Chapter II: Part 2

The Prince having come [there], fell in the sea. That foretold number of years also had been finished on that day. The person who stayed casting nets in the sea [there], as soon as the Prince fell got him ashore. The Prince, planting a vegetable garden at the city, remained there.

While the Princess who bore [the child] in that forest jungle was without any protection from all things (sawu-saranak), this trouble having become visible to an ascetic person who practises austerity in that forest jungle, he came to the place where the Princess was, and spoke to her.

Thereupon the Princess, after she saw the ascetic, having a little abandoned the trouble that was in her mind, said to the ascetic, "While I walk into the midst of this forest seeking a little ripe fruit, will you look after this child until I come?" she asked.

The ascetic said, "Should I hold the child it is impure (kilutu) for me. Because of it, you having made a stick platform (maessak), and hung it by a creeper, and having tied a creeper to the platform, go after having sent the child to sleep on the platform. At the time when the child cries I will come, and hold the creeper by the end, and shake it; then the child will stop." Having done in the manner the ascetic said, the Princess, seeking ripe fruits, ate.

One day, the Princess having suckled the child, and sent it to sleep on the platform, went to seek ripe fruits. Thereafter, that child having rolled off the stick platform and fallen on the ground, at the time when it was crying the ascetic heard it, and came; when he looked, the child having rolled over had fallen on the ground. Thereupon, because it was impure for the ascetic to hold the child, he plucked a flower, and having performed an Act of Truth for the flower, thought, "May a child be created just like this child." Thereafter, a child was created just like it.

The Princess having come back, and having seen, when she looked, that two children are [there], the Princess asked the ascetic, "What is [the reason of] it? To-day two children!"

The ascetic said, "When I was coming, the child, having fallen, was crying and crying. Because it is impure for me to hold the child, I created a child just like it."

The Princess said, "I cannot believe that word. If so, you must create a child again, for me to look at it."

Thereupon the ascetic said, "According to the difficulty there is for you to rear one child, when there are three how much difficulty [will there be]!"

"No matter. [Please] create and give me it; I can rear it."

Thereupon, the ascetic plucked a flower, and having performed an Act of Truth, when he put it on the stick platform a child was created just like it.

Thereafter, the Princess having been pleased, reared the children. The children having grown up, walked in the midst of the forest, seeking ripe fruits, and having come back the children gave them to their mother, and [then] began to eat.

One day, at the time when these three are going walking, they met with a great river. When they looked, on the other bank of the river a great vegetable garden is visible. Thereupon these three having said [to each other], "Can you swim?" swam a considerable distance, and came back, saying, "Let us come to-morrow morning." Having gone seeking a very few ripe fruits, they gave them to their mother.

On the following day, early in the morning, taking bows and arrows, the whole three went to the edge of the river. Having gone [there], and the whole three having gone swimming to the vegetable garden, when they looked many kinds of ripe fruits were [there].

Thereafter, these three having plucked [some], at the time when they are eating them the gardeners who watch the garden saw them, and having come running, prepared (lit., made) to seize them. Thereupon these three, taking their bows, prepared to shoot. The gardeners bounded off, and having gone running, told it at the hand of the King.

These three having eaten as much as possible, [after] plucking a great many crossed over [the river], and went away. At that time the King said to the gardeners, "Should these thieves come to-morrow also, let me know very speedily."

The following day, also, those three persons came, and at the time when they are plucking [the fruit], the gardeners went and told him. Thereupon the King, taking bows and arrows, came and shot at them. When he shot, the arrow having gone, when near these Princes turned (lit., looked) back, and fell down.

Thereafter, that party shot at the King. Then also, in the very [same] way, the arrow having gone, when near the King turned (looked) back, and fell down.

Thereupon, the whole two parties, after having come near [each other], spoke, "This was a great wonder. The circumstance that out of the two parties no one was struck, is a great wonder. Because of it, let us, the whole two parties, go near the panditayas [for them] to explain this."

Thereupon, the whole of the two parties having gone, told the panditayas this circumstance that had occurred. Then the panditayas, having explained it, said to the King, "You, Sir, now above three or four years ago, summoned a Princess [in marriage]. The Princess's, indeed, are these three, the children born to you, Sir. Because of it, the Gods have caused this to be seen. Go, and summoning the Princess from the place where she is, [be pleased] to come," the panditayas said to the King.

Thereafter, the King having remembered her, at that moment decorating a ship, with the sound of the five musical instruments he went into the midst of the forest in which is that Princess; and having come back [after] calling the Princess, the Princess, and the three Princes, and the King remained at the garden, it is said.

North-western Province.

In Indian Nights' Entertainment (Swynnerton), p. 9, a Prince mounted on a magic wooden flying-horse that a friend of his, a carpenter's son, had brought to the palace, and flew away on it. The carpenter promised that it would return in two months. The Prince alighted by moonlight on a palace roof five hundred leagues away, and fell in love with a Princess whom he saw there. After they had conversed, he flew off, fixed the horse in pieces amid the branches of a large tree, and stayed at a widow's house, returning each night to the palace. In the end he was arrested and condemned to death. When the executioners were about to hang him he got permission to climb up the tree, put the horse together, sailed back to the palace, and carried off the Princess to his father's home.

