\ngamana yanda epa gini[332] kukula pare yana senaga yanawa misa enne\nnae.\" \"Kohetma e waga mata nan kiyanda epa mama nan gini[332] kukula\npare yandama onae. Mama mehe awe nawa-t\u00e6nak onae wela.\" \"Nawa-t\u00e6na\nnan denda puluwani. Kanda denda deyak nae\" kiyala kanaw\u00e6ndun anmandi\nkiwa. \"Kaemen kamak nae mata nawa-t\u00e6na dunnot \u00e6ti\" kiwa. Nawa-t\u00e6n\nkaraya balana iddin kanda baeri handa kudu-hunusal uyapuw\u00e6n tikak\nkanda dunna. \"Amme obata kudu-hunusal ada iwuwa misa aye uyanda\nhanbawenne n\u00e6tuwa mama waramak den\u00f1an\" kiyala \"K\u00e6kulu hal m\u00e6wiyan\nkiyala kiwa. \"Ehe nan pute obata man waramak den\u00f1an kiyala menna\nme una kotuwa \u00e6nna gosin rassaya oba pare nawatana enda enakota 'Ci\nuna m\u00e6wiyan' kiyala una kotuwa damapan. Etakota una w\u00e6ta m\u00e6weyi. Una\npa[n]dura diga rassaya ihalata gosin pahalata enakota obata hu[n]gak\nt\u00e6n ae-haeki.\" Etanin pasuwa da yanda yanakota magadi rae una. Rae wela\nayet kanawaendun anmandi kenekunne gedarakata giya. E gosin nawa-t\u00e6nak\nilluwa. \"Me rae wunu mana oba kohedae yanne\" kiyala \u00e6suwa. Etakota\nkiwa \"Mama rassayae gedara gini kukula genenda yanawa\" kiwa. \"Kola\ndas mala das yanawa misa e giya \u00e6tto giya misa awe nae. Ema nisa\noba yanda epa.\" \"Mama nan gini[332] kukula pare yandama onae. Mata\nmetana inda nawa-t\u00e6na denda onae.\" Etakota kiwa \"Denda nan puluwani\nkanda denda denda deyak nae.\" \"Mata kaemen kamak nae mata nawa-t\u00e6na\ndunnot \u00e6ti.\" Kanaw\u00e6ndun anmandi wisin kudu-hunusal tikak uyala\nkanda dunna. \"Amme obata aye kudu-hunusal uyanda l\u00e6benne nae mama\nho[n]da waramak den[\u00f1]an.\" K\u00e6kulu hal m\u00e6wenda waramak dunna. \"Oba\ndunnu waramata wada mama den\u00f1an waramak. Rassayage gedara gosin gini\nkukulat \u00e6nna enakota rassaya kanda duwagana eyi. E enakota menna me\na[n]guru k\u00e6te \u00e6nna gosin 'Ci gini m\u00e6wiyan' kiyala damapan, gini w\u00e6ta\nm\u00e6weyi. Etakota rassaya \u00e6wit gindarata pani. Karabana hemihita gedara\nwaren.\" E \u00e6wadin ibi h\u00e6ttaya tiyana t\u00e6nata gosin ibi h\u00e6ttaya \u00e6[n]gata\nporawagana gamata awa. E \u00e6wadin rajjuruwanda gini kukula bara-dunna. E\ndenakota rajjuruwo kiwa \"Ada hitan mage rata saha wastu samaga tota\nbarayi.\" \"Oyita wada wastu mata tiyanawa mata epa\" kiwa. Ema rajjuruwo\nwisin e wastu puja-karanda banak niyama-kala. E bana ahanda ibbage\n[gae]ni saha tawat g\u00e6nu bana ahanda yanakota anik ena gaenu kiyanawa\n\"Ibb\u00e6 gaeniye bana ahanda yanda wara.\" E gihin bana ahana\u00adkota ibba\nibi h\u00e6ttaya galawala bana ahanda giya. Etakota ibbi gaeni kalpana-kala\n\"Maye minihamayi me\" kiyala. Kalpana-wela gedara \u00e6wadin b\u00e6lu kala ibi\nh\u00e6ttaya tiyanawa d\u00e6kala eke tibba wastuwa \u00e6nna ema h\u00e6ttaya lipata\ndama bana ahanda giya. Ibbae gaenige miniha gedara \u00e6wit b\u00e6lukota\nibi h\u00e6tte nae. Geta wela karabana hitiya. Ibb\u00e6 gaeni sellamen gedara\nawa. Wena gaenu \"Ibbae gaenige ada occara tiyana sellama mokadae\" kiya\n\u00e6suwa. \"Mage sellama gedara gihama d\u00e6neyi.\" Ibbae gaenit samaga wena\ngaenu e wacane balanda ibb\u00e6 gaenige gedara awa. \u00c6wadin b\u00e6lukota ibb\u00e6\ngaenige miniha raja kenek samanayi. Me katantaraya hitanawaru dennage.\n\n\n Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province.\n\n\n\n\n\n\n\n\nNO. 216\n\nTHE STORY OF GOLU-BAYIYA\n\nGOLU BAYIY\u00c6 KATHAWA\n\n\nEka rataka sitiya lu Gonaka Bokka kiyala minihek. E Gona Bokkage\nmalayo dasa denek sitiya lu. Malayo dasa dena katha-karala \"Apata\nGona Bokka ayiyagen apata kisi prayojanak n\u00e6ta. Apata w\u00e6dapala karana\napata amaruyi. Ekata api dasa dena\u00adtama eka magulak genamu\" kiya\nhita \"Otannapahuwa kiyana gamata yan\" kiya gamata bala malaya giya\nlu. E Otannapahuwata magulak ahanta giyaya. Ita passe anik nawa dena\nkatha-karanawa lu \"Ape ayyata 'Gona Bokka' kiyanakota apata gena g\u00e6ni\nkiyayi bola Gona Bokka ki[ya]na nama wansa n\u00e6ti ewuntayi kiya. Apata\ngena g\u00e6ni yayi. Ekata Golu Bayiya kiyamu\" kiya. \"Ape Golu Bayi ayatat\nape [na]m makanta demu\" kiya katha-karagana innawa lu. Etakota kipa\ndawasak maga gewagena h\u00e6matama bala malaya \u00e6wit hita kiwa lu \"Ayiyanela\nOtannapahuwe mama ahanta giya G\u00e6ni nan wanse ho[n]dayi. 'Bala\np\u00e6tiyakuta magul denne kawud\u00e6. W\u00e6dimal sahodarayinta ekkenakunta\nenta kiyapan' kiya-ewwaya.\" Ita passe e daha dena katha-karanawa lu\n\"Api dasa denata w\u00e6dimal Golu Bayi ayiya magul ahanta arimu\" kiyala\nkatha-karanawaya. Itin e Golu Bayiya kiyana \u00e6tta maha modayek lu. Ita\npasse ara dasa dena \"Ayye api kiyana deta obat enawa nam api ekolohama\neka magulak k\u00e6ndagana inta obat warenna\" kiyala kata-karanawa lu. Ita\npasse Golu Bayya kiwa lu \"Ho[n]dayi mama ya\u00f1\u00f1an\" kiya. Bat gedi[ya]k\nuyawagana pitat-wela giya lu. Yanawa yanawa. Para no-danna nisa gihun\ngalak uda wanantare i[n]dagana bat gediya k\u00e6waya. Kala innakota\nwenin rataka g\u00e6niyak duppat wela enta enawa lu para diga. \u00c6wit e\nGolu Bayiya inna gala gawa i[n]da-gattaya. In pasu g\u00e6ni ahanawa lu\n\"Oba koyi rateda koyi gameda\" kiya g\u00e6eni miniyagen \u00e6suwaya. In pasu\nminiya kiwa lu \"Mama magulak ahanta Otannapahuwata yanawaya\" kiya\nkiwaya. Ita pasu g\u00e6ni kiyanawa lu \"Anicchan dukkhan e game \u00e6su g\u00e6ni\nmamayi. Mama mage de-mawu-piyo w\u00e6r\u00e6ddak-wela p\u00e6nnuwaya. E nisa mama\nkanta bonda dena t\u00e6nakata yanawaya\" kiwuwaya. In pasu Golu Bayiya \"G\u00e6ni\nho[n]da nisat palamu ahala tiyena nisat mama Otannapahuwata no-gohinma\nk\u00e6ndagana yanda on\u00e6ya\" hita e paredi hamba-wunu g\u00e6ni k\u00e6ndagana gamata\nawaya. \u00c6wit malayalata kiyanawa \"Mama Otannapahuwata giyaya. Malawali\nonna g\u00e6ni\" kiya \"siyallatama k\u00e6ndagamu\" kiyala kiwaya. Ita pasu anik\ndasa dena nu-dutu nisa eda patan g\u00e6ni pawagana hitiyaya. Pawagana kipa\ndawasak inna atara e bala dasa dena katha-karanawa lu \"Ape magul ayiya\ntanikarema kisi kenekma n\u00e6tuwa k\u00e6ndagana awaya. Ape ayiya kale ho[n]da\nhapankamayi. E nisa api siyalu w\u00e6dapala karamu. Ape gaeni nilantarayen\nape Golu Bayi ayiyata rakinta baradi api w\u00e6dapala karamu. Ayiya\ng\u00e6ni r\u00e6k\u00adapan\" kiwaya. \"Ho[n]dayi mama rakimi\" kiya g\u00e6ni yana ena\nt\u00e6nata adi haema t\u00e6nakata gaeni ya nan e Golu Bayiyat yanawaya. E\natara ek dawasak wela[n]damata ek miniyek e gamata awaya. E miniyage\nnama G\u00e6tapadayaya. E G\u00e6tapadaya kipa dawasak ema gedara wela[n]dam\nkara kara ema gedara maduwe sitiyaya. Sitina ataradi ema G\u00e6tapadaya\nkiyana miniyata me Golu Bayiyage g\u00e6ni ek-unaya. E inna atara palamu\nki dasa dena w\u00e6data giya dawasakadi pera ki Golu Bayiyata G\u00e6tapadaya\nkiyanne \"Mama ada hinayak dutuwaya. Mokada. Asawal t\u00e6na pare gonek\nm\u00e6rila innawa dutuwaya.\" Eka balala enta Golu Bayiyata G\u00e6tapadaya\nkiwaya. Golu Bayiya e gona balanda gi atara G\u00e6tapadaya gaenit \u00e6nna\ngedara tibu badut \u00e6na dennama pala-giyaya. Golu Bayyae katawa.\n\n\n Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province.\n\n\n\n\n\n\n\n\nNO. 225\n\nTHE WAX HORSE\n\nITI ASWAYA\n\n\nEkamat eka rataka raja kenekuta putrayek upanna lu. Brahmanayin\ngenwa me kumarayage handahana liyawanta baradun wita kumaraya\nw\u00e6di-wiya p\u00e6mununama rata \u00e6ra-yanta tibena bawa rajjuruwanta d\u00e6nun\ndunnama rajjuruwo kumarayawa udu-mahal-tale kamarayaka ita su-r\u00e6kiwa\ninta s\u00e6l\u00e6ssuwa lu. Me ladaru kumaraya taramak loku wi keli-sellam\nadiyehi yedi dawas yawana kalayedi withiye wikunanta gena-yannawu iti\naswayek d\u00e6ka uwa aragana denta kiya piya-rajjuruwanta s\u00e6la-kala kalhi\npiya-rajjuruwo aswayawa mila di r\u00e6gena tama putrayata dunna lu. Me\naswaya piyapat dekakin yuktawu guwanehi igilenta puluwan\u00adkama \u00e6ti ekek\nwiya. Me aswaya gattata pasu swalpa kalayak sita kumaraya taramak loku\nwunama kisiwek-hatawat no-hangawa iti aswayage upakarayen igili yanta\ngiya lu. Itin sastrakara-Brahmanayinge kimat s\u00e6bae wiya. Kumaraya\naswayage balayen igilligana gos tawat raja kenekunge maligawata\nmal amuna dena mahalu ammandi kenekuge gedarata giya lu. Mehidi\niti aswayawa kotanada sangawa mal-ammage gedara sitimin raja gedara\ntora\u00adturu siyallama mal-ammagen asa d\u00e6na-gatta lu. Mese d\u00e6nagana tika\nkalak sita rajjuruwange diyaniyan sitina udu-mahal-tale kamara adiya\nd\u00e6nagana laksanawu kumarikawak sitina kamarayakata ratri kalayedi\niti aswayagen gos kumarikawata genat tibuna kaema bimadiya ka bi\nkipa dawasakma no-hangawa yanta giya lu. Kumarikawada kamarayata ae\nnida-gattata pasu kawuru-namut \u00e6wit gihin tibena bawa d\u00e6na pasuwa da\nno-nida bala sitiya lu. Ewita kumaraya \u00e6wit kaema bimadiya anubhawa\nkarana-kota kumari kaduwa eka atakin aragana kumarayawa eka atakin\nalwagena \"Topa kawud\u00e6yi\" kiya \u00e6suwa lu. Kumarayat raja pawulakata ayiti\nkenek bawa danwa ae samaga katha-bas-kota yalu-wi aewa kara-kara\nbandintat giwisagana ita pasuwa dawaswaladit enta patan-gatta\nlu. Itin me kumariwa saema dawaswalama udeta kirana siritak tibuna\nlu. Kumaraya enta wunata pasuwa dawaswaladi kumarige bara kramayen\nw\u00e6di-wegana gos ae bada-g\u00e6bbarin siti bawa rajjuruwo d\u00e6nagana kumari\nsamaga amatyayage mitra-satthawayak \u00e6t\u00e6yi sita amatyayawa maranta\nniyama-kala lu. Amatyayada ita sokayata p\u00e6mina sitina kalayedi\nrajjuruwange anikut duru \u00e6wi[t] \"Ita sokayakin sitinne mand\u00e6yi\"\nkiya ama\u00adtyayagen \u00e6su wita siyalu toraturuma owunta d\u00e6nun dunna\nlu. E kumarikawan r\u00e6s-wi \u00e6m\u00e6ttayawa galawana pinisa mese upakramayak\nyeduwa lu enam amatyayage nam dosayak n\u00e6ta kawuru-namut pita-kenek\nmona upakramayakin namut kumari samipayata enawa \u00e6t\u00e6yi sita nana\nsuwanda p\u00e6n oruwe wisa dama raja wasala doratuwe tibena pokune mura\ntibba lu. Kumaraya \u00e6wit kumarige kamareta yanta prathama suwanda p\u00e6n\nnaewama ohuta wisa pattu-wi duwagana gos pokune p\u00e6nnama murakarayo\nohuwa alla-gatta lu. Me kumarayawa alwagana gos rajjuruwanta karana\nterum kara-dunnama \u00e6m\u00e6ttayawa bera kumarayawa maranta niyama-kala\nlu. Kumarayawa wada-karuwo genayana wita \"Mage wastuwak tibenawaya\neka topata aragana dennan (sic)\" kiya gahakata n\u00e6gi ehi kola aturehi\npalamuwen taba sangawa tibuna iti aswayawa aragana igilli-diwwa\nlu. Mese madak dura gos n\u00e6wati ratri kalayehi n\u00e6watat raja wasalata\n\u00e6wit kumariyawat anda-gasagana maha wanantarayak m\u00e6din yanakota\nkumarita bada-rudawa s\u00e6dunama bimata b\u00e6sa aewa nawatwa ita onae karana\nbehet adi upakarana gena ena pinisa swamipa grama\u00adyakata gos iti\naswayawa kadayak langa taba tawat kadekata gihin enakota kade langa\ngindarak tibi iti aswayawa diya-wi gos tibuna dutuwa lu. Iti aswaya\nn\u00e6ti-wunayin pasu kumariya siti t\u00e6nata me kumarayata yanta b\u00e6ri-wuna\nlu. Kumarida wanantrayedi putrayek wada \"Asat-purusawu kumarayage\nputrayawat mata epaya\" kiyala daruwawat dama gam samipayakata ae\ngiya lu. Me kumarige piya wanantaraye dadayamata giya kalayedi me\nladaruwawa sambhawi raja gedarata genat \u00e6ti-kala lu. Me ladaruwage\nmaw wana kumarikawi kanya pantiyakata b\u00e6ndi wasaya-karana kalayedi\nme \u00e6ti-karagatta lamaya w\u00e6di-wiya p\u00e6mina saranayak soya gos tamagema\nmaeniyo d\u00e6ka aewa kara-kara bandinta adahas kala lu. Mese sita tun\ndawasakma sarana wicaranta yanta pitat-wuna wita marggayedi bada\nwi tun dawasedima h\u00e6ri awa lu. Eka dawasak aswaya pita n\u00e6gi sarana\nwicaranta yana gamanedi kurul p\u00e6taw wagayak aswayata paegi kirilli\nkumarayata mese b\u00e6nna lu enam \"Mu muge mo ganta yanawa madiwata mage\np\u00e6taw tikat mara-d\u00e6mmaya\" kiya b\u00e6nna lu. Me dawasedi bada wuna nisa\napasu h\u00e6ri \u00e6wit ita pasuwa da giya lu. Eda yanakota elu p\u00e6tiyekwa\naswayata paegi eludenat \"Muge amma ganta yanawa madiwata ape p\u00e6taw\nmara-d\u00e6muwaya\" kiya b\u00e6nna lu. Tunweni dawasedit yanakota pera sema\nbada wuna lu. Me kumaraya mese kanya pantiyenma saranayak sewwe\nohu hadagat purusayek nisa kisikenek sarana no-dena b\u00e6winya. Mita\npera eka dawasak sellam\u00adpaledi \"Awajatakayayayi\" anikut lamayin\nwisin kiwama ohuwa \u00e6ti-karagatta rajjuruwangen ohuge de-maw-piyo\nkoyid\u00e6yi asa wanantaraye sita ohuwa genat hadagat bawa d\u00e6nagana\ntibuna lu. Itin tunweni dawasedit bada wela e g\u00e6na no-salaka sarana\nwicaranta gos tamage maeniyo bawa madakwat no-d\u00e6na aege utpattiye sita\nkanya pantiyata a kalaya dakwa waga tu[n]ga asa \"Wanantaraye ahawal\npalatedi samba-wi tibenne mawa tamayi e nisa me mage maeniyo tamayi\"\nkiya. D\u00e6nagana aranci karagana gos tamage piyawat soyagana \u00e6wit\nohuge siyawu hewat ohuge maeniyange piya wana rajjuruwange aewaemen\nrajjayatada pat-wi raja pawulakin kara-kara b\u00e6nda yahatin kal y\u00e6wwa lu.\n\n\n Ratmalana, Western Province.\n\n\n\nCorrections.--Page 424, line 7, for pustuhan read puluhan.\n\nLine 9, for pustuwani read puluwani.\n\n\n\n\n\n\n\n\nAPPENDIX\n\n\nADDITIONAL NOTES, AND CORRECTIONS, VOLUME I.\n\n\nPage 21, line 4. For trades read traders.\n\nPage 27, line 19. For Ratemahatmaya read Ratemahatmaya.\n\nPage 40. Tamalitta. In the Katha Sarit Sagara, vol. i, p. 329, note,\nMr. Tawney stated that the Tamalitta district probably comprised the\ntract of country to the westward of the Hughli river, from Bardwan\nand Kalna on the north to the Kosai river on the south.\n\nPage 41. Lata. A country of this name is stated in a note in the\nsame work in vol ii, p. 221, to have comprised Khandesh and part\nof Gujarat. It was a seat of the fine arts, and its silk weavers are\nmentioned in an inscription of 473-74 A.D., some of them having settled\nat Mandasor in the western Malwa (Ind. Ant., vol. xiv, p. 198). The\nLala of Wijaya's father was evidently a different district. It is\nprobably due to the similarity of the names of these two districts--the\nletters t and l being interchangeable--that Wijaya was supposed to have\nsailed for Ceylon from a port on the western coast of India, to which\na resident in Lata would naturally proceed on his way to that island.