The Flower-Garden Story (Variant)
In a certain country there are a King and a Queen, it is said. While the two persons were acquiring merit for themselves a son was born. The child having become big, while he was increasing in size [the Queen] again bore one.
They sent the second Prince to a pansala (residence of a Buddhist monk) to learn letters. When he was at the pansala the two eyes of his father the King having been injured (antarā-welā) became blind. The Queen’s two eyes also became blind. Owing to it the big Prince told the younger brother to come.
After he came he said, “Younger brother (Malē), the trouble that has struck us! Do you night and day say Bana.”[4] So the younger brother night and day says Bana.
He called to the elder brother, “Elder brother, come here.” The elder brother asked, “What?” “For us three persons you are unable to provide hospitality; you bring a wife (hirayak),” the younger brother said. The elder brother said, “For my ear even to hear that don’t mention it to me.”
After that, the younger brother again called the elder brother near. “For us three persons you are unable to provide hospitality; you bring a [bride in] marriage.” The elder brother on this occasion (gamanē) said “Hā.” When he said it, having gone to another city he asked a [bride in] marriage[5]; having asked he came back. Having gone again he returned, summoning her. After that, for the four persons the Prince is providing hospitality.
One day (dawasakdā) he having gone to chop the earthen ridges in the rice field, the Prince’s Princess was pounding paddy in order to [convert it into rice and] cook. To winnow it she leaned the pestle against the wall; it having fallen upon a waterpot the waterpot broke. When, having seen it, the Princess was weeping and weeping, the Prince (her husband) came from the rice field. “What are you crying for?” he asked.
“Here! (Mēn), I am crying at the manner you, husband,[6] behaved,” the Princess said. Afterwards the Princess said, “Go and conduct me to my village.”
When the Prince said, “What shall I go and escort you for? Cook thou,” he called to the younger brother, “Younger brother, come here.”[7]
The younger brother having come, asked, “What?”
“While she is cooking for us let us go to cut a stick,” the elder brother said.
Afterwards the two persons having gone to the chena jungle cut the stick. After having cut it[8] the elder brother said, “You lie down[9] [for me] to cut the stick to your length.” When he was lying down the elder brother cut off his two feet and two hands. He having cut them, when he was coming away the younger brother said, “If you are going, pick up my book and place it upon my breast.” After having placed it, the elder brother went away[10]; the younger brother remained saying and saying Bana.
After the elder brother went, seven widow women having gone to break firewood and having heard that he was saying Bana, the seven persons came to the place and saw the Prince. “A Yakā or a human being (manuswayekda)?” they asked.
The Prince asked, “Does a Yakā or a human being ask? The Bana a human being indeed is saying,” he said.
“And human beings indeed ask,” the widow women said.
Well, having said thus they came to hear the Bana. While hearing it, a woman having said, “Aḍē! We having been here, the gill of rice will be spoilt[11]; let us go to break firewood,” six persons went away.
The other woman saying, “I [am] to go home carrying (lit., lifting) Koṭā,” and having stayed, lifting him and having gone and placed him [there], and cooked rice, and given him to eat, while he was [there] he heard the notification by beat of tom-toms:—“At the King’s garden thieves are plucking the flowers.”
On seeing that widow, Koṭā said, “I can catch the thieves; you go to the King and tell him.”
Then the woman having gone to the place where the King is, the King asked, “What have you come for?” Well then, the woman said, “There is a Koṭā (Short One) with (lit., near) me; that one can catch the thieves, he says.”
The King [asked], “What does he require[12] for it?”
Afterwards she said, “You must build a house.”
Then the King having built a house in the flower garden, having taken Koṭā the woman placed him in the house. In the evening having placed [him there], and lit the lamp, and placed the book, she came to her house.
Well then, when Koṭā is saying Bana, five Nāga Maidens[13] having come to pluck the flowers hear the Bana. Until the very time when light falls they heard the Bana. When the light was falling the five Nāga Maidens said, “We [are] to go; we must give him powers (waram).”
That Koṭā said, “Who said she will give power to me?”
Then out of the five persons one said, “I will give powers for one hand to be created”; well then, for one hand to be created the Nāga Maiden gave powers. [For] the other hand to be created another Nāga Maiden gave powers. Also [for] the two feet to be created other two gave powers. The other Nāga Maiden’s robes (salu) Koṭā hid himself. Those four persons were conducted away[14]; one person stayed in that house (that is, the one whose clothes he had concealed).
After that, the King came to look at the flower garden. Having come, when he looked[15] the flowers [were] not plucked. Having become pleased at that he gave Koṭā charge of the garden, to look after it, and he gave a thousand masuran, also goods [amounting] to a tusk elephant’s load, a district from the kingdom.
That Koṭā handed over the district to the widow woman; those goods[16] [amounting] to a tusk elephant’s load he gave to the woman. Having split his thigh he put those masuran inside it.