In Indian Fairy Tales (M. Stokes), p. 158, a Prince who had stolen a magic bed which transported those who sat on it wherever desired, visited a Princess at night by means of it, and afterwards married her.

In the same work, p. 208, a Prince and Princess saw each other at a fair. While the Prince watched her from his tent, she took a rose in her hand, put it to her teeth, stuck it behind her ear, and lastly laid it at her feet. The Prince could not understand her meaning, but a friend explained it, and said that she intended him to know that her father's name was Raja Dant (King Tooth), her country the Karnatak (karna = ear), and her own name Panwpatti (Foot-leaf).

In the Katha Sarit Sagara (Tawney), vol. i, p. 487, it is stated that while Sita, the wife of Rama, was dwelling at Valmiki's hermitage with her infant son Lava, she took the child with her when she went to bathe one day. The hermit, thinking a wild beast had carried it off, created another child resembling it, from kusa grass, and placed it in the hut. On her return he explained the matter to her, and she adopted the infant, to which the name Kusa was given.

In the same work, vol. ii, p. 235, a girl who came to bathe gave signals to a Prince by means of a lotus flower, which she put in her ear, and then twisted into the form of an ornament called dantapatra, or tooth-leaf. After this she placed another lotus flower on her head, and laid her hand on her heart.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 215, a Princess covered her face with lotus petals, and held up an ivory box to be seen by a Prince who was looking at her. By these signals he learnt her name and that of her city. He went to the city, visited her each day in a magic swing, and at length they eloped and were married.

In Sagas from the Far East, p. 110, a wood-carver's son fashioned a hollow flying Garuda (possibly in the form of a Brahminy Kite), inside which a friend whose wife had been abducted flew to the Khan's palace where she was detained, and brought her away.

In the same work, p. 316, a Princess made signals to a King's young Minister as follows: She raised the first finger of her right hand, then passed the other hand round it, clasped and unclasped her hands, and finally laid one finger of each hand beside that of the other hand, and pointed with them towards the palace.

In the Maha Bharata and Ramayana javelins or arrows are sometimes represented as returning to the sender, who in such cases was a being possessing supernatural power. Thus, according to one story of Daksha's sacrifice, when the energy of a dart thrown by Rudra at Vishnu was neutralised, it returned to Rudra. In the fight between Karna and Arjuna some arrows which the former discharged returned to him (Karna Parva, lxxxix.).

In performing an Act of Truth such as is mentioned in this story, the person first states a fact and then utters a wish, which in reality is a conjuration, the efficacy of which depends on the truth of the foregoing statement.

Thus, in the Jataka No. 35 (vol. i, p. 90) the Bodhisatta in the form of a helpless quail nestling [23] extinguished a raging bush fire that was about to destroy it and other birds, by an Act of Truth, which took this form:--

"With wings that fly not, feet that walk not,
Forsaken by my parents here I lie!
Wherefore I conjure thee, dread Lord of Fire,
Primæval Jataveda, turn! go back!"

The account then continues: "Even as he performed his Act of Truth, Jataveda [the Fire Deity] went back a space of sixteen lengths; and in going back the flames did not pass away to the forest, devouring everything in their path. No; they went out there and then, like a torch plunged in water."

There are several other examples in the Jataka stories, and one in No. 83 in this volume. In the first volume, p. 140, the Prince cut in two the gem through the efficacy of an Act of Truth expressed in a slightly different form: "If so-and-so be true, may so-and-so happen." This is the usual type of the conjuration; it occurs also in the story numbered 11. See also the Mahavansa, Professor Geiger's translation, p. 125, footnote.

Other examples are given in the Katha Sarit Sagara (Tawney), vol. i, p. 330, vol. ii, p. 82; Sagas from the Far East, p. 47; Von Schiefner's Tibetan Tales (Ralston), p. 284; Cinq Cents Contes et Apologues, vol. ii, pp. 358, 396; and in the Maha Bharata.

In chapter xvii. of the Mahavansa (Professor Geiger's translation, p. 118), King Tissa proved the authenticity of the collar-bone relic of Buddha by an asseveration of this kind. In chapter xviii. (p. 125), the Emperor Asoka severed the branch of the Bo-tree at Gaya, in order to send it to Ceylon, by an Act of Truth, previously drawing a magic line with a pencil of red arsenic round the branch to mark the place where it was to break off. In chapter xxv. (p. 171), King Duttha-Gamani by similar means is said to have caused the armour of his troops to take the colour of fire, so that they might be discriminated from the Tamils whom he was fighting.

With regard to the messages given by signals, the reader may remember Rabelais' account of the argument by signs between Panurge and Thaumaste (Pantagruel, cap. xix.).

Kandian girls make almost imperceptible signals to each other. If without moving the head the eyes be momentarily directed towards the door, the question is asked, "Shall we go out?" An affirmative reply is given by an expressionless gaze, a negative one by closing the eyes for an instant.

