Chapter III: Part 3

After that, the Adikarama and the gardener spoke together, "What shall we do about this?" Speaking [further] the Adikarama said, "The things that are to happen happened." [39] Having said [this], the Adikarama having told the gardener to cut a hole, when he cut it they buried the King.

After that, the Adikarama said to the gardener, "Come, and go to the palace."

The two persons having gone to the palace, and [the Minister] having decorated the gardener with the royal insignia (abarana), while he was on the Lion throne all the Chiefs make obeisance. [40] The Adikarama does not make obeisance.

Regarding this matter the King thought he must tell him a parable. Having thought so, and having called the Adikarama, he said, "In the midst of the forest there are many kinds of trees. Having cut a tree of good race out of them, and shaved [the bark off] it, and planed it, and done carving work, they take it as a log for a travellers' shed (ambalama). Taking it [there], after they have built the travellers' shed, do both persons possessing lineage and persons of no lineage stay in the travellers' shed?" [41] he asked.

When he asked, the Adikarama said, "All persons stay in the travellers' shed."

After that, the King said, "[There is] service for persons possessing the Adikarama lineage, service for persons of no lineage, service for [all in] the world." [42]

After that, the Adikarama from that day made obeisance to the King.

Well then, the King remained exercising the sovereignty quite virtuously (hondinma), without injustice.

North-western Province.

In The Orientalist, vol. ii, p. 55, a similar story is given, as related to Mr. K. J. Pohath by a Buddhist monk. According to it, the King visited the garden alone, pretending to steal Kaekiri fruits, and was shot by the gardener. When he was dead the gardener reported the matter to the Adikar, who got the King buried secretly, and proclaimed the gardener King. Some poor people whose lands the Adikar had seized complained to the new King, who held an enquiry, and gave judgment in their favour, remarking, "Adikar, even though it should so happen that I might be obliged to go back to the Kaekiri garden, I cannot say that the lands in dispute belong to you."

NO. 86

HOW THE FOOLISH MAN BECAME KING

In a certain country there was a Gamarala, it is said. There was a daughter of the Gamarala's. Bringing a son-in-law for the daughter, when he was there for many days the men of the village spoke of going to Puttalam.

Then this Gamarala's son-in-law said to the Gamarala, "Father-in-law, I also must go to Puttalam." The Gamarala said, "It is good, son-in-law."

After that, the whole of them obtaining occupation in loading sacks, the son-in-law went on the journey, and the Gamarala remained [at home].

The son-in-law, setting off for the journey, at the time when he was going along driving thirty [pack] bulls, met with a company of men going [after] placing sacks on twelve horses.

After he met with them this man said, "Ane! Friends, taking my thirty bulls, give me (dilalla) those few horses." Then the men said, "It is good."

This man having given the thirty bulls, at the time when he was going along taking the twelve horses, he met with yet a company of men who were going taking two elephants.

After that, this man said, "Friends, taking my twelve horses, will you give me those two elephants?" The men said, "It is good."

Then this man, having given the twelve horses, at the time when he was going along taking the two elephants, he met with yet some men who were going hunting, taking twelve dogs.

Then this man asked, "Friends, taking my two elephants, will you give me those twelve dogs?" The men said, "It is good."

After that, this man having given the two elephants, at the time when he was going on taking the twelve dogs he met with a company of potters, taking some pingo (carrying-stick) loads of pots.

Then the man asked, "From these twelve dogs taking six, will you give me for cooking in order to eat, a small cooking pot and a large cooking pot?" The men said, "It is good."

After that, the man having given six dogs, taking a small cooking pot and a large cooking pot he went hunting with the other six dogs.

Having gone into the jungle, and prepared a hearth near an ant-hill, in order, after having cooked, to eat cooked rice, at the time when he was breaking fire-wood a cobra that was in that ant-hill came and bit the man. Then the man swooned owing to the poison's having fallen there.

At the time when a Vaedda of another distant place came walking [there] while hunting, he saw that there are six dogs; and having seen that there is a hearth, said, "Why are these six dogs here, and a hearth, without a man?" While he was seeking and looking about, he saw that the man had fallen down. Having seen him, and lifted him up, when he looked [at him] the man was [as though] dead.

After that, the Vaedda having said, "What is this man dead for?" When he looked [after] going near the body, there was a wound, and the Vaedda perceived that a snake had bitten him. Ascertaining it, after he had applied medicine the man got up.

Then the Vaedda asked, "What happened to you?"

This man said, "The journey I came on is thus; the things that happened to me are thus. Having come hunting, and prepared the hearth, in order, after I had cooked here, to eat, when I was breaking firewood a cobra bit me."

The Vaedda said, "Come away, and go with me." This man having said, "Ha," the six dogs and the man went with the Vaedda to the Vaedda's city. Having gone there, that day the Vaedda gave him food.

During the time while the man was there, that very day night the King of the city died. On the following day morning, there being no person for the sovereignty, [after] decorating the tusk elephant the Ministers went [with it] to seek a King.

