Chapter XV: Part 15

After that, the Princess came to look [for him]. Having looked at the whole seven houses without finding the Leopard, she went to the place where he bathed, and when she looked [saw that] earth was [newly] cut and placed there.

Having seen it, thinking, "Here indeed having murdered him, this earth has been cut and placed [over him]," she went into the house, and did not eat; and having been weeping and weeping, and been two or three days without food, the Princess died through very grief at the loss of the Leopard.

The eight Princes and the seven Princesses, taking the Leopard's goods and the Princess's goods, remained there.

North-western Province.

In The Indian Antiquary, vol. xiv, p. 135 ff. (Folklore in Southern India, p. 116), in a Tamil story by Natesa Sastri, a girl who had married and gone off with a tiger disguised in the form of a Brahmana youth, escaped when her three brothers, in response to her request sent by a crow, came to rescue her. She first tore in two the tiger cub she had borne, and hung the pieces to roast over the fire. The tiger followed in the form of a youth, was well received, and food was cooked. On the pretext of giving him the customary oil bath (of Southern India) before dining, the brothers put sticks across the well, and laid mats over them. When the tiger-youth sat there for the bath he fell into the well, which they filled with stones, etc. The girl raised a pillar (apparently of mud) over the well, with a tulasi (basil) plant at the top; and during the rest of her life she smeared the pillar in the morning and evening with cow-dung, and watered the plant.

In the Kolhan folk-tales (Bompas), appended to Folklore of the Santal Parganas, p. 454, a tiger which assisted a Raja by carrying a load of grass for him, received in marriage one of the Raja's daughters as a recompense. He ate her, and when he went to ask for another in her place, saying she had died, boiling water was poured over him while he was asleep, and he was killed. At p. 470, a Raja married a she-bear which took the place of his bride in her palankin; apparently the bear had a human form.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 57, the concealed pit-fall into which people fell is found. It was dug in one of the rooms of a merchant's house. A King, his son, and his wife the Queen were entrapped; but the King's daughter-in-law suspected some trick, refused to enter the house, and rescued them.

There is a variant in the coast districts on the north bank of the River Congo, in West Africa. In Notes on the Folklore of the Fjort (Dennett), p. 49, a girl who had run away from home on account of her sisters' bad treatment of her, was married to a man who was a murderer. She wanted to return to her mother, made a flying basket, and escaped in it, carrying off his ornaments and slaves. Her husband saw the basket going through the air, and followed it. The girl's relations received him well, dug a deep hole and covered it with sticks and a mat, and prepared a great quantity of boiling water. Then they called the girl and her husband to sit there, placing the man over the hole. He fell into it, the water and burning wood were thrown over him, and he died.

This Sinhalese story contains the only instance I have met with in Ceylon of a belief in power of the lower animals to take the form of men, with the exception of tales in which they have a removable skin or shell which hides a human form. In China the fox is thought to have the power of taking a human shape at will, and in Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 76, one of these animals became a man in order to obtain a bag of roasted grain to present to an aged Brahmana. In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 442, a man who had learnt witchcraft turned himself into a tiger in order to eat a calf. He gave his wife a piece of root first, and told her that when she applied it to his nose he would become a man again. Such changes as that occur in the Indian story numbered 266 in vol. iii, and its Sinhalese variants, in which the animals can then resume their human form.

It is a common belief in Africa that some animals have this power (having the souls of men in them), and also that human beings can transform themselves into the lower animals, usually dangerous ones. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 57, in a Hottentot story a woman became a lion at her husband's request, in order to catch a zebra for their food. In The Fetish Folk of West Africa (Milligan), p. 226, it is stated that "there is a man in the Gaboon of whom the whole community believes that he frequently changes himself into a leopard in order to steal sheep and to devour a whole sheep at a meal."

NO. 160

THE STORY OF THE FOOLISH LEOPARD

In a certain country, at the season when a Gamarala and his son are causing cattle to graze, having constructed a fold in a good manner the Gamarala encloses the cattle in the fold.

One day, the Gamarala's son having driven in the cattle, while he was blocking up the gap (entrance) of the fold the Gamarala said, it is said, "Ade! Close the gap well; leopards and other animals (kotiyo-botiyo [328]) will come."

When he was there, a big Leopard which was near having heard this speech that he is making, thinks, "The Leopard indeed is I; what is the Botiya?" In fear, with various ideas [about it], he got inside the fold; but having thought that the Botiya will come now, he went into the midst of the calves, and in the middle of them, his happiness being ended, he remained.

In the meantime, a thief having got inside the fold, came lifting and lifting up the calves [to ascertain which was the heaviest]. Having come near the Leopard, when he lifted it up he placed the Leopard on his shoulder [in order to carry it away], because it was very heavy. The Leopard thinks, "This one, indeed, is the Botiya." Having thought, "Should I [try to] escape he will kill me," it was motionless. And the thief because he went quickly in the night [with it], for that reason thought that the calf was very good. At the time when he turned and looked at it he perceived that it was a Leopard, and he considered in what manner he could escape.