NO. 82

THE PRINCES WHO LEARNT THE SCIENCES

At a certain city there is a King, it is said. There are four Princes (sons) of the King, it is said. At the time when he told the four persons to learn the sciences that are [known] in that country, they were unable to learn the sciences.

After that, the King, bringing a sword, told them to [go elsewhere and] learn the sciences [or he would kill them].

So all the four Princes, tying up a bundle of cooked rice, went away, and having gone to yet a city and sat down at a halting-place (ruppayak), the eldest Prince said, "At the time when we are coming back we must assemble together at this very halting-place."

After that, the eldest Prince arrived (baehunaya) at a city. At the time when he asked, "What is the science that is [known] in this city?" they said, "In this city there is sooth."

"You must go and send me to the house where they say sooth," he said. Then they went and sent him. The Prince learnt sooth.

The next (etanama) Prince arrived (baessa) at a city. He asked, "What is the science that is [known] in this city?" "In this city there is theft," they said.

"Please go and conduct me to the house where theft is [known]," he said. That one learnt theft.

The next Prince went and arrived at a city. "What is the science that is [known] in this city?" he asked. "Archery is [known] in this city," they said.

"Please go and send me to the house where there is archery," he said. They went and sent him. That one learnt archery.

The next Prince went and arrived at a city. "What is the science that is [known] in this city?" he asked. "In this city there is carpenter's work," they said.

"Please go and send me to the house where there is carpenter's work," he said. That one learnt carpenter's work.

After that, the soothsayer [Prince] looked into the sooth, [to ascertain] on what day the other three persons would come. When he looked, it appeared that on the very day when the eldest Prince comes back the other three persons also will come.

The eldest Prince having set off and come, returned to the halting-place (ruppe) at which they stayed that day. Having come, while he was there the other three also came and arrived at that halting-place.

"What is the science you learnt?" they asked from the eldest Prince. "I learnt sooth," he said.

They asked the next Prince, "What is the science you learnt?" "I learnt theft," he said.

They asked the next Prince, "What is the science you learnt?" "I learnt archery," he said.

They asked the young Prince, "What is the science you learnt?" "I learnt carpenter's work," said the young Prince.

The three persons asked the eldest Prince, "What is there at our house?" Then he said, "On the Palmira-tree a female crow (kawadi), having laid three eggs, is sitting on them," he said.

"What is missing from our house?" they asked. "The Rakshasa having taken the King's Queen to that [far] shore of the sea, [after] putting her in the middle room (lit., house) in the midst of seven, [24] has put the seven keys in his mouth," he said.

After that, the whole seven came to the city. The King having come rubbing (whetting) a sword, asked the eldest Prince, "What is the science you learnt?" "I learnt sooth," he said.

He asked the next Prince, "What is the science you learnt?" "I learnt theft." He asked the next Prince; "I learnt archery." He asked the youngest Prince, "What is the science you learnt?" "I learnt carpenter's work," he said.

Having said, "It is good," the King asked, "What is there at my house?" "On the Palmira-tree a female crow is sitting on three eggs," [the eldest Prince] said.

"What is lost from my house?" he asked, to look [if he knew]. "The Rakshasa having gone away, and put the King's Queen in the middle house (room) in the midst of seven, has placed the seven keys in his mouth," he said.

"Doer of theft, without the female crow's flying away, while it is [sitting there] in that manner, take an egg, and come back," he said. Without the crow's flying away, while it was [sitting] in that manner he took an egg, and came back.

Having caused the egg to be buried under the rice winnowing tray, he said, "Archer, without swerving to that side or this side, shoot [for the arrow] to go cutting it quite across." He shot so as to go quite across.

"Doer of carpenter's work, fasten this [egg] in the very manner in which it was [at first]," he said. He fastened it in the very way in which it was.

"Robber, without the crow's flying (padinne), go and place [the egg in the nest], and come back," he said. He went and placed it [in the nest], and came back.

"Can you bring back this Queen?" he asked. "We can," they said.

The whole four persons having gone, the thief went into the [Rakshasa's] house, and brought out the Queen successfully. When he was bringing her the Rakshasa was asleep. Taking the Queen, they came away.

When they were coming, they told [the soothsaying Prince] to look by [means of] sooth [what the Rakshasa was doing]. Still he slept. Having come very far in that way, they told him to look [again]. "He is now coming on the path," he said.

When they were returning thus, [the Rakshasa], having come quite near, sprang at them. At that very time the archer shot [at him; the arrow] having gone cutting his neck, he fell.

The ship in which they had gone was damaged (tuwala wuna). The carpenter made [the damage good]. Then, [after crossing the sea] they brought the Rakshasa's head and the Queen, and gave them to the King. Thereupon the King gave them the sovereignty.

Then the soothsayer says, "[The sovereignty ought to belong to me]. Through my looking at the sooth, indeed, ye will get the country, [if ye receive it]," he said.

Then the thief says, "[The sovereignty ought to belong to me]. It was necessary that I should go and take [the Queen] successfully from the Rakshasa. [If ye get it], it is owing to me that ye will get the country," he said.

Then the archer says, "[The sovereignty ought to belong to me]. When the Rakshasa came in order to go [after] eating you, through my having shot him and killed him ye will get the country [if ye receive it]."