Tom-tom Beater, North-western Province.
In the Story of Madana Kāma Rāja (Naṭēśa Sāstrī), p. 87, a Prince, by the advice of an old woman for whom he worked, carried off the robe of Indra’s daughter when she came to bathe in a pool. He handed it to the old woman, who in order to conceal it tore open his thigh, placed the robe in the cavity, and stitched up the wound.
[2] Buddhist Scriptures, and other religious works. [↑]
[3] Bala-aeti mudda, power-possessing ring. [↑]
[4] That is, recite the Buddhist Scriptures, apparently with a view to their parents’ recovering their sight as a reward for his religious zeal. [↑]
[6] Hurā. To screen herself she blamed him for leaving her alone with the younger brother, thus suggesting that he had behaved improperly to her. [↑]
[7] Malē, mehe waren kō; kō is intensitive, making the order more imperative, like our “I say.” [↑]
[11] Waeradeyi, will go wrong. [↑]
[12] Ōnāennē = ōnāe wennē. [↑]
[14] Aeradi-wunā ahākata; I am not sure of the exact meaning. [↑]
[16] In these stories I have translated wastu as “goods,” this being in the plural number, and wastuwa as “wealth.” [↑]
No. 259
The Story of Sokkā
In a certain country there was a man called Sokkā, it is said. For the purpose of this man’s living, catching a monkey (Wan̆durā) and having made it dance, he began to get money. [After] getting money in that way, when Sokkā, drinking arrack (palm spirit) very well, is walking to that and this hand, the monkey sprang off and went away.
After that, Sokkā, having by means of the money which remained again drunk arrack very well and become drunk, fell into the ditch. Thereupon many flies began to settle on this man’s body. This Sokkā having become angry at it, when he struck at the flies with both hands a great many flies fell dead.
In a little time his intoxication having evaporated his sense came. Thorough sense having come in that manner, when he looked round about he saw near him the quantity (rāsiya) of flies that had died. While he was there, thinking, “Æyi, Bola, at one blow with my hand they were deprived of life to this extent; isn’t it so?” a very foolish man who dwelt in that village came to go near this Sokkā.
The man having seen Sokkā asked, “Friend, what are you doing?”
Thereupon Sokkā says, “Aḍē! What art thou saying? I being a person who has now killed ten or fifteen, thou art not enough even to put on my bathing-cloth for me.”[1]
This foolish man having become frightened by the very extent [of the deaths] that he heard of in this word of Sokkā’s, began to run off. As he was running he met with yet a man who is going on the road; he asks at the hand of this foolish man, “What, friend, are you running for?”
Then this fool says, “Friend, a man who killed ten or fifteen men tried to kill me. Because of it I am running through fear,” he said. At that time that man also, through the extent [of the deaths] that he heard of in that speech having become afraid, began to run off. As these two persons were running they said thus to the men going on the road, that is, “On the road there is a great murderer. Don’t any one go.”
After that, having [thus] made Sokkā a great furious one, it became public. The King of the city also got to know of it. Well then, the King having caused this Sokkā to be brought, [said], “You are a dexterous swordsman and a dexterous fighter, they say. Is it true?”
Then Sokkā says, “O King, Your Majesty, when I have struck with one hand of mine, should there be ten or fifteen staying on that side the men fall dead.”
Thereupon the King asks Sokkā, “If you are a dexterous man to that degree, will you come to fight with the first dexterous fighter of my war army?”
Sokkā says, “When ten or fifteen are dying by one hand of mine, what occupation is there [for me] with one! I am now ready for it.”
The King says, “When for three days time is going by, on the third day you having fought in the midst of a great assembly, the person out of the two who conquers I will establish in the post of Chief of the Army (Senā-Nāyaka).” Sokkā was pleased at it.
The King having put these two persons into two rooms, placed guards. While they were thus, Sokkā having spoken to the dexterous fighter, says, “You having come for the fight with me will not escape. To this and this degree I am a dexterous one at fighting. Fight in the midst of the assembly, and don’t be shy.”
The dexterous fighter having become frightened at Sokkā’s word, got out of the chamber by some means or other, and not staying in the city, bounded off and went away.[2]
When the third day arrived, the whole of the forces dwelling in the city assembled together to look at the fight of these two persons. Thereupon, only Sokkā arrived there. Then when Sokkā became more and more famous the King was favouring him.
During the time while he is thus, a war arrived for the King. The King says to Sokkā, “We must do battle with a war army of this extent. Because of it, having gone together with my war army can you defeat the enemies?”[3]
Sokkā says, “I don’t want Your Honour’s army. Having gone quite alone I can defeat them.”
Thereupon the King said, “What do you require?”