\n\nPage 49. According to the Maha Bharata, the Kali Yuga is followed by\nthe Krita Yuga.\n\nPage 51. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 401,\nthe sky was formerly quite close to the earth; but one day when a\nwoman after a meal threw out her leaf-plate a gust of wind carried\nit up to the sky. The supreme deity, the Sun, objected to be pelted\nwith dirty leaf-plates, so he removed the sky to its present position.\n\nPage 53, note 3. Delete the second sentence.\n\nIn Old Deccan Days, p. 169, the Sun, Moon, and Wind went to dine\nwith Thunder and Lightning. The Sun and Wind forgot their mother, a\nstar; but the Moon took home food for her under her finger-nails. The\nmother cursed the Sun and Wind, but blessed the Moon, her daughter,\nand promised that she should be ever cool and bright.\n\nPage 66. After Katha Sarit Sagara in the last note, add vol. i.\n\nIn the same work, vol. i, p. 489, a King caused his portrait to\nbe painted, and sent the artist to show it to another King and his\nbeautiful daughter, and also to paint a likeness of her and return\nwith it. She and the King were afterwards married. In vol. ii, p. 371,\na King sent an ambassador to show a portrait of his son, and ask for\na Princess in marriage for him.\n\nIn Folklore of the Santal Parganas, p. 251, a Raja with five daughters\ndetermined to marry them to five brothers, and the Princes' father had\na similar intention. Emissaries from both met at a river, the Princes\nand girls were seen, and the wedding day fixed. When his brothers went\nthe eldest Prince gave them his shield and sword, and told them to\nperform the ceremony for him by putting the usual vermilion mark of\nIndian brides on his bride's forehead with the sword. Unlike the girl\nin the Sinhalese story, she at first refused to allow the ceremony to\nbe performed, but in the end consented. On the return journey sixteen\nhundred Rakshasas devoured all the party except the eldest Princess,\nwho was preserved by the Sun God, Chando. Her husband killed them,\nand brought the party to life.\n\nOn p. 302, there is another account of a sword marriage, the bridegroom\nbeing a Princess disguised as a Prince.\n\nPage 71. In the Maha Bharata (Vana Parva, cxcii) King Parikshit\nmarried a Frog Princess who must never see water.\n\nIn Folk-Tales of Kashmir (Knowles), 2nd ed., p. 49, a Prince received\nfrom a Rakshasi, thanks to a changed letter, a jar of soap that when\ndropped became a mountain, a jar of needles that when dropped became\na hill bristling with needles, and a jar of water which when poured\nout became a sea. He used these only for conquering other countries.\n\nIn Kaffir Folk-Lore (Theal), pp. 82, 87, the magic obstacles also\noccur. In the former instance, some fat which was given was to be put\non a stone; the cannibal pursuers then fought for the stone. In the\nlatter case, a girl carried an egg, a milk-sack, a pot, and a smooth\nstone; her father pursued her. When thrown down, the egg became a\nmist, the milk-sack a sheet of water, the pot became darkness, and\nthe stone a rock over which the man could not climb.\n\nPages 73, 74, 304, 306, and Index. For tuttu read tuttu.\n\nPage 92. In Chinese Folk-Lore Tales (Rev. Dr. Macgowan), p. 25, a\nperson called Kwang-jui purchased a fish and set it free in the river\nin which it was caught. It proved to be the River God in disguise, who\nafterwards saved Kwang-jui when he was stabbed and thrown into a river.\n\nIn Folklore of the Santal Parganas, p. 239, two Princes who had saved\nsome young birds by killing the snake which annually ate those in\nthe same nest, were given food by their parents, and informed that\nhe who ate the first piece would marry a Raja's daughter and he who\nate the second piece would spit gold. These results followed.\n\nPage 107. In the same vol., p. 189, a dwarf a span high let a buffalo\nhide fall among some thieves who were dividing their booty under the\ntree in which he was hidden; they ran off and he took home the gold\nthey had left, and informed his uncles that he got it by selling his\nbuffalo skin. They killed all their buffaloes and were laughed at\nwhen they took the hides to sell. They then burned his house down,\nafter which followed the pretended sale of the ashes, etc., as in\na Bengal variant. In Campbell's Santal Folk Tales, p. 30, the story\nis similar, the persons cheated being the father-in-law (a King) and\nbrothers-in-law, who were drowned when they were put in the river in\nbags, in order to find cattle such as the boy obtained from a cow-herd\nby changing places with him.\n\nAt p. 204 of Folklore of the Santal Parganas, a mungus-boy propped the\ndead body of his mother against a tree as a drove of pack-bullocks\nwas approaching. When she was knocked down he charged the drovers\nwith causing her death, and got their cattle and goods as compensation.\n\nPage 112. For his vicious tricks the brothers of the same mungus-boy\ncarried him off in a palankin to drown him. While they were searching\nfor a deep pool, a shepherd came up with a flock of sheep. The boy\ncried out that he was being carried off to be married against his\nwill, and would change places with anyone. The shepherd, thinking it\na cheap marriage, took his place and was drowned, the boy driving\noff his sheep. After some days he reappeared, and said he got the\nsheep in the pool into which he was thrown, but in the deeper parts\nthere were oxen and buffaloes. The brothers in order to get these\ntook palankins, and were pushed into the water in them by the boy,\nand were drowned. At p. 242, there is the incident of the pretended\nrejuvenation of the wife by beating her. The man who saw it stole\nthe club and afterwards beat his own wife severely without success.\n\nIn the Kolhan tales (Bompas) appended to the same vol., p. 455,\na jackal got a drum made out of the skin of a goat of his which the\nother jackals killed and ate; he stated that he found it in the river,\nwhere there were many more. The other jackals jumped in to get them,\nand were drowned.\n\nIn the Arabian Nights (Lady Burton's ed., vol. 4, p. 367) a woman\nwas sentenced to be tied on a cross by her hair, with ten men as\nguards. While the guards slept, an ignorant Badawi, coming that\nway, spoke to himself of his intention to taste honey fritters,\nand believed the woman when she informed him that she was to be freed\nafter eating ten pounds of the fritters, which she detested. He offered\nto eat them for her, took her place, and she rode off on his horse,\ndressed in his clothes.\n\nPage 128. In Folklore of the Santal Parganas, p. 226, a potter's\nwife who gave birth to a boy while digging clay, decided to take home\nher basket of clay, and leave the child, which was found and reared\nby a tiger. On p. 289, a woman who had borne twins in the jungle\nwhile collecting fruit, left them, and took home her basket of fruit\ninstead. They were found and reared by two vultures, rejoined their\nparents, and being discovered by the birds were torn in two during\nthe struggle for them.\n\nPage 133. In Cinq Cents Contes et Apologues (Chavannes), vol. iii,\np. 29, the King of Videha sent to the King of Kasi, as a present,\na casket containing two poisonous snakes. When the King opened it\nthe venom of the snakes blinded him.\n\nPage 136. In Folklore of the Santal Parganas, p. 348, a deaf Santal\nwho was ploughing at cross roads was asked by a Hindu where the roads\nwent, and not understanding the language thought he was claiming the\nbulls of the plough. After the question had been repeated several\ntimes he began to think the man really had a claim to them, so to\navoid being beaten he unyoked them and handed them over to the man,\nwho went off with them. The next mistake was about the food brought by\nhis mother to the field; she complained of it when she returned home,\nand scolded her daughter-in-law.\n\nPage 145. In the Maha-Bharata (Adi Parva, cxlii), a Rakshasa called\nVaka protected a country, but required daily one cart-load of rice,\ntwo buffaloes, and a man, as his supply of food. One of the five\nPandava Princes, Bhimasena, at his mother's request took the place\nof a Brahmana whose turn had come to be eaten, ate up the food in\nfront of the Rakshasa, and then threw him down and broke his neck.\n\nPage 159. In the Maha Bharata (Udyoga Parva, cix) it is stated that\nthe residence of the gods who subsist on smoke is in the south. In\nKaffir Folk-Lore (Theal), p. 22, it is said that \"the hunger of the\nspirit is allayed with the smoke\" of the burnt offerings of animals.\n\nPage 166. In the Katha Sarit Sagara, vol. i, p. 86, Siva gave two\nred-lotus flowers to a man and his wife, saying that if one of them\nproved unfaithful the other's lotus would fade. In vol. ii, p. 601,\na man said that his wife had given him a garland which would not fade\nif she remained chaste.\n\nIn a Khassonka story in Contes Soudanais (C. Monteil), p. 134, a lion\ngave a herb to his friend who had become King, telling him that while\nit was green and fresh the lion would be alive, but when it withered\nand became yellow he would be dead.\n\nIn Kaffir Folk-Lore (Theal), p. 81, a boy who was about to visit\ncannibals stuck his assagai in the ground, and said, \"If it stands\nstill, you will know I am safe; if it shakes, you will know I am\nrunning; if it falls down, you will know I am dead.\"\n\nIn Sagas from the Far East, p. 106, six friends separated at a place\nwhere six streams met, and each one planted at his stream a tree that\nwould wither if evil befel him. When five returned and saw that the\ntree of the sixth had withered they went in search of him.\n\nPage 167. In Folk-Tales of Kashmir, 2nd ed., p. 73, the life of a\nsorcerer was bound up in an earthen pot which he left with his sister;\nwhen it was broken he died.\n\nIn Folk-Tales from Tibet (O'Connor), p. 113, the life of an ogre was\nin a boy seated in an underground chamber, holding a crystal goblet of\nliquor, each drop of which was the spirit of a person whom the ogre\nhad killed. At p. 154, the life of an ogre was in a green parrot in\na rock cave.\n\nIn the Arabian Nights, vol. 5, p. 20, the soul of a Jinni was in the\ncrop of a sparrow which was shut up in a box placed in a casket; this\nwas enclosed in seven others, outside which were seven chests. These\nwere kept in an alabaster coffer which was buried in the sea, and\nonly the person wearing Solomon's seal ring could conjure it to the\nsurface. The Jinni died when the sparrow was strangled.\n\nIn a story of Southern Nigeria (The Lower Niger and its Tribes,\nLeonard, p. 320) the life of a King was in a small brown bird perched\non the top of a tree. When it was shot by the third arrow discharged\nby a sky-born youth the King died.\n\nPage 173, line 4 from bottom. For burnt read rubbed.\n\nPage 177, line 18. For burnt read rubbed.\n\nTo the last note, add, A young man lost all he had, and was then made\na prisoner.\n\nPage 178. In Folklore of the Santal Parganas, p. 245, a Raja became\nblind on kissing his youngest son. He ordered him to be killed, but\nhis mother persuaded the soldiers to take him to a distant country\ninstead; there he married the Raja's daughter, and in order to cure\nhis father went by her advice in search of a Rakshasa, whose daughter\nhe married. The two returned with a magical flower of hers and a hair\nof the Rakshasa's head, calling on the way for his first wife. By\nmeans of the hair a golden palace was created, and when his father's\neyes were touched with the flower they were cured.\n\nPage 185. In the notes, lines 10 and 11, the letters v and h in jivha\nshould be transposed.\n\nIn Folklore of the Santal Parganas, p. 207, the King's money was stolen\nby two palace servants. After a soothsayer who was called had eaten\nthe food they brought, he said, \"Find or fail, I have at any rate had\na square meal.\" The thieves' names being Find and Fail they thought he\nknew they were guilty, begged him not to tell the Raja, and disclosed\nthe place where the money was buried. The soothsayer read a spell over\nmustard seed, tapped the ground with a bamboo till he came to the spot,\nand dug up and handed the money to the Raja, who gave him half.\n\nIn Sagas from the Far East, p. 58, in a Kalmuk tale, an assumed\nsoothsayer recovered a talisman that he saw a Khan's daughter\ndrop. Through overhearing the conversation of two Rakshasas he was\nable to free the Khan from them, and at last by his wife's cleverness\nwas appointed to rule half the kingdom.\n\nIn Chinese Nights' Entertainment (Fielde), p. 18, a poor man,\noverhearing his wife and son's talk about food, pretended that\nhe could find things by scent, and told his wife what food was in\nthe cupboard. The news spread, and he was ordered to discover the\nEmperor's lost seal. He feared punishment, and remarked, \"This is\nsharp distress! This is dire calamity!\" Hearing this, two courtiers,\nSharp and Dyer, told him they had thrown the seal into a well, and\nbegged him not to betray them; he recovered the seal. The Empress\nthen hid a kitten in a basket, and asked what it contained. Expecting\nto be beheaded, he said, \"The bagged cat dies.\" When the basket was\nopened the kitten was dead.\n\nPage 190. In the Katha Sarit Sagara, vol. i, p. 211, a woman having\ntold a man that she wished to give her husband who was impaled a\ndrink of water, he bent down and she stood on his back. On looking\nup he saw that she was eating the man's flesh. He seized her by one\nfoot, but she flew away, leaving her jewelled anklet, which he gave\nto the King, who married him to his daughter. When the Queen wanted\na second anklet the man met with the Rakshasi again at the cemetery;\nshe gave him the anklet and married her daughter to him.\n\nIn Folk-Tales of Kashmir, 2nd ed., p. 334, a Prince while keeping\nwatch over a dead body, cut off the leg of an ogress who came. When\nhe gave the King her shoe he was rewarded.