Chapter XIII: Part 13

In the Wevaelkaetiya Inscription (Epigraphia Zeylanica, vol. i, p. 250), King Mahinda IV. (A.D. 1026-1042) ordered that persons convicted of robbery with violence should be hanged. Mr. Wickremasinghe in giving a translation of this inscription added a note to the effect that he had not found this punishment mentioned elsewhere in Sinhalese literature; but in the Mahavansa, ii, lxxv, vv. 166 and 196, and in the Rajavaliya (translation), p. 66, there are accounts of the hanging of people. In Marshall's Ceylon, p. 39, it is stated that "the punishment of death was usually carried into effect by hanging, or being killed by elephants." In Davy's work also, p. 182, it is said that "the sentence of death, in cases of murder, was carried into effect by hanging."

In the Katha Sarit Sagara (Tawney), vol. ii, p. 185, a young man who was in love with a Princess received her portrait from a painter, and "spent his time in gazing on, coaxing and touching, and adorning her picture; ... he seemed to see her, though she was only a painted figure, talking to him and kissing him, ... and he was contented, because the whole world was for him contained in that piece of painted canvas."

In the Arabian Nights (Lady Burton's ed., vol. i, p. 183), when a Wazir showed his young son to a Sultan, the latter was so much pleased with him that he said, "O Wazir, thou must needs bring him daily to my presence."

NO. 150

THE STORY OF KING BAMBA

In a certain country there is a King. There are seven Princesses (daughters) of the King. He does not allow the seven Princesses to go anywhere outside [the palace precincts], and having caused a pool to be dug in the very palace for bathing, also, the Princesses bathe [in it].

When they have bathed, there is a drain for letting out the water. A Turtle came along the drain, and having entered the pool, when it was there, one day the water having filled the pool the Princesses went. While they were having water-games, one Princess struck against the Turtle, and while she was crying out [in alarm], the other six having become afraid sprang ashore. Having sprung there and gone running, they told their father the King.

Afterwards the King and Ministers having come and opened the drain, when they looked after the water lowered there was a Turtle. The Ministers took away the Turtle. Thereupon the King said, "For the fault that it frightened my Princesses, what is the suitable punishment to inflict on this one?"

Then a Minister said, "Having fixed a noose to its neck and hung it up for thirty paeyas (twelve hours), let it go."

Thereupon another Minister said, "The punishment is not good enough. Not in that way. Having prepared a bon-fire you ought to put this Turtle into the bon-fire." Thereupon the Turtle laughed.

Then yet [another] Minister said, "That punishment is not good enough; I will tell you one. In the Atirawati [281] river the water is very swift; the water goes and falls into the Naga residence. [282] Having taken that one you ought to put it into that."

Then the Turtle, after having shrugged its shoulders, said, "O Lord, Your Majesty, though you should inflict all other punishments don't inflict that punishment on me."

Just as it was saying it, the King said, "Ade! Take that to that very one and put it in." After that, the Ministers having taken the Turtle put it into the Atirawati river.

When it was put in, the Turtle, having gone turning and turning round, fell into the Naga residence. Well then, the shore is not a suitable place. Now then, the Turtle thinks, "Should I stay thus the Nagayas, seizing me, will eat me. Because of it, I must go near the great Naga King, Mahakela [283] by name."

The great Naga King, Mahakela by name, having seen this Turtle, asked, "Whence camest thou? Who art thou?"

Then the Turtle gave answer, "O Lord, Your Majesty, they call me, indeed, the Minister, Purnaka by name, of King Bamba of Bamba City. Because there was no other man to come [to make] appearance (daekuma) before Your Honour (numba-wahanse), His Majesty our King sent me."

Then the Naga King asked, "What is the business for which he sent thee?"

Then the Turtle says, "There are seven Princesses of His Majesty our King. Out of them, His Majesty our King is willing to give any Princess you want, for the Naga residence. Because of it he sent me."

Thereupon the Naga King says, "It is good. If he is thus willing I will cause two persons to make the journey with thee."

Then the Turtle says, "O Lord, Your Majesty, permission has been given to me for [only] seven days' [absence]; because of it, I must go this very day."

Afterwards the great Naga King, Mahakela by name, having despatched two Nagayas, said, "Ye having gone to the world of men (nara-lowa), looking into matters there, until ye come back do no injury to anyone."

Well then, when these two Nagayas and the Turtle are coming along the Turtle says, "I am unable to go like Your Honours go; having lifted me up carry me a little." After that, the two Nagayas, lifting up the Turtle, came [with him] to this world.

Having come near the city, the Turtle said, "Now then, place me on the ground; I cannot go thus. When I have gone to the palace, the Princesses having come and said, 'Our Minister has come,' will ask at my hand certain articles. Because of it, I will go to that pool; until the time when I come [after] plucking a handful of flowers, you stay here."

Having said [this], the Turtle went to the pool; after it descended [into it] those two Nagayas are looking [out for it]. The Turtle having gone to the pool, got hid.

The two Nagayas having gone to Bamba City, after they went near the King, the King asked, "From what country came ye?"