At the time when they were going, this tusk elephant was going along looking at the Vaedda's house. As it was going, that man whom the cobra bit was lying down in the Vaedda's veranda. The tusk elephant went and knelt near the man.

After that, the Ministers, having told this man to get up, when he arose bathed him with perfumed water, and having decorated him with the royal crown, placing him on the back of the tusk elephant went to the palace.

After he went there, the King caused the Vaedda to be brought, and said, "Owing to you, indeed, I attained to such exalted things." Having said, "Because of it, receive the post of Adikarama (Minister)," he appointed the office of Adikarama to the Vaedda.

Having given him it, he remained up to the end of his life exercising the sovereignty with the ten [royal] virtues.

North-western Province.

NO. 87

THE FOOLISH MAN

In a certain country there are a woman and a man, it is said. There are two daughters of the two persons. They gave one daughter [in marriage]. The man at the place where they gave the daughter had suitable things.

A very rich man having come, asked the other daughter [in marriage]. Then the girl's father said, "I will not give her to you; the lineage (wanse) of your people is not good."

After that another man came and asked. The man had nothing; his lineage alone was good. The girl's mind was to go to the man who formerly came and asked, [but she was given to the second one].

Well then, when the girl [after her marriage] is without [sufficient] to eat and to wear, one day the girl's father went to see the girl. Afterwards, having given the man sitting accommodation, [43] and got the fire together, and put a potsherd on the hearth, she put tamarind seeds in the potsherd, and they began to fry, making a sound, "Kas, kas."

Then the girl's father says, "What, daughter, are you frying?"

The girl said, "Father, I am frying our lineage, [the only thing we possess]."

After that, anger having come to the man, he got up, and came to his village. Having come there, on the following day, he went to the place where the other daughter is.

When he went there, the daughter, having cooked the sweetmeats called Wellawaehun for the father, gave him to eat. He had not eaten them since he was born.

That day, having eaten, when he was coming to his village saying and saying, "Wellawaehun, Wellawaehun," in order not to forget the name of them, his foot struck a stone that was on the path.

Then the man was caused to exclaim "Hobbancodi" [44]; "Wellawaehun" was forgotten. From there until the time when he comes to his village, having come saying and saying "Hobbancodi, Hobbancodi," he says to his wife, "Bolan, to-day in our girl's quarter I ate Hobbancodi. The taste is very good; you cook them, too."

Thereupon the woman says, "Ane! I have not even heard of them since I was born, so how shall I cook them?"

Then the man, saying and saying, "What, Bola! Strumpet! Do you say you don't know? I ate them now, and came."

While the two old people are quarrelling about this, men of the village having come, a man said, "She indeed is doing all this, bringing her mouth like a Wellawaehun roll."

"There! I [meant to] say those indeed," the man said.

After that, they two, having joined together, cooked five Wellawaehun rolls. Thereupon the man said, "There are three for me, two for you." The woman, too, said, "There are three for me, two for you." They two being unable to divide these, made an agreement, that is, "Let us two remain without speaking. For the person who speaks first there are two," they agreed.

Being satisfied with it, having shut the door, they lay down. While they are lying down thus, perceiving that there was not any sound of them, the men of the village came, and having spoken to the door, finding that there was no sound they said, "These will have died." Having split open the door and gone into the house, at the time when they looked they remained as though dead.

After that, in order to carry them to bury, men tied their hands and feet. The man, while they are tying his feet, having got hurt, said, "Uwah."

Thereupon the woman said, "There are two for you."

Scolding and scolding these two persons for their act, the men went away.

The first part of this story belongs to the North-western Province; the middle part is found in the Western Province also, to which, also, the latter part belongs.

In The Orientalist, vol. i, p. 237, Mr. H. White mentioned that a story about the frying of the family honour is contained in a work called Atita-vakya-dipaniya. In that instance apparently the pan which was placed on the fire was empty.

In the same Journal, vol. i, p. 136, a variant of the latter part of the tale is given by Miss S. J. Goonetilleke. Twenty-five idiots were employed by a Gamarala, and it was their duty to provide plantain leaf plates for the other servants and themselves. One day they decided that they gave themselves unnecessary trouble in doing work which a single person could perform, so it was settled that all should sleep, and that the man who first opened his eyes or uttered a sound should cut all the leaves. When the leaves were not forthcoming at the meal-time the Gamarala and his men went in search of the idiots, and being unable to arouse them, thought they were dead and dug a grave for them. One after another they were thrown into it in silence, but as they were being covered with earth a digging tool struck one on the leg, causing him to utter an involuntary groan. The others instantly arose and told him that henceforth he must provide all the leaf plates.

