Chapter V: Part 5

Near the path on which was the horse a man cut a chena, and set fire to the chena. When it was blazing some fire-sparks having come and fallen on the oil-rags on this horse's back, the fire seized the horse. Having seized it, when [the rags were] burning it was unable to get up [at first]. The horse having got up, and gone running, jumped into a citronella (paengiri) garden, and while it was running there and here, the fire seized the citronella plants, and the citronella plants burnt completely.

The man who owned that citronella garden went near the King for the law-suit. Having gone, he said to the King, "O Lord, Your Majesty, a horse, which having broken [the skin of] its back was wrapped with oil-rags, having jumped into my citronella garden, the citronella garden was totally burnt." Having said this he instituted the action.

Regarding it the King said, "It is not the fault of the man who wrapped the oil-rags round it. It is not the fault of the horse. Because thou didst not tie the fence [properly] the fault is thine, indeed."

The horse having been burnt in that very fire, died.

North-central Province.

NO. 100

THE STORY OF THE PEARL NECKLACE

At a certain city there are a King and a Queen, it is said. While they are there, one day the Queen with the female slave went to bathe at the pool in the King's garden. Having gone there, the Queen, having taken off her garments and put them down, placed her necklace upon the garments; and having told the female slave to stay there the Queen went into the pool, and is bathing. Then the female slave went to bathe.

A thievish female Grey Monkey (Waendiriyak) that was in the garden, took the necklace, and having placed it in a hole in a tree remained silent.

The Queen having bathed and come ashore, when she looked for the necklace while putting on her garments, there was no necklace. Afterwards she asked at the hand of the female slave, "Where, Bola, is the necklace?"

Then the female slave said, "I did not see a person who came here and went away [with it]."

Then both of them having come to the palace, the Queen told the King that thieves took the necklace. Thereupon the King caused the Ministers to be brought, and said, "Go quickly and seek ye the necklace." The Ministers speedily tying [up their cloths], [81] began to run [in search of it].

At that time a poor man from a distant place came into the jungle to seek sticks and creepers. When he was coming, the Ministers watching there were saying, "Seize him; he bounded away here."

This poor man having heard it thought to himself, "Should I stay here they will seize me. Because of it, having bounded away from here I must go to my village."

At the time when the man was running away, the Ministers having gone and seized the man, and beaten and beaten the man with their hands and feet, took him near the King.

Thereupon the King asked at the hand of the man, "Didst thou take a gold [and pearl] necklace in this manner?"

Then the man thought to himself, "Should I say that I did not take this necklace, the King will behead me. Because of it, I must say that I took it." Having thought this, he said, "I took it."

Then the King asked, "Where is it now?"

The man said, "I gave it to the Treasurer (sitano) of this city."

Afterwards the King having caused the Treasurer to be brought, asked, "Did this man give thee a necklace?"

Thereupon the Treasurer thought to himself, "Should I say that he did not give it to me, he will now behead this poor man. Because of it, I must say that he gave it to me." Having thought this, he said, "He gave it."

The King asked, "Where is the necklace now?"

Then the Treasurer said, "I gave it to a courtesan woman."

Afterwards the King caused the courtesan woman to be brought. "Did this Treasurer give thee a necklace?"

Thereupon the courtesan woman thought to herself, "What will this be about, that such a Treasurer said he gave me a necklace? Because of it, it is bad to say he did not give it; I must say he gave it." Having thought this, she said, "He gave it."

Then the King asked, "Where is it now?"

The courtesan woman says, "I gave it to the man who knows the science of astrology (ganita saestara), or to the Gandargaya" (sic).

Afterwards the King having caused the Gandargaya to be brought, asked, "Did this courtesan woman give thee a necklace?"

At that time the Gandargaya thought to himself, "What is this thing that this woman said? It will be about something regarding which the woman is unable to save herself. It is because of that [she will have said] that I took it that day. Because of it, it is not good to say she did not give me it; I must say she gave it." Having thought this he said, "She gave it."

Well then, on that day it became night; there was no time to hear the case. After that, the Ministers said, "Having put all these four persons in one room, outside we must listen secretly to the manner in which this party talk." The King gave permission [to act accordingly]. Afterwards, the Ministers having put the four persons in one room, and shut the door, stayed outside secretly listening.

