SOUTH INDIAN STORIES
No. 264
Concerning the Blind-Eyed Man
In a certain country there was a blind man. The man had married a fine handsome woman. While the two persons were staying a little time begging, and seeking and getting a living, having said that country was not good and having thought of going to another country, one day the blind man said to his wife, “While we are staying in this country we have much inconvenience. Because of it let us go to another country.” Thereupon the woman, too, said of it, “It is good.”
After that the two persons having set off, journeyed through the middle of a forest wilderness. At that time a Heṭṭiyā, also, of that city having quarrelled with his father, he also, as he was going to another country travelled on the path in the midst of the forest on which this blind man and his wife are going. The Heṭṭiyā encountered that blind man and his wife on the road. Thereupon, while this Heṭṭiyā was talking with the two persons he asked, “Where are you two going in the jungle in this forest wilderness?”
Then this blind man and his wife said, “We are going to another country for the sake of a livelihood.”
The Heṭṭiyā said, “It is good, if so. I also having quarrelled with our father am going to another country. If so, let us all three go [together].”
Thereupon all three having said, “It is good,” while they were talking and journeying, because the blind person’s wife is beautiful to the Heṭṭiyā his mind became attached to her, like marrying her. Because the Heṭṭiyā was a young man to the blind person’s wife, also, her mind became attached to him.
When these two persons, thinking in this manner, were going a little far, the Heṭṭiyā spoke to that woman, unknown to the blind person,[1] “Let us two go [off together].” Thereupon the woman gave her word, “It is good.”
To drop the blind person and go, the scheme which the woman told the blind person [was this]: “Anē! Husband, there is a kind of fruit-tree fruits in this forest wilderness which it gratifies me to eat. Therefore you must give permission to me to eat them and come back.” Having said [this] she made obeisance.
At that time the blind man, thinking it is true, said, “It is good. I will remain beneath this tree; you go, and having eaten the fruit come quickly.” Thereupon the woman, saying, “It is good,” while the blind person was continuing to stay there went with the Heṭṭiyā somewhere or other to a country.
This blind man remained night and day in hunger beneath the tree, for six days. After that, yet [another] Heṭṭiyā, while going to the village of the woman who had married that Heṭṭiyā, tying up a packet of cooked rice also, to eat for the road, travelled with his wife by the middle of that forest wilderness.
Thereupon the Heṭṭiyā met with that blind-eyed man. So the Heṭṭiyā spoke to his wife, “There is a man near that tree. Let us go near, and [after] looking let us go.” The woman said, “It is good.”
Then the two persons having gone near that blind person, asked, “Who are you?”
Then the blind person made many lamentations to that Heṭṭiyā: “Anē! Friend, I am a blind person. I having spoken with my wife about going to another country, while we were going in the middle of this forest wilderness, my wife got hid and went off with yet [another] man. I am now staying six days without any food. You arrived through my good luck. Anē! Friend, having gone, calling me, to the country to which you are going, send me to an asylum.[2] If not, in this forest wilderness there is not any all-refuge.”[3]
Thereupon the Heṭṭiyā, having become much grieved, unfastened the cooked rice that the party brought to eat for the road, and having given the blind person to eat, as they were going, inviting the blind person, to the city to which the party are going, he told that Heṭṭiyā’s (his own) wife to come holding [one end of] the blind person’s walking-stick (to guide him).
Then the Heṭṭi woman said, “Anē! O Lord, should I go holding this blind person’s leading stick they will say I am the blind man’s wife. I have heard that kind of story before this. But if you, Sir, say so, I will come holding it.”
The Heṭṭiyā said, “No matter, come holding it.”
While [she was] thus holding it, calling him they went to the city to which the party are going. Having gone [there] and told the blind man to stay [with them] that day night, they gave him amply food and drink, and the mat also for sleeping on. Next day after light fell having said to the blind person, “Now then; there! You having gone into that street and begged, seeking something, eat,” with much kindness they started him.
Then the blind person having gone near the royal house at that city, said, “Anē! O Deity,[4] when I was coming away with my wife by the middle of a forest wilderness, a Heṭṭiyā having quarrelled with his father, and said that he was going to another country, and for six days having not a meal, as he was coming fell behind us. We gave him the cooked rice that we brought for our expenses, and came calling him [to accompany us]. As though in that way the assistance were insufficient, the Heṭṭiyā uprooting my wife also [from me] said he will not give her to me, and drove me away. To whom shall I tell this suit? Do you investigate only suits for rich persons? Do you not institute suits for poor persons? Now then, how shall I obtain a living?” Having said [this] he began to weep.
At that time the [royal] messengers having gone, told it to the King. Thereupon the King also having become grieved regarding it, sent messengers and caused the Heṭṭiyā who came with the blind person, and his wife, to be brought.