Then the Carpenter says, "[The sovereignty ought to belong to me]. Your ship having broken, by my fastening it [together] at the time when it was becoming rotten, ye will get the country [if ye receive it]."

Afterwards they gave the sovereignty to the eldest Prince.

Bintaenna, Uva Province.

THE NOBLEMAN [25] AND HIS FIVE SONS. (Variant a.)

In a city there are five sons of a nobleman. In yet [another] city there is a Princess without both parents. The Princess is a person possessing many articles. Having thought that when the eldest son of the nobleman went there she must make him stop [there], and having spoken with the Princess's kinsfolk [regarding it], the eldest son having gone near the Princess she caused him to remain.

After he stayed there many days, this Princess asks this nobleman's son, "What do you know of the sciences?" Then he says, "I don't know a single one." Having said, "If so, you cannot stay near me; go you away," she drove him away.

This nobleman's son came home. The nobleman asks his son, "What have you come for?"

"The Princess asked me, 'What do you know of the sciences?' I said, 'I don't know anything.' 'If so, you cannot stay near me,' she said. Because of that I came," he said.

Immediately, this nobleman says to all his five sons, "Unless you five learn five sciences, without [doing so] don't come to my house." Having said it he drove them away. Thereupon, these five persons went to five cities, and learning five sciences, after much time came home. [One was a soothsayer, the second was a marksman, the third a thief, the fourth made very rapid journeys, and the fifth could bring the dead to life.]

This nobleman, after that having summoned the eldest son, asked, "What is the science that thou knowest?"

"I know [how] to tell sooth," he said.

To look at this one's knowledge, the nobleman, having seen that a female crow had laid eggs in a tree, said, "Should you tell me the sooth that I ask, you are [really] an astrologer." Having given his son betel he asked it [mentally].

After he asked it, this one says, "Father, you have asked me if a female crow has laid eggs in a tree. Is it not so?" he asked.

Thereupon, the nobleman said to the one who was able to shoot, "Come here. Without the female crow's knowing it, and without breaking the egg, shoot thou so that it may become marked [only],--an egg out of the eggs that are in that nest," he said. The nobleman's son having said, "It is good," shot in the manner he told him.

Then this nobleman, having summoned the thief, says, "Go thou, and without the crow's knowing, bring thou only the egg which this one shot." Having said, "It is good," he brought that very egg.

Then the nobleman said, "Go again, and place thou it [back in the nest]." He said, "It is good," and went and put it [back].

Thereupon, [having called the eldest son again], what sooth did the nobleman ask? Thinking it in his mind [only], he asked, "How are now the happiness and health of the Princess whom you at first summoned [in marriage]?"

After he asked, this one having looked at the sooth, says, "The Princess having now died, they have taken her to bury," he said.

Thereupon, the nobleman said to the one who is able to go on rapid journeys, "Go, and do not allow them to bury her"; he went accordingly.

Then this nobleman said to the one who causes life to be restored, [26] "Go and restore the life of the Princess, and come thou back to my city." Having said, "It is good," this one went, and, causing her life to be restored, the person who made rapid journeys, and the one who caused life to be restored, and the Princess, all three persons, came to the nobleman's city.

Thereupon the Prince who caused her life to be restored, says, "I shall take the Princess whose life I caused to be restored."

Then the person who went on rapid journeys says, "Unless I had gone quickly, and had not allowed them to bury her, and if they had buried her, how would you take her? Because it is so, I shall take her."

Then the soothsayer says, "If I had not looked at the sooth, and told [you about her death], how would you two take her? Because it is so, I shall take her."

Then the nobleman says, "Unless I caused the sooth to be looked at, [27] how would you three otherwise take her? Because it is so, I shall take her." Owing to that, these four persons were quarrelling.

Now then, out of these four persons, to whom does she belong? According to our thinking, indeed, she belongs to the nobleman.

North-western Province.

THE SEVEN PRINCES. (Variant b.)

At a certain city there are a King and a Queen. There are seven Princes of the King. The King every day [goes] to fish (lit., to lower bait).

One day, the Princes having said, "Let us also go to look at the fishing," the King and the seven Princes went to the river to fish. The King having fished three Lullu, [28] gave them into the hand of the seven Princes to bring.

The youngest Prince said, "Elder brother, let us put these into the water to look if they go down (sink)."

Afterwards they put the three fishes in the water. Two went down; one remained over. Taking that fish, the seven Princes came to the city. Having come, and given it into the hand of the Queen, they said, "Our father the King gave us three Lullu. [29] When we were bringing them younger brother said to us, 'Let us place the three Lullu in the water to look if they go down.' Afterwards we placed them [in it]. Then two Lullu went down; this Lula remained over. Having cooked this one for our father the King, cook for us and give us a packet of rice," they said. The Queen having cooked and placed [ready] the Lula for the King, cooked a packet of rice for the seven Princes, and gave it.

After that, the seven Princes, taking the packet of cooked rice, went away. [30] Having thus gone, the whole seven ate the packet of cooked rice near a piece of garden. When the whole seven were going away again, they met with a soothsayer. Then the eldest Prince said, "I must stay near this soothsayer," and having said it he stopped near the soothsayer.