Sokkā, asking for a very rapidly running horse and a very sharp-edged sword, mounted upon the back of the horse, and having bounded into the middle of the hostile army who were building the enemy’s encampment, driving on the horse to the extent possible, he began to cut on that and this hand (ē mē ata). Sokkā having cut down as many as possible, stringing a head, also, on his very sword, came to the royal palace. Thereupon, the forces (pirisa) who were building the encampment, thought, “If so much damage came from one man, how much will there be from the other forces!” Having thought [this], they bounded off and ran away.
Then the King having been pleased, married and gave his daughter, also, to Sokkā, and gave him much wealth also.
During the time while Sokkā is dwelling in this manner at the royal house, Sokkā thought to drink arrack, [after] going and taking the ornaments that his wife is wearing. Having thought it, as though he had an illness he remained lying on a bed, not eating, not drinking.[4] Thereupon his wife having approached near him asked the cause of the illness.
At that time Sokkā asks, “Dost thou think that I have obtained thee (tī) without doing anything (nikan)? To obtain thee I undertook a great charge. The charge is that thou and I (tīt māt) having gone to such and such a mountain must offer gifts.”
Thereupon the Princess says, “Don’t be troubled. To-morrow we two persons having gone [there], let us fulfil the charge,” she said.
Sokkā having become pleased at it, on the following day, with a great retinue also, they went to fulfil the charge. Having gone in this manner, and caused the whole of the retinue to halt on the road, these two persons went to the top of the mountain. Sokkā thereupon says, “I have come here now for the purpose of killing thee, so that, having killed thee, taking thy ornaments I may drink arrack.”
Then the Princess asked, “If I and the ornaments belong to Your Honour,[5] for what purpose will you kill me?”
At that time Sokkā said, “[Even] should that be so, I must kill thee.”
The Princess thereupon says, “If Your Honour kill me now, fault will occur to you at my hand; because of it please bear with me until the time when you forgive me,” she said.
Having said thus while remaining in front of him, and having knelt, she made obeisance. Then having gone behind his back, and exhibited the manner of making obeisance, she seized his neck, and having pushed him threw Sokkā from the mountain, down the precipice. Sokkā having become scattered into dust, died.
After that, the Princess turned back with her retinue, and went to the royal palace.
Western Province.
In The Orientalist, vol. ii, p. 176, the foolish Adikār (Minister) mentioned in the first note after the folk-tale numbered 229, was sent (on account of his destruction of the lion) at the head of an army, against an enemy who had defeated the best generals. His horse bolted and carried him towards the enemy’s troops, who ran off when they observed his approach. He then rejoined and brought up his men, captured the contents of the camp, returned to the King with it, was handsomely rewarded, and retained the royal favour until his death.
In The Jātaka, No. 193 (vol. ii, p. 82), a woman in order to kill her husband pretended that she had taken a vow to make an offering to a hill spirit, and said, “Now this spirit haunts me; and I desire to pay my offering.”
They climbed up to the hill-top, taking the offering. She then declared that her husband being her chief deity she would first walk reverently round him, saluting him and offering flowers, and afterwards make the offering to the mountain spirit. She placed her husband facing a precipice, and when she was behind him pushed him over it.
In No. 419 (vol. iii, p. 261), it was a robber who took his wealthy wife who had saved his life, to a mountain top, on the pretence of making an offering to a tree deity. They went with a great retinue, whom he left at the foot of the hill. When they arrived at the precipice at the summit, he informed her that he had brought her in order to kill her, so as to run off with her valuable jewellery. She said she must first make obeisance to him on all four sides, and when she was behind him threw him down the precipice, after which she returned home with her retinue.
In Old Deccan Days (M. Frere), p. 209, a potter who had caught a tiger, and had consequently been appointed Commander-in-Chief, made his wife tie him firmly on his horse when he was ordered to defeat an enemy’s troops. His horse bolted towards the enemy. In the hope of checking it, he seized a small tree which came up by the roots, and holding this he galloped forward, frightening the opposing force so much that they all ran away, abandoning their camp and its contents. Peace was made, and he received great honours.
In Indian Nights’ Entertainment (Swynnerton), p. 210, the same story is given, the hero being a weaver.
In Sagas from the Far East, p. 181, a poor weaver who had asked to marry the daughter of the King of India, was sent to attack an enemy who was invading the kingdom. His troops refused to fight under him, so he went on alone. His horse bolted towards the enemy, he seized a young tree which was pulled up by the roots and with which he knocked down several of the opposing troops. The rest fled, throwing away their arms and armour, and he loaded a horse with it and returned to the King in triumph. Afterwards he killed by accident a great fox and seven demons, became the King’s son-in-law, and ruled half the kingdom.
In The Indian Antiquary, vol. xiv, p. 109, in a South Indian story by Naṭēśa Sāstrī, a man who had accidentally saved a Princess whom some robbers were abducting, was sent to attack the enemy’s troops who had invaded the kingdom. The horse given to him was wild, so he was tied on it. It galloped towards the enemy, swam across a river at which he seized a palmira tree that was about to fall, and the enemy, seeing him approaching with it, ran away. This version is also given in The Orientalist, vol. ii, p. 102 ff., by Miss A. R. Corea. According to this Sinhalese tale the man succeeded to the throne at the death of the King, having previously been made Commander-in-Chief.