Having heard the case, he said, “This young Heṭṭiyā did not take a wife [for himself]; he took the blind person’s wife,” and ordered them to behead the Heṭṭiyā.[5] Having said, “The woman having come in dīga [marriage] to the blind person and in the meantime having endangered him, went with another man,” he ordered them to put her in a lime-kiln and burn her. Having given a little money to the blind person he told him to go.
Thereupon the blind person, taking the money also and having gone outside the royal palace, was saying and saying, “Anē! O Gods, what is it that has occurred to me! At the time when I remained for six days in the midst of the forest, this Heṭṭiyā and his wife having met with me while they are coming, and given food to me who was in hunger for six days, brought me to this city, and let me go. I having told all these (lit., these these) lies [in order] to take the woman, I was not allowed to take the woman, nor were the two persons allowed to live well together. The foolish King without giving me the woman ordered them to kill her. Now then, where shall I go?”
At that time a man having heard him, quickly went and said to the King that this blind person says thus. Then the King quickly having caused the blind person to be brought, and having released the Heṭṭiyā and the woman from death, and given presents to the two persons, and sent them away, ordered the blind person to be killed.
Immigrant from Malayālam, Southern India. (Written in Sinhalese, and partly related in that language.)
This story is given in Tales of the Sun (Mrs. H. Kingscote and Naṭēśa Sāstrī), p. 165.
[3] Saw-saraṇak, refuge from all things. [↑]
[4] Deviyanē, honorific title of a King. [↑]
[5] Lit., to cut the Heṭṭiyā’s neck. [↑]
No. 265
The Destiny Prince
In a certain country a King had two Princes. After the two Princes became big, calling them near the King the King asked both, “Is Destiny the greatest thing or not?”[1]
At that time the big Prince said, “Destiny is the greatest (widi lokuyi)”; the young Prince said, “It is insufficiently great (madi lokuyi).” Because the big Prince said, “Destiny is the greatest,” the King commanded that they should behead and kill him. Thereupon the Prince’s mother, having given him a little money, and said, “Son, go thou to a country thou likest,” sent him away. Then the Prince having looked for a country to proceed to, went away.
When he is going on the path, the men whom he meets ask, “Where are you going?” Thereupon the Prince, not saying another speech, gives answer to the talk, saying, “Destiny.” However much they speak, this Prince, except that he says, “Destiny,” does not give a different reply. While giving replies in this manner, this Prince walks through various countries.
In yet [another] city, a daughter of the King, and a daughter of the Minister, and a daughter of a rich Heṭṭiyā called the Money Heṭṭiyā, these three having been born on one and the same day and the three having gone to one school learning letters, after they became big gave presents to the teacher.
What of their giving presents to the teacher! Regarding the teacher’s instructing these three children, it was in name only. There was a chief scholar; it was the scholar indeed who taught the letters to all these three children. Notwithstanding that it was so, they did not give him presents or anything.
Because of it he being grieved at it, and thinking that if there should be a word which the King’s daughter says, the Minister’s Princess and the Money Heṭṭiyā’s daughter hearken to it, he sent a letter in this manner to the royal Princess: “O Royal Princess, except that I taught you three persons the sciences [for him], our teacher did not teach them. Having tried so much and taught you three, at your not thinking of me I am much grieved.” He wrote [thus] and sent it.
The royal Princess had ordered the Minister’s daughter and the Money Heṭṭiyā’s daughter every day in the morning to come to the royal palace. Therefore the two persons, having stayed at home only at night, in the morning arrive at the royal palace.
One day, while these very three are stopping and playing at the royal palace, a man brought a letter and gave it into the royal Princess’s hand. Thereupon the royal Princess having broken open the letter, when she looked [in it] the party’s second teacher [had written] that he was displeased.
Then the Princess said thus to the Minister’s daughter and the Money Heṭṭiyā’s daughter: “Look. Omitting to give our presents or anything to our second teacher who took much trouble and taught us, and having given presents to our big teacher, when coming away we did not even speak, he has written. It is indeed foolishness at our hand. Because of it, let us write anything we want to send, and send a letter [to him]. Having sent it let us give anything he asks for,” she spoke [to them]. [Thus] speaking, she wrote and sent: “Anything you ask we will give. Please write what thing you want.”
Thereupon, the letter having gone the party’s second teacher received it. Having received it, owing to the form of the letter that person writes, “I want nothing. Because you three said you will give anything I want, I am coming to marry you three persons. What do you say about it?” He wrote and sent [this].
The letter having gone, the royal Princess, together with the other persons also, received it. When they looked at the letter, the party perceived that the letter they wrote was wrong. Perceiving it, the royal Princess said, “Comrades,[2] the word that we wrote and sent was wrong. The second teacher has sent letters [asking] how he is to come to marry us three. Because we made a mistake, and as we cannot tell lies, let us appoint a day and send [word].” Thereupon the two persons gave permission for such a word [to be sent].