When the other six persons were going away, they met with a man who knows the crows' language. After that, the next Prince stayed near the man who knows the crows' language. When the other five were going away they met with a shooter [31]; near the shooter stayed the next Prince. When the other four were going away they met with a plough carpenter; near the carpenter stayed the next Prince. When the other three were going away they met with a ball-playing man; near the ball-playing man stayed the next Prince. When the other two were going away they met with a gang of thieves; both of them stayed near the gang of thieves.

A long time the two persons in the gang of thieves remained breaking and breaking into houses. Having been thus and thus, the two persons spoke together: "Seeking articles [to take back with us] let us go to look at our elder brothers." Having said [this, after] getting the articles they came near the Prince who stayed near the man who is striking balls. When they looked he was learning to play at balls better than the ball-playing man.

That Prince said, "Let us go to see the other [next] elder brother of ours." Having said [this], the three Princes came near the Prince who remained near the plough-carpenter; when they looked the Prince also was learning to bore (widinda) ploughs better than the plough-carpenter.

That Prince said, "Let us go to the place where elder brother is." They came to look at the Prince who remained near the shooter. Having come there, when they looked he, also, was learning to shoot better than the shooter.

After that, the Prince said, "Let us go to look at that other elder brother of ours." They came near the Prince who remained near the man who knows the crows' language. Having come there, when they looked he, also, was learning the crows' language better than the man who knows the crows' language.

After that, the Prince said, "Let us go near that other elder brother of ours, near the Prince who remained near the soothsayer." The whole of the six Princes having come, when they looked he, also, was learning to say sooth better than the soothsayer.

After that, the whole of the seven Princes having [thus] met together, came to the Princes' city. Thereupon, the King and the seven Princes went to the river to bathe. When they were bathing a crow cawed; then the King said, "Who can explain the language of that crow?"

Then the Prince who knows the crows' language said, "I can. That cawed, having been at the place where it is roosting on the eggs."

Then the King said, "Who can take the eggs by stealth [without disturbing the crow]?" The two who stayed in the gang of thieves having said, "We can," the two Princes taking the crow-eggs gave them to the King.

After that the King and the seven Princes having come to the city, the King asked, "Who can say sooth?" The eldest Prince said, "I can," he said.

The King said, "Look and find by sooth seven Princesses for you seven persons," he said.

Afterwards the Prince having looked by sooth, said, "At such and such a city there is a Princess; at such and such a city there is a Princess." Saying and saying [this], he mentioned separately seven Princesses who are at seven cities.

Then the King said, "Who can, [after] stealing them, come with those seven Princesses?" The two who remained in the gang of thieves having said, "We can," that day night having gone and having stolen two and come back, he gave the two Princesses to the eldest elder brother and the next elder brother.

On the following day night having gone and having come back [after] stealing a Princess, he gave the Princess to the next elder brother.

On the following day they went, and [after] stealing two Princesses for the [next] two persons, thereafter they went back to the very gang of thieves.

Tom-tom Beater. North-western Province.

This story is probably defective in parts, and some incidents in the last portion appear to have been omitted,--regarding the ball player, the shooter, and the plough maker.

THE ATTEMPT OF FOUR BRAHMANA PRINCES TO MARRY. (Variant c.)

A certain Brahmana had a daughter named Candrapati. She was a person endowed with beauty. Four Brahmana Princes having heard of the excellence of her figure, came to try to marry her. The Brahmana her father having inquired what sciences they knew, each one said that he did not know [any]. He said that he could not marry and give the Princess-daughter to them.

Thereupon, they four having arrived at shame, came near a travellers' rest-house, and conversing [said], "We four persons having gone separately to districts for learning sciences, [after] three months in succession again let us arrive at this very place." Promising [this], and having looked in the four directions, they departed. In this manner the four of them having arrived each in a different district, and having [become] conversant with the sciences,--looking at omens, going in the sky, abating poison, giving life [anew,--after] three months in succession arrived at the aforesaid travellers' rest-house.

Thereafter, they four again departed for taking in marriage the Princess. At that time a Huna (House Lizard) cried. Then the person who was clever at omens told the remaining three persons that a cobra having bitten the Princess, they are taking her to the grave at that time.

Thereupon the person who possessed the power of flight through the air, having gone by the power of flight through the air, together with the other three, halted at the grave of the dead body. Then the poison discharger reduced the poison; the other gave her life.

Afterwards, while the four of them are one by one boasting of the gain due to themselves, they quarrelled over it. For that reason, not obtaining the Princess, they again went away.

North-western Province.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 349, four Brahmana brothers decided to "search through the earth and acquire some magic power." So they separated and went east, west, north, and south, after fixing upon a meeting-place. The rest of the story differs from the Sinhalese one; they met together, found a piece of bone, gave it flesh, hide, limbs, and life, so that it became a lion which killed them.

In the same work, vol. i, p. 499, four men wanted to marry a Princess; one was a clever weaver, one a Vaisya who knew the language of beasts and birds, the third a Kshatriya who was an expert swordsman, the fourth a Brahmana who could raise the dead to life. She refused all four, and died after three months, and the Brahmana was unable to restore life to her corpse as she was only human owing to a curse which had come to an end. See also vol. ii, p. 276.