In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 50, a woman who wished to kill her husband pretended to have a headache, for which it was necessary to offer prayers on a mountain to a local deity. She accompanied her husband to a precipice, made him stand facing the sun, went round him several times, and then pushed him over. He was saved by falling into a tree.
In vol. i, p. 112, a woman who had fallen in love with a cripple determined to kill her husband, who had saved her life. On the pretence of assisting him to collect fruits she accompanied him up a mountain and seized an opportunity to push him over a precipice. He was saved by a local deity.
In vol. ii, p. 140, there is an account of the weaver who frightened the enemy’s troops when those of his own side were being defeated; these returned and gained a complete victory. The man was made Minister, with rank next the King.
[1] Ambuḍē gahaganṭawat. Compare p. 297, note. [↑]
[2] Up to this point the story is a variant of the tale called “Sīgiris Siññō the Giant,” in vol. i, p. 312. [↑]
[3] The meaning is, “Can you take my war army and defeat the enemies?” To express this in Sinhalese the narrator should have said, “Taking my war army, can you,” etc. [↑]
No. 260
The Giant and his Two Friends
In a certain country a Prince was born to a King, it is said. For the purpose of giving milk to the Prince he caused a wet-nurse[1] to be brought. Because the nurse’s milk was insufficient for the Prince, he caused yet [another] person to be brought. That also being insufficient he caused yet [another] person to be brought. In that manner having caused seven wet-nurses to be brought, the whole seven gave milk to the Prince. That milk also being insufficient, for the day he gave him also the cooked rice from a quarter [bushel] of rice, and a quarter of a goat, to eat. Having eaten this food, during the time when the Prince became somewhat big [so as] to walk here and there, he gave him the cooked rice from a half bushel of rice and the meat of a goat, to eat. Until the time when ten years were completed for the Prince he gave food thus.
At that time the Prince began to jump that side and this side in the river. That circumstance was published in all cities. During the time when it was thus published, the people of the cities were collected together to look at this Prince. Thereupon, when the Prince was jumping to that bank of the river, while in the midst of the great multitude he fell into water of about two fathoms. Thereupon the Prince, having swum with great shame and having gone to the bank, again jumped to this bank. That time he fell into water of about three fathoms. At that time the Prince becoming very highly ashamed, not speaking at all, went to the royal house, and having been adorned with the five weapons,[2] entered the midst of the forest and went away.
While going thus a little far he met with an old mother. Thereupon this Prince speaks to the old woman, “Anē! Mother, I am very hungry. Prepare and give me a little cooked rice to eat,” he said. When he said so, the old woman, calling the Prince and having gone to her house, and given [him] a sort of vegetable stew to eat, says, “Anē! Son, to cook and give boiled rice I cannot get water. The crocodile in the river has fallen mad. I cannot go also into the midst of the forest to get firewood, the leopard having fallen mad. Should you bring and give firewood and water I can cook and give cooked rice,” she said.
Thereupon the Prince having said, “It is good,” and taken his sword, and gone into the midst of the forest, when [he was] breaking firewood the leopard came and sprang [at him]. After that, the Prince having chopped with the sword and killed the leopard, cutting off his tongue and breaking as much firewood as he can bring, brought it and threw it down at the old woman’s house.
Thereafter, having taken his sword and the water-pot, at the time when he is going near the river the crocodile came springing [at him]. Thereupon, having chopped it with the sword, he cut the crocodile into four or five [pieces], cutting off its tongue also; and having come back [after] taking also a pot of water he gave it to the old woman; and having told her to make ready and give the food, because of pain in the body of the Prince, as soon as he had reclined a little he went to sleep.
While he was there for a little time, the old woman having seen that a man is lifting up the leopard which the Prince killed, and going away [with it], having spoken to the Prince, says, “Son, a man, killing the leopard which had fallen mad is taking it to the royal house. The King had appointed that to a person who, having killed, gave the leopard and the crocodile, he will give much wealth. The King having given much wealth to the man, at the time when you went into the midst of the forest didn’t you meet with the leopard?” Having said it, she told him the whole of these matters.
After that, the Prince, not speaking at all, went to the royal house behind the man who is lifting and going with the leopard. The man having gone to the royal house, and made obeisance to the King, [and shown him the leopard], said, “O King, in the midst of the forest I killed the leopard that had fallen mad. Regarding it, please give me the wealth that Your Honour has appointed.”