She wrote and sent the letter: “To-morrow night, at twelve, you must come to the palace; at one you must come to the Minister’s house; at three, you must come to the Money Heṭṭiyā’s house.” Having written it, [after] sending it in this manner the three persons making ready distilled Attar water[3] and several sweet drugs to put on his body when he comes, and priceless food, waited for him.
That day, that royal Prince who is walking along saying “Destiny,” coming to the city at night time and having become hungry, remained sleeping near the gate[4] of that palace. The second teacher loitered a little in coming. After the royal Prince had gone to sleep during the whole night [up to midnight], placing food and fragrant sorts on a tray in her own hands, and having come near the gate of the palace and felt about, when [the Princess] looked the Prince who says “Destiny” was there.
At that time the royal Princess, thinking he was the second teacher, said, “What are you sleeping for? Get up.”
That Prince, saying, “Destiny,” being unable to arise [through sleepiness,] remained lying down. Thereupon the royal Princess, touching his body with her hand, made him arise; and having given him this food to eat, and having sprinkled distilled Attar water on his body, and having complied with immoral practice,[5] the Princess went to the palace. Then the Prince who says “Destiny” was sleeping [again] near the gate of the palace.
At that time the second teacher came. Having come there, he asked that Prince who says “Destiny,” “Who are you, Aḍā?” Then that Prince said, “Destiny.” “What is, Aḍā, Destiny?” he asked. Then again he gave answer, “Destiny.” At this next occasion, having said, “What Destiny, Aḍā!” he pushed him away.
Thereupon the Destiny Prince [having gone] near the gate of the Minister’s house, was sleeping [there]. Then the Minister’s daughter having come, asked, “Who are you?” The Prince said, “Destiny.”
Then the Minister’s daughter said, “What is it you call Destiny? On account of the letter you sent, the royal Princess and we two also, having spoken have made ready. Eat these things quickly; I must go.”
Thereupon the Prince said, “Destiny.” Then the Minister’s daughter having touched him on the body and caused him to arise, gave him the food to eat, and having put distilled Attar water and several sweet drugs on the Prince’s body, and complied with immoral practice, went away. The Destiny Prince went to sleep there.
At that time the second teacher, having stayed looking about near the palace and the Princess not being [there], thinking he must go even to the Minister’s house, came to the Minister’s house. At that time the Destiny Prince was there. The second teacher having gone, asked this one, “Who are you, Aḍā?” He said, “Destiny.” Thereupon having said, “What Destiny! Be off!” and having beaten him he drove him away. Having driven him away the second teacher stayed there looking about.
The Destiny Prince having gone to the house of the Money Heṭṭiyā, there also stayed sleeping near the gate. Then the Heṭṭiyā’s daughter having come with sandal-wood scent and distilled Attar water, asked, “Who are you?” At that time the Prince said, “Destiny.”
The Heṭṭiyā’s daughter having said, “What Destiny! Get up,” touched his body, causing him to arise; and having given him food also, putting distilled Attar water on his body, complied with immoral practice, and went into the house. The Destiny Prince went to sleep there.
That second teacher having stayed looking about at the Minister’s house, and having said [to himself] that because the Minister’s daughter did not come he must go even to the Money Heṭṭiyā’s house, came there. At that time, the Destiny Prince was sleeping there also.
Then the second teacher asked, “Who are you, Aḍā?” Thereupon the Prince said, “Destiny.” Saying, “What Destiny, Aḍā!” and having struck him a blow, he pushed him away. Thereupon the Destiny Prince having gone, remained sleeping in a grass field more than four miles away. That second teacher having stayed there watching until it was becoming light, went to his city.
On the following day morning this fragrance [from the scents sprinkled on the Prince] having gone through the whole city, when the King was making inquiry [he learnt] that this Princess, too, had put on this scent. Thereupon the King thought, “Besides the Minister no other person comes to my palace. It is a work of his, this,” he got into his mind.
The Minister thinking, “Besides the King no other person comes to my house; this is a disgraceful step (kulappaḍiyak) of the King’s,” got angry.
The Money Heṭṭiyā, thinking, “Except that the King comes, no one else comes to my house; because of that, this is indeed a disgraceful step of the King’s,” got angry.
After that, the whole three having met at one place, speaking about this, when they were making inquiry the fragrance of the distilled Attar water on the body of the Destiny Prince came [to them]. Then seizing him and having come back, for the fault that he committed they appointed to kill him.
At that time the royal Princess and the other two persons having come before them, said, “It is not an offence [of his]. After you kill that man please kill us three”; [and they gave a full account of the matter]. Before they said this word the Destiny Prince said even more words than anyone was saying and saying.
After that, the King also having freed him from death, asked the Destiny Prince, “Of which village are you; of which country?”