In the same work, vol. ii, pp. 242, 258, there are variants in the series of Trivikramasena and the Vetala, the second one being like the Sinhalese tales in several respects. The father promised a girl to a man who had magic power, the mother promised her to one who had knowledge, her brother promised her to a hero. When they all came on the appointed day, she had disappeared. The learned man ascertained that she had been abducted by a Rakshasa, the magician prepared a magic chariot in which all three went to rescue her, and the hero killed the Rakshasa. Each one claimed her in a similar form of words to that employed by the learned man, who said, "If I had not known where this maiden was, how would she have been discovered when concealed?" The King decided that the hero ought to marry her.

In the Tota Kahani (Small), p. 51, a carpenter, goldsmith, tailor, and hermit, halting in a forest one night and each working in turn, carved the figure of a beautiful woman, robed it, adorned it, and caused it to be endowed with life. In the morning they quarrelled regarding the ownership of the woman, and all those to whom the matter was referred also claimed her. When the decision was left to a large old tree, "the tree of decision," it burst open, and the woman entering it became wood once more.

In the same work, p. 139, three young men saved a merchant's daughter from a fairy who had abducted her. One discovered where she was, the second made a flying wooden horse, on which the third rode and brought her back after killing the fairy. They then quarrelled regarding their claims to marry her. The parrot which related the story considered that she belonged to the last one because he risked his life for her.

At p. 157 also, a girl's husband who had vowed to offer his own head to a deity in case he married her, decapitated himself at the temple. A Brahmana who entered feared he would be charged with murdering him, and cut off his head also. The girl came, and was about to follow their example when a voice from the shrine informed her that if she joined the heads to the trunks the two persons would be restored to life. In doing this she misplaced the heads, and both persons then claimed her. The parrot was of opinion that she belonged to the man with her husband's head. There is a variant in the Katha Sarit Sagara (Tawney), vol. ii, p. 261, the second man being the girl's brother.

In Sagas from the Far East, p. 109, five companions went in search of the sixth, whose life-index tree had withered. One found him buried under a rock; the second, a smith's son, broke it and took out the body; the third, a doctor's son, made a potion which caused it to revive. The five then helped the man to recover his wife, who had been abducted by a Khan, and each one claimed her as his reward. In their struggle for her she was torn in pieces.

In the same work, p. 299, four youths, working in turn, made a girl out of wood and gave her a soul; each one claimed her. The decision was that she belonged to the fourth, who gave the figure life.

In this work, p. 277, it is stated that Prince Vikramaditya learnt from robber bands the art of robbery, and from fraudulent dealers to lie.

In A. von Schiefner's Tibetan Tales (Ralston), p. 93, Prince Abhaya, son of Bimbisara, King of Magadha, is stated to have learnt coach-making; another son, Jivaka, became a celebrated doctor. A full account of him is given in Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 331ff. Sir R. Burton stated that, according to ancient Mohammedan practice, all rulers should learn a handicraft. (Arabian Nights, Lady Burton's ed., vol. i, p. 339, note).

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 110, a Prince who had been trained by an expert robber stole the egg from under a hawk while it sat on its nest, without disturbing the bird.

There are West African variants of the Sinhalese tale. One from the coast provinces on the north side of the Congo is given in Notes on the Folklore of the Fjort (Dennett), p. 33. A hunter who had three wives was killed while hunting. The first wife dreamt of this, the second guided the others to the spot, the third collected simples and revived him. When they quarrelled regarding the one to whom his life was due, and it was settled that the one whose food he ate first should be considered his preserver, he ate the food of the third wife, and the majority of the people approved of his decision.

In the same work, p. 74, the beautiful daughter of Nzambi, the Earth Goddess, could only be won by an earthly being who could bring down the heavenly fire. The spider went to fetch it, assisted by the tortoise, rat, woodpecker, and sandfly. Each of the animals afterwards claimed the girl, and in the end, Nzambi, as she could not give her to all, paid each one her value, and the girl remained unwed.

A variant of the Sierra Leone district is given in Cunnie Rabbit, Mr. Spider, and the Other Beef (Cronise and Ward), p. 200. A man who had four young sons was killed while hunting. The sons heard the story from their mother when they were full grown, and went in search of him. The eldest found his gun and bones, the second collected and joined them, the third re-made the body with mud, the youngest blew up the nose through a charmed horn, and he became alive. The narrator stated that it has been impossible to decide to whom of the three his restoration to life was due.

NO. 83

THE STORY OF KALUNDAWA

In a certain country there were a Gamarala and Gama-mahage (his wife). There were seven daughters of the Gamarala's; there was no male child. Taking another male child, they reared him for themselves. This child was very thoroughly doing the work at the Gamarala's house.

Thereafter, after he became big, they asked at the hand of the Gamarala's daughters, "Who is willing to marry this child?"

All [the elder ones] said, "We don't want that scabby filthy one," but there was willingness [on the part] of the last young one. The two persons having married, the other six began to treat this young one harshly, but she did not take to heart (lit., mind) the things they are saying.