Then the Nagayas said, "What is [the meaning of] that speech that Your Honour is saying? Your Honour must understand. By Your Honour a Minister [was] sent to our Naga dwelling-place--was he not?--thereafter to tell us to come. That there are Your Honour's seven Princesses, Your Honour's Minister, Purnaka by name, went and told our King. Afterwards our King sent us two, with Your Honour's Minister, Purnaka by name."

Then King Bamba says, "Is it true that a King like me gives [in] marriage to frog-eating beasts like you?" Having said it, he scolded them with many low words.

Afterwards the two Nagayas having gone again to the Naga residence told the Naga King, "King Bamba scolded us much;" having said it the two wept.

Afterwards collecting as many Nagayas as were [there], the Naga King having come to Bamba City, the Naga King called Mahakela and yet [another] Naga King twined [themselves] from the King's head down to the two feet, and raising their heads above [him] asked at the hand of King Bamba, "Wilt thou give thy Princess or not?"

King Bamba said, "To thy taking any Princess thou wantest to thy country, there is not any impediment by me."

Afterwards the Naga King [284] having taken a good [looking] Princess, [a daughter of the King], and gone to the Naga residence, married the Princess to a Nagaya.

During the time when she was [there] a child [was] conceived in her womb. After it was conceived, ten months having become complete she bore a Nagaya. That Nagaya in not much time having become big, asked at the hand of his mother, "Mother, what is [the reason] why you alone are unable to take the appearance you want?"

Then the Princess said, "Son, how can I take the appearance I want? I am a human being (manussayek)."

The Nagaya asks, "How, mother, was the manner in which you came to this country?"

Then his mother says, "In this manner: As many Nagayas as were in this Naga residence having gone and fought with our father the King, taking me came away."

Afterwards the Naga Prince says, "Mother, I cannot stay in this country; I must go to the world of men. For it, give me permission." Afterwards his mother gave the Naga Prince permission.

Well then (etin), the Nagaya having come to the world of men began to practise asceticism in a rock cave. When no long time had gone in that manner, a Vaedda having seen that the Nagaya is in that rock cave, said to a snake charmer (ahi-kantayek), "I have seen a Nagaya thus. Canst thou catch him?"

The snake charmer (ahi-kantakaya) having said "I can," and having gone with the Vaedda, as soon as he saw the Nagaya the snake charmer [by magic spells] put on it inability to move. [285] Having put it on, and caught the Nagaya, and at city by city successively [286] having made the Cobra dance, the snake charmer obtained many presents; the snake charmer became very wealthy.

After that, the Nagaya's mother bore a Nagaya again. After that Nagaya also became big, just like the first Nagaya asked, he asked at the hand of his mother [regarding her appearance]. Then his mother, too, told him just like she told that first Nagaya.

Afterwards, the Nagaya also asking permission at the hand of his mother to come to the world of men, on the very day when he came to the world of men, at the time when the snake charmer was making that first Cobra dance at the palace of King Bamba, creating a thousand hoods, the Nagaya who was born afterwards saw him. The dancing Nagaya also saw that that Nagaya is coming. At his very coming he sent a poisonous smoke to the snake charmer. The poisonous smoke having struck him, the snake charmer died at that very place.

Afterwards, when the two Nagayas were conversing, the elder Nagaya said, "Our grandfather's palace, indeed, is this. Because of it, indeed, to-day I danced, creating a thousand hoods. From to-day I shall not dance again."

Well then, the two, creating divine bodies, having gone to the midst of the forest, practised asceticism.

North-western Province.

In The Jataka, No. 543 (vol. vi, p. 83) there is an account of a tortoise (turtle) that frightened the semi-Naga sons of Brahmadatta, King of Benares, by raising its head out of the water of the royal pool when they were playing there. When it was netted the attendants suggested pounding it to powder in a mortar, or cooking and eating it, or baking it; and at last a Minister recommended that it should be thrown into the whirlpool of the Yamuna river. The turtle begged to be spared this last fate,--the one it desired,--but the King ordered it to be thrown into the river, in which a current led it to the dwelling of the Nagas. When the sons of the Naga King Dhatarattha found it, the turtle invented the story of its being a messenger called Cittacula, sent by the King of Benares to offer his daughter to the Naga King. Four Naga youths returned with the turtle to fix the wedding day, the turtle concealing itself in a pool on the way, on the plea of collecting lotus flowers. When the Nagas were treated with scorn, the Naga King and his forces compelled the King to surrender his daughter Samuddaja, who was married to the Naga King.

Her second semi-Naga son out of four with only his Naga wife's knowledge went to fast on the earth, with a view to being re-born among the Gods. Lying as a cobra on an ant-hill he was pointed out by an outcast Brahmana, captured by means of a magical spell, taken to dance in villages, and at last brought to the King of Benares. The Naga's eldest brother disguised as an ascetic, with his Naga sister, disguised as a young frog that was hidden in his hair, rescued him. The heat from three drops of poison emitted by the frog turned the snake charmer into a leper; their virulence, had it not been magically quenched, would have caused a seven years' drought.

Snake doctors in Ceylon classify the frog as a very poisonous form of serpent. In Sagas from the Far East, p. 213, a gold frog was the daughter of the Serpent King, who may have been a Naga.