Then the Destiny Prince said, “I am of such and such a city, the son of the King. One day our father the King asked me and my younger brother, ‘Is Destiny the greatest thing or not?’ Thereupon I said, ‘Destiny is the greatest’; younger brother said, ‘It is not the greatest.’ Because I said, ‘Destiny is the greatest,’ he appointed me for death. I having run away from there, I dwelt in this manner, walking through a multitude of cities. When they were speaking, I replied, ‘Destiny.’ ”
At that time the King and Minister, including also the Heṭṭiyā, speaking together, said, “This will be done to this one by the Gods. Therefore let us marry these three to this one; we did not marry and give the three to him.”
They married them accordingly, [and] the King handed over charge of the King’s kingdom [to him]. After that, he remained exercising the kingship in a good manner, with justice.
Another King having gone to the city in which the King the Prince’s father stayed, [after] fighting him and taking the city, banished the King and his Queen and Prince. After that, the three persons having come away arrived at the city where the Destiny Prince was ruling, and stayed there, obtaining a living by breaking firewood and selling it.
The Destiny Prince one day walking in the city, when returning saw that this King his father, and younger brother, and mother are selling firewood. Having seen them, and having come to the palace without speaking, he sent a messenger to tell the three firewood traders to come. The messenger having gone told the three firewood traders that the King says they are to come. Thereupon the three persons becoming afraid, and thinking, “Is selling firewood of the jungle of the Gods and getting a living by it, wrong?” in fear went to the royal palace.
Then the Destiny Prince asked, “Of what city are you?”
The party said, “We were exercising the kingship of such and such a city. Another King having gone [there], oppressing us and seizing the kingdom, told us to go away. Because of that, having come away and arrived at this city, we remain getting a living, breaking firewood in the jungle.”
Thereupon the Destiny King asked, “When you were staying at that city how many children had you?”
The firewood trader said, “I had two Princes.”
Then the Destiny King asked, “Where then is the other Prince? Did he die?”
The firewood trader said, “That Prince did not die. One day, when I was asking that Prince and this Prince, ‘Is Destiny the greatest thing or not?’ the Prince said, ‘Destiny is the greatest’; this Prince said, ‘It is insufficiently great.’ Because of it I sent him out of the kingdom.”
Thereupon the Destiny Prince, saying, “It is I myself who am that Prince,” told them the circumstances that had occurred to him. Both parties after that having become sorrowful, remained living [there], protecting that city in happiness.
Immigrant from Malayālam, Southern India. (Written in Sinhalese, and partly related in that language.)
In the Jātaka story No. 544 (vol. vi, p. 117), the King of Vidēha sums up the Hindū belief in predestination from the day of a person’s birth, as follows: “There is no door to heaven: only wait on destiny: all will at last reach deliverance from transmigration.”
His daughter afterwards illustrated the Buddhist doctrine that a person’s destiny depends on his acts and thoughts in his present life as well as in previous ones:—“As the balance properly hung in the weighing-house causes the end to swing up when the weight is put in, so does a man cause his fate at last to rise if he gathers together every piece of merit little by little.”
The Mahā Bhārata (Śānti Parva, cclviii), states that all gods must inevitably become mortals, and all mortals must become gods; and also (ccxcix) that whatever one’s lot may be it is the result of deeds done in previous lives.
The inevitable action of Karma is well exhibited in a story in Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 59, in which when the God Śiva and his wife Pārvatī saw a poverty-stricken Brāhmaṇa on his way home, and the latter wished to give him riches, Śiva remarked that Brahmā had not written on his face [at his birth] that he must enjoy wealth. To test this, Pārvatī threw down on the path a heap of a thousand gold muhrs (£1,500). When the Brāhmaṇa got within ten yards of it, he was suddenly struck by the idea that he would see if he could walk along like a blind man, so he shut his eyes, and did not open them until he had gone past the money.
In the Kathā Sarit Sāgara (Tawney), vol. i, p. 280, a Princess who had arranged through a confidante to meet a man in a temple at night, met there instead a Prince who was accidentally spending the night there, and without recognising who he was, accepted him as her husband, and afterwards returned to the palace. On the following day the Prince appeared before the King, who formally bestowed the Princess on him, one of the Ministers remarking to the King, “Fate watches to insure the objects of auspicious persons.”
In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 327, a King asked his two daughters which was the greater, Karma (fate, as the effect of acts in previous lives), or Dharma (righteousness). The younger said “Karma,” the elder, “Dharma.” He was so angry that he married the younger one to a young Brāhmaṇa thief; but he became very wealthy in a miraculous manner, and afterwards invited his father-in-law to a feast at which he was waited on by his daughter, the disgraced Princess, whom he did not recognise. At the end of it she told him who they were, and he promised to give the kingdom to her husband.