Having seen a hill near there, near an abandoned pansala (the residence of a Buddhist monk), the man threw it down from the hill, and got inside the pansala. When he shut the door, anger having come to the Leopard by reason of the harm done to him [owing to his fall], at the time when he was near the door [trying to enter in order to kill the man], a Jackal asked the Leopard, "Why is this?"

When he told the Jackal the reason, the Jackal thought he would like to eat the Leopard's flesh, [and therefore said], "I will tell you, Sir, a stratagem for opening the door. Should you put that tail of yours, Sir, through that hole the door will open."

At the time when he said [this], the Leopard having thought that by this skilful act the door will open, put his tail through. Thereupon the thief twisted the tail round the post that was near the door.

At the time when he was holding it, the Jackal went to the rice field near there in which men were working. While the Jackal was crying and crying out to the men, "Please come near, please come near," they went near the pansala. Having seen the Leopard, and beaten and killed the Leopard, they took away the skin, it is said.

Then the Jackal with much delight ate the Leopard's flesh, it is said.

North-western Province.

This story is a variant of No. 70 in vol. i.

In The Orientalist, vol. iv, p. 30, Mr. W. Goonetilleke gave a nearly similar story. The fold was one in which goats and sheep were enclosed. The man carried off the leopard which was concealed among them, and on discovering his mistake threw it down into a stream as he was crossing an edanda, or foot-bridge made of a tree trunk. He then ran off and got hid in a corn-store, where the jackal told him to twist the tail round a post, as related in vol. i, p. 368.

In The Indian Antiquary, vol. xiv, p. 77 (Tales of the Sun, p. 93), in a Tamil story given by Natesa Sastri, a shepherd, when he left his flock temporarily, fixed his stick at the place with his rug over it, and told it to keep watch, or some thief or bhuta or kuta might try to steal one. A bhuta, or evil spirit, which had come for this purpose, overheard this, and being afraid of the unknown animal called a kuta, lay down amid the flock. Two men who came to steal a goat selected the bhuta, and carried it off as being the fattest. Thinking these were the kutas, the bhuta tried to escape, and eventually melted away. The later incidents do not resemble those of this Sinhalese story.

NO. 161

THE STORY OF THE DABUKKA [329]

In a certain country there were a man's eight asses. One of them having been lost one day, while he was going seeking and looking for it [he saw] in the night that there was a house near a great jungle. In the house he heard a talk. After that he halted, and when he is listening to ascertain what is this talk which he hears, a woman says, "Ane! O Gods, during this night I indeed am not afraid of either an elephant, or a bear, or a leopard, or a Yaka; I am only afraid of the Dabukka," she said.

The Leopard listening very near there said [to himself], "What is the Dabukka of which she is afraid, which is greater than the elephant, and the bear, and the leopard, and the Yaka?" Having become afraid in his mind he stood on one side, and remained looking [out for it].

Then the man who being without that ass sought for it, saw the Leopard [in the semi-darkness], and having said, "Is it the ass?" went running and mounted on the back of the Leopard. Saying, "O ass of the strumpet's son, why were you hidden last night?" he began to beat the Leopard. Having thought "Ade! It is this indeed they call the Dabukka," through fear it began to run away.

As it was becoming light, that man, perceiving that it was the Leopard, jumped off its back, and having gone running crept inside a hollow in a tree.

The Leopard having gone running on and fallen, a Jackal, seeing that it was panting, asked, "Friend, what are you staying there for as though you have been frightened?"

"Friend, during the whole of yester-night the Dabukka, having mounted on my back, drove me about, beating and beating me enough to kill me."

Then the Jackal says, "Though you were afraid of it I indeed am not afraid. Show me it. Let us go for me to eat up that one," he said.

The Leopard says, "I will not go first," he said.

The Jackal said, "Pull out a creeper, and tying it at your waist tie [the other end] on my neck," he said.

When they had tied the creeper, after the Jackal went in front near the tree in which that man stayed, the Leopard said, "There. It is in the hollow in that tree, indeed," he said.

The Jackal snarled. Then when the man struck the Jackal in the midst of the mouth his teeth were broken. After that, [both of them], the Jackal howling and howling, having run off and gone away, when they were out of breath a Bear came and asked "Friends, what are you panting for to that extent?"

The Leopard says, "Yester-night the Dabukka killed me. The Jackal having gone to eat it, when he howled and snarled it broke two [of his] teeth," he said.

Then the Bear said, "What of your being unable [to kill it]! Let us go, for me to eat up that one."

The whole three went, the Bear being in front and close to it the Jackal; the Leopard went behind them. Having gone, they showed the Bear the place where the man was. The Bear having put its head inside the hollow in the tree, roared. Then the man seized the hair of its head fast with his hand. When it was drawing its head back the hair came out. Then the whole three, speaking and speaking, ran away, with their teeth chattering and their tails between their legs.

Afterwards the man having descended from the tree to the ground, came to his village with a party of men.

North-western Province.