In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 188, the story resembles that given in the Jataka tale. The King's name was Angada; he had a son and a daughter Añjana. When the turtle was caught the Ministers advised beheading it, burning it alive, or chopping it up and making it into soup; another said these deaths were not cruel enough, and recommended casting it into the sea; it was thrown into a river. The Naga's parents, sister, and brother sought for it in the form of birds, and the snake charmer was sent away by Angada, with presents.

In the same work, vol. iii, p. 346, a Queen bore a human son after being visited by a great serpent while half asleep. Professor Chavannes referred to other early instances of such supposed births.

In the Kolhan folk-tales (Bompas) appended to Folklore of the Santal Parganas, p. 452, there is an account of a woman who was married to a water-snake and lived with him under the water, where she bore four snake sons.

In Kaffir Folk-Lore (Theal), p. 155, a girl became the wife of Long Snake; after she ran away her sister married him. When he visited their father the house was set on fire and he was killed. On p. 55 a girl married a five-headed snake who became a man. (See p. 401 below, also).

NO. 151

CONCERNING A ROYAL PRINCESS AND A TURTLE

At a certain period, at the time when a King and a Minister are passing the time with great trust [in each other], the King and the Minister had a talk in this manner. The talk, indeed, was thus: To the Minister the King says, "Minister, let us two at one time contract marriage; having contracted it, and your Queen (Devi) having borne a daughter, should my Queen bear a son let us accomplish the wedding festival of the two children who are born first." [This] was his speech.

Thereupon the Minister said thus, "It is good, O King; your Queen having borne a Princess, should my Queen bear a Prince, [or] my Queen having borne a Princess should your Queen bear a Prince, let us accomplish the wedding festival," he said. At that the King having been much pleased, the two persons contracted marriage and remained passing the time in friendship.

During the time when they are [thus], the royal Queen bore a Princess endowed with much beauty. On that very day [287] the Minister's Queen also bore a Turtle. Concerning the circumstance that the Minister's Queen bore the Turtle, the King and the Minister also remained in much grief. During the time when they were thus, the royal Queen bore yet six Princesses. At the time when she had borne [the last of them] ten years were fulfilled for the Princess whom she bore first.

Thereupon this Minister asked the King thus, "O Lord, Your Majesty, for your Princess and my Turtle, for both of them, the age has now become equal. Because of it, now then, let us accomplish the wedding festival;" [thus] he spoke.

At that time, getting into his mind the notion (lit., word) that, breaking the word the King has said at first, should he subsequently say a word otherwise he will go into hostility, the King unwillingly said thus: "You go and ask my Princess about it," he said.

Thereupon the Minister having gone near the Princess asked her.

The Princess said thus, "Ane! Appa! I cannot accomplish the festival of the marriage to that Turtle," she said.

Thereupon the Minister, not even speaking anything about it, came out of the palace. Having come, while still a long time is going he remained without coming back.

Having so remained, after no long time went by they were ready to accomplish the wedding festival for the other six Princesses of the King's, also. At that time the Minister having gone still [another] time, asked the King; the King told him in the very manner he said before that. Thereupon the Minister having gone asked the Princess.

Thereupon the Princess said thus: "If I am to marry the Turtle, tell the Turtle to bring a Suriya-kanta flower; should he bring it I will marry him," she said.

The Minister having returned [home], it having come [to him] he told it to the Turtle. "Father, I can bring and give it," the Turtle said.

Then the Minister would say a word thus [doubtingly] to the Turtle, "Turtle, when would you bring it indeed?"

Thereupon the Turtle, feeling (lit., bringing) shame at it in its mind, having descended into a river, went away; and having gone to the place where the Sun [God, Suriya], having risen, his chariot comes, and presented its head to [be crushed by] the chariot wheel, remained [there].

At that time the Sun asks thus, "O Turtle, why didst thou place thy head at this chariot wheel?" he asked.

The Turtle says thus, "Ane! O Sun [God], you, Sir, must give me a fifth part from your rays (that is, one-fifth of their brilliancy). If not, unless I die here I will not go," it said.

Thereupon the Sun having given power to the Turtle for the manner of its coming out into the light from its turtle shell, told it to come outside. Then by the authority of the Sun, the Turtle, abandoning the turtle shell, came into the light. After it came out it was created a man. Thereupon he gave him a fifth part from the Sun's rays. After he gave it, "What do you want still?" he asked. He said he wanted a Suriya-kanta flower also.

Then the Sun, having shown the path to the house of the Devatawa who sleeps three months [at a time], and having said, "Thou having gone, when he arises while thou art displaying games then ask thou [regarding it]," the Sun rose on this side.

Thereupon the Prince who was fettered by the disguise of the turtle, having gone near the Devatawa who sleeps three months, when he was displaying games the Devatawa awoke, and asked, "Because of what came you here?"

The Prince said, "We came regarding the want of a Suriya-kanta flower for me."

At that time the Devatawa showed him the path [leading] near the Devatawa who sleeps two months. Having gone there also, he awoke him. Having awakened, he asked the Prince thus, "Regarding what matter did you awake me?" he asked. There, also, the Prince said he came about the want of a Suriya-kanta flower.

Thereupon the Devatawa showed him the path to the house of the Devatawa who sleeps one month. [288] Having gone there also, when he was displaying games that Devatawa also awoke. At that time he too asked regarding what want [he had come]. Thereupon he told him in the very manner he formerly said.