In The Kathākoça (Tawney), p. 82, a Princess had as her companions the daughters of a merchant and a gardener who were born on the same day as herself. When the Princess was married she requested that her two comrades might be married to the same young man, and this was done.
[1] Widi lokuda madi lokuda, lit., Is Destiny great or insufficiently great? [↑]
[2] The word in the text is gollē, “O party.” [↑]
[5] Anācāra darmmē yedī. In the two later instances the second word is darmmayehi. [↑]
No. 266
The Teacher and his Pupil
In a certain country there were a woman and her two children. After the woman’s husband went and died, there not being any all-refuge (saw-saraṇak) for the woman and children, after the children became big they remained without learning.
Thereupon the men of that country said to the woman, “Your children are male children, are they not? Because of it, make efforts and teach them. Should the persons learn a little it will be good for you.”
And the woman accepting this very speech, as she had nothing for expenses for teaching the children she went near a teacher, and said, “Anē! Mr. Teacher, from anyone whatever I have no all-protection. Therefore I have nothing to pay for an expense. Because of it, you, Sir, by favour to me having taught these two children, you taking one child be good enough to give me one child.”
The teacher also being pleased regarding it, said, “It is good,” and took charge of the two children. [After] thus taking charge of them, although having made efforts he taught both children, and the young child, having more intelligence than the teacher, learnt, the other elder child was unable to learn even a little. Because he could not learn he sent him to look after the teacher’s cattle.
After the young child had thoroughly learned, the teacher, thinking a deceitful thought, for the purpose of causing the young child to remain and of sending the elder child home, taught the young child in this manner: “Child, I am sending a letter to your mother to-morrow [as follows]; ‘Your young son indeed knows nothing; the elder child is learning very thoroughly. Because of it, having come [for him], go back summoning him [to accompany you].’ When I have sent the letter your mother will come to-morrow. Then, putting on bad clothes, you remain, smearing cow-dung and the like on your hands. The elder child I shall dress well, and send to stay [at home],” he said.
Because the young child was unable to say anything at that time on account of the teacher’s word, he said, “It is good.” After it became night, taking the disguise of a bird and having gone that night to his mother’s house, and taught her [as follows], he came back:—“Mother, to-morrow our teacher will send you a letter [to this effect]: ‘Your elder child is learning well; the young child indeed cannot [learn] anything. Because of it, you having come call the elder child and go.’ In that way he will send the letter. Elder brother was unable to learn anything, therefore I am learning in a thorough manner. On account of it, to-morrow, when you are coming, our teacher, with the thought to cause me to stay, having smeared cow-dung on my body and put on me bad clothes, will put good clothes on elder brother. Then teacher will say, ‘Look here. This big child indeed is learning a little; the young child cannot [learn] anything. Having put aside the young child for me, even to look after the cattle, call the big child and go.’ Then you say, ‘No, Mr. Teacher, you, Sir, having made such efforts, I do not want the child whom you have taught. Should you give me the young child it will do.’ Somehow having made efforts, asking for me come [home].”
And the teacher on the following day having written in the above-said manner, sent a letter. At that time the woman arrived at the teacher’s house. After that the teacher said, “Your big child is learning the arts and sciences better than I; the young child knows nothing. Because of it, having caused the young child to stay to attend to the grazing of the cattle for me, you go back, summoning the elder child [to accompany you].”
At that time, the woman said, “Anē! Teacher, you, Sir, having made such efforts, be good enough to take for yourself the child who has embraced [the learning]. Should you give me the young child, it will do.”
Thereupon the teacher said, “No, you are a poor woman, are you not? Because of it, calling the elder child go.”
Then the woman having said it in the very [same] way as before, calling the younger child went away.
At that time the teacher having become angry regarding the young child, said: “Son of the courtesan! It is a work of yours, indeed, this! Somehow or other, should I be able I will take you.”
The young child having gone to his mother’s house, the child said to his mother, “Mother, there is no way for us to obtain a livelihood. Because of it, I will create myself a vegetable garden. You having uprooted the vegetables and tied them in bundles, place them [aside]. Men will come and ask for vegetables. Give the vegetables; do not give the cord that is tied round the vegetables,” he said.
Thereupon, having said, “It is good,” she did so, not giving the cord. Having sold the vegetables, for a few days they obtained a livelihood.
After that, the child said to his mother, “Mother, now then, there is no way for us to obtain a livelihood. Because of it, I will become a fighting-cock. Men having come and given the price you say and say, will take the cock. Don’t you give the cord only, with which the cock has been tied. Should you give it the men will capture me.”
His mother said of it, “It is good.”
After that, having become the fighting-cock, while he was so, certain men having come asked for the fighting-cock. After that, saying a great price and having given the cock, taking the cord that had tied the cock, and the money, with the money for a little time they obtained a livelihood.