In the stories appended to the Pantcha-Tantra of the Abbé Dubois, a man at night disputed with his wife as to whether men or women are the greater chatterboxes, and each wagered a betel leaf that the other would speak first. As they did not appear next day, the door of their apartment was broken open, and the two were found sitting up but deprived of speech. It was concluded that they were suffering from some inimical magic, for which a Brahmana recommended the application of heated gold to their bodies. The man was burnt on his sole, above the knees, at both elbows, on the stomach, and on the crown of the head, and bore it in silence; but when the woman was burnt on the sole she cried, "Appa! That is enough," and handed her husband the betel leaf.

In Folklore in Southern India (Pandit Natesa Sastri), p. 277, (Tales of the Sun, p. 280), a beggar and his wife who had been at a feast at which they ate muffins (tosei), cooked five muffins, and agreed that whoever opened an eye or spoke first should have only two of them. They then bolted the door and lay down. After three days the villagers entered by the roof and saw that the couple were apparently dead. They were carried to the cremation ground, placed on two pyres which were raised, and lights were applied. When the fire reached the man's leg a voice came from his pyre, "I shall be satisfied with two muffins." From the other pyre a voice replied, "I have gained the day; let me have the three." When the villagers heard the story, it was decided that, having apparently died and been on the funeral pyre, they could not return to the village or it would perish, so a separate hut was built for them.

In Indian Nights' Entertainment (Swynnerton), p. 14, a farmer and his wife who disputed regarding the shutting of the door, agreed that it should be closed by the one who spoke first. After a wild dog had eaten their food, the barber called, shaved the man's head and half his beard and moustache, and blackened him with lamp-black. When the wife, who had gone out, returned and asked what he had been doing, she was told that it was she who must close the door.

In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 209, a man and his wife made three cakes; each ate one, and they agreed that the first who spoke should allow the other to eat the third cake. Robbers broke in, began to collect all the goods in the house, and at last seized the wife. The man still did not utter a word; when the woman cried out and scolded him, he said, "Wife, it is certainly I who have gained the cake."

NO. 88

THE STORY OF MARIRALA

In a country a man near the [New] Year spoke to the people of the village: "To bring palm sugar let us go to the quarter where there is palm sugar." "It is good," a few people said. Having said "I am going to-morrow," and having plucked fifty coconuts and removed the husks, he placed them in the corner in the house.

On the following day morning, bringing the pingo stick and two sacks outside, and having broken [open] the sacks, and placed them below the raised veranda, when he was going into the house to bring the coconuts [his] wife said, "Stop and eat cooked rice. Be good enough to tie the pingo load."

Having said, "If so, give me the cooked rice at the raised veranda," at the time when he was eating the cooked rice his relatives brought a coconut apiece; when they said, "Bring and give each of us also a packet of palm sugar," he replied, "Put them into those sacks."

Subsequently, having eaten cooked rice and arisen, at the time when, having lifted the two sacks, he looked at them, there were collected together [in them coconuts] to the extent that he can carry. Subsequently, taking from his house, for expenses [on the journey], rice and two coconuts, having put them in a sack he tied up the pingo load. Afterwards, having called up the people who are going [with him], taking the pingo load he set off and went.

Having gone many gawwu (each of four miles) in number, [after] exchanging [the coconuts for] palm sugar, he came back to the village. On the following day morning, having summoned the people of the village who gave the coconuts, and looked at the account according to the manner in which they gave the coconuts, he apportioned and gave [the packets of palm sugar] to them.

Subsequently, at the time when he looked in the sack there was [left] one packet of palm sugar. When he inquired about it and looked, he perceived that it was exchanged for one out of the two coconuts that he carried for expenses.

Afterwards having gone into the house, when he looked [there] having seen that there was [still] in the corner the heap of coconuts which he had husked for carrying, [and that he had taken only his relatives' coconuts, and left his own at home], he said, "Apoyi! What is the thing that has happened to me!" and struck blows on his breast.

Then his wife got to quarrelling with him. Unable [to bear] the worry, having gone running to the pansala that was near he told the Lord (monk) the whole of these matters that occurred.

"A barterer, [45] a fool like you, there is nowhere whatever in this country," the Lord said.

Beginning from that time (taen), until he dies everybody called him Mariya (Barterer).

North-western Province.

NO. 89

THE INVISIBLE SILK ROBE [46]

A Brahmana having told some men to come from a certain city, and having praised the robes which the King of the city is wearing, this Brahmana made seven stanzas, and gave them to those seven men. Those very seven men having taken the seven stanzas and gone, employed yet [another] Brahmana and got them explained. Should you say, "How was the meaning?" it was praise of the copper [coloured] silk robe which the King of that city is wearing.

After they got this meaning explained, these seven men spoke together, "Let us make up a trick at this place." Speaking [thus] together, they arrived at a city at which there is a foolish King.

Arriving [there], they spoke to the King of the city: "Maharaja, what a robe that is which Your Majesty is wearing! We have woven a copper [coloured] silk robe for the King of our city, and given it. It is like the thin silk robes obtained from the divine world. Having looked in the direction of that King, when we looked in your direction you appear like a servant who is near that King," these seven men said.