In Indian Fairy Tales (Thornhill), p. 227, a tiger heard an old woman say, "I do not fear the tiger; what I fear is the dripping; when the rain falls the dripping comes through the thatch and troubles me." The tiger lay still, dreading the coming of the terrible Dripping. A washerman whose ass had strayed came there, and thinking he had found it struck it with his stick and drove it to the village pound, where he fastened it by the leg, the tiger believing he must be the Dripping. In the morning it begged for mercy, and was allowed to go on promising to leave the district and not eat men.

In Old Deccan Days (M. Frere), p. 206, the same story is repeated, the ass being one belonging to a potter who seized the tiger, beat and kicked it, rode it home, tied it to a post, and went to bed. Next day everyone came to see it, and the Raja gave the man great rewards, and made him a General.

In Indian Nights' Entertainment (Swynnerton), p. 211, when a weaver who had been ordered to kill a tiger was entering his house he saw it outside. Saying loudly that he was going to kill the tiger, he added that he did not care for the wet or the tiger, but only for the dripping of the rain from the roof. The tiger was afraid, and slunk into an outhouse, the door of which the weaver immediately shut and locked. Next morning he reported that he had captured it with his hands, without the use of weapons.

In a Malinka story of Senegambia in Contes Soudanais (C. Monteil), p. 137, a hare, while its partner, a hyæna, collected firewood, hid the flesh of a cow that they had killed, in a hollow baobab tree, the entrance being too small to admit the hyæna. The latter returned with an ostrich and saw the hare there. The ostrich came forward to seize it, but when its head was inside the hare slipped a noose over it and half-choked it. In its struggles the ostrich laid an egg, which the hyæna immediately devoured. The hare then induced it to believe that when they were half choked in the same way hyænas laid much better eggs. The hyæna accordingly inserted its head, and was noosed and strangled.

NO. 162

THE LEOPARD AND THE CALF

In a certain country, while cattle are coming along eating and eating food, a Leopard having been hidden and been there looking out seized a small Calf out of them, and at first ate an ear.

Then the Calf says, "I am insufficient for food for you. When I have become big you can eat me, therefore let me go," he said to the Leopard. At that time the Leopard having said, "It is good," allowed the Calf to go.

In a little time, having seen that the Calf has become big the Leopard came to eat him. Thereupon the Bull (the grown-up calf) says to the Leopard, "You cannot eat me in that way. Go to the jungle, and breaking a large creeper [330] come [back with it]," he said.

Then when the Leopard brought a creeper the Bull said to the Leopard, "Tie an end round your waist [331] and the other end tie on my neck," he said.

The Bull having dropped heated dung while the Leopard was doing thus, began to run in all directions [after they were tied together]. When he is running thus the Leopard says to the Bull [as he was jolted about],

Bale--di--no--kae--kota While young--not--having--eaten thee
Ma--ata--modakan--kota On my--part--I--did--foolishly.
Gassa--gassa--no--duwa Jolting,--jolting--me,--don't--run,
Periya--kan--kota O thou--great--short--earèd--one.

The Leopard having been much wounded in this way, died.

The Bull went near his master's son; he unfastened the Bull.

North-western Province.

In Tales of the Punjab (Mrs. F. A. Steel), p. 70, a lamb escaped from several animals that wanted to eat it by telling them to wait until it grew fatter. In the end it was eaten by a jackal.

In Folk-Tales from Tibet (O'Connor), p. 43, a wolf that was about to eat a young wild ass was persuaded by it to wait a few months until it became fatter. When the time came for meeting it, the wolf was joined by a fox and a hare, to which it promised to give a share of the meat. The hare's suggestion that to avoid the loss of the blood the ass should be strangled was adopted, the fox borrowed a rope from a shepherd, the hare put slip-knots over the necks of each of the animals, and holding the end of the rope itself gave the word for all to pull. When they did so the wolf and fox were strangled, and the ass escaped.

NO. 163

THE ASH-PUMPKIN FRUIT PRINCE

At a certain time at a certain village there were a husband and a wife. During the time when they were [there] the two together went to a chena. Having gone, [after] plucking an Ash-pumpkin they brought it and placed it in a large pot under seven earthen cooking pots.

When not much time had gone, the seven earthen cooking pots were shaken. Then this party having opened the mouths of the cooking pots, when they looked a Python had filled up the large pot.

After that, the party plaited seven beds. [332] Having plaited them, they caused the Python to sleep on the seven beds.

Next, having gone to a place where seven daughters were, they asked for an assistant (a wife) for that Python. Having asked, they brought the eldest sister. Having brought her, when they opened the house door the woman having seen this Python and being afraid, said, "Ane! The way in which fathers have sought and given me in marriage!" and just as it became light the girl went home.

In that manner they brought the six women. All six being afraid of this Python went away.

They brought the youngest girl of the seven. [She] having come there, when two or three months had gone they opened the house door. After that, the girl having seen the Python and being afraid, said in distress, "Ane! The danger that my parents have made for me, having given me in diga [marriage] to a Python! There is no place for me to lie down."

Thereupon the Python having made room on one out of the seven beds, remained on six.