After that the child said to his mother, “Mother, because we have nothing for food or drink I will become a horse. Our teacher will come to take me. You give only the horse; don’t give the cord.”
After that having become the horse, while he is it the teacher who taught him came. Having come and having offered a price for the horse he gave the money. Having given it, when he was preparing to bring away the horse that woman said she could not give the cord.
At that time the teacher said, “I cannot give you the cord. I gave the money for the cord with it”; and not having given the cord to the woman, holding the cord and having mounted on the back of the horse he made it bound along without stopping, as though killing it. Causing it to bound along in this manner, when he was near a piece of water the horse, being unable to run [further], taking the appearance of a frog sprang into the water.
The teacher became angry at it, and having collected a multitude of men besides, taking a net tried to catch the frog. At that time the frog having become a golden finger-ring, and crept inside After that, a royal Princess and a female slave having come to the pool, when they were bathing the ring having been at the angle of the stone the female slave met with it. Having met with it she showed it to the royal Princess. Thereupon the royal Princess, taking it, put it on her hand. Placing it on her hand, and having bathed and finished, she went to the palace. The Princess having been sleeping, eats the evening food at about twelve at night. That day, in the night, the female slave, having taken cooked rice and gone to the royal Princess, and having placed it on the table, and made ready betel and areka-nut for the betel box, and placed it [ready], went to sleep. After all went to sleep, that ring, having loosened itself from the hand of that Princess and having become a man, and eaten a share from the cooked rice that was for the Princess, and eaten also a mouthful of betel, and come near the bed on which the royal Princess is sleeping, expectorated[1] on the Princess’s clothes, and having come to her finger, remained like a ring on her hand. The Princess having arisen to eat the cooked rice, when she looked [saliva stained red by] betel [and areka-nut] had been expectorated on her clothes. Having said, “Who is it?” and having gone, when she looked at the cooked rice at that time a half of the cooked rice had been eaten. After that, not eating the rice, and thinking, “By whom will this work be done?” she went to sleep. Regarding this she did not tell anyone else. On the following day, also, in that way she went to sleep. That day, also, that ring having gone in that manner and eaten the cooked rice, and eaten the betel, and expectorated on the clothes, and gone [back] to the finger, remained [there]. The Princess that day also having awoke, when she looked, that day also, having eaten half the cooked rice and betel, he had expectorated on the clothes. On the following day, with the thought, “Somehow or other I must catch this man who comes,” having pricked the Princess’s finger with a needle and put a lime fruit on it, except that she simply stays closing her eyes, by its paining she remained without going to sleep. That day, also, that ring, with the thought, “This Princess will have gone to sleep,” having loosened itself from the finger, when he was becoming ready to eat the cooked rice the Princess having come and said, “Who are you?” seized him. Thereupon the youth having told her all the circumstances, while staying there became the ring. The magic-performing boy, as it appears to him by the various sciences, said to the Princess, “The teacher who taught me the sciences will come here to-morrow to perform magic. I shall become a good beautiful necklace on your neck. He having come, and having thoroughly performed magic for the King’s mind to become pleased, will think of getting presents. Then the King will ask, ‘What dost thou want?’ At that time that person will say, ‘We indeed do not want any other thing; should you give that Princess’s necklace it will be enough.’ Then the King will tell you to give it. Thereupon, you, as though you became angry, having unfastened it from the neck and crushed it in the hand, throw it away into the open space in front of the palace. When throwing it there one grain will burst open. Then that magician, taking the appearance of a cock, will pick up each grain [of corn out of that one] and eat it. Then you remain treading on one grain [of corn] with your foot. Having been treading on it, when [the cock], having eaten all, is coming to an end, raise the foot. Then I having become a jackal, catching the cock will eat it.” To that speech the Princess said, “It is good.” On the following day, in the above-mentioned manner that magician came. In that way doing magic, he asked for that necklace as a present. The Princess did just as that youth said. At that time a grain burst. Thereupon the magician, having become a cock, ate the grains [of corn which came out of it]. Then the Princess having come, remained treading on one with the foot. The cock having eaten the grains, when they were becoming finished the Princess raised the foot. At that time the grain seed that was under the foot having become a jackal, caught and ate that cock. After that, the King, ascertaining that the youth was cleverer than that magician, having married and given to him the King’s Princess, gave him the sovereignty also. After that, causing to be brought there the youth’s mother and his elder brother also who stayed near the teacher, he remained exercising the kingship in a good manner. Immigrant from Malayālam, Southern India. (Written in Sinhalese, and partly related in that language.) In a certain country there was a most skilful teacher. One