While hearing this word, shame was produced in the King. Having been produced, he thought to himself, "While I also am a King, what is it to me!" Thinking, "Cannot I cause those silk robes to be woven?" he asked, "For [weaving] the silk robes what sort of other things are necessary?"

Then the seven men say regarding it, "Having obtained silk thread from good silk yarn (lit., thread), be good enough to give us it. Having constructed a place in your auspicious [47] Sal [trees] garden, you must give us it. You must bring to that place and give us food and drink," they said to the King. Having said it, they said at the very time, "The silk cloth that we weave is not visible to a base-born person. Should he be a well-born (saha-jataka) person it is visible to him," they said to the King.

At that time the King having procured silk thread to his mind gave it. The men having taken it to the auspicious Sal garden, and the party putting the thread away, when people come to look at the copper [coloured] silk robes these seven men run there and here in the auspicious Sal [48] garden. The silk robe is not visible; only according to the manner in which these seven persons are running the extent [of it] is visible. Thereupon the men think in their minds, "Because we are base-born this copper [coloured] silk robe is not visible to us." What of their thinking so! Except that each separate person thinks it for himself, no one speaks it.

The King sent a messenger for the purpose of looking whether, having woven the robes, they are finished. Having seen that, except that after tying the hand-lines (at-wael) they are causing [their arms] to row (paddanawa), [49] the robe is not visible, [he thought], "Should I say that I do not perceive the robe they will say I am the son of a courtesan." Because of shame at it, the messenger having gone to the royal house, said, "The gang of them having assembled together are weaving a priceless robe. His [50] work is not finished. Having completed the work they will dress Your Honour in the robe," he said.

On account of the statement of the messenger, many persons went to look at the robe, but except that they were causing [their arms] to row, the robe was not visible to anyone. The whole of the retinue who came, through fear that they will say they are illegitimate persons, without seeing the robe having said and said, "We perceive it. It is indeed a very costly robe," went away.

Having woven for seven days, after the seven days' date which they got to finish in had elapsed, the King went to look at the silk robe. Having gone, when he looked it was not visible to the King also. What of its not [being visible]! He does not tell anyone the word of its not being visible.

After that, those men having come, said to the King, "Having woven the copper [coloured] silk robe, it is finished. For you, Sir, with our [own] hands we must robe you in it," they said. "Having got out all the clothes which there are, descended from seven ancestors in succession, you must dress. Having dressed, you must give us all those clothes," they said to the King.

The King, having heard the word, taking out all the royal vestments [51] that were of the time of his ancestors, and having adorned himself in a good manner, and driven away everybody, gave the party these clothes and all the other clothes that there were.

After he gave them, all the seven men having surrounded him and said that they are putting on the King the copper [coloured] silk dress, began to stroke his body everywhere. They began to stroke the head, having said that they were putting on the crown. They stroked the arms, having said that they were putting on the jacket. In that way having stroked all parts of the body, and having said that they had dressed him, they caused them to bring the King into the middle of the great retinue, and said thus to the citizens: "Neither His Majesty our King nor any person of the retinue dwelling in this city in the olden time before this, either put on a robe in this manner, or saw one. Because of that, the whole of you, [after our] dressing His Majesty the King in this robe, causing His Majesty the King to sit on the festival tusk elephant, and having caused him to perambulate towards the right through all places in the city, again conduct him to the royal house." Having said this, they brought the tusk elephant, and caused the King to sit on the tusk elephant naked; and they began to go in procession to all places of the city.

These men, taking [the contents of] this house of the royal insignia (rajabandagare), and having acted deceitfully, and said that they had woven the copper [coloured] silk robe,--because they got [the contents of] the house of the royal insignia when they were going, established for the city the name "[City] of Tambraparnni Island," [52] and went away.

This foolish King remained without clothes.

North-western Province.

In Indian Nights' Entertainment (Swynnerton), p. 60, a girl who had promised to prove that the King sometimes lied, invited the King to visit a palace she had built, and to see God there, but stated he was visible only to one person at a time, and only if he was of legitimate birth. The two Ministers first entered successively, saw nothing, and declared that they had seen God inside. The King then entered, and on coming out insisted that he also had seen God there. The girl then convicted him of telling a falsehood, and as usual in folk-tales was married by the King.

In Les Avadanas (Julien), No. xxxix, vol. i, p. 150, there is a story of a fool who handed some cotton to a spinner, and begged him to make it into extremely fine thread. The man did so, but the fool thought it too coarse. The spinner became angry, and pointing to the air with his finger, said, "There are extremely fine threads." When the man asked how it was he could not see them, the spinner replied it was because of their extreme thinness, which was such that even the best workmen could not see them, much less a stranger. The fool gave him a fresh order, and paid him handsomely.

NO. 90

THE FOOLISH YOUTH

In a certain country there are a woman and a man and a youth (their son), it is said.