After that, the Devatawa said thus, "Look there. When you have gone along that path there will be a pool in which the Virgin Women (Kanniya-Striyo [289]) bathe. Having gone there and been hidden, as soon as the Virgin Women have descended into the pool to bathe take even those persons' wearing apparel. There will be a dewalaya (temple) just there; having gone into the dewale shut the door yourself. Then the Virgin Women having come and told you to open the door, will make games, a disturbance, and the like. Do you, without opening the door through their saying those things, say thus: 'Except that should you bring and give me a Suri-kanta flower I will open the door and give you these ornaments, I will not otherwise give them.' Say [this]." While saying it he showed the Prince the path.

The Prince having gone in that very manner, and got hid, while he was there, in the very way the Devatawa said, the Virgin Women came and descended into the pool to bathe.

Thereupon this Prince, taking the wearing apparel of the Virgin Women, went into the dewalaya which was near there, and shut the door himself. At that time the Virgin Women having come played games [outside]. This Prince, not having looked in their direction even, in the very manner the Devatawa told him before asked for a Suriya-kanta flower.

The Virgin Women said, "We will give a Suri-kanta flower; [be pleased] to give us our clothes."

Thereupon the Prince while giving only [some] clothes for them to put on until the time when they give the Suriya-kanta flower, kept back the other wearing apparel. After that, the Virgin Women, having given oaths, begged for and got the other wearing apparel, too. [After] begging for them, they brought and gave him a Suriya-kanta flower.

After they gave it, the Prince came near the Devatawa who told him the path. As soon as he came the Devatawa asked, "What else do you want?"

"You must give me a power to beat men, even millions in number," he said.

Thereupon the Devatawa having given him a cudgel, said, "However many [there may be], even to [the extent of] an army, place this cudgel in the road, and tell it [after] beating them to come back. [After] beating however many persons [there may be] it will come."

Taking that also, the Prince went near the other Devatawa. When he went, that Devatawa also asked, "What else do you want?"

Thereupon the Prince said, "You must still give me a [magic] lute (venawa), and a power to display the hidden things thought of."

After that, having given him a bag called Kokka, [290] he said thus, "Having placed this bag called Kokka [hanging from your shoulder], think that anything you want is to make its appearance; anything you want will appear." Having said this he gave him it. He gave him a lute: "Being at any place you like, play (lit., rub) it; any person He [291] wants will hear and come," he said.

Taking these and having come here from there, because the Virgin Women are possessors of the power of flight through the air, in order for them to come from the sky he remembered the party, and played the lute.

Thereupon, the party came with the speed with which he played it. After they came, he gave that cudgel and the bag called Kokka, both of them, into the hand of the Virgin Women, saying, "When I want these, as soon as I play the lute you must very speedily bring and give me them;" and taking also the lute he crept into the turtle shell again, and came to his own city. What of his coming! Because he is inside the turtle shell he is still the Turtle.

Well then, having given food and drink to the Turtle, "Did you bring a Suriya-kanta flower?" his father the Minister joked.

Thereupon the Turtle said, "I have brought a Suriya-kanta flower."

After that, "If so, bring it," the Turtle's father said.

After that, having gone outside the city gate, when he was playing the lute the Virgin Women brought and gave him the Suri-kanta flower. After they gave it, having brought it he gave it into his father's hand. Having so given it, when he presented it to the Princess they accomplished the wedding festival of [the marriages of] six other Princes to the six younger Princesses who still remained to the King, and of the Turtle to the eldest Princess.

Having accomplished it, during the time when they are thus those six Princes went hunting. Because they married and gave the eldest daughter to the Turtle, having built a house outside the palace and given it to these two, they separated [them from the others].

When this party are going near that house they ask at the hand of that eldest daughter, "Where [is he], Bola? Isn't thy Turtle going hunting?"

Thereupon the Princess remains grieved at it. The Turtle, who had heard it, having called the Princess (devi), said, "Go to the royal palace, and asking for a horse and a sword for me bring them." At that speech the Princess went and asked for them at the King's hand. At that time the King having said, "For the Turtle what horses! what swords!" became angry at the Princess. The Princess having become grieved, told the Turtle that her father the King will not give them.

After that, having said, "Asking for an old mare and a short sword, come [with them]," he sent her yet [another] time. After that, he gave her an old mare and a short sword. Having given them, after she brought them to the Turtle's house, to the Princess the Turtle says, "Pull creepers, and having placed me on the back of the mare, twine them [round me and the mare]."

Thereupon the Princess having pulled creepers, wrapped [them round him on the mare]. Having wrapped them, making [the mare] bound he went somewhat far; and having come out of the turtle-shell, the Prince (as he now was), taking the lute, played the lute for the Virgin Women to come. Then the Virgin Women came.

After they came, because those Princes went in white clothes on the backs of white horses, this Prince said, "You must bring and give me very speedily an excellent [292] horse, and a white dress, and an excellent [292] sword." Thereupon with that speed they brought and gave them.

After they gave them, the Prince, having tied the old mare at a tree, putting on the [dress and] ornaments they brought, mounted on the back of the white horse. Having gone to a very large open place, and placed (that is, hung from his shoulder) the bag called Kokka, he thought, "A great number of all quadrupeds must assemble together in my presence." After that, all the quadrupeds that were in the midst of that forest, the whole having come, collected together.