While they are thus, the Gamarala's son-in-law went to a smithy to get a digging hoe made. He said to the smith, "Ane! Make and give me a digging hoe." Although the smith took no notice of it, yet for many days he went again and again. He did not make and give the digging hoe.

One day, at the time when the smith was eating cooked rice, having put into the heat a piece of iron refuse which this person had thrown away, he began to blow the skins (bellows).

Then the figure of a great lion having come to the smith, he came running, leaving the cooked rice and food, and when he looked, having seen that very valuable iron is becoming hot, in an instant he made the digging hoe and gave it. Thereafter, the smith said to the Gamarala, "This child is a very virtuous royal Prince. To this one, without delay a kingdom is about to descend."

This boy again one day went to another man to ask for (borrow) a yoke of oxen. When he went there the man said, "I cannot to-day; come to-morrow." [32] The man brought him there many days. He did not give the yoke of oxen: "There are no oxen with me to give," [he said]. Well then, this one in sorrow came to his house.

Although two [semi]-wild male buffaloes of the Gamarala's are staying on two hills, no one is able to catch them. Thereafter, this one, taking a yoke and having gone to the rice field, performed an Act of Truth. [33] Having set up the yoke in the grass, he said, "The sovereignty will fall to me indeed. The wild one on that hill and the wild one on this hill, to-morrow morning must have presented [themselves] neck by neck to this yoke."

Thereafter, on the following day morning, he said to this one's wife, "Taking a little food, come to the rice field; I am going to plough."

Then the woman said, "Where have you cattle to plough?" Having said it, she laughed.

This one said, "There will be a yoke of cattle for me in the rice field."

Having gone to the field, when he looked, both the wild buffaloes had come, presenting their necks to the yoke. Well then, this one having tied the yoke began to plough. His wife having come to the rice field taking the food, when she looked, saw that this one is ploughing. Afterwards, having gone near the yoke, she said, "There will be much weariness; be good enough to eat a little food."

Thereafter, having stopped the yoke of cattle, and gone to a shade [after] washing off the mud, and having eaten the food, through weariness he placed his head on the waist pocket of his wife a little time, and went to sleep.

While he was sleeping there a little time a dream appeared: on the yoke a hive of Bambara bees has been fastened. Then having awoke, he said to the woman, "Ane! Bolan, in a dream a hive of Bambaras was fastened on the yoke; look."

Then the woman laughed and said, "If so, a kingdom will fall to you now."

When he had been [sleeping] there again a little time, [he said], "Ane! Bolan, maggots [34] fell on the great toe of my foot; look."

At that, also, this woman laughed, and said, "If so, you will receive the sovereignty now."

When he was there [asleep] a little time again, the clods (hi kaeta) which this one ploughed up appear to be of silver colour. Again he said to the woman, "The plough clods are silver colour; look."

At that, also, this woman laughed, and said, "If so, you will receive the sovereignty immediately."

Again, when he had been sleeping, he said, "Ane! Bolan, I hear a great noise; look."

At that, also, this woman having laughed, says, "Fetching you to go, they are coming to appoint you to the sovereignty."

Again, when he had been sleeping, he said, "Ane! Bolan, I hear the noise very near this; look."

This woman says, "Ane! There is nothing to be seen. On account of the three worlds [35] that you ploughed your head is made crazy. Be good enough to sleep a little time without speaking."

When a little time had gone again, she awoke him: "The sound of the five kinds of tom-toms, [36] and the decorated tusk elephant are coming. Be pleased to arise quickly."

Just as this one was awaking, the tusk elephant having come, kneeled down.

Thereafter, having caused this one to bathe in scented sandal-wood water, having put on him the royal ornaments, and having put in that very manner the ornaments on his wife also, they placed both of them on the back of the tusk elephant.

As they were going, he caused the smith to be brought, and impaled him. Having caused the person who did not give the yoke of buffaloes to be brought, he heated cow-dung, and having held both his lips to both sides, he poured it down his throat.

As he was going near the house of the Gamarala, the King said, for the Gamarala's daughters to hear:--

Kalundawa pinma kale. Kalundawa performed very
meritorious acts.
Kalu undae pin no-kale. The agreeable ones performed not
meritorious acts.

North-western Province.

NO. 84

HOW THE POOR PRINCE BECAME KING

In a certain country there was a Prince, [the son] of a poor King, it is said. The Prince went to another country to learn letters. Having gone there, and in no time learning his letters, he said to the teacher, "I must go to my village." Afterwards the teacher gave him permission.

After that, while the Prince was coming to the city, the Prince having become hungry, remained sleeping near a tree. A man having come there said, "What, Prince, art thou sleeping there for? It is not good to sleep there; [be pleased] to get up," he said.

Then the Prince said, "I cannot even get up. I am hungry; because of it, indeed, I have fallen down here."

Then the man says, "Well, then, what shall I do? In my hand also there is not a thing to give for food. There is an Attikka tree [37]; on that Attikka tree the fruit will be ripe. Let us go [for me] to show it to thee."