Thereupon the King being much pleased, at the time when he is preparing to give the wealth this Prince went near the King, [and said], “O Great King, I killed this leopard. This man, taking the carcase of the leopard I killed, came to obtain the wealth for himself. If this man killed it be good enough to look where this leopard’s tongue is. I have killed not only this leopard. The crocodile, too, that had fallen mad in the river will be [found to be] killed.” Having said, “Here, look; the two tongues of those two,” he gave them to the King. The King, too, having taken the two tongues and looked at them, believed that he killed the leopard, and having killed the man who told the lies gave much wealth to this Prince.
The Prince, bringing the wealth and having given it to the old woman, and been there two or three days, the Prince went to another district. While going thus he met with a dried areka-nut dealer. Thereupon the two persons having become friends, while they were going along they met with an arrow maker. The three persons having joined together, talk together: “Friend, what can you do?”
Thereupon the dried areka-nut dealer says, “Having uttered spells over this dried areka-nut of mine, when I have struck it having gone everywhere it comes again into my hand. After that, I can do what I have thought (hitu andamak),” he said.
When they asked the arrow maker, he informed them that, in the very way which the dried areka-nut dealer said, with the arrow also he can display power.
After that, the Prince says, “The cleverness of you two is from the dried areka-nut and the arrow; my cleverness is from the strength of my body. Should I think of going in the sky further than ye two, having sprung into the sky I go,” he said. Thereupon those two persons having made obeisance to the Prince, the whole three went to one district.
In that village, at a great wealthy house, an illness due to a demon (yaksa ledak) having been caused in a young woman, they had been unable to cure her. These three persons at that very house got resting-places. These three persons ascertaining this circumstance, the Prince having performed many demon ceremonies and cured the young woman’s demon illness, married and gave the young woman to the dried areka-nut dealer; and having planted a lime seedling in the open ground in front of the house, he says, “Some day, should the leaves of this lime tree wither and the fruit drop, ascertaining that an accident has occurred to me, plucking the limes off this tree come very speedily seeking me.” Having made him stay there he went away with the arrow maker.
When going a little far, anciently a great collection of goods having been at yet [another] house, and it afterwards having reached a state of poverty, the principal person of the family having died, they got resting-places at the house, at which there are only a daughter and a son. At the time when these two asked the two persons of the house, “Is there nobody of your elders?” they told these two the whole of the accidents that had happened to the people.
Thereupon the Prince, having spoken to the arrow maker and made him halt there, just as in the former way planted a lime seedling; and in the very manner of the dried areka-nut dealer having given him warning, the Prince went away quite alone.
Having gone thus and arrived at a certain village, when he looked about, except that the houses of the village were visible there were no men to be seen. Arriving at a nobleman’s house[3] in the village, a house at which there is only one Siṭu daughter, this Prince got a resting-place. Having given the resting-place, this Siṭu daughter began to weep. Thereupon this Prince asked, “Because of what circumstance art thou weeping?”
Thereupon this Siṭu daughter says, “My parents and relatives a certain Yakā ate; to-day evening he will eat me too. Through the fear of that death I weep,” she said.
At that time the Prince says, “Putting (tabā) [out of consideration] one Yakā, should a hundred Yakās come I will not give them an opportunity[4] to eat thee. Don’t thou be afraid.” Having satisfied her mind he asks, “Dost thou know the time when the Yakā comes?”
Thereupon the Siṭu daughter said, “Yes, I know it. When coming, he says three [times], ‘Hū, Hū, Hū’; that is, when he is setting off, one Hū, and while near the stile, one Hū, and while near the house, one Hū; he says three Hūs.”
Thereupon the Prince asked, “Are there dried areka-nuts?”
Afterwards the Siṭu daughter said, “There are.”
“If so, filling a large sack please come [with it],” he said.
The Siṭu daughter having brought a sack of dried areka-nuts gave them. The Prince also having put them down thinly at the doorway, the Prince sitting inside the house and taking his sword also in his hand, waited.
Thereupon he said the Hū that he says when setting out. At that time the Siṭu daughter in fear began to weep. When the Prince is saying and saying to the Siṭu daughter, “Don’t cry,” he said “Hū,” the other Hū near the stile. In a little time more having come to the open ground in front of the house saying a Hū, when he was springing into the house the Yakā fell on the heap of dried areka-nuts. At that time the Prince with his sword cut the Yakā into four or five [pieces].[5]
Taking in marriage the Siṭu daughter, while he was dwelling there a long time, to take in marriage the Siṭu daughter they began to come from many various countries, because the Siṭu daughter is very beautiful.
Out of them, a Prince caused the notification tom-tom to be beaten [to proclaim] that should anyone take and give him the Princess who is at the nobleman’s house in such and such a village, he will give him much goods. Thereupon a certain woman having said, “I can obtain and give her,” stopped the notification tom-tom, and having gone to the royal house, asking for three months’ time went to the village at which that Prince and Princess are, and having become the female servant at that house, remained there.
Meanwhile this woman asks the Princess, “Anē! Please tell me by what means your lord displays strength and prowess to this degree,” she asked with humility.