Without those six Princes meeting with any animal whatever, they approached near the Prince who had collected these quadrupeds together. Having arrived and said, "O Lord, where is Your Majesty going in the midst of this forest?" [the Princes], having paid reverence to him, made obeisance.

Thereupon the Prince says, indeed, "I am the person who exercises sovereignty over the whole of the wild animals in the midst of this forest. Where are ye fellows going?" he asked falsely.

At that time these six Princes said thus regarding it, "O Lord, we six persons came hunting; we did not meet with any animal whatever," they said.

Thereupon this Prince says thus, "To you six persons I will give six deer should you cut off and give [me] six [pieces] of your cloths," he said.

Thereupon having cut and given six pieces from the six cloths which the six Princes had been wearing, killing six deer they came away.

Having allowed the party to come, this Prince descended from the back of the horse, and catching a rat and having killed it, brought it home; having come and having crept into the turtle-shell, he says thus [to his wife], "Give a half from this rat to your father the King, and cook the other piece for us two," he said.

At that time the Princess doing thus, went and gave a half to the King. Thereupon the King having become angry at it, put her also outside the [palace] gate. The Princess, feeling (lit., bringing) vexation at it, having come weeping and weeping, the two cooked and ate the other half.

In this way, six days they went hunting. On the whole of the six days the Turtle also having gone, gave hunting-meat to those six Princes, taking the jewelled rings from their fingers, ears, and the hairs of the head; all these when the seventh day was coming were finished.

What of this Prince's acting with so much ability! That he is a Prince even yet any person you like has no knowledge.

At the time when he is thus, having gone hunting and finished, on the seventh day making ready an eating like a very great feast they remained at the royal palace with the Kings [who had come for it]. Thereupon, on that day this Turtle was minded to bathe. Having become so minded, he told [his wife] to warm and give him water; having told her to give it, he told her to tie and give him mats also, round about [as a screen].

That day the Princess had boiled and boiled paddy at the hearth in the open space in front of the house. Having warmed water and tied the mats, she gave [it to him] to bathe. Having given it, this Princess went to light the fire [afresh] at the paddy hearth. When she was going, this Prince having gone to bathe, and having come out of the turtle-shell [within the screen], went outside from the place where the mats were tied, for the purpose of lowering water over his body.

When he was going, this Princess having seen that he was a Prince, went running, and taking the turtle shell put it on the hearth at which she boiled that paddy. Thereupon the Prince having gone crying out, got only the lute that was in the turtle shell. The turtle shell burnt away.

At that time the Prince, decorating himself, went to the royal palace. After he went he began to relate the manner in which he gave hunting-meat to the six Princes. While telling it he showed the [rings from the] fingers, ears, and hair, and the pieces of cloth of the six Princes.

After he showed them, [the King], having given the sovereignty to the Prince, made the other Princes servants of the Prince. He married those six Princesses also to that very Prince.

Finished.

North-western Province.

In The Story of Madana Kama Raja (Natesa Sastri), p. 141, a tortoise (turtle) Prince went to the Sun in search of divine Parijata flowers; see vol. i, p. 71. The Queen bore the turtle and the Minister's wife the girl. The Minister refused to agree to their marriage, but the girl told him that she had vowed to marry whoever brought the divine flowers. The Apsaras who gave him the flowers also presented him with a vina, or lute, playing on which would summon her. From the first sage who showed him the way and who opened his eyes at each watch he got a magic cudgel in exchange for it, from the second sage who opened his eyes after two watches a purse which supplied everything required, from the third sage who opened his eyes after three watches he received magic sandals which would transport their wearer wherever desired. After exchanging the lute for each of these articles he recovered it each time by the aid of the cudgel. Afterwards he left the articles with the Apsaras, returned as a turtle with the flowers, and was married to the Minister's daughter. After his marriage the husbands of his sisters-in-law went hunting, the turtle followed tied on the back of a horse, got his club from a banyan tree where he had hidden it, went to the hunt on the magic sandals, and got from his brothers-in-law (who thought him Siva) the tips of their little fingers and their rings. On regaining his Prince's form he produced these, but the brothers-in-law were not punished. His wife broke the turtle shell when he was bathing, and in the end he succeeded to the throne.

In The Indian Antiquary, vol. iv, p. 54, in a Bengal story by Mr. G. H. Damant, a Prince went in search of a beautiful woman seen in a dream by his father. An ascetic told him of five heavenly nymphs who came to bathe in a pool at the full moon, and instructed him to take their clothes and remain concealed. After being cursed and turned to ashes he was revived by the ascetic, again carried off their clothes, and sat in Siva's temple. They cursed him ineffectively and then agreed that he should marry one of them. He selected the ugliest, who was the disguised beauty; she gave him a flute by means of which he could summon her at any time. The rest of the story is unlike the Sinhalese one.

In Mr. Thornhill's Indian Fairy Tales, p. 15, a Prince went in search of his wife, an Apsaras who had left him, to a sage who slept six months at a time, and after attending on him for three months was accompanied by him to the pool in which the Apsarases bathed on the full moon night. After being once turned to ashes and revived by the sage, he again stole his wife's shawl and escaped with it to the sage's hut, where he was safe. The Apsarases then agreed to give up his wife if he could select her. He picked out the ugliest, and Indra afterwards turned her into a mortal.