\n\nPage 196. The escape of the Prince by sending his foster-brother finds\na parallel in a story recorded in the Sinhalese history, the Mahavansa,\nchapter x. The uncles of Prince Pandukabhaya had endeavoured to murder\nhim because of a prophecy that he would kill them in order to gain the\nsovereignty, and he had taken refuge among some herdsmen. The account\nthen continues in Dr. Geiger's translation, p. 69:--\"When the uncles\nagain heard that the boy was alive they charged (their followers)\nto kill all the herdsmen. Just on that day the herdsmen had taken a\ndeer and sent the boy into the village to bring fire. He went home,\nbut sent his foster-father's son out, saying: 'I am footsore, take\nthou fire for the herdsmen; then thou too wilt have some of the\nroast to eat.' Hearing these words he took fire to the herdsmen:\nand at that moment those (men) despatched to do it surrounded the\nherdsmen and killed them all.\"\n\nIn the Katha Sarit Sagara, vol. i, p. 162, a King and Queen ordered\ntheir cook to kill the person who brought a message, and sent a\nBrahmana with it. On the way, the King's son told him to get a pair\nof ear-rings made, took the message, and was killed by the cook.\n\nIn the Kathako\u00e7a, p. 172, a merchant who wished to get a youth killed,\nsent him with a letter to his son ordering poison (vishan) to be\ngiven to him. While the youth was asleep in the temple of the God\nof Love, the merchant's daughter Visha came there, read the letter,\ncorrected the spelling of her name, and her brother married her to the\nyouth. Eventually, the merchant's son was killed by mistake in place\nof the youth, who became the heir, and the merchant died of grief.\n\nIn Cinq Cents Contes et Apologues (Chavannes, extracted from the\nChinese Tripitaka), vol. i, p. 165, we find the Indian form of the\nwhole story. A wealthy childless Brahmana householder adopted an\nabandoned infant (the Bodhisattva), but when his wife was about to\nbe confined he left it in a ditch, where a ewe suckled it till the\nshepherd returned it to him. He next left it in a rut in a road,\nbut when many hundred carts came next morning the bulls refused to\nadvance until the child was placed in a cart. A widow took charge\nof it, the householder regretted what he had done, rewarded her, and\nregained it. Finding after some years that the boy was more intelligent\nthan his own son, he abandoned him among some bamboos, but men seeking\nfirewood saved him. When the householder heard of him he felt remorse,\npaid the men well, and took him back. Again becoming jealous of his\nintelligence and popularity, he sent him to a metal founder with a\nnote in which the man was ordered to throw into his furnace the child\nwho brought it. On his way the householder's son, who was playing with\nothers at throwing walnuts, told him to collect his nuts, delivered\nthe letter, and was thrown into the furnace. The householder feared\nsome accident, but arrived too late to save him. Determined to kill\nthe elder boy he sent him with a letter to a distant dependant, who\nwas ordered to drown him. On the road the youth called at the house\nof a Brahmana friend of the householder, where during the night the\nhost's clever daughter abstracted and read the letter, and replaced\nit by one giving instructions for the immediate marriage of the youth\nto her, and the presentation of handsome wedding presents; this was\ndone. When he heard of it the householder became seriously ill; the\ncouple went to salute him, and on seeing them he died in a fit of fury.\n\nPage 198. In Sagas from the Far East, p. 201, in a Kalmuk tale, a\nwoman picked up some tufts of wool, said she would weave cloth and\nsell it until an ass could be bought for her child, and would have a\nfoal. When the child said he would ride the foal, his mother ordered\nhim to be silent and to punish him went after him with a stick;\nas he was trying to escape the blow fell on his head and killed him.\n\nIn the Arabian Nights, vol. 5, p. 388, there is a story of a Fakir\nwho hung over his head a pot-ful of ghi which he had saved out of\nhis allowance. With the money for which he could sell it he thought\nhe would get a ewe, and gradually breeding sheep and then cattle,\nwould become rich, get married, and have a son whom he would strike\nif he were disobedient. As he thought this he raised his staff, which\nstruck and smashed the pot of ghi; this fell on him, and spoilt his\nclothes and bed.\n\nPage 200. In the Katha Sarit Sagara, vol. ii, p. 60, a foolish King\nwho wished to make his daughter grow quickly, was told by his doctors\nthat they must place her in concealment while they were procuring the\nnecessary medicine from a distant country. After several years they\nproduced her, saying that she had grown by the power of the medicine,\nand the King loaded them with wealth. This story is given in Cinq\nCents Contes et Apologues, vol. ii, p. 166.\n\nPage 206. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 33,\nthere is a Hottentot variant. The clothes of a tailor had been torn\nby a Mouse which denied it and blamed the Cat; the blame was passed\non to the Dog, the Wood, the Fire, the Water, the Elephant, and the\nAnt. The tailor got the Baboon to try them; in order to catch the\nreal culprit it made each one punish the other.\n\nIn a Sierra Leone story in Cunnie Rabbit, etc. (Cronise and Ward),\np. 313, a boy killed a bird with a stone and his sister ate it, giving\nhim in exchange a grain of corn. White ants ate this and gave him a\nwaterpot. This was swept away by the water, which gave him a fish. A\nhawk took it and gave him its own wing, which the wind carried off,\ngiving him in exchange much fruit. A baboon ate this and gave him\nan axe; the Chief took this and satisfied him by presenting him with\nmoney and slaves.\n\nPage 208, line 6 of notes. For crane read egret.\n\nPage 212. In Folktales of the Santal Parganas, p. 338, the hare,\nwanting a dinner of rice cooked with milk, lay down while watch\nwas kept by its friend the jackal. Men taking rice put down their\nbaskets and chased the hare, the jackal meanwhile removing the\nrice. In this way they got also milk, firewood, a cooking-pot, and\nsome leaf-plates. The jackal brought a fire-brand, cooked the food,\nand hurried over his bath, at which the hare spent a long time. While\nit was away, the jackal ate as much rice as he wanted, and filled up\nthe pot with filth over which he placed the remaining rice. When the\nhare discovered this he threw the contents over the jackal, and drove\nit away.\n\nPage 215. In the same work, p. 339, the animals were a leopard\nand a he-goat which occupied its cave and frightened it by saying\n\"Hum Pakpak.\" The leopard returned with the jackal, their tails tied\ntogether, but when the goat stood up and the leopard remarked on the\ndreadful expressions it used in the morning, they both ran away and\nthe hair was scraped off the jackal's tail.\n\nIn Folk-Tales from Tibet, p. 76, two jackals with three cubs occupied\na tiger's den, frightened it by telling the cubs they would soon be\neating tiger's flesh, and it returned with a baboon which laughed\nheartily at the story. The jackal called out to the baboon to bring\nup the tiger quickly, and said they had expected two or three at\nleast. The tiger bolted and bumped the baboon to death, their tails\nbeing twisted together.\n\nIn Les Avadanas (Julien), No. cxxii, vol. ii, p. 146, the animals are\na tiger and stag which frightened it in the same way when a monkey\nwas leading it in search of an animal to kill. It said, \"I never\nwould have believed the monkey was so wicked; it seems he wants to\nsacrifice me to pay his old debts.\"\n\nIn Folk-Tales from an Eastern Forest (Skeat), p. 45, in order to save\nan elephant a mouse-deer frightened a tiger. An ape went back with\nthe tiger, the mouse-deer said it refused to accept only one tiger\nwhen two had been promised, and the tiger ran away.\n\nIn Old Hendrik's Tales (Vaughan), p. 19, in a Hottentot variant a\nwolf and baboon, their tails tied together, were about to punish the\njackal. When the female jackal made the cub squall, the male jackal\nsaid he had sent the baboon for wolf-meat and he was now bringing\none. As he moved towards them, the wolf bolted, dragging the baboon,\nwhich got a kink in its tail.\n\nIn Reynard the Fox in Southern Africa, p. 24, there is another\nHottentot story, the animals being a leopard and ram. When the\nformer ran off, a jackal took it back, fastened to it by a leather\nthong. As they drew near, the leopard wished to turn back. On the\nram's praising the jackal for bringing the leopard to be eaten when\nits child was crying for food, it bolted and dragged the jackal till\nit was half-dead.\n\nPage 225, first line. For Crows' read Parrots'.\n\nPage 227. In Sagas from the Far East, p. 309, when a wise parrot saw a\nman take a large net to spread over their tree, the parrots roosted on\na rock. Refusing the leader's advice to move again they were netted,\nand escaped as in the Sinhalese story, when the bird-catcher counted,\n\"Seventy-one.\"\n\nPage 230. Mr. Pieris has pointed out in his recent work, Ceylon,\nvol. i, p. 554, that Nayide was formerly an honorific title of the\nsons of Chiefs. It is not now so applied.\n\nPage 233. See also The Jataka, No. 546 (vol. vi, p. 167), where one\nof the tasks of Mahosadha was to overcome the difficulty said to\nhave arisen through the royal bull's being in calf; he settled it by\na question.\n\nIn Folklore of the Santal Parganas, p. 49, an oilman claimed that his\nbull bore a calf that a man left near it. The calf-owner was assisted\nby a night-jar and a jackal, which after pretending to sleep related\ntheir dreams; the former had seen one egg sitting on another, the\nlatter had been eating the fishes burnt when the sea got on fire. When\nthe jackal explained that they were as probable as the bull's bearing\na calf, the man got it back.\n\nPage 240. In Les Avadanas, No. lvi, vol. i, p. 199. a turtle escaped\nwhen a boy at a man's recommendation threw it into water to drown\nit. This is given in Cinq Cents Contes et Apologues, vol. ii, p. 230,\nin which work also two forms of the earlier part of the Sinhalese\ntale appear. In vol. i, p. 404, a single large crane carried away the\nturtle in its bill. While passing over a town the turtle continually\nasked \"What's this? What's that?\" At last the crane opened its mouth\nto reply, and the turtle fell and was killed and eaten. In vol. ii,\npp. 340 and 430, the birds were two wild-geese, and the turtle let\nitself fall when it spoke. It was killed by the fall in one variant,\nand by children in the other.\n\nIn Sagas from the Far East, p. 215, in a Kalmuk tale, a frog advised\na crow that had caught it to wash it before eating it. When the crow\nput it into a streamlet it crept into a hole in the rock and escaped.\n\nPage 244. In Folklore of the Santal Parganas, p. 329, the animals\nwhich raced were an elephant and some ants. Whenever the elephant\nlooked down it saw two ants on the ground, and at last it died of\nexhaustion. The challenging ants never ran; ants were so numerous\nthat some were always to be seen.\n\nIn The Fetish Folk of West Africa (Milligan), p. 214, a chameleon\nchallenged an elephant to race through the forest. After starting\nit turned back, having arranged that others should be at the end of\neach stage.\n\nPage 240. In Kaffir Folk-Lore, p. 187, when a lion who had been\ncheated by a jackal chased it, the jackal took refuge in a hole under\na tree, but the lion seized its tail as it entered. The jackal said,\n\"That is not my tail you have hold of; it is a root of the tree.\" The\nlion then let go, and the jackal escaped into the hole.\n\nPage 248. The same portion of the tale is found in the Jataka story\nNo. 321 (vol. iii, p. 48).\n\nPage 251. The incident of the crows on the floating carcase is given\nin the Jataka story No. 529 (vol. v, p. 131).\n\nPage 253. In the title, for Kadmbawa read Kadambawa.\n\nPage 259. In Folk-Tales of Kashmir, 2nd ed., p. 322, ten peasants\nwho counted themselves as only nine, remained weeping until a man\ntold them to put their skull-caps down and count them.\n\nPage 263. In Folklore of the Santal Parganas, p. 352, while three\nmen were sitting under a tree a stranger came up, placed a bunch\nof plantains on the ground before them, bowed, and went away. Each\nclaimed the obeisance and plantains, and called the others fools;\nthey related their foolish actions in the matter of their wives,\nand at last divided the fruit equally.\n\nPage 275, line 20. For Rakshasi read Rakshasi.\n\nPage 277. In The Kathako\u00e7a (Tawney), p. 164, a Prince whose eyes had\nbeen plucked out heard a Bharunda bird tell its young one that if\nthe juice of a creeper growing at the root of the Banyan tree under\nwhich he sat were sprinkled on the eyes of a blind Princess she would\nregain her sight. He first cured himself with it, and afterwards the\nPrincess, whom he married.\n\nPage 279, line 19. For paeya (twenty minutes) read paeya (twenty-four\nminutes).\n\nPage 282, line 4. For footing and footing read clearing and clearing.\n\nPage 283. In Folk-Tales of Kashmir, 2nd ed., p. 186, a jackal whose\nlife a farmer had spared persuaded a King to marry his daughter to\nhim. He explained away the man's want of manners, and burned his\nhouse down when the King was on his way to visit it.\n\nPage 299. Add footnote. Large crocodiles that lived in the ocean are\nmentioned in the Arabian Nights, vol. 5, p. 14. Sir R. Burton stated\nin a note that the crocodile cannot live in sea water, but it is well\nknown that a large and dangerous species (C. porosus) is found in\nthe mouths of rivers, where at times of drought the water in some\nsites is almost pure sea water. When I resided at Mount Lavinia,\nabout seven miles south of Colombo, one of these crocodiles found\nits way into the sea there during some floods, and lived in it for\na week or ten days. Residents informed me that others had been known\nto remain in the sea there for several days.