On the following day she spoke in the same manner. Then the Python, having made room on two out of the seven beds, remained on five. On the following day in the evening she spoke in the same manner; then the Python, having made room on three out of the seven beds, was on four. On the following day in the evening she spoke in the same manner; then the Python, having made room on four out of the seven beds, was on three. On the following day evening she said the same; then the Python, having made room on five out of the seven beds, was on two. On the following day evening she said the same; then the Python, having made room on six out of the seven beds, was on one.

On the seventh day morning the Python came to the veranda. At that time, the mother-in-law of the woman who had come in diga [marriage] to the Python, said to the woman, "Daughter, lower a little paddy from the corn store, [333] and having winnowed, boil it."

Then the woman (girl), for the sake of causing the Python to speak, applied (dunna, presented) the forked pole [for raising the conical roof] on the outer side of the eaves. [334]

Then the Python says, "In our country our mother said that on the other side (lit., hand) is the way."

Thereupon the woman, having applied the forked pole on the inner side, and raised the (conical) roof, and lowered paddy, put it on the outer side of the winnowing tray, and began to winnow it.

Then the Python says, "It is not in that way. In our country our mother said on the other side is the way." So the woman put it on the inner side of the winnowing tray, and winnowed the paddy.

Having winnowed it, still for the sake of causing the Python to speak she put the paddy on the outer side of the large cooking pot, and prepared (lit., made) to boil it.

Thereupon the Python says, "It is not in that way. In our country our mother said on the other side is the way." So the woman, having put it inside the large cooking pot, boiled the paddy.

Still for the sake of causing the Python to speak having [taken out the paddy, and] placed it on the outer side of the mat, she prepared to spread out the paddy to dry.

Thereupon the Python says, "It is not in that way. In our country our mother said on the other side is the way." So the woman, having put it on the inner side of the mat, spread out the paddy to dry.

The woman, also for the sake of causing the Python to speak, having [taken it up after it was dried, and] placed it on the outer side (end) of the paddy mortar, prepared to pound the paddy.

Thereupon the Python says, "It is not in that way. In our country our mother said at the other side (end) is the way." So having put it on the inside, and pounded the paddy [to remove the skin], she winnowed it. (It was now cleaned rice, ready for cooking.)

Then a Bana (reading of the Buddhist Scriptures) having been appointed at the pansala near that village, all are going to the Bana. This woman says, "Owing to the fate which my parents have made for me there is also no hearing Bana [for me]."

Thereupon the Python says, "Haven't you bracelets and rings to put on as ornaments? Haven't you dresses? Wearing them and adorning [yourself] in a good manner, go with our parents," he said.

Then the woman says, "Other good caste (rate) women go, sending the men first. [335] It does not matter that I must go alone!"

Thereupon, still the Python says, "I am staying at home. Go with my parents," he said.

Then while the woman was going with her mother-in-law's party to hear Bana, the Python, having got hid, remained at the road on which she intended to go. At that time the Python having taken off his Python jacket and having placed it on the clothes-line in the enclosure (malu ane), went to hear the Bana [in the form of a Prince].

Thereupon, this woman having seen her husband who was going to the pansala, came home, and having taken the Python jacket which was placed on the clothes-line in the enclosure and put it [in the fire] on the hearth, the woman, too, went back to hear the Bana. Thereafter, the Python Prince having returned, when he looked for the Python jacket it had been put on the hearth [and burnt]. Thereupon he remained as a husband for that woman.

After that, when not much time had gone, telling her, and having prepared, they went to the house of his mother-in-law and father-in-law. Thereupon the six women who were brought at first for the Python, having said, "Ane! Our husband is coming," came in front [of him].

Then this younger woman, having said, "At first having said ye do not want him, how does the Prince who has come become yours now? He belongs only to me," began to quarrel [with them].

Then of those six women the eldest woman having longed for this Python Prince, said, "Father, seek for a Python for me, and give me it," and remained without eating and without drinking.

Thereupon, the man being unable to get rid [of the importunity] of that eldest daughter, calling men and having gone, and having set nets, when they were driving (elawana-kota) the middle of the forest a Python was caught in the net.

Having brought the Python, the father of the woman, having asked her and said he brought it as her husband, put it in the house (room) of the woman, and said, "There. Take charge of it."

Thereupon the woman having gone into the house, [after] shutting the door unfastened the sack in which was the Python. Then the Python seized the woman, and twisting around her, making fold after fold, began to eat her.

At that time, the father of the woman [hearing sounds] like throwing down coconuts in the corn store, like pouring water into the water jar, said two or three times, "Don't kill my daughter, Ade!" Then the Python, having completely swallowed the woman, remained [as though] unconscious.

On the following day, in the morning, the woman's parents having come and said, "Daughter, open the door," called her two or three times. Having called her, when they looked [for a reply] she did not speak.

Because of that, having broken [through] the wall near the door bolt, and opened the door, when they looked, the Python, having swallowed the woman, [336] remained [as though] unconscious. Thereupon, they drove away and sent off the Python.

North-central Province.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 595, a dependant of King Vikramaditya became a python on eating a gourd which he found in a garden. He was restored to his former shape by means of a sternutatory which was made from the extract obtained from a plant.