Thereupon the Princess said, “Don’t you tell anyone; our Prince’s life is in his sword.”
That woman from that day began to collect coconut husks and coconut shells. The Princess having seen it asked, “What are you collecting those coconut husks and coconut shells for?”
Thereupon the woman said, “Anē! What is this you are asking? For houses, on the days when it rains is there not much advantage in [having] coconut husks?” And the Princess having said, “It is good,” did nothing. While she was thus, the three months were passing away.
One day, when this Prince and Princess were sleeping, in the night this woman, stealing the sword that was upon the Prince’s breast and having put it under those coconut husks and coconut shells that she had previously collected, set fire to the heap. When the sword was becoming red [hot] the Prince became unconscious.
Before this, this woman had sent a message to the Prince who caused that notification tom-tom to be beaten, to come with his retinue, taking a ship. That very day at night the retinue came. After that Prince became unconscious, this retinue having taken that Princess by very force, put her in the ship to go to their city.
That Prince’s two friends having arisen in the morning, and when they looked, having seen that the leaves had faded on the lime trees and the fruits had dropped, plucking the limes off them came seeking the Prince. Having come there, when they looked, except that the Prince is unconscious there is no one to see. Having seen that a bonfire is blazing very fiercely, they quickly poured water in the bonfire and extinguished the fire. When they were looking, the sword having burnt [away] (piccilā) a little was left. Having got this piece of sword these two persons took it away. Having cut the limes, when they were rubbing and rubbing them on it, by the influence of the Prince the sword became perfect.
At that time the Prince arose in health; and when he is looking perceiving that the Princess is not [there], he went running with those two persons to the port, and saw that at the distance at which it is [just] visible the ship is going.
This Prince asked these two, “Can you swim to that ship?”
Thereupon these two persons said, “If you, Sir, will swim we also will come.”
Then the Prince asked, “When you have gone to the ship how many men can you cut down?”
The dried areka-nut dealer said, “I can cut until the time when the blood mounts to the height of a knee.” The arrow maker also said, “I can cut until the time when the blood mounts to the height of a hip.”
Thereupon the Prince having said, “If you two will cut until the blood is at the height of a knee, and until the blood is at the height of a hip, I will cut until the blood is at the height of a shoulder,” the whole three persons sprang into the river. Having gone swimming and mounted upon the ship, the areka-nut dealer, taking the [Prince’s] sword and having cut the dead bodies until the blood is a knee [deep], gave the sword to the arrow maker. The arrow maker taking the sword and having cut dead bodies until the blood is a hip [deep], gave the sword to the Prince. The Prince having cut the men until the blood is shoulder deep, and having cast the dead trunks into the river, causing the ship to turn arrived with the Princess at his village.
Having come there, the Prince [and Princess] resided there in health. Those two persons having gone to the cities at which each of them (tamu tamun) stayed, passed the time in health.
[1] Kiri-maw, milk-mother. [↑]
[2] Sword, spear, bow, battle-axe, and shield (Clough). [↑]
[4] Lit., leave place to them. [↑]
[5] A similar episode occurs in vol. i, p. 163. [↑]
No. 261
How they formerly Ate and Drank
In a certain country there was a very important rich family, it is said. In this family were the two parents and their children, two sons only.
In the course of time the people of the family arrived at a very poor condition, it is said. During the time when they are thus, the mother of these two young children having gone near a shipping town,[1] winnowed the rice of the ships and continued to get her living. One day when she was winnowing the rice of a ship, quite unperceived by her the ship went to sea [with her on board].
During the time when he was thus unaware to which hand this woman who was the chief support[2] of the family—or the mother—went, the father one day for some necessary matter having gone together with the two sons to cross to that other bank of the river, tied one son to a tree on the bank on this side and placed him [there]; and having gone with the other one to the bank on that side, and tied the son to a tree there, came to take the other son [across]. While on the return journey in this way, this old man having been caught by a current in the river, and been taken by force to a very distant country, went to a village where they dry salt fish.
An old woman having seen the two children who had been tied on the two banks by him, unfastened their bonds (baemi); having heard [from one of them] about their birth and two parents, learning all the circumstances, she employed some person and caused even the child who was on the bank on that [other] side to be brought, and reared both of them.
During the time while the father of the two children was getting his living, drying salt fish, the King of that country died. Well then, because there was not a Crown Prince[3] of the King of the country, according to the mode of the custom of that country having decorated the King’s festival tusk elephant and placed the crown on its back, they sent it [in search of a new King]. And the tusk elephant having gone walking, and gone in front of that poor man who was drying salt fish, when it bent the knee he mounted on the back of the tusk elephant, and having come to the palace was appointed to the sovereignty.
After he was thus exercising the sovereignty a little time, it became necessary for this King to go somewhere to a country, and having mounted on a ship it began to sail away. The two sons who belonged in the former time to this King, who were being reared by the old woman, having become big were stationed for their livelihood as guards on this very ship. Their mother who was lost during the former time, earned a living by winnowing rice on this very ship.