\n\nPage 300, first line. After 15 insert, and in Indian Fairy Tales\n(Stokes), p. 182.\n\nPage 301. In a variant by a person of the Cultivating Caste, N.W.P.,\na Queen sent her three sons to bring three turtle doves from the Pearl\nFort (Mutu Kotte). On the way, while the youngest Prince, aged seven\nyears, was asleep his eldest brother blinded him with two thorns\n(timbol katu); but after he had been abandoned he learnt from the\nconversation of two Devatawas, who lived in adjoining trees, that by\neating the bark of one of their trees he would be cured. After being\ntwice again blinded in this way and regaining his sight, he killed\na cobra that each year destroyed and ate the young of two Mainas\n(starlings, Saela-lihiniya) which had a nest on a tree. He climbed up\nto the nest, had similar experiences to those related in the story,\nwas carried to the Pearl Fort by a Maina, and brought away three\nturtle-doves.\n\nIn Indian Fairy Tales (M. Stokes), p. 160, a Prince had three tasks\nbefore marrying a Princess; he was to crush the oil out of eighty\npounds of mustard seed, to kill two demons, and to cut a thick tree\ntrunk with a wax hatchet. Ants did the first task, two tigers killed\nthe demons, and with a hair from the head of the Princess fixed along\nthe edge of the hatchet he cut the tree.\n\nIn Folklore of the Santal Parganas, p. 45, a girl was given three\ntasks by her sisters-in-law. (1) To collect a basket of mustard seed\nwhen sown; pigeons picked it up for her. (2) To bring bear's hair for\nan armlet; two bear cubs helped her to get it. (3) To bring tiger's\nmilk; two tiger cubs got it for her. Three other tasks do not resemble\nthose of the Sinhalese tale. In Campbell's Santal Folk Tales, p. 119,\na variant occurs in which bear's milk replaces the hair.\n\nIn the Kolhan tales (Bompas) appended to the former vol., p. 481, a\nPotter was sent by a Raja for tiger's milk, which he obtained by the\naid of the cubs. On p. 469 a girl was ordered by her sisters-in-law\nto collect pulse sown in a field; pigeons helped her to do it. She\nthen went for bear's milk, which a she-bear gave her.\n\nIn Folk-Tales from Tibet, p. 98, a boy by killing a dragon saved\nthree young gryphons that were in a nest on a cliff. When they told\ntheir parents, the gryphons fed him, and the male carried him to the\nFairy King.\n\nIn A. von Schiefner's Tibetan Tales (Ralston), p. 72, the Kinnara\nKing gave Prince Sudhana three tasks to perform before marrying his\ndaughter. The last was her identification among a thousand Kinnaris;\nshe assisted him by stepping forward.\n\nPage 307. In Folk-lore of the Telugus (G. R. Subramiah Pantulu),\np. 48, a poor Brahmana who had been presented with a pot of flour,\nthought he would buy a kid with the money he would get for it, and\ngradually obtain cattle till he was worth three thousand rupees. He\nwould then marry, and have an affectionate son, and keep his wife\nunder control by an occasional kick. As he thought this he kicked,\nbroke the pot, and lost the flour in the dust.\n\nIn the Hitopadesa a Brahmana who got a pot containing bread thought\nhe would get ten cowries for it, buy larger pots, and at last become a\nrich dealer in areka-nuts and betel leaves. He would marry four wives,\nthe youngest being his favourite; and the others being jealous of\nher he would beat them with his stick. He struck the blow with his\nstick and smashed his pot.\n\nIn Folklore of the Santal Parganas, p. 140, a man who was carrying\nsome pots of oil for two annas, thought he would buy chickens with one\nanna and gradually obtain cattle and land, and get married. When his\nchildren told him to wash quickly on his return from work, he would\nshake his head, and say, \"Not yet.\" As he said this he shook his head,\nand the pots on it fell and were smashed.\n\nIn Folk-Tales from Tibet, p. 31, a foolish young Mussalman who\nwas promised a hen in return for carrying a jar of oil, thought he\nwould become rich in the same way, and get married. When his child\nwas naughty he would stamp his foot; he stamped as he thought it,\nand the pot fell and was broken.\n\nPage 311. In Sagas from the Far East, p. 92, in a Kalmuk tale, the\nwife of a person who usually had the form of a white bird, burned his\nfeathers, cage, and perch while he was absent in his human form at a\nfestival. On his return he informed her that his soul was in the cage,\nand that he would be taken away by the gods and demons.\n\nAt p. 221, also in a Kalmuk tale, a man received from the Serpent-King\na red dog which laid aside its form and became a beautiful maiden\nwhom he married. Every morning she became a dog, until one day when\nshe went to bathe he burned her form,--apparently the skin.\n\nAt p. 244, in a Mongolian account of Vikramaditya it is stated that\nIndra gave his father the form of an ass, which he left outside the\ndoor when he visited his wife. She burned it, and he remained a man.\n\nIn Reynard the Fox in Southern Africa, p. 52, a lion who had eaten\na woman preserved her skin whole, and wore it and her ornaments,\n\"so that he looked quite like a woman.\" He went to her kraal, and at\nlast was detected through part of the lion's hair being visible. The\nhut was removed and a grass fire made over the sleeping lion.\n\nIn Kaffir Folk-Lore (Theal), p. 38, when a girl who had married\na crocodile licked its face at its request, it cast off its skin,\nand became a powerful man.\n\nPage 315. In China it is believed that only wicked persons are struck\nby lightning. Doolittle's Social Life of the Chinese (Paxton Hood),\np. 557. In The Kathako\u00e7a, p. 159, three persons who expressed evil\nthoughts were struck by lightning. In Cinq Cents Contes et Apologues,\nvol. i, p. 104, a Queen who caused the Bodhisatta, in the form of an\nelephant, to be destroyed in order that she might have his tusks,\nwas killed by a thunderbolt when she looked at them. In vol. iii,\np. 125, a man who was about to kill his mother was similarly destroyed.\n\nPage 318. In the Arabian Nights, vol. 4, p. 383, a girl in Baghdad\npretended that while drawing water for a man her finger-ring fell\ninto the well; when he threw off his upper clothes and descended she\nleft him there. As the owner's groom was drawing water afterwards the\nman came up in the bucket, the groom thought him a demon, dropped the\ncord, and the man fell down again. The well-owner got him exorcised,\nbut he came up again when the bucket was raised, and sprang out amid\nshouts of \"Ifrit!\"\n\nPage 319, last line. For greul read gruel.\n\nPage 320, line 9. For don't read Don't.\n\nLine 31. For plantains read plantains'.\n\nPage 321. In Les Avadanas, vol. ii, p. 51, and Cinq Cents Contes et\nApologues, vol. ii, p. 183, a man who drank water that was flowing\nthrough a wooden pipe twice ordered the water to stop when he had\nfinished. He was called a fool, and led away.\n\nIn the latter work, vol. ii, p. 269, there is an account of the boy\nwho killed the mosquito that had settled on his sleeping father's head.\n\nPage 327. Add to second note, In the Katha Sarit Sagara, vol. ii,\np. 497, the assessors at a trial acted as judges, but the sentence was\npronounced by the King,--as in The Little Clay Cart, also. Compare\nalso the orders of King Mahinda IV (A.D. 1026-1042) regarding the\njudicial powers of a court of village assessors, consisting of\nheadmen and householders. They were required to try even cases of\nmurder and robbery with violence, and to inflict the death penalty\n(Wickremasinghe, Epigraphia Zeylanica, vol. i, p. 249).\n\nPage 329. In The Indian Antiquary, vol. iii, p. 28, in a Maisur story\nby V. Narasimmiyengar, the Bharatas' Government took as its share or\ntax the upper half of a root crop, and got only leaves and stalks. For\nthe next year, when the Government announced that the root part of\nthe crop would be taken, the cultivators sowed paddy, ragi (millet),\nwheat, etc., and the tax collector got only straw.\n\nIn Campbell's Santal Folk Tales, p. 93, a tiger and crane joined\ntogether, and planted a garden with turmeric. The tiger had the first\nchoice of his share of the crop, and decided to take the leaves,\nleaving the roots for the crane. When the crop was gathered and the\ntiger found his share was valueless he quarrelled with the crane,\nwhich pecked his eyes and blinded him.\n\nPage 335. A variant regarding a Maditiya tree (Adenanthera pavonina)\nwas related by a Tom-tom Beater of the North-Western Province. A man\ntold the King that he had planted a golden seedling, and was given\nfood and drink and ordered to take great care of it. When a flood\ncarried it away he lamented and rolled about in assumed grief before\nthe King, who after pacifying him ordered him to plant another golden\nseed. He made the same cryptic remark to his wife as in the other tale.\n\nPage 338. In Folklore of the Santal Parganas, p. 260, the incident\nof the sickle that had fever occurs, but the person who left it to\nreap the crop was an intelligent man who pretended to be stupid so\nas to trick a farmer.\n\nPage 341. In two Sinhalese variants of the North-Western Province,\nthe animal which the man saved was a crocodile, and the first animals\napplied to for their opinions were a lean cow and a Naga raja or\ncobra, both of which advised the crocodile to kill the man. When\nthe jackal was appealed to it sat upon an ant-hill to hear the case,\ngot the crocodile and man to come there out of the water, and then\ntold the man to kill it with a stick, after which it ate the flesh.\n\nIn Folk-Tales from Tibet, p. 12, a musk-deer that let a tiger out\nof a house was seized by it, and appealed to a tree, a buffalo cow,\nand a hare. The two former condemned it; the hare induced the tiger\nto re-enter the house, shut the door, and left it to die of starvation.\n\nIn Reynard the Fox in Southern Africa, p. 11, there is a Hottentot\nvariant. A white man saved a snake's life by removing a stone that\nhad fallen on it. When it was about to bite him it agreed to obtain\nthe opinions of some wise people. A hy\u00e6na when asked replied, \"What\nwould it matter?\" A jackal when questioned about the matter refused to\nbelieve that the snake would be unable to rise when under the stone,\ngot the man to replace the stone on it, and then told him to leave\nit to escape by itself. On p. 13, in a variant, application was first\nmade to a hare and afterwards to these other animals.\n\nI am indebted to my friend Mr. McKie, of Castletown, for an Eastern\nBengal variant recently published in an Isle of Man paper. A benevolent\nBrahmana saved a tiger that was stuck in the mud of a tank. As the\ntiger was then about to eat him he appealed to a Banyan tree and\nan old pot, both of which condemned him. When the opinion of the\njackal was asked for, it wished to see the place where the tiger was\nstuck fast, got the animal into its original position, and then ran\noff accompanied by the man. The tiger sank more deeply in the mud,\nand perished. A variant of this story is given in Campbell's Santal\nFolk Tales, p. 40, the pot being replaced by a cow, and the Brahmana\nby several men, who at last stoned and killed the tiger.\n\nIn Folklore of the Santal Parganas, p. 150, the Panjab form of the tale\nis given, in which the bride saved the man. In the same vol., p. 313, a\nleopard which was about to eat a man who had saved its life, agreed to\nmake inquiry if this was fair. The water and tree recommended that he\nshould be eaten, but the jackal induced the leopard to enter the man's\nsack as before, and then told the man to smash its head with a stone.\n\nPage 346. In Folk-tales of the Telugus, p. 72, the story is told\nof a crane and some fish, to which it stated that it was doing\npenance, predicted a twelve years' drought, offered to carry them\nto an adjoining lake, and ate them. The crab is not introduced into\nthis story.\n\nIn the Arabian Nights, vol. v, p. 391, no bird is mentioned. The\nfishes applied to the crab for advice on account of the drought, and\nwere recommended to pray to Allah, and wait patiently. They did so,\nand in a few days a heavy rain refilled their pond.\n\nPage 349, in last line of Notes. For ka, doer, read eka, one.\n\nPage 354. In A. von Schiefner's Tibetan Tales, p. 344, there is a story\nlike that in The Jataka, the animals being an old cat that pretended\nto be doing penance, and five hundred mice; the cat seized the last\nmouse as they returned to their hole. The mouse chief exposed its\nfalse penance.\n\nIn Cinq Cents Contes et Apologues, vol. ii, p. 414, the same story is\ngiven, the animals that were eaten being rats. In vol. iii, p. 139,\na heron suggested that it and other birds should live together; during\ntheir absence it ate their eggs and young ones. They noticed this,\nand scolded and left it.\n\nPage 358. In Folklore of the Santal Parganas, p. 23, the last incident\nregarding the boy and the leopard occurs with little variation.\n\nIn Campbell's Santal Folk Tales, p. 42, the daily fights of a tiger and\nlizard are described, the latter being victorious each time. When the\ntiger was carrying off a man whom it intended to eat it was frightened\naway by being told that he had the lizard with him.\n\nPage 363. The jackal's instruction to the lion to eat while seated\nis in accordance with the rules given in the Maha Bharata (Anusasana\nParva).\n\nPage 366. There is a variant in the Sierra Leone district, given in\nCunnie Rabbit, etc., p. 265. The surviving wife of two ill-treated\nthe other's daughter, and sent her to get the devil to wash their\nrice stick. She behaved civilly to some hoe handles tied in a bundle\nwhich spoke to her, and to a one-eyed person,--(both being forms\nassumed by the demon),--and removed insects from the devil's head; he\nwashed the rice stick for her, and told her to take four eggs from his\nhouse. She selected small ones, threw them down, one after another,\non her way home, as he told her, and received houses, servants,\nsoldiers, wealth, goods, and jewellery. She also, as instructed by\nhim, pounded rice on her dead mother's grave, and sang, calling her\nback to life. When the other woman's daughter was sent she behaved\nrudely to all, and selected four large eggs, out of which came bees\nthat stung her, snakes that threatened her, men who flogged her,\nand fire which burned up her house, her mother, and herself.