In Chinese Nights' Entertainment (A. M. Fielde), p. 45, a man promised to give one of his three daughters in marriage to a serpent that seized him. The two elder ones refused; the youngest agreed to marry it. She lived with the snake in a palace. On her return one day with water from a distant spring after the well dried up she found the serpent dying of thirst, and plunged it in the water. The spell which bound it being thus neutralised it became a handsome man, with whom she continued to dwell happily.

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 255, a herd-boy who saw a girl throw off a dog skin that she wore, and bathe, afterwards insisted on marrying this dog. Each night she removed the skin and went out, until on one occasion he threw the skin into the fire, after which she retained her human form. A friend of his determined to imitate him, and married a bitch with the usual ceremonies; but on the way home she was so savage that he let her go, and he was laughed at so much that he hanged himself.

At p. 227 there is an account of a caterpillar boy who at night took off his outer skin and went to dance. The Princess who had selected and married him burnt his skin one night, and he retained his Prince's form afterwards.

NO. 164

THE KABARAGOYA AND THE WIDOW

In a certain country, to the house of a widow woman a Kabaragoya [337] continually comes. While time is going, the Kabaragoya, trusting the old woman, having come to the house dwells there.

After much time went by, the Kabaragoya being like a son told the widow woman to find and give him a woman (wife).

At that time, "Son, look at the manner of our house; besides that, to a Kabaragoya who will give a Kabaragoyi (female Kabaragoya)?" the widow asked.

And the Kabaragoya having heard that speech, that very day night entreated that his house should be like a royal palace. On the following day morning, at the time when he looked the house was particoloured (wisituruwa) like a royal palace.

The Kabaragoya that day also told her to seek and give him a woman. And the widow after that went to seek a woman in marriage for the Kabaragoya.

There were seven Princesses of the King of that country who had come of age. The widow having gone near (kara) the King (raju), when she told him the matter he told her to take a person who was willing. And the widow having gone near the royal daughters, asked, "There is an only Kabaragoya of mine; is anyone willing to be married to it?"

Six out of the seven royal daughters having said, "Are we also female Kabaragoyas to go with Kabaragoyas?" scolded and struck her; the young royal Princess who was the last, said, "Mother, I will go."

At that time having come summoning the royal Princess, she married and gave her to the Kabaragoya.

After a little time went thus, for the purpose of the occasion of a certain feast the King [338] sent a letter to the Kabaragoya and his royal daughter, [inviting them to it]. Thereupon the royal Princess having said, "Ane! How shall I go with this Kabaragoya, without shame?" While she is grieving, the Kabaragoya went to a certain rock cave, and having taken off and put there the Kabaragoya jacket, and decorated himself [in the form of a Prince], with royal ornaments, returned. At that time the royal daughter also, much pleased, went to the royal palace.

After that, this Prince, wearing royal ornaments, remained in the appearance of a Prince.

Uva Province.

In Kaffir Folk-Tales (Theal), p. 38, a girl chose a crocodile as her husband. When at his request she licked his face he cast off the crocodile skin, and became a man. In a note (p. 209) the author states that he had been bewitched by his enemies.

NO. 165

THE FROG JACKET

In a certain country, at a house there was a very wealthy nobleman (sitana), but he had no children. Having seen that the men of the country are giving their children in diga [marriage] he was much grieved.

While he is thus, one day at the time when he went to the rice field, having said, "Father," a certain female Frog fell weeping at the edge of his foot; and the nobleman having brought this female Frog home, nourished it.

One day, having started on a journey, and tied up a bundle of cooked rice, and in the midst of it having put several rings, at the time when he was going along the path taking the bundle of cooked rice it became night while [he was] near a house, and he went there for the resting-place.

At that house there was a young man. In the evening having unfastened the bundle of cooked rice, at the time when he was eating the rice he met with the rings, and having said, "Ane! My daughter's rings have fallen into the bundle of cooked rice," he showed them to the house people.

Thereupon the house persons asked, "Is there a daughter?"

"Yes, an only daughter of mine," he said.

"There is an only male child of mine, also. Will you give your daughter to him?" the house-wife asked.

The nobleman having said, "It is good," [after] fixing a day came away.

On the appointed day, to look at the young woman the young man and his two parents came. At the time when they asked the nobleman, "Where is the daughter?" he said, "To-day she went with her grandfather."

Having said, "If so, on such and such a day we will come to summon her to go," they went away.

On that day, at the time when the young man and his two parents came he showed them his female Frog. After that, the young man's two parents were not satisfied, but the young man being satisfied, summoning the female Frog they went away.

After a little time went by, they were to go to a [wedding] festival house. While the young man was in sorrow thinking of it, this female Frog took off her frog jacket [and thereupon became a young woman]. After that they went to the festival house. During the time afterwards, these two according to the usual custom dwelt excellently [together].

Uva Province.

NO. 166

THE FOUR-FACED KING AND THE TURTLE

At a certain city there was a King with four faces. The King thought he must take the city called Ibbawa. [339] For ten million lakhs (a billion) of turtles who are in that Ibbawa city, the Chief is the Turtle King.