While they were there, the woman having given eight panams [53] to the youth said, "Son, take these eight panams to the shop and bring two plates."

After that, the youth taking the eight panams to the shop said to the trader, "Mudalali, give me two plates." The trader, taking two plates, gave them to the youth.

The youth said, "How is the price for these plates?"

Then the trader said, "For one plate it is seven tuttu (quarter panams); for two plates give me fourteen tuttu (= three and a half panams).

After that, the youth says, "Mudalali, are you trying to cheat me? You cannot cheat me. I will not give fourteen tuttu; also I did not bring fourteen tuttu. Mother gave me eight panams. [54] For the eight panams she told me to get two plates. If you will give them for the eight panams, give me two plates."

Having said this, and given the eight panams to the trader, while he was coming away, taking the two plates, he met with a gang of thieves. Having met with them, they asked at the hand of the youth, "Where did you go?"

Then the youth says, "Having told me to go to the shop to bring two plates, mother gave me eight panams. Taking them, and going to the shop, I asked the price for plates. Well then, the man tried to cheat me. For the two plates he told me to give fourteen tuttu. Also in my hand there were not fourteen tuttu; it was eight panams that I took. Having given the eight panams I am taking home these two plates."

Then the men said, "If so, don't you go home. We are going to break [into] a house; come, and go for that."

Afterwards the youth, having said "Ha," went with the thieves to break [into] the house. Having gone there and bored a hole through the wall, the thieves said to the youth who went for plates, "Go inside the house and put out into the light both all the things which you can lift and [the things] which you cannot lift. We will take them."

After that, the youth, having crept into the house, put out all the things which the youth could lift. Having put them out, the youth could not lift the stone on which coconut was ground.

The man who owned the house was sleeping, placing his head on the stone. The youth having shaken the man's body, awoke him. "Get up quickly. To take this stone outside I cannot lift it alone. Take hold of this a little in order to get it out," he said.

The man having awoke at once, and seized and tied the youth, caught part of those men; part of them ran off.

The thieves who were caught, and the youth, and the man who owned the house, all went for the trial. As they were going on the road, says the youth, "I am not a thief at all. Our mother gave me eight panams to bring two plates from the shop. Having gone to the shop I asked the price for plates. The man tried to cheat me; for two plates he asked fourteen tuttu. I did not give them; also in my hand there were not fourteen tuttu. I only gave eight panams, and taking the two plates, as I was going away I met with these men. Then the men said to me, 'Where did you go?' they asked. 'I went to the shop to get two plates,' I said. Then the men said, 'If so, don't go home. We are going to break [into] a house; you come too.' So I came. Having come there, the men bored a hole through the wall, and said to me, 'Creep you into this. Put outside the things you can lift and the things you can't.' I afterwards crept into the house, and put outside those I could lift. I tried to lift the stone on which your head was placed while you were sleeping. I couldn't lift it, so in order to get it out I awoke you. Well then, so much is my fault; I am not a thief. Now then, if you are going to put me in prison, put me in prison."

After that the man said, "I will not put you in prison; doing the work that I tell you, you can stay with me."

The boy said, "Ha. I will stay [with you]."

After that, having gone for the trial, and put the other thieves in prison, the man came home with that youth. In that very way, doing the work which the man told him, the youth remained a considerable time.

One day the man said, "Youth, let us go to cut a [branch for a] plough."

The youth said, "Ha, let us go," and taking an axe, the man and the youth went to the forest on the river bank.

Having gone there, the man said to the youth, "Cut thou this tree at the root." The youth cut the tree at the root. After he had cut it, the plough of the tree was not good.

Afterwards having gone near another tree, when they looked at it there was a good plough in [a branch of] the tree. When they cut the plough it would fall in the river.

The man said, "Having gone up this tree, cut thou that plough which is to be seen." [He then left him].

Then the youth having gone up the tree, when he was cutting the root (lower end) of the plough while sitting down [on the branch] at the top (or outer end) of the plough, a certain Lord (Buddhist monk) came.

When the Lord looked up at the tree, having seen that the youth sitting at the top of the plough was cutting at the root, he said, "Foolish youth! Why, while you are at the top, are you cutting at the root? When it is cut at the root it will fall together with thee also, will it not, into the river? Sitting at the root [end], chop towards the top." Having said this the Lord went away.

The youth said, "What does the Lord know about it? I shall cut it this way." Having said this, as he was chopping and chopping, the plough being cut at the root, the plough and the youth and the axe fell into the water of the river.

Then the youth, having got up quickly, walked ashore, taking the axe and the plough. He put down the plough, and taking the axe, ran along the path on which the Lord went. Having run there he overtook the Lord. Having joined him, he said, "Lord, as you said that I should fall into the river you must tell me the day when I shall die. If not, I shall chop you with this axe."

The Lord, when he looked, thought that there was no means of saying otherwise; on that account he said, "On the day when a drop of rain has fallen on the crown of thy head thou wilt die." The Lord then went away.