\n\nPage 368. In last line of text, for tika read tika.\n\nPage 377. In Cinq Cents Contes et Apologues, vol. iii, p. 250, a man\nwas told when buying a demon (Pisaca) that he might be killed by him\nif he did not provide continual work for him. He did the work of ten\nmen, and was employed for some years, his master becoming rich in\nconsequence. One day when he forgot to provide work for the demon\nthe latter put his master's son in a pot and cooked him.\n\nPage 379. After the first note, add, See also the Katha Sarit Sagara,\nvol. ii, pp. 242, 258.\n\nPage 381. In Folklore of the Santal Parganas, p. 341, there is the\nstory of the jackal who escaped from the crocodile; when he said it\nmust be a fool to seize a root instead of his leg it released him.\n\nIn The Indian Antiquary, vol. iii, p. 10, in a Bengal story by\nMr. G. H. Damant, the crocodile seized the jackal's leg, and let go on\nbeing told it was a stick for measuring the height of the water. It\nthen waited in the jackal's house. He noticed this, and addressed\nthe house, \"O house! O house of earth! What have you to say?\" The\ncrocodile grunted in reply, and the jackal ran off.\n\nIn Folk-Tales from Tibet, p. 145, a tortoise [turtle] wishing to punish\na monkey, hid in the cave they both occupied. The monkey, suspecting\nit, called out \"O great cave! O great cave!\" When he repeated it and\nremarked on the absence of the usual echo, the tortoise repeated the\nwords, and the monkey escaped.\n\nIn Old Hendrik's Tales, p. 107, there is a Hottentot variant. The wolf,\nin order to settle some outstanding scores, got hid in the jackal's\nhouse during his absence; but the jackal, seeing his footprints,\nsuspected this, and called out, \"My ole house! My ole house!\" When\nno reply came on his repeating it, he said he knew Ou' Wolf must be\ninside, or the house would say \"Come in,\" as usual. On the wolf's\nrepeating the words he laughed, and ordered it out.\n\nPage 384, line 16. For burning read rubbing.\n\n\n\n(I have been unable to examine the volumes of The Indian Antiquary\nafter 1897.)\n\n\n\n\n\nVOLUME II.\n\nPage 13, footnote. For modaya read modaya.\n\nPage 20. The second footnote should be deleted, and in the story\nthe last paragraph but one should be:--Thereafter, this Prince and\nPrincess having caused that widow woman to be brought, and having\ntried her judicially (naduwa ahala), subjected her to the thirty-two\ntortures, etc.\n\nMessrs. H. B. Andris and Co., of Kandy, have been good enough to\nsend me a list of the thirty-two tortures, compiled from Sinhalese\nmanuscripts. As I think such a list has not been published I append\nit here, with the English equivalents.\n\nThe Thirty-two Tortures.\n\n 1. Katu-saemitiyen taelima. Flogging with the thorny scourge.\n 2. We-waelen taelima. Flogging with cane.\n 3. Atak digata aeti muguruwalin taelima. Beating with clubs (or\n mallets) of the length of a hand.\n 4. Ata kaepima. Cutting off the hand.\n 5. Paya kaepima. Cutting off the foot.\n 6. At-pa de-kotasama kaepima. Cutting off both the hands and the feet.\n 7. Kana kaepima. Cutting off the ear.\n 8. Nasaya kaepima. Cutting off the nose.\n 9. Kan-nasa de-kotasama kaepima. Cutting off both the ears and\n the nose.\n10. Ise sama galawa ehi kadi-diya waekkerima. Removing the skin of\n the head and pouring vinegar there.\n11. Ise boralu ula sak patak men sudu-kerima. Rubbing gravel on the\n head, and cleaning it like a chank or leaf (of a manuscript book).\n12. Mukhaya de-kan langata ira tel-redi purawa gini tibima. Splitting\n the mouth near the two ears, filling it with oiled cloth, and\n setting fire [to this].\n13. Siyalu sarira tel-piliyen wela gini tibima. Twining oiled cloth\n round the whole body and setting fire [to it].\n14. Hastayan tel-redi wela gini taebima. Twining oiled cloth on the\n hands and setting fire [to it].\n15. Sriwayehi patan hama galawa kendayehi taebima. Removing the skin,\n beginning at the neck, and placing it on the calf.\n16. Tana mattehi patan sama uguluwa isehi taebima. Causing the skin\n to be plucked off, beginning at the top of the breasts, and\n placing it on the head.\n17. Bima howa dedena de-waelamiti yahul gasa wata-kota gini\n dael-wima. Causing [the person] to lie on the ground, striking iron\n pins through both elbows, and making flames of fire round [him].\n18. Bili-katuwalin paehaera sam mas nahara uguluwa-daemima. Removing\n skin, flesh, with fish-hooks, and causing the tendons to be plucked\n completely out.\n19. Kahawanu men sakala sarirayehi mas kaepima. Cutting the flesh\n from the whole body [in pieces] like kahapanas (coins).\n20. Sakala sariraya kendila ksharawu karan gaelwima. Making incisions\n in the whole body and causing salt corrosiveness to sink [into\n them].\n21. Ek aelayakin bima howa kanehi yawul gasa karakaewima. Causing\n [the person] to lie on the ground in a trench, striking iron pins\n (or rods) in the ear, and turning them round.\n22. Sarirayehi aeta-mas podi-kota piduru su[m]buluwak men\n kerima. Bruising the flesh on the bones in the body, and making it\n like a straw envelope.\n23. Kakiyawana-lada tel aengehi isima. Sprinkling boiling oil on\n the body.\n24. Sayin pidita sunakhayan lawa mas anubawa-kerima. Devouring the\n flesh by means of dogs suffering from starvation.\n25. Katu-bere peralima. Rolling [the person] in the drum containing\n thorns.\n26. Sakrame karakaerima. Turning [the person] round on the wheel.\n27. \u00c6sak uguluwa anik aesata penwima. Plucking out an eye, and showing\n it to the other eye.\n28. \u00c6ha maeda yahul gasa karakaewima. Striking an iron pin into the\n middle of the eye, and turning it round.\n29. \u00c6nga-mas kapa baeda kaewima. Cutting off the flesh of the body,\n frying it, and making [the person] eat it.\n30. Buta-seyyawen hinduwa nul gasa waeyen saehima. Setting [the person]\n in the attitude in which goblins recline (i.e., on the back),\n marking [the body by means of blackened] strings (as sawyers do),\n and slicing off [the projecting parts] with the adze.\n31. Diwas-ula induwima. Setting [the person] on the impaling stake.\n32. Kaduwen isa kapa-daemima. Cutting off the head completely with\n the sword.\n\nPage 26, note. For Tisse de wele read Tisse de wele.\n\nPage 32, line 19. After footnote add, and Part II, p. 164.\n\nPage 34, line 36. For seven read four.\n\nPage 36, note, and p. 116, note. For Sitana read Sitana.\n\nPage 46, line 23. For the figure, read a \"Sending\" (sihaerumak). Other\nSendings are mentioned in vol. iii, pp. 178 and 250.\n\nPage 47. To the first note, add, See also Cinq Cents Contes et\nApologues, vol. iii, p. 92.\n\nPages 70, 71. For tuttu read tuttu.\n\nPage 80. Add, In Campbell's Santal Folk Tales, p. 127, a simpleton\nwho accompanied some thieves placed boiling rice and milk in the open\nmouth of a man who said in his sleep, \"I will eat.\"\n\nPage 89, line 14. For through read though.\n\nPage 97, footnote. For No. 263 read No. 262.\n\nPage 108. Add, In Cinq Cents Contes et Apologues, vol. ii, p. 413,\na sheep with its wool on fire owing to a blow with a fire-brand, set\nthe hay on fire at the quarters of the royal elephants. In vol. iii,\np. 145, a ram set fire to a village in the same manner.\n\nPage 119, note. For Honda read Honda.\n\nPage 126, line 13. For the read her.\n\nPage 136, footnotes, line 20. For 248 read 247.\n\nPage 160, second footnote. For 212 and 241 read 211 and 240.\n\nPage 165 and p. 169, footnotes. After 237 insert 240.\n\nPage 168, footnotes. After 208 add 240.\n\nPage 171. Add, In Campbell's Santal Folk Tales, p. 21, a man falsely\nclaimed the reward for killing a demon whom two brothers had shot;\nwhen they exposed him he was beaten. On p. 59, a youth who was sent\nin search of the bones of an elephant that he had thrown across the\nSeven Seas, was joined by a giant who was fishing with a Palmira palm\nas a rod and an elephant as a bait. Afterwards they added to their\nparty another who held a Banyan tree as a shade for his ploughmen.\n\nPage 184, line 24. For ambuda baendaganda read ambuda baendagana.\n\nPage 202, line 24. For four read three. According to Clough, the yama,\nor watch, is one of four hours, but the Swapna-malaya makes it three:--\n\n Dawasakata paeya saeta For a [whole] day, paeyas sixty\n Weya, yamada atakata. Occur, and watches up to eight.\n In tis paeyaka raekata From them, thirty paeyas for a night,\n Yama satarak weya niyatata. [Or] watches four, occur for certain.\n\nPage 213. Regarding the Ridi, Tavernier remarked (Voyages, 1679, i,\np. 589), \"This money is called Larin, and is of the same standard\nas our \u00e9cus. Five pieces are worth our \u00e9cu.\" On p. 591, vol. ii, he\nnoted that, \"The rupee of gold ... is worth in the country [India]\nfourteen rupees of silver. We reckon the rupee of silver at thirty\nsols. Thus the rupee of gold comes to 21 livres of France.... All the\ngold and silver which enters on the lands of the Great Mogol is refined\nto the highest standard (au dernier t\u00eetre) before being coined.\"\n\nOur sovereign contains 113 grains of fine gold; and as the full\nweight of the gold rupee or muhr (mohur) of the Mughal rulers was\n175 grains, its full value as fine gold was \u00a31 11s. of our money. At\nthe mean weight of the gold (167.22 grs.) in 46 coins, as recorded in\nHobson-Jobson, p. 438, the value would be \u00a31 9s. 7 1/4d. By Tavernier's\nreckoning (at 21 livres) the full value was \u00a31 11s. 6d. One-fourteenth\nof \u00a31 11s. is 26.57d.; this was therefore the value of the silver\nrupee of the Mughals, which had the same weight as the gold coin. With\nthe muhr at \u00a31 11s. 6d. the value of the rupee would be 2s. 3d. At\n26.57/30d., the French sol was worth 0.885d. Bernier remarked (Travels,\nConstable's translation, p. 200) that the value of the silver rupee was\nabout 30 sols, and on p. 223, about 29 sols, Tavernier also agreeing\nthat the actual value should be under 30 sols; in the latter case the\nsol would be equal to 0.916d. Taking the average value at 0.9d., and\n20 sols to a livre, the value of the livre was 1s. 6d. Three livres\nwere equal to one \u00e9cu (4s. 6d.), one-fifth of which, as noted above,\nwould make the value of the larin 10.8d. This was not an accurate\nestimate of its value, since according to Tavernier (i, p. 136) 46\nlivres 1 1/2 deniers (each = one-twelfth of a sol) were the exact\nequivalent of a Persian toman of that period, which was thus worth \u00a33\n9s. 2 1/4d. of our money; and as 80 larins made one toman (i, p. 136;\nii, p. 590) the true value of the larin in Persia (and India) in the\nmiddle of the seventeenth century was 10.375d. This would require the\nsilver in it to weigh 76.08 grains. According to Dr. J. G. Da Cunha,\nSir John Chardin stated that the value was two and a half shahis, or\n11 sols 3 deniers, that is, 10.122d.; but by Tavernier's reckoning (i,\np. 135) two and a half shahis would be worth 10.406d. Tavernier added\nthat from Baghdad to Ceylon all business was done in larins. W. Barret\nwriting in 1584 on Money and Measures (Hakluyt), remarked of them,\n\"These be the best currant money in all the Indies.\"\n\nDr. Davy stated (Travels, etc., p. 181) that fifty ridis were equal\nto about twenty-nine shillings (1820); thus the value of the coin\nwas then only about seven pence in Ceylon.\n\nAlthough Prof. Rhys Davids mentioned (Coins and Measures of Ceylon,\np. 35) that five ridis were spoken of [about 1870] as the equivalent\nof a rix-dollar--both coins being then out of circulation--thus making\nthe value of the ridi less than fivepence, he gave the weight of three\nof these coins as being from 72 1/2 to 74 1/2 grains. Dr. Da Cunha\ngave a weight of 68 1/2 to 72 grains (Contributions, etc., part 3,\np. 10). With an allowance for wear, it is therefore probable that\nthe Persian weight of 76 grains was adhered to in Ceylon, and also\nin India.\n\nIn answer to my inquiry, Messrs. H. B. Andris and Co., of Kandy,\nhave confirmed the statement made to me elsewhere, that the later\nvalue of the ridi in Ceylon was one-third of a rupee,--\"panam pahayi\nsalli hatarayi,\" five panams and four sallis.\n\nProf. Rhys Davids noted that Pyrard stated the value of those made\nearly in the seventeenth century in the Maldives, to be about eight\nsols, that is, 7.2d. It is not clear why the money had the low values\nrecorded above, unless the quality of the silver had deteriorated. In\nCeylon, in Knox's time all the coins were tested in the fire.\n\nAccording to the Mahavansa, King Bhuvaneka-Bahu VI in about A.D. 1475\nconstructed a relic casket out of seven thousand coins which are termed\nrajata in the Pali original, and ridi in the Sinhalese edition, both\nwords meaning silver. As there appear to have been comparatively few\nother silver coins in the country, none, so far as is known, having\nbeen coined since the beginning of the previous century, these were\nprobably larins.\n\nThe next reference to the coin in Ceylon goes back to about the same\ndate; it is given by Mr. Pieris (Ceylon: the Portuguese Era, i, p. 50),\napparently taken from the manuscript history of de Queiroz. King\nDharma Parakrama-Bahu in 1518 related to the Portuguese Governor of\nColombo that in his youth a certain man who had killed another did\nnot possess the fifty larins which would have ransomed his life,\nand therefore he was executed. One would understand from this that\nthese coins were plentiful in the island before A.D. 1500.