In Indian Nights' Entertainment (Swynnerton), p. 343, a Prince secreted the feather dress of one of four fairies who, in the form of white doves, came to bathe at a pool in a palace garden. She was then unable to fly away, and he married her.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 452, a person who was in search of his master, a Prince, was advised by a hermit to carry off the clothes of one of the heavenly nymphs who came to bathe in a river. He did so, was followed by her, and the hermit agreed to return her garments on her giving information of the Prince's whereabouts; she afterwards became the ascetic's wife. She is termed a Vidyadhari.

In the same work, vol. ii, p. 576, a gambler by order of the God Mahakala (Bhairava) similarly obtained a daughter of Alambusha, the Apsaras, as his wife.

In A. von Schiefner's Tibetan Tales (Ralston), p. 54, by the advice of a sage a hunter threw a magic unerring chain received from Nagas, over a Kinnara Princess when she bathed at a pool at the full moon; and she was unable to escape. She could fly only when wearing a head-jewel.

The female Jinn who in the form of birds visited pools in order to bathe in them, and could not fly without their feather dresses, have been mentioned in vol. i, p. 311. See the Arabian Nights, vol. iii, p. 417, and vol. v, p. 68. In the second story the hero obtained in the Wak Islands a cap of invisibility, and a copper rod which gave power over seven tribes of Jinn, and by their aid recovered his wife and sons. He got the articles by inducing two sons of a magician to race for a stone which he threw; while they were absent he put on the cap and disappeared. On his return journey he presented the articles to the two magicians who had helped him.

In the same work, vol. iv, p. 161, a man from Cairo obtained for a magician three magical articles, and received from him as a reward a pair of inexhaustible saddle-bags which provided any foods.

In Folk-Tales of Hindustan (Shaik Chilli), p. 72, a Prince who was wandering in search of his fairy wife received from an ascetic, a musician, and a youth respectively, an iron rod which could beat anyone, a guitar that entranced all, and a cap of invisibility; from a Yogi he obtained balsam for healing burns, and slippers that transported him where desired.

In Les Avadanas (Julien), No. lxxiv, vol. ii, p. 8, each one of two demons (Pisacas) had a box which supplied everything desired, a stick that rendered him invincible, and a shoe that enabled the bearer to fly, and each one wanted to possess those of the other demon. A man who offered to divide them put on both the shoes and flew off, taking the other articles.

In Chinese Nights' Entertainment (A. M. Fielde), p. 10, a pious man who was wrecked and cast on an island obtained food and clothing from the inhabitants, and an apparent outcast gave him a hat of invisibility, a cloak of flight, and a basket that when tapped filled with gems. He left them to his three sons, and the power of the articles gradually declined.

At p. 58, a woman had a son encased in a chank shell, which he could leave at will. His bride one night hid the shell, and he remained with her for some years, until her grandmother put it out to dry. He got into it, crawled into the sea, and disappeared.

In Sagas from the Far East, p. 148, in a Kalmuk story, an inexhaustible bag was stolen from Dakinis (female evil spirits) by a man. When his brother went to get one the spirits seized him, drew out his nose to a length of five ells, and made nine knots on it.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 365, a Prince who worked as an under-gardener was selected by a Princess and married to her. The King's sons and sons-in-law through jealousy arranged a hunting expedition, and left him only a mare that no one could ride. He reached the jungle first, shot a jackal, bear, and leopard, cut off the tail, nose, and ear respectively, and when the others, who found no game, took back these animals and showed them as their own game, he produced his trophies. It was settled that he should succeed to the throne.

In Indian Fairy Tales (M. Stokes), p. 41, the son of the youngest Queen, who was born with a removable monkey skin, three times performed the task of hitting a Princess with an iron ball in his Prince's form, and was married to her. After saving his life when the sons of the other six Queens threw him out of a boat into the water, his wife burnt his monkey skin, and he retained his human shape.

At p. 130, the hunting incident is given, six Princes taking part in it and meeting with the Prince who, while disguised as a labourer, had been selected and married by the youngest daughter of their father-in-law. The others found no game, begged a meal from him, and were burnt with a red-hot pice on their backs, "the mark of a thief." The Prince rode home in his own form, and afterwards exposed the six Princes who had mocked him on account of his low origin.

At p. 156, a Prince found four fakirs quarrelling over four articles, a flying bed, an inexhaustible bag, a bowl which yielded as much water as was required, a stick and rope that would beat and tie up everyone. While they raced for arrows that he shot, he got on the bed and went off with the other things.

In Kaffir Folk-Lore (Theal), p. 170, a boy got a pair of inexhaustible horns which when spoken to supplied everything desired. They even provided him with a fine house.

NO. 152

THE STORY OF A KING AND A PRINCE

This is partly a variant of the story No. 22, in vol. i, called there "The Kule-Baka Flowers." The first part is a repetition of the narrative given in that one, up to the point where the King's sons were imprisoned at the gambling house. It then continues as follows:--

The Prince who also went afterwards having gone near a widow-mother of that very city [after] filling a bag with bits of plates, when he said, "Mother, a son of yours was lost before, is it not so?" the widow woman said "Yes." Then the Prince while weeping falsely said, "It is I myself."