After that, the youth, taking the plough, came with the man to the man's house. Having come there, when he had been there a long time, on a certain day a drop of rain fell on the crown of the youth's head, and on that day he died. (The narrator did not know how he died).

The details of his death are given in the following variant of the latter part of this story:

The monk said, "In such and such a year, in such and such a month, on such and such a day, thou wilt die."

From that day until the time when this stated number of years and number of months and number of days had gone, having been looking [into the account], on the stated day, when it became light he said, "To-day, having cooked amply give thou me to eat."

Having eaten and finished, he said, "I shall die to-day"; and having said, "Don't anybody speak to me," went into the house, and shutting the door lay down (budiya-gatta).

The men who stayed outside from morning until the time when it became evening, remained looking out. There was not any sound from this man. Afterwards they said, "What are we keeping this dead man for? Let us take him and carry him away," and having placed a bamboo [ready], they tied [the bier] to it. Having tied it, they go away, taking it.

Between the house and the burial ground there is a hill-rice chena. Because there is no other path to go on, taking him into the chena they hurried on (lit., ran).

Then the men who watch the hill-rice chena having been there, said, "What is this, Bola, that you are taking the corpse through the hill-rice chena?" and they scolded them.

Then the dead man sat up and said, "Except that I am dead, you should see [what I would do to you]," he said.

Then the men who took the corpse said, "Ade! This one is speaking!" and dropped him. Having fallen upon a cut [pointed] stump [it pierced him, and] the man died.

North-western Province.

To carry a corpse through a chena is considered to be a very inauspicious act, which might have an injurious effect upon the crop. Even to carry through one the tools necessary for digging the grave would meet with strong remonstrances. In one instance, some of my labourers were refused a passage along the footpath in a village because they carried pickaxes and digging hoes, thus appearing, as the villagers objected, like persons who were going to dig a grave.

In The Orientalist, vol. i, p. 136, Miss S. J. Goonetilleke related a story about twenty-five idiots, in which the death prediction occurs. The monk stated that the idiot would die when the third drop of dew fell on his back while he was sheltering under a gourd. The drops fell when he was beneath a frame on which a gourd grew, waiting while some robbers whom he had joined entered a house in order to commit robbery. He bellowed out, "I am dead, I am dead," and they all ran away.

In vol. i, p. 121, the editor, the late Mr. W. Goonetilleke, gave the Sinhalese story of the branch cutting, the monk's prediction of the man's death when a drop of water fell on his head from the roof, and his remarks when the bier carriers were scolded by the owner of a garden through which they were about to pass.

He also added variants. In one found in an Indian work called Bharataka dva-trinsika (Thirty-two Tales of Mendicant Monks), a stupid monk called Dandaka went to cut a post, and sat on the branch while chopping. Some passing travellers pointed out that when the branch broke he would fall and die; when he fell he therefore believed he must be dead, and lay still. The other monks came to carry him to the cremation ground; but on the way the road bifurcated, and they quarrelled as to which path should be followed. The supposed corpse then sat up and said that when alive he always went by the left road. Bystanders intervened and pointed out that as he had spoken he could not be dead, but Dandaka insisted that he was really dead, and it was only after a long argument that the monks were convinced that he was alive.

Mr. Goonetilleke also gave a translation of a similar Turkish story in Meister Nasr Eddin's Schwänke und Räuber und Richter, in which the man was told he would die when his ass eructated the second time. He lay down, believing he was dead. When the bier carriers were doubtful how they should pass a mudhole, the corpse sat up and said that when alive he avoided the place.

The editor also added Lithuanian, German, and Saxon variants, as well as an English one related to him by the Rev. S. Langdon, in which, however, the man broke his neck in falling from the tree.

In the South Indian account of the Guru Paramarta and his foolish disciples, annexed to the Abbé Dubois' Pantcha-Tantra, p. 305, one of the disciples was cutting a branch when a Purohita Brahmana warned him that he would fall when it broke. After falling he ran after the Brahmana and inquired when the Guru would die. The answer was that cold at the hinder-parts is a sign of death, [55] a remark to which the Guru's death eventually was due.

In Indian Nights' Entertainment (Swynnerton), p. 89, the warning was given to a weaver by a traveller, who afterwards stated that the man's death would occur when his mouth bled. Some days afterwards the weaver saw in a glass a bit of scarlet thread stuck between his front teeth, concluded that it was blood, and lay down to die, until a customer showed him what it really was.

In the same work, p. 139, there is a story of a foolish weaver who went to steal with some thieves. When they told him to look for a suitable pole for raising the thatch of a house, he woke up the people who were sleeping outside, and asked them to lend him a pole for the purpose. An outcry was raised, and the thieves decamped.

In Indian Fairy Tales (M. Stokes), p. 30, the person who warned a youth who was cutting a branch, said he would die when he found a scarlet thread on his jacket. When a thread stuck on it in the bazaar, he went off, dug a grave, and lay in it until he heard a passer-by offer four pice to anyone who would carry his jar of ghi for him; he then jumped up and offered to carry it.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 199, a stupid boy who was sent by his mother to sell a piece of cloth for four rupees, refused six rupees that were offered for it.