To kill the Turtle King and seize the city this Four-faced King went, taking many troops, and taking his sword. Having gone there, after having surrounded Ibbawa city, and set guards (raekala), he sent a letter to the Turtle King: "What is it? Wilt thou give thy city to us? If not, wilt thou fight?"

Thereupon the Turtle King says, "For thy having thy four faces we are not afraid. What of thy four faces! We are dwelling with iron dishes both above and below us. Shouldst thou shoot at us and strike us, no harm will befall us."

Afterwards the Four-faced King, having said, "Ha! If so, let us fight," began to fight.

The Turtle King says to the other turtles, "Do ye decorate yourselves to go to battle." He gave notice to the whole of the turtles.

The Four-faced King having ascertained that the turtles were being decorated for the battle, the King became afraid, and thought of going back. Because the King at first had not seen the turtles, although the Turtle King was about a yojana (perhaps sixteen miles) high and broad, and since it was the royal city, he says, "We did not come for the war, O Turtle King. I came to ask to marry Your Majesty's daughter to my son, Prince Kimbiya."

After that, the Turtle King thinks, "At no time were men able to be tied [in marriage] to us. Because of it, we must give our daughter Gal-ibbi (Tortoise)." Having said [this] he was satisfied. So the Four-faced King and the King's army entered Ibbawa city.

Well then, the Turtle King having given quarters to the army and the Four-faced King, made ready food. Because before that the turtles were not accustomed to give food and drink to men, having brought putrid birds (kunu sakunu) that turtles eat and drink, they gave them to all.

After that, the Four-faced King says, "We do not eat this food."

Then the turtles ask, "If so, O Four-faced King, what do you eat?"

Thereupon the Four-faced King said, "We eat rice and curry."

Then because the Turtle King receives the thing he wished for, having created very suitable food he gave it to the Four-faced King and the army.

After that, the Turtle King and the Four-faced King having spoken [about it], appointed the [wedding] festival for the seventh day from to-day.

The Four-faced King and the army having come to [their own] city, say, "We will not summon a [bride in] marriage from those turtles." Having said it, they remained without going to Ibbawa city.

This Turtle King, after seven days passed, says to the other turtles, "Having said that they will take a [bride in] marriage from us, they treated us with contempt. Because of it, let us go to fight with the Four-faced King."

Well then, the Turtle King, having come with the ten million lakhs of turtles, [after] setting guards round the city of the Four-faced King, says to the Four-faced King, "Will you fight with us, or take the marriage that was first spoken of?"

After that, the Four-faced King began to fight with the Turtle King. Having fought for seven days, the Four-faced King having been defeated, and the city people also being killed, the Turtle King got the sovereignty of the city. Having spared only the son of the Four-faced King, Prince Kimbiya, to that Prince he gave Gal-Ibbi, the daughter of the Turtle King. Beginning from that time, the Turtle King exercised the sovereignty over both cities.

Having summoned Gal-Ibbi [in marriage] seven Princes were begotten by Prince Kimbiya. The seven persons after they became big and great ascertaining that they were born from the womb of the tortoise, the mother of each of them, through shame ripping open (lit., splitting) each other, the whole seven died.

North-western Province.

NO. 167

THE STORY OF THE COBRA AND THE PRINCE

In a country, during the time when a Prince is causing cattle to graze, the cattle having borne [calves] he goes to take milk in the morning every day, it is said.

While he was going one day, at the time when he was bringing milk having met with a Nagaya and a female Cobra, [340] the Nagaya said, "Will you bring and give me every day, morning by morning, one leaf-cup of milk?" [341] he asked. The Prince said, "I will bring and give it."

When he was bringing and giving it no long time, one day when he was taking the milk on that day the Nagaya was not [there]; the female Cobra and a Rat-snake were [there]. Well then, at his hand the female Cobra asked for the leaf-cup of milk. The Prince did not give it; he poured the milk into an ant-hill.

At the time when the Nagaya came from the journey on which he went, the female Cobra says, "The Prince having come, not giving the milk went away." When she said this, the Nagaya having become angry went to the house at which the Prince stays, and remained at the corner of the mat on which the Prince sleeps.

While it is [there] the Prince says [aloud to himself], "Now for a long time I was going and giving milk to a Nagaya and a female Cobra. To-day I went, taking the milk. When I was going the Nagaya was not [there]. Because the female Cobra and a Rat-snake were on the ant-hill, the female Cobra asked me for the milk. Not giving it I came home, having poured it into an ant-hill."

The Nagaya having become angry regarding it, came back, and having bitten and killed the female Cobra, heaped her up. On the following morning, at the time when the Prince took the milk only the Nagaya was [there]; the female Cobra was killed.

Further, the Nagaya says to the Prince, "Lie down there."

The Prince without lying down began to run away. At the time when the Nagaya was going chasing after him the Prince fell. The Cobra having mounted on his breast, [said], "Do you without fear extend your tongue."

The Prince afterwards in fear stretched out his tongue. On his tongue the Nagaya with the Nagaya's tongue wrote letters. "Having heard all kinds of creatures talk you will understand them. Do not tell it to anyone," [he said]. Afterwards the Nagaya died. He burnt up the Nagaya.