After that, she said, weeping, "Ane! Son, where did you go all this time?" [293] Having gone inviting him into the house, and given him to eat, after he finished she asked, "What is there in this bag, son?"

The Prince says falsely, "In that bag are masuran, mother," he said.

The woman says, "What are masuran to me, son! Look at that: the heap of masuran which the King has given for my having worked."

After that, the Prince asks, "Whose house is that, mother?"

Then the woman says, "Ane! Son, at that house an extremely wicked [294] woman gambles. Should anyone go to gamble she gives him golden chairs into which she puts [magical] life, to sit upon. She has put [magical] life into the lamp also. [When gambling], the woman is sitting upon the silver chair," she said.

After that, after the woman went to sleep, the Prince having emptied the pieces of plate in the house, went to gamble [after] filling the bag with the [woman's] masuran.

Afterwards, that gambling woman just as on other days having brought a golden chair, placed it for the Prince. Then the Prince says, "I am not accustomed to sit on golden chairs. Give me the silver chair," he said.

The woman says, "It is not a fault to sit [on the golden chair]."

The Prince says, "Having given me that silver chair here, and put aside this lamp also, come to gamble, bringing a good lamp," he said.

Then the woman being unable [to effect] the punishment of the Prince, gave him the silver chair, and bringing a different lamp sat down to gamble. After that the Prince won. After he won he caused those aforesaid six Princes to be brought from the place where they were put in prison, and having burnt [their] names on their haunches, [295] sent them away.

After that, this Prince said he must contract marriage with that woman who gambled. The woman says, "If you are to marry me please bring the Surangana flowers." [296]

Then the Prince says, "That is not a journey for which I came here. The two eyes of my father the King have become blind. On account of it I am going to seek the Kule-Baka flowers. [After] finding them, on the return journey I will bring the Surangana flowers," he said.

Having said this, he went to ask the path going to the Kule-Baka garden. When he was going near the Yakas who were on guard on it, a Princess whom the Yakas had seized and carried off came up, and said to the Prince, "What came you here for?"

"Through news that you are here I came to marry you," [he replied].

Then the Princess says, "Should the Yakas come they will eat you up," she said.

The Prince then says, "By any possible contrivance save me," he said.

The Princess then opened the door of a rock house (cave), and having taken the Prince and put him in it, shut the door.

After that, the Yakas having come, ask, "Who came here?"

The Princess says, "Amme! I cannot be here [to be questioned] in this way. Seek and give me a husband."

Then the Yakshani says, "There is no seeking and giving [297] for me. If you can, seek and take one," she said.

The Princess says, "I will find one if you will not do any harm [to him]."

The Yakshani said, "We will do no harm to him."

"If you swear by the censure of your deity, I will show you my husband," she said. Afterwards she swore.

After she took the Prince into the light, she asks the Prince, "What do you eat?" The Yakshani asks.

The Prince said, "I eat ripe Jak, Waraka (a kind of Jak fruit), Sugar-cane, Pine-apples." The Yakshani went and brought and gave him them. Afterwards, after the Prince ate, she said, "Where are you going?"

Then the Prince says, "Tell me the path [by which] to go to the Kule-Baka garden."

Having informed him of the path, and given him also a robe [endowed] with the power of flying through the air, she told him to go. He went to the Kule-Baka garden, and [after] plucking the Kule-Baka flower that was in the pool, having come, calling the Princess, to the place where he gambled, he caused her to remain there.

The Prince, taking the Kule-Baka flower, was going near his father the King. At the time when he was going across a river those six Princes were [there], cooking and cooking rice. Also at that very place a rich man without his two eyes was saying and saying, "To a man who should cure my two eyes I will give goods [amounting] to a tusk elephant's load, and also a tusk elephant." He was saying and saying [this].

This Prince having heard it, said, "I will give you them. [Please] bring the presents you mentioned." After he brought them he rubbed [298] his eyes with the Kule-Baka flower; after that, he succeeded in seeing the light.

Those six Princes having seen it, spoke together: "Let us beat him, and snatch away the flower."

The Prince having heard that speech, said, "Taking this flower for yourselves, give me a little cooked rice." Afterwards, taking the flower they gave him cooked rice. Having eaten the cooked rice the Prince came back to the place where he gambled.

After that, while through hunger for them he was going to seek the Surangana flowers, three Princes who were coming mounted on horse-back asked this Prince, "Where are you going?"

Then the Prince says falsely, "I am going in hunger in the midst of this forest." Then a Prince having unfastened a packet of cooked rice and given the Prince to eat, they went away.

As they were going, this Prince went after them very softly. Having gone, when he looked he saw that those three Princes, having descended from horse-back, three times turned round the dewala (temple), and jumped into a vessel of boiling oil [and disappeared].

Having seen it, this Prince also having turned round the dewala three times, jumped into the oil vessel. After he jumped in, the deity, bringing that Prince out of the oil vessel, covered him with a white cloth when he had struck [him] three blows with a white wand. After he arose, when he asked, "What is the matter for which thou camest here?" [the Prince replied], "I came in order to seek and take Surangana flowers."