day when this teacher went to walk in the village, having seen that there were two sons of a widow woman at one house, asking for these two children from the woman for the purpose of teaching them the sciences he went away [with them]. The teacher began to teach these two the sciences. But perceiving that the elder one could not learn the sciences he taught him the method of cooking, and the younger one the sciences. After he had taught these two the sciences it was [agreed] that the mother should select the person [of them] whom she liked. When their learning was near being finished, the younger one having gone home said, “You ask for me; elder brother knows how to cook, only.” The mother having said, “It is good,” after their learning was finished the teacher told the mother to take the person she liked. That day she brought away the younger one. The teacher, perceiving the trick that the younger one had done for him, was displeased. The widow woman was very poor. One day the boy said, “Mother, let us sell cattle”; and taking a [charmed] cord and having given it to his mother, he said, “Having fixed this cord to my neck, at that time I shall become a bull. At the time when you sell the bull do not give the cord to anyone.” When the woman put the cord on her son’s neck he became a most handsome bull. Having taken the bull to the city and sold it, she brought the cord home. At the time when the merchant [who had bought the bull] looked in the evening, the bull had broken loose and gone away. After having done thus many a time, the merchant related the circumstance to the teacher of that district. The teacher, knowing the matter, said, “Having brought the bull together with the cord, place it and tie it at the side of a jungle.” That woman on the following day having taken the bull [for sale], he gave about double the price he was paying for the bull, and having brought the cord also, tied it at the side of a jungle, [and informed the teacher]. While it was [there], in the evening the teacher having approached it in a leopard-disguise killed the bull. At a certain city there was a famous Brāhmaṇa. He taught a certain youth the whole of his science. After the scholar learnt the science the Brāhmaṇa became angry [with him]. While the time is going on thus, the Brāhmaṇa thought of killing the scholar. The scholar also got to know about it. While they were at a certain place, these two persons having struck [each other] on the face, the Brāhmaṇa chased the scholar along the path. The scholar being unable to run [further], took the appearance of a bull, and ran off. The Brāhmaṇa, also, bringing a leopard’s appearance, chased him. The scholar being unable to run thus, becoming a parrot began to fly. The Brāhmaṇa, also, becoming a hawk began to go chasing it. At last the parrot, being unable to fly, entered the palace of a certain King by the window. The Brāhmaṇa, also, bringing a youth’s appearance became appointed for looking after the oxen of a house near by. In this royal palace there was a Princess. The parrot having been during the day time in the disguise of a parrot, in the night time took also the appearance of a Prince. In the night time, in the appearance of a Prince he went near the Princess. Having been thus, in the day time, at the time when the parrot is bathing daily a cock comes. The parrot having gone away immediately got hid. Having been thus, and being unable to escape, one day at night having uttered spells over and given [the Princess] three Mī[2] seeds, he said that at the time when the cock comes she is to break them in pieces. On the following day, at the time when [the parrot] was bathing, the Brāhmaṇa came in the disguise of a cock. Thereupon she broke up the three Mī seeds. Immediately a jackal having come, seizing the neck of the cock went off [with it]. After that, the Prince, marrying the royal Princess, in succession to the King exercised the sovereignty over the city. This story with its variants is the first tale of The Story of Madana Kāma Rāja (Naṭēśa Sāstrī), p. 2. The two sons of a deposed King who became a beggar were educated by a Brāhmaṇa on the understanding that he should keep one of them. By the younger son’s advice he was selected by the parents, his brother being too stupid to learn anything. He first became a hen which the King bought for a hundred pagodas; in the night she became a bandicoot, a large rat, and returned home. Then he became a horse which the Brāhmaṇa bought for a thousand pagodas, and rode and flogged till it was exhausted. At a pool the spirit of the Prince entered a dead fish, and the horse fell down lifeless; then to save himself he entered a dead buffalo which thereupon became alive, and lastly a dead parrot which when pursued by the Brāhmaṇa in the form of a kite took refuge in a Princess’s lap, and was put in a cage. On two nights while she slept the Prince resumed his own shape, rubbed sandal on her, ate her sweetmeats, and returned to the cage; on the third night she saw him and heard his story. As predicted by him, the Brāhmaṇa came with rope-dancers, and as a reward for their performance demanded the bird. By the Prince’s advice the Princess broke its neck when giving it, and his spirit entered her necklace. She broke it, casting the pearls into the court-yard, where they became worms. When the Brāhmaṇa while still in the swing took a second shape as a cock and began to pick up the worms, the Prince became a cat and seized it. By the King’s intervention the enemies were reconciled, the Prince married the Princess, and afterwards recovered his father’s kingdom. In Indian Nights’ Entertainment (Swynnerton), p. 216, the first part is similar, the teacher being a fakīr. The youth turned himself into a bull which was sold, without the head-stall, for a hundred rupees, disappeared, and