Well then, while these very four persons remained unable to get knowledge of each other, during the night time, when the ship is sailing, in order to remove the sleepiness of the two brothers who were on the ship as guards, the younger brother told the elder brother to relate a story. And when the elder brother said, “I do not know how to tell stories,” because again and again he was forcing him to relate anything whatever, he said, “I do know indeed how to relate the manner of [our] ancient eating and drinking.”
“It is good. If so, relate even that,” the younger brother said.
Thereupon, the elder brother, beginning from the time when their parents were lost, told the story of the manner in which they formerly ate and drank, up to the time when they came for the watching on the ship,—how the two persons, eating and drinking, were getting their living.
These two persons’ mother, and the King who was their father, both of them, having remained listening to this story from the root to the top, at the last said, “These are our two sons.” Having smelt (kissed) each other, all four persons obtaining knowledge of each other after that lived in happiness, enjoying royal greatness.
Western Province.
In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 154, a defeated King who was driven into exile with his wife and two children, engaged a passage by a vessel, but it sailed away with the Queen before the others got on board. She was sold to a merchant whom she agreed to marry if she did not meet with her husband and children in two years. The King, while returning for the other child after crossing a river with one, was carried away by the current, sank, and was swallowed by a fish, and saved by a potter when it died on the bank. He became a potter, and was selected as King by the royal elephant and hawk. A fisherman who had reared the two sons became a favourite, and the boys were kept near the King. When the merchant who bought the Queen came to trade, these youths were sent to guard his goods. At night, on the younger one’s asking for a tale his brother said he would relate one out of their own experience, and told him their history, which the Queen overheard, thus ascertaining that they were her sons. By getting the merchant to complain to the King about their conduct she was able to tell him her story, on which he discovered that she was his wife, and all were united.
In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 183, while a Raja and his wife were travelling in poverty the Queen was shut up by a rich merchant. At a river the Raja was swept away while returning for the child left on the bank, and afterwards selected as King by two state elephants. The children, reared by an old woman, took service under him, were appointed as guards for the merchant’s wife (the former Queen) when she was brought to a festival, and were recognised by her. The merchant complained of the guards, and on hearing their story the King discovered that they were his sons and the woman was his wife. In a variant the children were left on one bank of the river, and a fish swallowed their father, the boys being reared by a cow-herd.
In the Arabian Nights (Lady Burton’s ed., vol. iii, p. 366), a ship in which were an indigent Jew and his wife and two sons, was wrecked, one boy being picked up by a vessel, and the others cast ashore in different countries. The father secured buried treasures which a voice disclosed to him on an island, and became King there; the sons, hearing of his generosity, came to him and received appointments, but did not know each other. A merchant who came with their mother was invited to remain at the palace, the youths being sent to guard his goods and their mother at night. While conversing they found they were brothers; their mother, overhearing the story, recognised them, got the merchant to complain of their improper conduct, and on their repeating their history the King found they were his sons. The mother then unveiled herself, and all were united.
[3] Oṭunna-himi-kumārayek, lit., a Crown-Lord-Prince. [↑]
No. 262
The Gourd Fruit Devil-Dance
In a certain country a Gamarāla cut a chena, it is said. Having planted a gourd creeper in the chena, on it a gourd fruit fruited. The gourd fruit, when not much time had gone, became very large, and ripened.
The Gamarāla, being unable to bring it alone, summoned several men of the village, and having given them to eat and gone with the men, and come back [after] plucking the fruit, and cut open the “eye” (at the end of the neck), placed it [for the contents] to rot. After it rotted he [cleaned it out and] dried it, so as to take it for work (use), and put it on a high place (ihalakin).
In order to perform a devil-dance (kankāriya) for the Gamarāla, having given betel for it and told devil-dancers (yakdessō) to come, one day he made ready [for] the devil-dance. Having made ready that day, when they were dancing a very great rain rained, and the water was held up so that the houses were being completely submerged.
At that time all the persons of this company being without a quarter to go to, all the men crept inside the Gourd fruit, and having blocked up with wax the eye that was cut open into the Gourd fruit, began to dance the devil-dance inside it.
Then the houses, also, of the country having been submerged, the water overflowing them began to flow away. Then this Gourd fruit also having gone, went down into a river, and having gone along the river descended to the sea, and while it was going like a ship a fish came, and swallowed the Gourd fruit.
Having swallowed it, the fish, as though it was stupefied, remained turning and turning round on the water. While it was staying there, a great hawk that was flying above having come and swallowed that fish, became unconscious on a branch.
Then a woman says to her husband, “Bolan, [after] seeking something for curry come back.” At that time, while the man, taking also his gun, is going walking about, he met with that hawk which had swallowed the fish. He shot the hawk.