The Prince having come home, while he is [there], when the Prince's wife is coming out from the house small red ants (kumbiyo) say, "A woman like the boards of this door, having trampled [on us] on going and coming, kills us," they said. The Prince having understood it, laughed.

When his wife in various ways was asking, "Why did you laugh?" anger having come to him [he determined to burn himself on a funeral pyre, so] he said, "You in the morning having cooked food and apportioned it to me too, eat you also."

Having eaten it, at the time when they are going, taking an axe, and a [water] gourd, and fire, two pigs having been digging and digging at a tank a pig says, "That Prince to-day will die."

The [other] pig says, "The Prince will not die. Having constructed a funeral pyre (saeyak), the Prince will mount on it. Water-thirst having come, he will tell his wife to bring water," it said. "She having gone, when she is bringing the water she will slip and fall and will die," it said.

He having constructed the funeral pyre, when the Prince mounted on it a water-thirst came. He told his wife to bring water. She went [to the tank for it], and having gone slipping through the amount of the weight, she fell in the water and died. Having put his wife on the pyre and burnt her, afterwards he went home.

North-western Province.

This story affords an illustration of a common belief in Ceylon, that cobras sometimes pair with rat-snakes. The Prince is evidently thought to have acted in a becoming manner in refusing to give the milk to the female cobra when she was improperly associating with the rat-snake during the absence of her mate.

Regarding the drinking of milk by cobras, mention is made in the Jataka story No. 146 (vol. i, p. 311) of an offering of milk, among other things, made to Nagas. Dr. Chalmers Mitchell, F.R.S., the Secretary to the Zoological Society, has been good enough to reply as follows to my inquiry regarding the drinking of milk by cobras:--"I have not myself seen Cobras drinking milk, but I am sure that they will do so, and I see no reason to doubt it, as certainly many other snakes will drink milk."

In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 382, there is a story the first part of which is a variant of this one, the latter part being a variant of the tale which follows. The daughter of a Naga King was beaten by a cow-herd, and complained to her father that the King of the country had done it. The Naga went at night as a snake, and while under the King's bed heard him tell the Queen that he had saved the girl from the cow-herd. Next day the Naga appeared before the King, offered to fulfil any wish of the King's, and at his request gave him the power of understanding the speech of all animals, informing him that he must be careful to let no one know of it (or, as the translator added in a note, the penalty would be death).

When the King afterwards laughed on hearing the talk of some butterflies about their food, the Queen vainly asked the reason. After this occurred three times the Queen threatened to kill herself. The Naga, to save the King, by its magic power caused hundreds of sheep to cross a river in his presence. When the ram refused to return for a ewe she threatened to commit suicide, and reminded him that the King was about to lose his life because of his wife. The ram replied that the King was a fool to perish for the sake of his wife, and that the ewe might die, he had others. The King reflected that he had less wisdom than the ram, and when his wife again threatened to kill herself told her that she was free to do so; he had many wives and did not need her.

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 394, a cow-herd who had relieved a Bonga (deity) of a heavy stone which had been placed on him, received from him the power to understand the language of ants. To give him this knowledge the Bonga merely blew into his ear. One day, when the man laughed heartily on hearing two ants abuse each other over a grain of rice, his wife insisted on being told the cause. On his telling her he lost the power conferred on him.

NO. 168

THE ANT STORY

At a city there is a King who knows the Ant language. At the time when the King and his Queen, both of them, are continuing to eat sugar-cane, a male Red Ant (kumbiya) and the Ant's wife having said, "Let us go to eat sugar-cane," went to the place where the two persons are eating it.

Thereupon, the male Ant says, "Ane! Bolan, the things that women eat I cannot eat. Do you eat them. I will eat the things that the King is eating," the male Ant said to the Ant-wife. She having said, "It is good," out of the refuse which the King and Queen having eaten and eaten throw down, the male Ant eats the refuse which the King throws down, and the female Ant eats the refuse which the Queen throws down.

Then the male Ant's belly being filled, he spoke to the Ant-wife, and said, "Now then, let us go." Then she says, "It is insufficient for me yet." Thereupon the male Ant says, "In any case women would be gluttonous; their bellies are large," he said.

The King, understanding it, laughed. These two filling their bellies went away. Thereupon the Queen asks the King, "What did you laugh at? Please tell me," she asks. The King does not tell her. Well then, every day she asks.

The King, being unable to get rid of it, went away into the midst of a forest. Having gone [there], while he was walking and walking in the forest, Sakra, having seen that this King is walking about hungry, creates five hundred Grey Monkeys (Semnopithecus) in the forest, plucking and plucking Mora [342] [fruit]. The party are eating [the fruits].

A female Monkey having said, "I don't want those things," quarrelled with the male Monkey. "If so, what shall I give thee?" the male Monkey asked.

Having seen that there is a large Mora fruit at the end of the branch, she says, "Pluck that and give me it (dinan)."

"One cannot go there to pluck that; eat thou these," the male Monkey said. The female Monkey said, "I will not."