\n\nIn the same work (i, p. 298) it is recorded that in 1596 the Portuguese\ncaptured five elephants laden with larins. Diogo do Couto mentioned\nthat while besieged in Kotte in 1565, the Portuguese made some larins,\n\"there being craftsmen of that calling\" (Ferguson's translation,\np. 233), thus confirming Knox's statement that this money was coined\nin Ceylon.\n\nThe Massa or Masurama which is mentioned so frequently in the stories\nis probably in most cases a copper coin, but gold and silver massas\nwere also issued. In vol. iii, pp. 136, 137, line 31, 150, 1. 24, 387,\n1. 29, the coins appear to have been gold massas. It is apparently\nthe gold massa which is referred to in Mah. ii, 81, v. 45, where it\nis stated that King Wijaya-Bahu (A.D. 1236-1240) paid 84,000 gold\nkahapanas to transcribers of \"the sacred book of the law.\" Perhaps,\nalso, in the stories the kahapanas may have been golden massas or\ndouble massas. Compare vol. i, p. 348, and vol. iii, p. 263, line 33,\nand see below.\n\nThe commoner or standard coins of all three denominations have\npractically the same weight, which in the heavier examples is usually\nabout 66 or 67 grains, though a few gold and silver coins exceed\nthis weight, two silver ones of Nissanka-Malla, from Mahiyangana\nwihara, for which I am indebted to Prof. C. G. Seligmann, averaging\n77 1/2 grains. Out of 150 copper coins only one turned the scale at 69\ngrains. If we assume that the Indian copper scale of General Cunningham\nwas followed, and that, with allowance for wear and oxidation, the\ncorrect original weight of all three classes was 72 grains, a massa\nof fine gold would be worth 12s. 8.92d. of our money. Compared with\nthe Persian larin, the value of the silver massa of 72 grains, if\nfine silver, would be 9.82d., or 1/15.56 of the gold one. Respecting\nthe copper coin, Dr. Davy stated early last century (Travels, p. 245)\nthat the ridi (or larin) was then equivalent to sixty-four \"Kandian\nchallies,\" that is, as he also terms them, \"Dambadinia challies,\"\nthe common village name of the copper massas; at this ratio the\nsilver massa of 72 grains would be equivalent to 60.57 copper massas,\neach being worth 0.162d., or about one-sixth of a penny. [333] Late\nin the fifteenth century the Indian ratio of the value of copper to\nsilver appears, according to Thomas, to have been 64 to 1, and at\nthe beginning of the sixteenth, according to Whiteway, 80 to 1. [334]\nI have met with no villager who knew what the coins termed kahawanuwa\n(kahapana) and masurama were.\n\nMessrs. H. B. Andris and Co., of Kandy, have been good enough to\nsend me the following table of the old values of Sinhalese coins,\nkindly supplied by the \"High Priest\" of the Malwatta Wihara, at Kandy,\non what authority I am unaware:--\n\n 4 salli = 1 tuttuwa.\n 8 tuttu = 1 massa. [? 20 tuttu].\n 5 mahu (or masu) = 1 kahawanuwa. [? 2 masu].\n\nIn the latter half of last century, twelve salli, or four tuttu, made\none copper panama, sixteen of which went to a rupee; the intrinsic\nvalue of this being 1s. 10 1/2d., the salliya was worth 0.117d.,\nor nearly half a farthing. In the absence of more ancient data,\napplying this value to the coins in the table the ancient tuttuwa\nwould be worth 0.468d., the massa 3.744d., and the silver kahawanuwa,\n1s. 6.72d., a little less than the value of two silver massas of 72\ngrains. A double silver massa, which would appear to be this coin,\nhas been discovered by Col. Lowsley; [335] its weight was not stated.\n\nWith regard to the values of other coins, Capt. Percival wrote in\n1803 that the rix-dollar \"goes for about two shillings sterling;\nand four of them are equivalent to a star pagoda [the Tamil varakam,\nSin. waragan], a Madras coin worth about eight shillings sterling\"\n[in Ceylon; in India its official value was always three and a half\nrupees].\n\nPage 229. Add, In Cinq Cents Contes et Apologues, vol. iii, p. 226,\na man observed that birds that visited an island, inaccessible to man,\nin which there were great quantities of jewels, roosted at night in\ntall trees planted by him. He prepared some exquisite food for them\nwith which they satiated themselves, afterwards vomiting pearls that\ncovered the whole ground. He collected them, and became very wealthy.\n\nPage 238, line 11. For paelas read h\u00e6liyas (large pots); and delete\nthe following note in brackets.\n\nPage 257, first note. See also Campbell's Santal Folk Tales, pp. 8\nand 9. In the same work, p. 25 ff., there is an account of a boy one\nspan in height. See also ante, note to p. 107, vol. i.\n\nPage 261. Add, In Campbell's Santal Folk Tales, p. 19, some tigers\nwho wanted to catch two men who had taken refuge on a palm tree,\nasked how they had ascended; they replied that they stood on each\nother's shoulders. When the tigers did the same, one of the men called\nto the other to give him his battle-axe, so that he might hamstring\nthe tailless tiger (which was at the bottom). It jumped aside, and\nall fell down, and ran off.\n\nPage 266, note. For Bastda or Bastdara read Banda or Bandara.\n\nPage 274. Add, In Campbell's Santal Folk Tales, p. 12, a man who\nwas in a tree was carried away in a bag by a demon. He escaped by\nputting a stone in it during the temporary absence of the demon, and\nwas brought a second time. When the demon's daughter admired his long\nhair he informed her that it became long by being pounded, on which\nshe put her head down to have her hair lengthened; he then killed her,\ncooked her, and the demon and his friends who came for the feast ate\nher. The man wore the daughter's clothes and was not recognised.\n\nPage 281, line 37. For tadak read tadak.\n\nPage 303. K. Raja-Sinha had a three-tiered hat (Knox, p. 34).\n\nPage 319, line 24, and Index. For Amrapali, read Amrapali.\n\nPage 321, note. For ewidinawa read aewidinawa. According to\nMr. Gunasekara's Grammar, p. 452, this means, \"the bees come as far\nas two miles.\"\n\nPage 324, line 12. After two feet insert (do paya).\n\nPage 344, line 37. Add, In vol. ii, p. 125, a lion was killed by the\npoisonous breath of a man-snake, and in vol. iii, p. 70, a lion and\nelephant perished in the same manner.\n\nPage 374, line 11. For 137 read 117.\n\nPage 398. Add, In Campbell's Santal Folk Tales, p. 12, a horse thief\nsaddled and rode a tiger until daylight, thinking it a horse. On p. 46\nit was a simpleton who rode. The tiger unwillingly returned with a\njackal and bear, each holding the preceding one's tail. When they\nreached the thicket where the man was supposed to be, the tiger's\ncourage gave way, and he bolted, dragging the others after him. A\nvariant is given on p. 49, also.\n\nPage 408, line 7. For While read while.\n\nPage 433, line 7 of Sinhalese text. For deggatten read daeggatten.\n\n\n\n\n\nVOLUME III.\n\nPage 29, note 1. Through the kindness of Messrs. H. B. Andris and\nCo., I am able to add the following information regarding Kandian dry\nmeasures, chiefly furnished by Mr. A. J. W. Marambe, Ratemahatmaya of\nUda Bulatgama. In the Kandian districts only heaped dry measures are\nemployed, that is, the grain or whatever is being measured is raised\nup above the edge of the measure in as high a cone as is possible\nwhile pouring it out loosely.\n\n Kandian Dry Measures.\n\n2 heaped pat (pl. of pata) = 1 heaped manawa [336]\n (0.01146 c. ft.).\n2 heaped mana = 1 heaped naeliya (0.02292 c. ft.).\n2 heaped naeli = 1 heaped seruwa (0.04584 c. ft.).\n28 heaped seru (or 32 cut seru) = 1 imperial or cut bushel\n (1.28366 c. ft.).\n5 heaped seru = 1 standard kuruniya or lahe.\n10 heaped kuruni, lahas or las = 1 paela.\n4 pael = 1 amuna.\n20 amunu = 1 yala.\n\nA seruwa is a quart. Although the standard Kandian kuruniya is said\nby Mr. Marambe to be one of five heaped seru, there are others,\naccording to him, of 4, 6 and 7 heaped seru, the latter being said\nto be employed in the Wanni or northern districts. In the interior\nof the North-Western Province, to the north and east of Kurunaegala,\nwhere most of the folk-tales were collected, the kuruniya was said to\ncontain four heaped seru, according to which the local amuna would\nbe 5.71 bushels. The Kandian amuna, at five seru to the kuruniya,\nwould be equal to 7.1 bushels. An amuna of land is the extent sown by\none amuna of seed, and varies according to the quality of the soil,\nless seed being needed for good land than poor land, where the plants\nare small. In the North-Western Province, an amuna of rice field is\nabout two and a quarter acres, the amount of seed varying from two\nto three bushels per acre. One and a half heaped seru of kurahan\n(small millet) yield an amuna of crop in good chena soil; the yield\nfrom one heaped seruwa of tana, an edible grass cultivated in hill\nchenas, varies from one to two amunas; for the same out-turn with\nmeneri four seru of seed are necessary.\n\n\n\n\n\n\n\n\nOMITTED INCIDENTS.\n\n\nThe incidents which were omitted in vol. ii and vol. iii are as\nfollows:--\n\nVol. ii, p. 260, line 3. Then at dawn, at the micturition time,\nurine having become oppressive (bara-wi) for the Tom-tom Beater,\nhe spoke to the Gamarala. At that time the Gamarala having become\nfrightened said, \"The Rakshasa will eat us both; don't speak.\" Then\nthe Tom-tom Beater, having remained on the upper-story floor,\nurinated. The urine came and fell on the body of the Rakshasa who\nwas sleeping on the ground. At that time the Rakshasa having arisen\nasked the Gamarala's daughter. \"What is the juice?\" Then the girl said,\n\"For the purpose of smearing the walls during the day-time, I put some\nwater upon the upper floor. It will have been upset (namanda aeti)\nby the rats.\" Thereupon the Rakshasa silently went to sleep.\n\nThen the Tom-tom Beater still [another] time became [obliged] to go\noutside. [337] At that time having spoken to the Gamarala he told\nhim. The Gamarala said, \"Don't talk.\" Thereupon the Tom-tom Beater\nevacuated. Then the filth having gone, fell on the Rakshasa's body. The\nRakshasa having arisen, at the hand of the girl, having scolded her,\nasked, \"What is this?\" Thereupon the girl says, \"I put some cow-dung\non the upper-story floor; it (lit. they) will have fallen.\" Then the\nRakshasa without speaking went to sleep.\n\nVol. iii, p. 290, line 4. Thereupon, in the night, for the Hettirala\nit became [necessary] to go outside.[337] So he spoke to Sokka, \"I\nmust go outside.\" Then Sokka cried out, \"I cannot [find a utensil]\nin this night.\" When he was beseeching him to go to the door, having\nsought for a cooking-pot from there he gave him it.\n\nDuring the whole thirty [paeyas] of that night the Hettirala began\nto have diarrhoea. Then at dawn, when the Hettirala was saying,\n\"Sokka, take away and put down this closet utensil (muttiya),\"\nSokka began to cry aloud, \"I will not.\" Then at the time when the\nHettirala was asking Sokka, \"What shall I do for this?\" Sokka says,\n\"Putting on a cloth from the head [downwards], and placing the closet\nutensil in your armpit, go in the manner of proceeding to go outside,\nand having put it down please return.\" After that, the Hettirala having\ndone thus, when the Hettirala was going Sokka went and said at the hand\nof the Hettirala's younger sister, \"The Hettirala having become angry\nis going, maybe. Please go and take him by the hand.\" The woman having\ngone running and said, \"Elder brother, where are you going?\" caught him\nby the hand. Then the closet utensil having fallen on the ground, and\nthe bodies of both persons having been smeared, both went and bathed.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Lit., with (ekka), a common form of expression.\n\n[2] Lit., from the hand of the Hare.\n\n[3] Pin sidda-weyi, a common expression of beggars when asking alms.\n\n[4] In the Katha Sarit Sagara (Tawney), vol. i, p. 285, it is\nstated that \"an evil omen presenting itself to people engaged in\nany undertaking, if not counteracted by delay and other methods,\nproduces misfortune.\" One of the other methods was a drinking bout\n(see the same work, vol. i, p. 331).\n\n[5] That is, \"I lost the deer in order to save the packet of rice.\"\n\n[6] Sunday is not a good day for beginning any new work; of course this\nhas no connection with the idea of the Christian sabbath. Wednesday\nand Saturday are the most unlucky days of the week. Thursday is the\nluckiest one for all purposes. (See vol. ii., p. 192.)\n\n[7] Partially trained cart-bulls, the little black humped ones, often\npretend to be dead in order to avoid drawing a cart, and I have seen\na wounded jackal and crocodile escape after behaving in this manner;\nI am not aware that deer act thus. (See Tennent's Nat. Hist., p. 285.)\n\n[8] Another title is, \"The Story of the Female Turtle Dove.\"\n\n[9] Bassia longifolia.\n\n[10] An imitation of the notes of the Turtle Dove (Turtur suratensis).\n\n[11] Ketupa ceylonensis. The tree is Hemicyclia sepiaria.\n\n[12] The Sinhalese names are, Muna-Rawana, Pari-kewulla, Dik\u00adaetaya,\nGoluwa, Atawanna, Nadakara-Panikkiya, Baka-modaya.\n\n[13] The ordinary call of this Fish-Owl; to be sounded through\nthe nose, with the lips closed, the second note on a lower key than\nthe first.\n\n[14] Wansadipatiyek.\n\n[15] Delight-making Princess.\n\n[16] See p. 64.\n\n[17] About 2,800 acres, at two and a half bushels of sowing extent\nper acre. The yala is 20 amunas, each 5.7 or 6 bushels.\n\n[18] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 339,\na jackal's heart broke into seven pieces on hearing several lions roar.\n\n[19] Katussa.\n\n[20] The Monitor Lizard (Varanus dracaena).\n\n[21] Daboia russelli, the most venomous snake in Ceylon.\n\n[22] Lit., by the Mungus.\n\n[23] A dry measure said by Clough to be about three pints wine\nmeasure. See the Additional Notes at the end of this volume.\n\n[24] Karagama Devi pal, eka mage duwa pal, hatara pata naeliyen\ndek, deka, deka, deka. Lit., \"the protection of Karagama Devi,\"\netc. The oaths of this kind most commonly heard are amma pal, \"by [my]\nmother,\" and aes deka pal, \"by [my] two eyes.