NO. 91

THE STORY OF THE SEVEN THIEVES

In a certain country there were seven thieves, it is said. Among them one was a fool, or one who was learning robbery.

One day when these seven persons were going to break [into] a house, while on the road they spoke to that robber who was learning, and said thus: "Only we six persons will go for breaking [into] the house; you stay outside." Teaching him [this], and having gone [there], and in that manner having made the man wait outside, those six persons got inside the house for house-breaking.

Thereupon, while those six persons were delaying a little, a thought having occurred to this foolish thief, "I also must steal something from this," having thought [thus], when he was going passing his hand over the things that were there a large millet [grinding] stone was caught [by him]. Because he was unable to get it up quite alone, he spoke to a man who was sleeping on a raised veranda, and said, "Oyi! Oyi! Get up to lift this stone a little."

Thereupon this man having said, "What is it?" when he cried out the robber sprang off and ran away. The seven persons having collected together at one spot, [the other six] having beaten and scolded that foolish thief, gave him advice.

Again, also, one day having gone calling him for breaking [into] a house, in the aforesaid very manner having made the man wait outside, the six persons got inside the house for robbery. While this fool was staying in the open, shaking and shaking a post under the stick frame of an ash-pumpkin creeper (on which it grew), an ash-pumpkin fruit that was at the post having broken off, fell on his head. Thereupon the fool, having become [frightened], began to cry out, saying, "They killed me!" Thereafter, the house men having awakened, when there was a disturbance the whole of the thieves sprang off, and went running away.

When they collected together in one place, they thought thus, "With this fool we shall not succeed in committing robbery; it is necessary to send this one for a few robberies alone." Having thought [this], one day they spoke to the man, "Beginning from to-day, [after] stealing something for food for us, come back," they said.

And he having gone to a house in which was one old woman, and having found a little pulse (mun-aeta), thought, "I must fry this little and carry it away," and put it into a broken pot. When frying it, when it was coming to be fried to a certain extent, taking a spoon he put [some] of it in the mouth of the old woman who was sleeping in the house, to look if it was fried. Thereupon the woman, unable to bear the burning in her mouth, began to cry out. While the men who were sleeping, having said, "What is this?" were coming to look, the thief sprang off and ran away.

Again, also, one day having spoken to the foolish robber, "Catching two fowls for us from this house, come back," they sent him.

And the robber having gone there, while he was asking, "[Am I] to bring the black ones [or] to bring the red ones?" the owners, having said, "Who is this who is taking the fowls?" drove him away. Thereupon the robber sprang off and ran away.

Again also, one day having seen that there are two clumps of sugar-cane at a house, they said, "Cutting two from that for food for us, come away," and sent him.

And this one having gone there and seen that there are equal shares of black and white sugar-canes, while he was asking, "Which sugar-cane of these shall I bring?" just as before, the owners having come and said, "What are you cutting sugar-cane for?" drove him away.

While he was continuing to commit robberies in that manner for not many days, one day having met with a Gamarala, when he was asking, "[Where] are you going?" "We are going for a means of livelihood," they said.

Having said, "If so, come; there is a niyara chopping [56] in my rice field," calling them and having gone to the house and handed over the work to them, the Gamarala set off, and having gone somewhere or other, in the evening came to the house. Having seen that they also, having finished with the work and come to the house, were [there], and having given them food and drink, etc., and given a place to sleep in, and in the morning also, after it became light, having given them food, he started them off and sent them away. Thereafter, the Gamarala having gone to the rice field, and when looking having seen that all the earthen ridges had been cut and thrown down, arriving at vexation he came home.

While all the robbers were going away from there, they met with yet a man, and when he was asking, "Where are you going?" they said, "We are going for a means of livelihood."

Thereupon the man having spoken to them and said, "If so, come; there is a thatching at my house," and having gone to the house, calling them, said, "Here. Cover this large house with straw." Having ordered it, he went away on a journey.

At that time, having got ready, and seen that a certain old woman was in that house, they covered her with the whole of the straw. Thereupon that woman becoming afraid, all at the house came while she was crying out.

When they asked, "What is this you are doing?" they say, "The man who was at this house having said, 'Cover this mahage [57] with straw,' went away. That work we are doing," they said.

Thereupon the house men say, "It is not that old woman. Cover the roof with straw."

At the time when they said it they did the work in that manner; and having gone to the lodgings (wadiya) where they were at first, and made that foolish thief stay there, the six other persons went for a robbery. Stealing a certain tom-tom beater's box of decorations they placed it at their lodgings, and went to sleep.

That foolish robber having seen it, after those six persons went to sleep, this fool putting on all those [things], stayed warming himself at the fire. At that time, while sleep was going to fall heavily on him, when the jingling bangles placed on his arms gave the [usual] sound, one of those who were sleeping awoke and looked.