Then firstly that Treasurer asked at the hand of that poor man, "When didst thou give me a necklace? What is this thing thou saidst?"

Then the poor man says, "Ane! O Treasurer, I am a very poor man. Your Honour is a very wealthy person. Because of it, in order that I may save myself I said that I gave it to Your Honour. It was for that. Otherwise, when did I give Your Honour a necklace?"

Afterwards that courtesan woman asked at the hand of the Treasurer, "O Treasurer, when did you give me a necklace? What is this you said?"

Then the Treasurer says, "Thou, also, art a possessor of much wealth. I also am a person who has much wealth. On account of it, because we two can escape from this injury that has occurred [to us], I said it. Otherwise, when did I give thee a necklace?"

Then the Gandargaya asked the woman, "What, woman, is this thing that thou saidst? When didst thou give me a necklace?"

The courtesan woman says, "Ane! O Gandarvaya, [82] thou, having said sooth, art a person who obtains much wealth. Because of it, as we, having even paid the debt (the value of the necklace), can escape, I said it. Otherwise, when did I give thee a necklace?"

Well then, the talk of the four persons was heard by the Ministers who were secretly listening. That day, after it became light, taking the four persons out, they took them near the King. The Ministers who had listened in secret said to the King, "These four persons are not the thieves."

Then the King asked the Ministers, "How did ye ascertain that they are not thieves?"

The Ministers said, "We stayed listening in secret; by that we ascertained."

The King said, "If so, who are the thieves who took this necklace?"

Then the Ministers said, "According to the way in which it appears to us, maybe it is a thievish female Grey Monkey that is in the garden, who took the necklace." The Ministers said, "You ought to set free these four persons." After that, the King having released the four persons sent them away.

Afterwards, the Ministers having gone to the garden, caught a male Grey Monkey. [After] catching it they came to the palace, and having sewn the jacket and breeches, and put the jacket on the Monkey, and put the breeches [on it], and put flower garlands [on it], and dressed the Monkey, and again sent the Monkey to the garden, the Ministers remained looking on.

Then that thievish female Grey Monkey who took the necklace, having seen the Monkey that had been clothed, went to the fork of the tree in which she placed the necklace, and placing the necklace on her neck, came outside.

These Ministers having seen it, the Ministers clapped their hands [to frighten her]. At the time when they were saying "Hu," as that female Grey Monkey was going jumping and jumping from tree to tree, the necklace that was on the female Monkey's neck fell to the ground.

After that, the Ministers went, and picking it up, came to the royal palace and presented it to the King. On account of it, the King having become much pleased with the Ministers gave them many offices.

North-western Province.

This is evidently the Jataka story No. 92 (vol. i, p. 224), in which the man who was first caught declared that he gave the necklace to the Treasurer, who said that he passed it on to the Chaplain, who stated that it was given to the Chief Musician, who said he handed it to the Courtesan. To make the monkey produce and wear it, a number of bead necklaces were placed on the necks, wrists and ankles of other monkeys that were caught. In this story the last person charged totally denied having received the necklace.

In A. von Schiefner's Tibetan Tales (Ralston), p. 181, the Queen hung the necklace on a tree, whence a monkey stole it. A beggar who was arrested first charged a merchant with receiving it from him, and afterwards also, as accomplices, a courtesan, a lute player, and the son of the Minister. The Minister got the King to release the prisoners, and to take the Queen to the park wearing a necklace. When she danced the monkey imitated her, and the necklace fell off its neck.

With reference to the remarks of the prisoners in the Sinhalese version, that being wealthy persons they could escape by paying the value of the missing necklace, a statement not found in the Jataka story, Sirr, who was a Deputy Queen's Advocate in Ceylon, stated in Ceylon and the Cingalese (1850), vol. ii., p. 231, that "theft was punished by a fine equal to the value of the stolen property, by flogging, and by imprisonment; or, if the thief immediately restored the property, he was only flogged and paraded through the village where the crime had been committed." According to Dr. Davy, flogging and imprisonment were not always inflicted, however.

In the middle of the seventeenth century, according to Ribeiro, "if the thief confessed his crime he was condemned to pay the highest value of the article which satisfied the other party, and as a penalty for his offence double its value to the Royal Treasury" (History of Ceilão, translation by Pieris, 2nd ed., p. 152).