\" But ammappa pal, \"by\n[my] mother and father,\" and maha polowa pal, \"by the great earth,\"\nare not unusual.\n\n[25] Gatta nan di, gatta nan di. All these are imitations of the\nvoices of croaking frogs, the first being the rapid and shriller\ncries of the small frogs, and the second the deeper and slower calls\nof the larger frogs.\n\n[26] In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 115,\nthe King of the demons is called Pa\u00f1cika. Professor Chavannes noted\nthat in the Divyavadana, p. 447, he has the title Yaksha-senapati,\nGeneral of the Yakshas.\n\n[27] A pool containing lotuses.\n\n[28] In The Jataka, No. 506 (vol. iv, p. 283), the life-index of a\nserpent King was a pool, which would become turbid if he were struck\nor hurt, and blood-red if a snake-charmer seized him. In Folklore of\nthe Santal Parganas (Rev. Dr. Bodding), p. 321, the life-index of a\ncow was some of her milk, which would become red like blood if she\nwere killed by a tigress, as she expected.\n\n[29] The narrator explained that this was in early times. He stated\nthat they do not eat human flesh now; it is done only by Rakshasas.\n\n[30] Where bushes or reeds are in the water near the shore, fishing\nis usually done by means of a baited hook at the end of a short\nfishing line attached to the extremity of a number of canes tied end\nto end. These float on the surface of the water, and are gradually\npushed forward until the bait is in an open space in the water.\n\n[31] \"Soft are the six seasons of woman\"; but the text is so full of\nmistakes that it is possible this may be intended for Sarasayu-wiri,\n\"the bee's life is delicate,\" or Sarasayu-wiri, \"soft are the six\nseasons of Love.\"\n\n[32] See also A. von Schiefner's Tibetan Tales (Ralston), p. 134,\nin which the names are omitted.\n\n[33] See Ancient Ceylon, p. 100.\n\n[34] Dippitiyalage gedara.\n\n[35] Pamula pettiya. See vol. i, p. 183, footnote.\n\n[36] See vol. i, p. 10, on the small size of modern windows in the\nvillages.\n\n[37] A very common exclamation of grief, surprise, or sometimes\nannoyance. The relative addressed is always either the father, the\nmother, or the elder brother, in such cases.\n\n[38] Hatara-maha Lula. I am doubtful regarding the meaning of\nmaha; it appears to be derived from Skt. ma, to measure or be\ncontained. According to Clough, lula is a snare or wicker fish-basket,\nperhaps from the Skt. lu, to cut or destroy. See final note.\n\n[39] This would include the bathing of the whole body.\n\n[40] The word ge, house, is used in the villages for \"room.\" In this\ncase the \"house\" was the trap.\n\n[41] Toge amma tangi, toge appa tongi; tangittongit.\n\n[42] Apparently, he thought she would be reborn on the earth again,\nwith her former appearance.\n\n[43] Wal-bowa, a domestic cat that has become wild, or the descendant\nof such a cat.\n\n[44] After the manner of the Muhammadans, who chant prayers in the\nevening after sunset, and later on in the night.\n\n[45] More correctly spelt Bhasmasura. See another legend of him in\nAncient Ceylon, p. 156.\n\n[46] The village spelling.\n\n[47] Ci, an exclamation of disgust. \"Hole, don't,\" appears to be\nthe meaning.\n\n[48] Bandayi pollayi.\n\n[49] Pala yanda.\n\n[50] The text has Ansca, evidently intended for Anicca. This is part\nof a Buddhist exclamation in Pali, Aniccan dukkhan, \"transient is\nsorrow,\" often used colloquially to express astonishment. A Buddhist\nmonk of my acquaintance invariably used it to express even slight\nsurprise at anything, strongly accenting the last syllable of the\nfirst word; in fact, all is usually pronounced as though it formed\nonly one word. See also p. 71 below.\n\n[51] This appears to be the meaning.\n\n[52] As a preliminary proceeding, the bridegroom gives the bride a\nnew cloth to put on.\n\n[53] Kandeyayi henayayi. Kandeya, he of the hill = hakura.\n\n[54] This is a very disrespectful exclamation when addressed by a\nwoman to a man, or an inferior to a superior. A Tamil head-mason once\ncomplained to me of the manner in which one of his men, a person of\nlower caste, had addressed him, and concluded by remarking, \"He will\nsay 'Ade!' to me next.\"\n\n[55] A drove of pack-oxen, driven in this instance by \"Moormen\"\n(Marakkala men). This method of transporting goods is still practised\nin districts deficient in cart roads.\n\n[56] See p. 138, vol. ii.\n\n[57] Karola, for karawala.\n\n[58] An Oak-like tree, Schleichera trijuga.\n\n[59] Mukunu-waella kola, apparently Alternanthera sp., termed by\nClough Mukunu-waenna or Mikan-pala.\n\n[60] In the text the expression is mangula, feast; this word is\nsometimes used to denote the bride, as well as the wedding feast or\nthe wedding itself. In a story not published we have, haya denekuta\nmangul genat innawa, for six persons brides have been brought.\n\n[61] The yala being twenty amunas, the total area was the extent\nthat would be sown with 1,212 amunas, each being six bushels (or 5\u00b77\nbushels in the district where the story was related). At two and a\nhalf bushels per acre this would be about 2,900 acres.\n\n[62] Lit., Can he work. The same form of expression is used by\nthe Irish.\n\n[63] Bali aerumak, conducted by a person termed Bali-tiyanna. The\npatient and a friend sitting on each side of him or her, respond\nin a loud voice, \"Ayibo, Ayibo!\" (Long life!) at each pause in the\ninvocations. The wish of long life is addressed to the deity of\nthe planet.\n\n[64] See vol. ii, p. 187.\n\n[65] Jivan keruwa, made magical \"life\" or power in it, by means\nof spells.\n\n[66] Gamarala kenekunne; this plural form is often used for the\nsingular. A few lines further on we have, redda aendapu kenekundayi.\n\n[67] Probably said sarcastically; he may have had a bad figure. This\nkind of sarcastic talk is very common in the villages.\n\n[68] A coconut shell slung from cords, for use as a water-vessel\n(mungawe).\n\n[69] Lit., \"them,\" kiri, milk, being a plural noun.\n\n[70] Compare the similar account on p. 296, vol. i. In Clough's\nDictionary, Giju-lihiniya (lit., Vulture-glider or hawk) is termed\nGolden Eagle, a bird which is not found in India or Ceylon. Apparently\nthe word is a synonym of Rukh (the \u00c6t-kanda Lihiniya), which in\nthe second note, p. 300, vol. i, is said to be \"of the nature\nof vultures.\" In Man, vol. xiii, p. 73, Captain W. E. H. Barrett\npublished an A'Kikuyu (East African) story in which when a man took\nrefuge inside a dead elephant the animal was carried off by a huge\nvulture to a tree in the midst of a great lake. The man escaped by\ngrasping one of the bird's tail feathers when it flew away, and being\nthus carried by it to land, without its knowledge.\n\n[71] Ottu-wela, having pushed against.\n\n[72] Lit., to be (re-)born.\n\n[73] The narrator, belonging to a village in the far interior,\nevidently thought a shark is a small fish, little larger than those\ncaught in the tanks. Compare also No. 214, in which a Queen carries\na shark home to eat.\n\n[74] Their idea apparently was that when at the point of death he\nwould speak the truth, and they would thus learn if he were likely\nto be useful to them.\n\n[75] Ammayi abuccayi.\n\n[76] Ne owun dennata talanne.\n\n[77] Lit., Not for us.\n\n[78] Owanda.\n\n[79] Bere tadi-gahan[ne] naehae, newe talanne.\n\n[80] Raksa kara-gannawa nae.\n\n[81] Goda aragana.\n\n[82] Lit., \"tying the hand\"; the little fingers of the bride and\nbridegroom are tied together by a thread in the marriage ceremony.\n\n[83] Lit., \"Water-thirst.\"\n\n[84] In the text this sentence follows the next one.\n\n[85] Lit., a tri-ennium, a three-year, tun-awuruddak. This is an\ninvention of the woman's; there is no custom of the kind in Ceylon.\n\n[86] Ewunda okkotama.\n\n[87] Rajjuruwanda hemin.\n\n[88] Bappa, the father's younger brother.\n\n[89] The consent of the parent or legal guardian was the only essential\nfor a legal marriage, according to the ancient customs.\n\n[90] Ki-roti. I do not know the cake, nor the meaning of the first\nsyllable unless it be derived from kshira, milk.\n\n[91] Ape ewundaeta, a pl. hon. form. Husbands and wives do not usually\nmention each other's names; the wife is commonly termed ape gedara eki,\n\"she of our house\" (as in No. 125), or the mother of the youngest\nchild if there be one, or \"she of ours,\" or merely \"she.\"\n\n[92] C is pronounced as ch in English.\n\n[93] See notes of variants appended to No. 139, vol. ii.\n\n[94] That is, the food materials.\n\n[95] Daekun tibbata passe.\n\n[96] Awot enne nae; nawot e\u00f1\u00f1an.\n\n[97] Because Kitul fibre is like hair which is hanging loose.\n\n[98] Siwsaeta kala silpaya.\n\n[99] Saluwak.\n\n[100] The text of this story is given at the end of this volume.\n\n[101] Hitanan dennek.\n\n[102] Gini kukula, the fire [coloured] Cock.\n\n[103] Rassayae gedara.\n\n[104] Tiya, putting [out of consideration].\n\n[105] Gediyak, a round lump, made into a package.\n\n[106] Premna latifolia.\n\n[107] Kaekulu hal, rice from which the skin has been removed without\nfirst softening it in hot or boiling water. It is used for making\nmilk-rice (kiri-bat), but not usually for rice used with curries,\nas the grains are apt to coalesce when cooked.\n\n[108] Kola das, mala das.\n\n[109] As on p. 70, vol. i.\n\n[110] Lit., \"man,\" the word translated \"wife\" in this story being\nalso literally \"woman.\" These words are commonly employed with these\nmeanings by the villagers.\n\n[111] Nanga russayak, Ironwood tree.\n\n[112] Umbala hitilla.\n\n[113] The magical power lay in the Naga gem that was set in the\nring. See notes, vol. i, p. 269, regarding the stone.\n\n[114] Compare the story of Prince Lionheart in Tales of the Punjab,\np. 42 ff.\n\n[115] The milky sap which exudes from cuts in the bark or leaves. It\nis acrid, and blisters the skin if left on it.\n\n[116] An ex-monk.\n\n[117] Gaemmaedde.\n\n[118] Umba mewwa damma-dipan.\n\n[119] Ekan-karawanda.\n\n[120] Baeri-wuna, were unable (to be remembered), or omitted.\n\n[121] The food was to be eaten by any poor people who came for it. Of\ncourse the deities required only the essence.\n\n[122] Ara deviyoyi senawayi et giya.\n\n[123] That is, three and a half times the extent usually cleared by\none man for the season's crop.\n\n[124] \u00c6ddeya. See note, vol. i, p. 193.\n\n[125] Lit., it is not for me to stay.\n\n[126] A common custom in the royal fields, I believe. Villagers\nemployed on my works sometimes impressed wayfarers in this manner,\nas a joke.\n\n[127] Amu koyamata.\n\n[128] Dalu goyan.\n\n[129] Apparently \"The Ace,\" with a personal suffix; but his real\nmeaning was, \"He who goes about cheating\" (a + sri + ya).\n\n[130] Wiyan. This work is always done by the local washerman, who\nsupplies the cloth for it.\n\n[131] Pamula pettiya. See note, vol. i, p. 183.\n\n[132] This is an old notion. In A Catena of Buddhist Scriptures (Beal),\np. 74, it is stated, \"Again, there are different kinds of kalpa trees\nwhich produce garments, from which they can select every sort of robe\nto wear.\"\n\n[133] Pala-gatta.\n\n[134] Danu rukadayak.\n\n[135] Ate kiri bonawa, usually meaning sucking the thumb.\n\n[136] Damapu para.\n\n[137] Dunnakuyi, igahakuyi, italayakuyi.\n\n[138] Ewaessa mama, mother's brother.\n\n[139] Dadayan para.\n\n[140] This may be the modern Balalli-waewa, on the\nPadeniya-Anuradhapura road.\n\n[141] Dippitiyalage gedara.\n\n[142] Laka wata baedi [*] sawaran!\n Ane! Mage Laka wata baedi sawaran!\n\n[*] There is a play on this word, baedi meaning jungle, while bae[n]di,\nwhich is sometimes written baedi, means tied, bound. A meaning might\nbe, \"The savages of the jungle around Lanka (Ceylon).\"\n\n[143] A line of hairs from the throat to the navel is said to be\nconsidered a thing of beauty.\n\n[144] Bada is for banda.\n\n[145] The text is given at the end of this volume.\n\n[146] Makanta, to obliterate, but the meaning of the narrator appears\nto be more nearly expressed by the word I have inserted.\n\n[147] When a woman has more than one husband (brothers always), she\ngoes through the marriage ceremony with the eldest, and is formally\ngiven to him only.\n\n[148] Apparently the fire originated accidentally, and the man was\nafraid of being charged with murdering the beggar. Compare story\nNo. 21, vol. i, of which the Western Province has a variant.\n\n[149] Manda walaka. In village talk and writing, the semi-consonants\nn, n, and n are often inserted in words in which they do not occur\nin ordinary Sinhalese; on the other hand, these letters, and m as a\nsemi-consonant, are often omitted in writing words in which they are\nalways pronounced.\n\n[150] Wiyan baendala.\n\n[151] Hayiyen hayiyen.\n\n[152] Hamunduru namak, a Buddhist monk.\n\n[153] Tract \"assigned for the exclusive use of the grantee,\" and his\ndescendants. See Wickremasinghe (Epigraphia Zeylanica, vol. i, p. 244).\n\n[154] Mist Mother. In the Rig Veda, v, 32, 4, Sushna, the Danava,\nis termed Child of the Mist.\n\n[155] This episode is given in No. 138, vol. ii.\n\n[156] Ursha = vrisha.\n\n[157] Required as an offering to the demon in charge of the hidden\ntreasure. Compare No. 196.\n\n[158] At deka gawin allagatta.\n\n[159] This reply is intended to show that the boys do not deserve\nsympathy.\n\n[160] To taniyenda awe?\n\n[161] E tiyaddin, \"placing it\" [aside or out of consideration].\n\n[162] See footnote, vol. ii, p. 369.\n\n[163] The Yaka who gives effect to evil magic spells and charms,\nand to the evil eye and evil mouth, that is, evil wishes and curses.\n\n[164] Jivan karala.\n\n[165] In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 411, 412, a\nPrince who was going for a magical sandal-wood tree, fed two tigers\nwhich protected it, with the leg of a sheep, and the serpents with\nbread and curdled milk, after which they did not attempt to harm him.\n\nIn Ceylon, it is believed that the demons who protect the treasure,\nor those who are summoned by means of evil invocations in other cases,\ntake at first various forms of animals; and it is imperative that\nthese animals must be fed with appropriate food, otherwise the demon\nwould be able to destroy the persons engaged in the business.