became the youth again. When he next changed himself into a horse the fakīr chased it; it became a dove and the fakīr a hawk, then it turned into a fish and the fakīr a crocodile. When near capture the fish became a mosquito and crept up the nostril of a hanging corpse; the fakīr blocked the nostril with mud and induced a merchant to bring him the body. Then follow some of the Vikrama stories, and at last at the corpse’s request the merchant removed the mud, and the youth escaped. The fakīr then accepted the boy’s challenge that he should be a goat and the fakīr a tiger, and one should devour the other. The goat was tied outside the town at night, men who were stationed to shoot the tiger when it came, fired, and both animals were killed. In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 134, a Queen bore two sons owing to magical aid given by a Jōgī, who was to have one of them as a reward. The clever younger one whom he wanted ran off. The man first chased him as a leopard, then they were a pigeon and hawk, a fly and egret. The fly settled on the rice plate of a Queen; when the Jōgī induced her to throw the rice on the ground the boy became a coral bead in her necklace. The man then got her to scatter the beads on the floor, and while as a pigeon he was picking them up, the boy took the form of a cat and killed it. In the Kathā Sarit Sāgara (Tawney), vol. i, p. 342, a man became an ox when a witch tied a string round his neck, and regained his shape when it was removed. On p. 340 the animal was an ape; when the string was taken off a spell was also necessary to restore the man’s form. In vol. ii, pp. 157, 168, a man was similarly turned into a peacock, and resumed his shape when the thread was removed. In Sagas from the Far East, p. 2, the elder son of a Khan studied without result under seven magicians for seven years; the younger son acquired their mystic knowledge by peeping through a crack in the door. The elder one afterwards sold the younger to them in the form of a horse; as they were killing it he entered a fish, which as seven larger fishes they chased. Then he became a dove, which when seven hawks pursued it took refuge in Nāgārjuna’s bosom and told him its story. When the seven men asked for his rosary he put the large bead in his mouth as requested by the youth, and biting the string, let the others fall, on which they became worms that seven cocks began to pick up. On the large bead’s falling it changed into a man who killed the cocks with a stick; they became human corpses. In the same work, p. 273, when the father of Vikramāditya went to fight a demon he left his body near an image of Buddha for safety. On his younger wife’s burning it on a pyre, he appeared in a heavenly form and stated that as his body was destroyed he could not revisit the earth. In the Arabian Nights (Lady Burton’s ed., vol. i, p. 118) a Princess-magician summoned an Ifrit (Rākshasa) who had turned a Prince into an ape, and with a sword made from a hair of her head cut him in two as a lion. They then became a scorpion and python, a vulture and eagle, a black cat and wolf. The cat became a worm which crept into a pomegranate; when this broke up and the seeds fell on the floor, the wolf (Princess) became a white cock which ate all but one that sprang into the water of a fountain and became a fish, the cock as a larger fish pursuing it. At last they fought with fire in their true forms, and were reduced to ashes. In the same work, vol. iv, p. 492, a magician warned a Prince not to part with the bridle of a mule which was a metamorphosed Queen, but her old mother bought the animal and got the bridle with it. When she removed the bridle and sprinkled water on the mule it became the Queen again at her orders. In the Kathā Sarit Sāgara, vol. i, p. 420, the Asura Maya showed a King his former Asura body. The King magically re-entered the body, abandoning his own frame, and the dead Asura arose. He embalmed and kept his human body, saying that it might prove useful to him. Apparently this approaches the Egyptian belief in the return of the soul to its body after death. Mr. Tawney referred such ideas in China to Buddhist influence. In the same work, vol. ii, p. 353, a decrepit old hermit who had magical power left his own body, and entered that of a boy of sixteen years who was brought to be burnt, after which he threw his old abandoned body into a ravine, and resumed his ascetic duties as a youth. In Dr. De Groot’s The Religious System of China, vol. iv, p. 134 ff, instances are quoted from Chinese writers, of bodies which had been reanimated by souls of others who died, and it is stated that “it is a commonplace thing in China, a matter of almost daily occurrence, that corpses are resuscitated by their own souls returning into them.” In the Rev. Dr. Macgowan’s Chinese Folk-lore Tales, p. 109, the spirit of a King who was murdered by being pushed into a well three years before, appeared to a monk, gave an account of the murder, and said, “My soul has not yet been loosed from my body, but is still confined within it in the well.” The body was taken out, and revived when a few drops of the Elixir of Life were applied to the lips. (See also the first note on p. 376, vol. ii.) In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 71, a cord placed round the neck of a Prince by the daughter of a sorceress changed him into a ram; when it was accidentally removed he became a Prince again. In The Kathākoça (Tawney), p. 38, a Vidyādhara gave a Prince the power of entering another body. When he utilised it, it was given out that he was dead. His spirit returned to his own body by its own volition. [1] Leaving a red mark like blood, owing to the areka-nut he had chewed. [↑]The Teacher and the Bull (Variant a)
The Brāhmaṇa and the Scholar (Variant b)