NO. 101

THE WIDOW WOMAN AND LOKU-APPUHAMI

At a village a Siti [83] widow-mother had a son having the name Appuhami. That Loku-Appuhami, having seen that the men of that district are gambling, came to his mother, and said, "Mother, the men of this village are gambling. Having cooked rice during the day time give me it, and a little money, for me to go to gamble," he said.

Then the woman says, "Ane! Son, whence is there money for us? You be quiet," [84] she said.

The boy having heard the mother's word, through being unable to gamble went outside the house. When going, this boy saw that two men having been at the cattle herd near a tamarind tree, went away. Having seen them, this boy went there and looked; when he looked two sallis (half-farthings) had fallen down there.

After that, this boy having taken the two sallis, said to his mother, "Mother, now then, cook and give me rice, to go to gamble," he said.

Hearing that, the old woman asked, "Whence is there money for you?"

Then the boy said, "There were two sallis for me at the root of the tamarind tree; they will do for me," he said.

After that, the widow-mother having cooked rice dust, gave it. The boy having eaten the rice, went to the gambling place. Having gone, he laid down those two sallis, and told the men to play. The men did not play.

Then a youth of that very sort having been there played for it. Then for the two sallis yet two sallis came. Next, he wagered (lit., held) the whole four sallis. On that occasion, for those four sallis yet four sallis came. In this manner he that day won a large amount.

Having won and gone from there, on the following day, also, he came. Having come, and when playing that day having lost the money, he played also on credit. Having played on credit, after he went away, on the following day those creditors, through ill-feeling for him, went in order to ask for the debts.

When they were going, this boy they call Loku-Appuhami was colouring a cudgel in a good manner. Before that, he had said to his mother, [85] "At first when the men come, when I am asking for betel and areka-nut, you remain silent, looking on. Then I shall come and beat you [with this cudgel]; then fall down as though you died. When I am calling you a second time, do you, having gone into the house and dressed well, like a good-looking young girl, bring the betel box," he said.

Well then, she did in that manner. When he did it (i.e., struck her) the woman in that very way fell down. Having fallen, when she was [there] that one (araya) again called her. Then [getting up and] dressing well [inside the house] like a young girl, she takes a betel box. When [she was] coming, those men who came to take the debts asked, "What did you to your mother?" they asked.

Then he says, "I made her Tirihan," [86] he said. Having said it, the man went into the house.

After he went into the house these men who came to take the debt, thinking, "Ade! It is good for us also to make our women Tirihan; we don't want this debt," and taking that cudgel, bounded off.

When they were bounding off, that Loku-Appuhami having quickly (wijahata) sprung out and called those persons (arunta) says, "Ade! You are taking it; that is right. Beat seven persons, and put them into one house (room), and remain without opening the door until the time when seven days are going, [for them] to become Tirihan," he said. Having heard him the party went.

Having gone, and having beaten seven persons, and put them into one house, when they were there seven days blue-flies began to go over the walls of the house. Then this party say, "It is indeed because they have become Tirihan that the blue-flies are going." Having said [this] they looked; when they looked all had died.

After that, they came in order to seize Loku-Appuhami. Having come they seized him; seizing him, and having placed his arms behind his back and tying him, they went to throw him into the river. Having gone, there was a travellers' shed near the river; having tied him at the post of the travellers' shed, those men went outside, and went away [temporarily].

After they went, a Moorman, taking a drove of laden pack-bulls (tavalama), went near the travellers' shed. When going, having seen that man who is tied to the post, this Moorman asks, "Why, Loku-Appuhami, are you caught and tied to that tree?"

"Ane! Tambi-elder-brother, because I have lumbago I am tied."

Then he says, "Ane! Loku-Appu, I also have lumbago. Because of it, catch and tie me also to that tree," he says.

Then Loku-Appu said, "If so, unfasten me."

After that, the Tambi having come, unfastened him. After he unfastened him, Loku-Appuhami having caught him, and placed him at the tree, and tied him, went away, driving the drove of pack-bulls.

After he went, those men having come, when they looked he was the Tambi. Then those men say, "Ade! Loku-Appuhami took the appearance of a Moorman!" Having spoken together, and seized that Moorman, they put him into the river and went away.