\n\n[166] Kollanta himin.\n\n[167] \u00c6wadin ahakwela.\n\n[168] Probably Gaja-Bahu I, A.D. 113-135.\n\n[169] The Hitopadesa relates this of a traveller near Ujjain.\n\n[170] The narrator explained that when the rain came the snake would\ntwist about inside the elephant's head, and drive it mad.\n\n[171] Obata mokada, tik; mama oda, tik. The tik represents the stamp\nof the hare's foot, or a snort, perhaps.\n\n[172] Each person who receives a packet is considered to be invited.\n\n[173] Kalavaedda (Paradoxurus musanga).\n\n[174] The text is given at the end of this volume.\n\n[175] This incident is also related on pp. 62 and 63 of vol. i.\n\n[176] In No. 245 the Princess was weighed once a week.\n\n[177] Lit., ran flying.\n\n[178] Kanya pantiyak; apparently they were courtesans or dancing girls.\n\n[179] Hadagat purushayek.\n\n[180] Mesopotamian Arch\u00e6ology (Handcock), pp. 295, 329.\n\n[181] Tun-mulu-Toppiya, the one with the three-cornered hat.\n\n[182] Lit., Come to go.\n\n[183] Ese-mese.\n\n[184] Bohoma durata, lit. very far.\n\n[185] Lit., We having gone, will come.\n\n[186] That is, the amount of the seed being first deducted, a certain\nshare of the produce would be taken by the cultivator--sometimes\none-half or one-third,--the rest going to the owner of the land,\nin this case the King.\n\n[187] Gedarawal ganettama. Gane or gana = gahana, multitude; compare\nkadawal ganema, vol. i, p. 86, line 17.\n\n[188] Issara weccahama.\n\n[189] Umbalat ekkenek mage ina gawin alla-ganilla (hon. pl.); gawin,\n\"near,\" is commonly used for \"at\" or \"by,\" as in ata gawin alla\u00adgana,\nseizing the hand (vol. i, p. 127, line 23).\n\n[190] A breed of black fowls is considered to have the tenderest\nflesh of all; the flesh is very white, but the bones are black on\nthe surface.\n\n[191] Contraction of Bolan, apparently; a Low-country expression.\n\n[192] These adventures of the corpse remind one of the Hunchback of\nthe Arabian Nights, but they are Indian episodes.\n\n[193] Issarawela magane; i gawata appane; itat passe lunu\nhuppane. magane = mage + anaya or ane.\n\n[194] When money stolen from me was buried, the leader of the thieves\nremoved it during the same night, and buried it at a fresh place in\nthe jungle.\n\n[195] Lit., having killed, gave.\n\n[196] That is, at the front end of the pole; the other man held the\nrear end on his shoulder, and was thus guided by it along the path\nwhich his eyes could not distinguish.\n\n[197] Or nobleman.\n\n[198] Puta saha Maeniyo; in the folk-tales the word meaning \"son\"\nis always spelt thus, with long a.\n\n[199] Pitimma\n\n[200] That is, as a punishment for some fault of theirs they had\nkilled the wrong person.\n\n[201] Aet maet.\n\n[202] That is, blowing the glowing fire-sticks into flames.\n\n[203] A demon expeller of low caste.\n\n[204] Manuksa duwek: in the reply the first of these words is manussa.\n\n[205] Yodi, an expression often applied jestingly to a child, or a\nperson who thinks herself strong.\n\n[206] In Sagas from the Far East, p. 22, a Khan's son with a friend\nhad killed two serpent deities which ate the people, when he went to be\ntheir prey in the place of his father. His friend then suggested that\nthey should return home, but the Khan's son replied, \"Not so, for if\nwe went back to our own land the people would only mock us, saying,\n'The dead return not to the living!' and we should find no place\namong them.\" In vol. i, p. 77, of these Sinhalese tales, a man asks,\n\"Can anyone in the other world come to this world?\" But other Sinhalese\nstories show that there is, or was, a belief that people who have died\nmay sometimes reappear on earth immediately, in their previous form,\nand not merely as new-born children, the common idea, as on p. 308,\nbelow. See Nos. 191 and 210. For the text of the sentence see p. 416.\n\n[207] Siti tanaturak.\n\n[208] Evidently a post in which he had the title of Raja, and not\nthe general government of the whole country. A ruler termed \"the\nEastern King\" (Pacina Raja) is mentioned in an early inscription\n(Dr. M\u00fcller's, No. 34A); as no such title is found in the histories,\nhe may have been a district governor. The hero of this story appears\nto have received a somewhat similar post.\n\n[209] The Sinhalese title is, \"The Story of the Ship and the Hettiya.\"\n\n[210] A quarter of a rupee, which in Ceylon was subdivided into one\nhundred cents about forty years ago.\n\n[211] Or, \"having been in a great astonishment, speedily having gone,\"\netc. The text is Mahat pudumayakin inda wahama gos.\n\n[212] In the paintings on the walls or ceilings of Buddhist temples,\nmany Yakshas are represented as having the heads of animals, such\nas bears, dogs, snakes, and parrots, with bodies like those of\nhuman beings.\n\n[213] Lit., \"these,\" hal, rice, being a plural noun.\n\n[214] Sitanan kenek.\n\n[215] Rilawa, the brown monkey, Macacus pileatus. A variant terms it\na Wandura (Semnopithecus).\n\n[216] The title of a superior chief in the Low-country, equivalent\nto the Ratemahatmaya of the Kandians.\n\n[217] Baeri-wela tiyenawa.\n\n[218] That is, the spaces in the stick walls were merely closed with\nleafy twigs.\n\n[219] Jatiya-jamme.\n\n[220] Talattaeni minissu.\n\n[221] Kasi aettek, wansadipotiyek.\n\n[222] Narakatiyak.\n\n[223] The deity of the planet Saturn.\n\n[224] Daboia russelli.\n\n[225] Laebunu wahama.\n\n[226] There being several thirsts besides that caused by want of\nwater,--such as thirsts for spirituous liquor, power, knowledge,\nhappiness, etc.--the villager usually defines the former as\nwater-thirst, diya or watura-tibbaha.\n\n[227] Tejase daeka.\n\n[228] Paen is-nanayata. It includes the bathing of the whole body.\n\n[229] E giya wahama.\n\n[230] That is, the fire burned into the midst of the heap, where the\nsword was placed.\n\n[231] A very respectful form of affirmative.\n\n[232] Maerum kaewoya, ate dying.\n\n[233] It is evident that some kahawanas were golden ones. See also\nvol. i, p. 348, and the Appendix, p. 454.\n\n[234] In the MS. the words are ga\u00f1ga-pahalata, 'down the river,'\nan evident mistake, as the hair passed down with the current.\n\n[235] The Sinhalese title is, \"The Royal Prince and the\nMinister-Prince\" (aemati-kumaraya).\n\n[236] This means here, \"No matter.\"\n\n[237] Mata ahuwela tiyenne.\n\n[238] Akuru ganan, that is, \"Can you keep accounts?\"\n\n[239] The third person used honorifically instead of the second.\n\n[240] Bade gayak saedunaya.\n\n[241] Mita palamuwenut.\n\n[242] The Sinhalese title is, \"Concerning the Royal Prince and the\nMinister-Prince.\"\n\n[243] Soka + eka, the one of sorrows; he was not aware that the\nsorrows were to be his own.\n\n[244] This incident occurs in Folklore of the Santal Parganas\n(Rev. Dr. Bodding), p. 261, the young man being a servant who was\nplaying tricks on a farmer and had burnt his house down.\n\n[245] Anda bera gaesuwaya, beat the proclamation tom-toms.\n\n[246] Ambu\u00f1da gahagana.\n\n[247] Ceylon was formerly sometimes termed Tri-Sinhala, because it\nwas divided into three districts, Pihiti-rata, the northern part,\ncontaining the capital; Malaya-rata, consisting of the mountainous\npart; and Ruhunu-rata, the southern part, round the hills. It is\nvery doubtful if the supreme King ever wore a triple crown that\nsymbolised his rule over the three districts; on the other hand,\na triple head-covering like the Pope's tiara was certainly known,\nand is represented in the frontispiece to Ancient Ceylon.\n\n[248] Tun pas-wissak, lit., three [times] a five [and] twenty.\n\n[249] Compare No. 225.\n\n[250] Welawe ho awelawe ho.\n\n[251] \u00c6t-muhunin bat munu bindinta epaya.\n\n[252] Because he thought the elephant was supernaturally prevented\nfrom killing him.\n\n[253] Apparently from Skt. kal, to impel, hold, fasten. (See p. 340.)\n\n[254] The narrator thought that Rodiyas are Kinnaras.\n\n[255] That is, she said the word with a mental reservation that he\nshould be unable to act accordingly.\n\n[256] Gini gediyak.\n\n[257] Piyaneni.\n\n[258] Uman-miyo. Compare p. 81, vol. ii.\n\n[259] Para-teratama, completely, from top to bottom.\n\n[260] Lit., ties.\n\n[261] The God of Death.\n\n[262] Compare the similar incident in vol. i, p. 133.\n\n[263] Lit., that was near the Prince.\n\n[264] Lit., \"For me [there is] much hunger-weakness.\"\n\n[265] Moorman, a Muhammadan trader.\n\n[266] Mara, the God of Death, or Death personified.\n\n[267] Compare the Kala spell in No. 245 of this vol., and the notes,\np. 342, vol. ii. and p. 70 in this vol.\n\n[268] Baeri taena, in a position of inability [to do anything].\n\n[269] Bada gala, that is, by clasping his arms round it and rubbing\nhis body on it, as he \"swarmed\" up it.\n\n[270] Prayoga parannawanta gaeni.\n\n[271] Mangulak, a word which usually means a [wedding] feast, but is\noften used in the villages to signify the bride.\n\n[272] Kasade, literally \"marriage,\" here also used to signify the\nbride.\n\n[273] That is, merely because he was inclined to go.\n\n[274] The narrator omitted to make the woman explain the last two\ncryptic sayings. The final one, that he was to go mounted on the back\nof two dead ones, of course means that he was to wear a pair of shoes\nor sandals.\n\n[275] Puseka, also puse later on. Doubtless this is the Tamil pusei\n(Skt. puja), one meaning of which is food given as a religious\noffering. Puseka is puse + eka, one, used in such instances to express\nthe definite article, as in koteka, the coat.\n\n[276] Kapiwata in the text. The meaning is uncertain, kapi being a\nmonkey, a sacred animal at Hindu temples.\n\n[277] Perhaps because she would acquire sanctity through cooking the\nconsecrated food.\n\n[278] That is, made a vow to present or cook a food offering.\n\n[279] Not given by the narrator.\n\n[280] A jungle bush or small tree on which lac is formed, Croton\nlacciferum.\n\n[281] Lit., much flavour having fallen.\n\n[282] This story appeared in The Orientalist, vol. ii, p. 54.\n\n[283] The son's father's brothers are called his fathers in Sinhalese,\nthe father's sisters being, however, his aunts, not mothers.\n\n[284] Kot vilakku panak.\n\n[285] Lit., \"short person.\"\n\n[286] Buddhist Scriptures, and other religious works.\n\n[287] Bala-aeti mudda, power-possessing ring.\n\n[288] That is, recite the Buddhist Scriptures, apparently with a\nview to their parents' recovering their sight as a reward for his\nreligious zeal.\n\n[289] Magulak aehaewwa.\n\n[290] Hura. To screen herself she blamed him for leaving her alone with\nthe younger brother, thus suggesting that he had behaved improperly\nto her.\n\n[291] Male, mehe waren ko; ko is intensitive, making the order more\nimperative, like our \"I say.\"\n\n[292] Kapala hitan.\n\n[293] Budiya-ganin.\n\n[294] Yanda giya.\n\n[295] Waeradeyi, will go wrong.\n\n[296] Onaenne = onae wenne.\n\n[297] Naga-kanyawo.\n\n[298] Aeradi-wuna ahakata; I am not sure of the exact meaning.\n\n[299] Balapuwama.\n\n[300] In these stories I have translated wastu as \"goods,\" this being\nin the plural number, and wastuwa as \"wealth.\"\n\n[301] Ambude gahagantawat. Compare p. 297, note.\n\n[302] Up to this point the story is a variant of the tale called\n\"Sigiris Si\u00f1\u00f1o the Giant,\" in vol. i, p. 312.\n\n[303] The meaning is, \"Can you take my war army and defeat the\nenemies?\" To express this in Sinhalese the narrator should have said,\n\"Taking my war army, can you,\" etc.\n\n[304] Noka nombi.\n\n[305] Numba-wahanse.\n\n[306] Kiri-maw, milk-mother.\n\n[307] Sword, spear, bow, battle-axe, and shield (Clough).\n\n[308] Situ gedaraka.\n\n[309] Lit., leave place to them.\n\n[310] A similar episode occurs in vol. i, p. 163.\n\n[311] Naew-patunak.\n\n[312] Pradha stri.\n\n[313] Otunna-himi-kumarayek, lit., a Crown-Lord-Prince.\n\n[314] Eka maluwakata malu dekayi. The chief ingredients of curries\nare all termed malu or malu by villagers, whether meat, fish, or\nvegetables. The same word also means \"curry.\"\n\n[315] Gold, according to a variant of the N.W. Province. Some of\nthese coins were made of gold. See Appendix.\n\n[316] Pottayata hemin.\n\n[317] Seyilamakata.\n\n[318] Saw-saranak, refuge from all things.\n\n[319] Deviyane, honorific title of a King.\n\n[320] Lit., to cut the Hettiya's neck.\n\n[321] Widi lokuda madi lokuda, lit., Is Destiny great or insufficiently\ngreat?\n\n[322] The word in the text is golle, \"O party.\"\n\n[323] Attara pini-diya.\n\n[324] Gettuwa.\n\n[325] Anacara darmme yedi. In the two later instances the second word\nis darmmayehi.\n\n[326] Leaving a red mark like blood, owing to the areka-nut he\nhad chewed.\n\n[327] Bassia longifolia.\n\n[328] A form, kawadda, may indicate the intermediate stage; I think\nit occurs only once.\n\n[329] See Gunasekara's Grammar, p. 180.\n\n[330] Thup., quoted in the next paragraph. See vol. iii, p. 169,\nline 18.\n\n[331] Although Mr. Gunasekara states (Gram., p. 162, footnote) that\nti is not used colloquially, the word is several times found in these\ntales, and I have heard it employed by villagers.\n\n[332] Corrected in MS., from Mini; apparently either word is correct.\n\n[333] This is the intrinsic value compared with our money; the\npurchasing value may have been thirty times as high in the stories,\nin which a masurama was paid for a day's food of rice and curry,\nand a country pony was bought for fifty.\n\n[334] A pound of copper was priced at 9.8d. of our money; the present\nwholesale values (July 9, 1914) are--silver, 25 7/8d. per oz. (Troy);\ncopper, \u00a362 5s. per ton, the ratio being 41.566.\n\n[335] Numismatic Chronicle, 1895, p. 221.\n\n[336] Apparently the same as the hunduwa (Tamil sundu), the colloquial\nterm.\n\n[337] Eli-bahinda, a word which when thus used is well understood to\nrefer to a necessary natural function.","title":"Village Folk-Tales of Ceylon, Volume 3 (of 3)","tradition":"myth-cosmogony","translated_text":null,"word_count":153856}