Then the deity told him the path:--"Look there. When you are going along that path [you will meet with a pool. When she has put her cloth on the bank and is bathing], take the cloth of the woman who comes after three others to bathe in the pool, and come back [with it]," he said.

After that, he took the cloth, and came. Afterwards that Princess having come running, gave him a chank shell into which she had put [magical] life, and taking the cloth went away.

When he was coming taking the chank shell, an ascetic begged for the chank shell. The Prince says, "If you will give me presents I will give you the chank shell," he said.

After that, he gave him a wallet (olo-payiya), assuring him that the things thought of will come into existence [in it]. After he gave it, the Prince, thinking of the things he wanted (the celestial flowers), put his hand into it, and when he looked they were inside the wallet.

After that, the Prince, having become satisfied, with pleasure went away [and rejoined his two wives].

North-western Province.

See the Notes appended to the previous story.

In The Indian Antiquary, vol. iii, p. 150, in a legend of the origin of Patna, by Mr. Basanta Kumar Ningi, two Rakshasas came to a boy with three articles left by their father, out of which he cheated them. One was a bag from which all kinds of jewels could be extracted when the hand was inserted. The story is stated to be from the Brihat Katha. In the Katha Sarit Sagara (Tawney), vol. i, p. 13, they were the sons of the Asura Maya, and were wrestling for the things. The boy suggested that they should race for them and while they were doing so he put on the magic shoes which were included in them, and disappeared with the staff and the vessel which supplied any required food.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 378, a shipwrecked Prince arrived at a cave which was the residence of a Rakshasa who had carried off a Princess, and who kept her there. She received him well, and hid him in a strong box. When the Rakshasa returned he smelt the man, and insisted on being shown him; but the brave behaviour of the Prince pleased him, and he permitted him to live in the cave, and brought presents for the two when he returned from his expeditions in search of prey. As they still feared he might eat them, the Princess managed to ascertain from him that his life was in a queen-bee in a honey-comb which could be reached by anyone who sat on a magic stool that was in the cave, which transported the sitter where he wished. Next day, when the Rakshasa was absent, the Prince wrapped himself up, smashed the comb, crushed and killed the bee, the Rakshasa died, and they escaped on the stool.

NO. 153

THE STORY OF THE GOURD

The Queen of the King of Maeda Maha-Nuwara being without children, seven years went by. To obtain children she gave alms-halls (dan-sael). Having given them she obtained a child.

It was [necessary] for the King to go for a war. In sorrow for it, having called together women who assist [at child-birth], and many people, he gave them [to the Queen]. On his return journey she had not borne a child. On the very day on which he came, pains having seized her she gave birth [to a Gourd].

The women who were there, having taken the Gourd which this Queen bore, in order to throw it away at another city took the Gourd to a flower garden at the city, and put it there.

When the garland-making mother (mal-kara amma) went to pluck flowers, "May I also pluck flowers?" the Gourd asked.

"How will you, Gourd, pluck flowers?" she said.

"That does not matter to you; I will pluck flowers. I must go to the garland-making mother's house," it said.

Having gone [there], "I will plait flower chaplets (malwadan)," it said. To plait the chaplets it asked for the thread and needle. Better than the plaiting of the flower chaplets on other days it plaited the flower chaplets, and gave them.

Having seen [the beauty of] the flower chaplets [when the flower mother took them to the palace], the Princess asked, "Who plaited the flower chaplets to-day?" she asked; [she was informed that the Gourd did it].

The Gourd was minded to contract marriage with the young Queen (Princess). It asked the King of the city [to give his consent]. "If the Queen (Princess) [299] is willing I am willing," he said.

[When it asked the Princess, she said], "Having carried upstairs gold from the house of the garland-making mother, should you tie up [as a decoration] cloths [worked] with gold, in the morning I will celebrate the wedding festival."

In the morning the Gourd went upstairs. It having gone [with the gold and hung up the cloths], the wedding festival was celebrated.

The Gourd laughs at its contracting (lit., tying) the marriage with the young Queen. Through shame at it, grief was produced in her. When she asked for a medicine for [the illness caused by] the grief, they said, "Should you eat the flesh of the Fish (mastaya) in the midst of the sea, and the fat, you will be cured."

[The King] having constructed six ships for the six Princes [the brothers of the Princess], told them to go to bring the Fish. The Gourd also at that time said [to the Princess], "Ask [for permission] for me also to go." [She asked her father accordingly].

Regarding that the King said, "The Gourd itself will apply medical treatment!" Having said it he gave it a broken-legged horse and a piece of broken sword.

Taking them, it went near a Bo tree, and having tied the horse at the tree, [and assumed a human shape], put on clothes [taken] from a hollow in the Bo tree, and went away from the palace. The Gourd, [now a Prince], says, "The God Sakra (Indra) is I myself."

The six persons for whom the ships were constructed and given, went away [on the sea, in search of the Fish]. When [the Gourd Prince] told those six persons [to catch the Fish], the whole six on one side tried to take it, [but failed].

They having said, "We cannot take it," he asked, "For me to take and give you it, what mark am I to make on you?" [They came to terms, and he caught the Fish]. Having stretched out the tongues of the six persons he cut them, and they gave him their jewelled finger-rings. When they brought from the Gourd [Prince] and gave [the Princess] the flesh and fat [of the Fish] the illness was cured.