Thereupon the male Monkey says, "If five hundred are able to eat these, why canst thou not eat them?" Having said it, the male Monkey, taking a stick, beats her well. Then the female Monkey, weeping and weeping, was saying, "I will eat these."

The King having been looking on at this quarrel, thinks, "These irrational animals are not afraid of their wives." Thinking, "Why am I in this fear?" he came to the King's palace [after] breaking a stick.

At the very time when he was coming, the Queen said, "Tell me what it was you laughed at that day."

Thereupon, at the time when the King, holding the Queen's hair-knot, was beating her, saying and saying, "Will you ask me again?" the Queen began to cry, saying and saying, "Ane! Lord, I will not ask again." Thereupon the King remained [there] quietly.

North-western Province.

In The Jataka, No. 386 (vol. iii, p. 175), a Naga King gave a King of Benares a spell which enabled him to understand all sounds. One day he heard ants conversing regarding the food that had fallen on the ground; on another occasion he heard flies talking; on a third he overheard more ant talk. As he laughed each time, the Queen pestered him about it and wanted to know the spell, to give which the Naga had warned him would ensure his instant death. When he was about to yield, Sakra saved him by advising him to beat his wife as the usual preliminary before repeating the spell to her; this effectually checked her curiosity.

NO. 169

THE GAMARALA AND THE COCK

In a certain country a Gamarala was continually quarrelling with his wife. In the Gamarala a disposition was manifested for ascertaining the motives of others.

At the Gamarala's house there were twelve hens for one cock. One day, the two old people quarrelling while the Gamarala is on the raised veranda, the cock says to the hens, "Ane! What a fool this Gamarala is! I am keeping in order twelve wives; my master is unable to keep in order one wife. Should my wives make a disturbance I will beat the whole of them well," he said.

The Gamarala having understood the motive for which the cock said it, and shame having been produced, went into the house and beat his wife well. After that, the woman and the Gamarala without a quarrel dwelt excellently [together].

Although this Gamarala can ascertain the motive in the minds of others, he does not tell it at any time to anybody. One day, the Gamarala and his wife having gone to the cattle shed (gawa maduwa), while they were [there] an ass asked a bull that having ploughed from morning was brought and tied [there], "Friend, is that work very difficult?" The friend to that remark says, "At present I have not strength to walk," he said.

The Gamarala having understood that talk laughed. His wife teased him much and asked the reason why he laughed. Because of the woman's plaguing him the Gamarala said, "I laughed because this bull grinned at the cow."

Uva Province.

In the Arabian Nights (Lady Burton's ed., vol. i, p. 13), a merchant heard an ass advise a bull to feign sickness and refuse to draw the plough or to eat, so as to get a holiday. He made the ass pull the plough all day in its place. The ass then said to the bull that their master had ordered the bull to be killed if it refused to plough again, and the merchant laughed until he fell on his back. His wife pestered him for the reason, which he could not give on pain of instant death. As he was about to tell her, the dog rebuked a cock for crowing and flapping its wings when their master was going to die. The cock replied that if their master would give his wife a good beating with mulberry twigs he might enjoy life in peace. The merchant accordingly beat her until she was nearly senseless, and she became "submissive as a wife should be."

NO. 170

CONCERNING THE GOLDEN PEACOCK

In a certain country there is a King, it is said. Near the city there is also a mountain; on the mountain a [golden-coloured] Peacock lodges. A Vaedda of that country saw that the Peacock lodges on the mountain; having seen it the Vaedda for a long time made efforts to seize the Peacock.

At that time the Peacock, getting to know that this Vaedda is saying, "I will seize it," went to another mountain. Having gone, during the time while it was at the mountain this Vaedda got to know of it. Learning about it, the Vaedda went near that mountain also, and made efforts to seize the Peacock. Age having gone to the Vaedda while he was trying to catch [it], when he was about (lit., making) to die he told the Vaedda's son about the matter of the Peacock. While saying it the Vaedda died.

After the Vaedda's son became big he went near the mountain on which the Peacock lodged. Having gone there, owing to its freedom from danger (abiyata) he was unable to seize this Peacock. "I at least must seize this Peacock," he thought.

After that, taking a pair of noose-posts (mala-kanu), and catching also a peahen, he went there as the first light came, and having fixed the pair of noose-posts he made the peahen cry out. When it was crying out the Peacock came and perched (waehaewwa) near the peahen. Thereupon it was fastened at the pair of noose-posts, and while it was fastened the Vaedda went and seized the Peacock. The Vaedda, seizing it, released the Peacock from the pair of noose-posts. Having released it and said [to himself] that the Peacock is dead, he placed it on one side. Having put it aside he opened the noose of the noose-posts. In the twinkling of an eye the Peacock, having been as though dead, flew away. The Vaedda sorrowed more than his first sorrow [at being unable to catch it].

The Peacock having flown away, without staying in that country went to another country. In that country it began to lodge on a mountain of that country also. At the time when a Vaedda of that country was going hunting he met with the Peacock alone, and told the King of that country, "There is a gold-coloured Peacock at such and such a cave."