Having shot it and brought it home, he said to his wife that she was to pluck off the feathers and cook it.
Then the woman having plucked off the feathers, when she cut [it open] there was a fish [inside]. Then the woman says, “Aḍē! Bolan, for one curry there are two meats!”[1]
Taking the fish she cut [it open]; then there was a Gourd fruit. Thereupon the woman says, “Aḍē! Bolan, for one curry there are three meats!” When she looked the Gourd fruit was dried up.
After that, having cooked those meats (or curries) and eaten, on account of hearing a noise very slightly in that Gourd fruit, taking a bill-hook she struck the Gourd fruit.
Thereupon the whole of those men being in the Gourd fruit, said, “People, people!” and came outside. Having got down outside, when they looked it was another country. After that, having asked the ways, they went each one to his own country. And then only the men knew that light had fallen [and it was the next day].
Western Province.
In the Kathā Sarit Sāgara (Tawney), vol. ii, p. 599, a fish swallowed a ship, with its crew and passengers. When it was carried by a current and stranded on the shore of Suvarṇadwīpa, the people ran up and cut it open, and the persons who were inside it came out alive.
In Cinq Cents Contes et Apologues (Chavannes), vol. iii, pp. 229 and 244, two infants who were thrown or fell into the water of rivers were swallowed by fishes and rescued alive after seven days, in the first instance by the child’s father, and in the second by the King of the country in which the fish had been caught.
[1] Eka māluwakaṭa mālu dekayi. The chief ingredients of curries are all termed mālu or māḷu by villagers, whether meat, fish, or vegetables. The same word also means “curry.” [↑]
No. 263
The Ascetic and the Jackal
In a certain country, in the midst of a forest a pack of Jackals stayed, it is said. One out of the Jackals having gone near villages one day for the purpose of catching and eating the fowls and various animals, at the time when he was walking about having arrived at a shed in which was some toddy (fresh palm-juice), and having drunk toddy until his belly fills, after he became drunk fell down at one place and stayed [there], it is said.
When he was staying thus, the Jackal went very thoroughly asleep, it is said. Having stayed in this way, when it was just becoming light the Jackal’s eyes were opened. Well then, at that time the Jackal was unable to go to the pack. Because of what [reason] was that? Because the eyes of the whole of the persons in the village were opened. Owing to it he got into a jungle near by, and when he was there an extremely old ascetic came to go by the place where the Jackal is.
The Jackal having seen the ascetic and spoken to him, says, “Meritorious ascetic, having been in which district are you, Sir, coming? I have sought and sought a meritorious person like you, Sir, and [now] I have met with you; it is very good,” he said.
When the Jackal spoke thus the ascetic asks, “On account of what matter dost thou speak to me in that manner?”
When he asked him thus, the Jackal says, “I did not say thus to you, Sir, for my profit. I had sought and sought an excellent person like you, Sir. A quantity of my masuran are in the midst of such and such a forest. To give those masuran I did not meet with a good person like you, Sir. For many days I was watching and looking on this search, but until this occurred I did not meet with a meritorious excellent person, except only you, Sir. I am very happy to give the masuran to you, Sir,” he said.
The ascetic having been much pleased, asks the Jackal, “Regarding it, what must be done by me for thee?”
When he said [this] the Jackal says, “I don’t want you, Sir, to do any favour at all for me. If I am to give the masuran to you, Sir, please carry me to the place where the masuran are,” he said.
Thereupon the ascetic, carrying in his arms the Jackal, went into the midst of the forest where he said the masuran are. When he went into the midst of the forest, the Jackal having spoken to the ascetic, says, “Look, the masuran are here; please place me here,” he said.
Thereupon the ascetic placed the Jackal on the ground. The Jackal then says, “Taking your outer robe, Sir, and having spread it on the ground, please remain looking in the direction of the sun, not letting the eyelid fall. Having dug up the masuran I will put them into your robe, Sir,” he said.
When the Jackal said thus, the ascetic, through greed for the masuran, without thinking anything having spread the robe on the ground, was looking in the direction of the sun. When he was looking thus for a little time, the Jackal having dunged into the robe, and for a little time more having falsely dug the ground, said to the ascetic, “Now then, be pleased to take the masuran.”
Thereupon when the ascetic through greed for the masuran looks in the direction of the robe, because of the sun’s rays his eyes having become weak, the Jackal dung that he had put [there] appeared like masuran.[1] Making [the robe] into a bundle he went away.
The Jackal having bounded off, went into the midst of the forest.
Western Province.
This tale agrees in some respects with the Jātaka story No. 113 (vol. i. p. 256), in which the person who carried the Jackal was a Brāhmaṇa, who, however, was not told to look at the sun, as in the Sinhalese tale No. 65, in vol. i, of which this is a variant.
[1] Gold, according to a variant of the N.W. Province. Some of these coins were made of gold. See Appendix. [↑]