Causing the Prince to arise, and having come near the Attikka tree, that very man, having plucked Attikka and given it to the Prince, after he ate said to the Prince, "Now then, go you along that path. Well, I'm going;" and the man went away.

After that, as the Prince also was coming along the path he met with a leopard [standing] across the path. The Prince cannot come [on account of it]. Well then, while the Prince is there a man is coming along in the direction in which the Prince is. Then, as the man would drive this leopard to the Prince, he shouted, and said "Hu," and clapped his hands. Then the leopard bounded off and went away.

Afterwards that man having come near the Prince, asked, "Prince, where art thou going?"

The Prince says, "Having gone in this manner to learn letters, I am going to my city."

Then the man says, "Going to the city does not matter to you. Come, to go with me."

The Prince says, "How shall I go in that way? My parents will seek me. Because of it, having gone to the city, and asked at the hand of my parents I will come," he said.

Then the man said, "I will be of the assistance that parents are of. You come with me."

Afterwards the Prince went with the man. Having gone, they went to a city. Staying at a resting-place at the city, and doing hired work in the city, the two persons are getting their living.

When they were there no long time, one day the man said to the Prince, "Child, I cannot work in this manner. You go and seeking [materials] for food, come back."

Afterwards the Prince from the following day went [alone] for hired work, and [after] finding [and doing] it, returned. In that way for not many days he is getting a living.

One day, a King and soldiers came to that city from another country to fight the King of that country, and surrounded the city. After that, the King told the Ministers to go to the battle. The King did not go to the battle. Afterwards the Ministers prepared to go to the battle, taking weapons and implements.

Then this Prince said to that man, "Grandfather, I also must go to the fight."

Then the man says, "Ane! Child, what battle [is there] for us! We poor men, can we go to fight with a King? You remain silent, doing nothing."

Then the Prince said, "No, grandfather, I can fight very well."

The man still said "Don't." Then the Prince says, "Grandfather, however much you should say 'Don't,' I am indeed going." Having said [this] the Prince went when the Ministers were going.

Having gone there and waited for the fight, when on both sides they were making ready, this Prince said at the hand of the Ministers, "Give [38] me a weapon from those which you brought, for me to remain for the fight."

Then the Ministers say, "What fighting dost thou know? Do thou be silent, doing nothing." Having said it, they scolded the Prince. After that, the Prince having bounded to one side, remained doing nothing.

Then, having begun the battle, they were fighting; on this side many Ministers were cut down. [After] cutting them down, this side is coming to lose. The Prince having seen it, taking a weapon of that dead Minister's, fought and cut down the King and army of that side; and this side having conquered, the Ministers and the remaining people and this Prince came to the city.

The Ministers having come to the royal palace, said to the King, "Many of our army died."

Then the King asked, "If so, owing to whom did you win in this battle?"

The Ministers said, "A youngster went with us. It is owing to the youngster, indeed, that we conquered."

Afterwards the King asked, "Where is the boy?" As the Prince was here he went before the King. The King asked, "From what country camest thou?"

The Prince said, "I am a stranger."

Then the King asked, "What dost thou want done?"

The Prince said, "I will take anything I receive." After that the King gave him villages, gave goods.

After that, staying in these villages, that man and the Prince, both of them, were obtaining a livelihood from the goods. At the time when they were [there], the King had become very aged. While he was thus the King died.

For the King there was neither a Prince nor anyone. Because of it, at the time when the Ministers, decorating the tusk elephant, are going in the four streets with the sound of the five musical instruments, the tusk elephant, having gone to the house at which are that Prince and the man, kneeled near that Prince.

Having been [there] at the time when it was kneeling, the Ministers, causing the Prince to bathe in scented water, and placing the Prince on the tusk elephant, came to the royal palace, [and he became King].

Until the end of the Prince's life he remained exercising the sovereignty. The man who stayed with the Prince having become the Minister to the King, stayed in the palace itself.

North-western Province.

NO. 85

HOW THE GARDENER BECAME KING

In a certain city there is a King, it is said. The King told them to plant a garden. After that, he said, "Can anyone (kata) plant a garden?"

One man said, "I can." Every day the King gave the things the man wanted. The man, cutting channels and fixing the fence, began to plant the garden; he set various kinds [of plants] in the garden. After that, the King went to look at the garden; he saw that there were various kinds of sugar-cane, sweet oranges, mandarin oranges, in the garden. The King said to the gardener that he must look well after the garden.

In that way, after not many days, the King said to the gardener, "Take bows and arrows; should thieves come, shoot them." Thereupon, by the authority of the King, he was thinking of shooting should they come in from outside.

Not many days after that, the King said to the Adikarama (Minister), "Let us go to the garden [secretly] to look into the examination [of it made] by the gardener."

Then the Adikarama said, "The order made by Your Honour is [that he is] to shoot thieves. It is not good for us to go."

The King said, "That man by this time is asleep."

Afterwards the King and the Adikarama, after the foolish King had taken off the royal ornaments, that very night, taking the disguise of thieves, went to the garden. Having gone, they began to pluck oranges.

Then the gardener awoke. The man, taking his bow, and having come, shot at the King; when he shot him (widapuhama) the King died.