Having seen that the Yaka of the box of decorations had come and was [there], he spoke to the other men and bounded off. Thereupon they also becoming afraid, the whole of them began to run away. Having heard the noise, this one also got up, and he having gone running behind them, the whole of them fell into a well and died. [58]

Finished.

North-western Province.

In Indian Nights' Entertainment (Swynnerton), p. 140, a silly weaver went with three friends who were thieves, to break into a house. They made a hole through the wall, and telling him to wait outside and keep watch, the thieves entered. After waiting some time he followed them, and began to cook some food that he found near the fire. The owner's wife was sleeping close by on a low bed; on turning over in her sleep her arm, palm uppermost, was stretched out in front of the weaver. Thinking she was asking for some of the food, he placed a spoonful boiling hot in her hand. She shrieked out, the men were caught, and the King imprisoned the others, but released the weaver.

In Les Avadanas (Julien), No. xcvii, vol. ii, p. 76, a party of comedians who were benighted on a mountain haunted by men-eating demons, slept beside a fire. On account of the cold, one who played as a Rakshasa put on his own costume while the rest were asleep. Several others on looking up saw a Rakshasa there, and fled; the rest followed, the man who had alarmed them running close behind them. They left the mountain, crossed a river, threw themselves into pools, and at last fell down worn out with fatigue. In the morning they recognised their comrade. This story is also given in Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 203.

In The Orientalist, vol. i, p. 136 ff., in the tale of the twenty-five idiots referred to in the notes to the last story, Miss S. J. Goonetilleke gave an account of the attempt to remove the millet-grinding stone, the scalding of the old woman's mouth, and the assuming of the dress of the Yaka (said to be the Gara Yaka), and the subsequent drowning of the party in the well.

In the same work, vol. i, p. 131, the editor gave the incident of the covering of the Mahage with straw, in a tale termed "The Story of Hokka." The old woman, who was the Gamarala's mother, was suffocated.

NO. 92

THE KING WHO BECAME A THIEF

In a certain country a Prince went to ask about a marriage, it is said. As he was going, while on the road he met with a Princess. Having met with her, the two persons spoke angrily. Having spoken thus, the Prince said to the Princess, "Some day or other, having called Her [in marriage], I will punish Her much." [59]

Then the Princess said, "Having borne a Prince to you, Sir, and having employed the Prince [for it], I will tie you to your horse's leg, and cause [them] to strike you fifty blows."

Afterwards, the Prince, having come back, built brick walls like a prison, and placed a drain in it, and caused a house to be prepared for putting the Princess into when he brought her.

Having prepared it, and having come calling the Princess [in marriage], he put her in the house; and he puts cooked rice for the Princess at the corner of the drain. The Princess having eaten it, is [there] without even going outside.

There were two field rats (waeli miyo) which the Princess had reared before. The two came to the place where this Princess is. Having come, they dug a tunnel below the brick wall; having dug it, the Queen got out by the corner of the tunnel, and came away.

Having come thus, she was in a party of dancing women. While there, the Princess said to the dancing women, "Take me, and go and dance at such and such a city." She said this regarding the city to which the Princess came in diga [marriage]. "While dancing there I shall faint. Then while I am there [in that state] you come away, having said, 'We shall come again to call our child.'" She taught the women thus.

The Princess having taught them it, these women danced near the King, the father of the Prince who had placed her as though in prison when she came in diga [marriage]. The Prince also is there.

While dancing thus, the Princess fainted. Afterwards, these women having said, "Let her stay until the time when we come back to call our child to go. We cannot now, while she is unconscious," the women went away. The Princess remained there. That she was that Prince's Princess he does not know. Having said that the Princess will still be in that very [prison] house, he places cooked rice [there for her] by means of the drain.

The women after three or four months came to call this Princess to go. Then that Prince having married her, she was with child. The women, notwithstanding that, called her and went away [with her].

Afterwards, when she was there a little time [with them] the Princess bore a Prince.

The Prince became considerably big. Afterwards he asked at the hand of the Princess, "Mother, where is my father?"

Then the Princess said, "Son, your father is such and such a King of such and such a city. The King having wagered that he will take me in marriage, said that he will inflict on me unimposed punishments. I said, 'Having borne a Prince to you, I will employ the Prince and [get him to] tie you to your horse's leg, and cause you to be struck fifty blows.'"

"In the way the King said, calling me [in marriage], when I came he punished me like the punishment of the prison. Having come from there by the help of two rats which I reared before, I was in the dancing women's party. Being in it, and having gone to that city to dance with these women, the women came away while I was there. Afterwards they went back to come with me.

"During the time when I was there, the King marrying me, you were born when these women were going about. While I was there they came and called me. It is that King himself who is your father."

After that, the Prince said, "Mother, if so, seek a few things for food for me, and give me them, for me to go to seek a livelihood for myself."