Then Loku-Appuhami, taking that Moorman's drove of pack-bulls, goes through the midst of those men's houses. When [he was] going, a woman said to the men, "Look there! Loku Appuhami who went to be thrown into the river,--On! he is bringing a drove of pack-bulls!" she said.

Then a man, being in the house, said, "Strumpet, don't thou tell lies." Scolding her in this manner, the man also came out and looked; when he looked, in very truth (haebaewatama) he is coming! After that, he asked, "Loku-Appuhami, whence (kohendae) are you bringing that drove of pack-bulls and the goods?"

Then Loku-Appuhami said, "Having gone to the bottom of the water in the river, when I looked these were [there]. After that, having looked out a good one from them (i.e., a good drove of bulls), [after] selecting it I came away," he said.

Having heard that word, the party, as many as stayed at home, said, "We also having gone there, put us into the river to bring an excellent [87] bit of pack-bull drove."

Having said, "It is good," calling the party, Loku-Appuhami put a person into the water. Then, having gone into the water, when dying he made a sound, "Boka, Boka," [88] and dust came to the surface.

Then the party who stayed on the bank asked, "What, Loku-Appuhami, is that?"

Loku-Appuhami says, "That is [because] he is finding excellent droves of pack-bulls."

Then the other persons, also, who were on the bank, said, "If so, put us in also, to select good droves of pack-bulls and come."

After that, he put that party in also. In that very way the whole of the persons went and died in the river.

Loku-Appuhami having returned, taking all the goods that were in those persons' houses, went to those persons' houses. Having gone, he became rich to a good degree (honda haetiyata).

North-western Province.

This story is another version of the tales numbered 9 and 12 in vol. i, at the end of which the outlines of some variants are given.

There is also a Khassonka story of West Africa extremely like the later incidents of No. 10, in Contes Soudanais (C. Monteil), p. 67. When his mother continually interrupted a young thief who was being questioned by a King, the son stabbed her with his dagger, in reality merely piercing a bottle of ox's blood which was concealed under her cloth. She fell down, the blood poured out, and she seemed to be dead. The son then, uttering spells, three times sprinkled the deceased's face with a cow's tail dipped in water. She recovered, and the son sold the cow's tail to the King for two thousand slaves. When the King cut the throat of his favourite wife and failed to restore her to life, he ordered the thief to be thrown into the river sewn up in an ox-hide. While the slaves who carried him left their bundle on the roadside, the thief, hearing the voices of a pious Muhammadan priest and his pupils and servants, began to cry out that he preferred a life on earth to one in Paradise. The priest opened the skin, and learning that the youth was being forcibly taken to Paradise, gladly exchanged places with him, and was drowned. The thief then took some gold that he found in the priest's house, and reported to the King that the King's father had sent him with it for the King, adding that there was much more to be got in Paradise. The King gave him half the gold, and got himself and his relatives sewn up in hides and thrown into the deepest part of the river. As they did not return the people made the thief King.

NO. 102

THE DECOCTION OF EIGHT NELLI FRUITS [89]

In a certain country there is a Vedarala. The Vedarala is a person possessing the knowledge of medical practice, a very clever person at telling prognostics (nimiti kimen). There is also a child of the Vedarala's.

During the time while they are thus, the boy one day came running near the Vedarala, and said, "Ane! Father, you have been learning so much; you are now dying. Now then, where is your learning that you have taught me?" and he began to cry.

After that, [the Vedarala] was not [sufficiently] conscious to tell him anything. While he was about to die, just as he was saying, "Ane! Son, you will have the decoction of eight Nelli [fruits]----" the Vedarala died.

He having died, after a little time went by, a man's yoke of buffaloes were lost. After that, the man (minissa) speaks, "Ane! What shall I do? If the Vedarala were [here], he would look at the prognostics [to ascertain] on which hand the yoke of buffaloes went, and he would tell me. It is indeed to our loss that the Vedarala is lost." In that manner he spoke a word.

Then one man who was present said, "Why are you saying thus? That Vedarala's son is [there]. Go and look for him, and ask it of him."

After that, the man, having gone to the tree and plucked betel leaves, came in the manner in which they came before near the big Vedarala also, and having given betel leaves and money, asked that boy, "How, Vedarala, have my yoke of buffaloes been lost? On account of it you must look at the prognostics."

Then the boy said regarding it, "Taking eight Nelli fruits, beat them and pour water [over them]; and having made a decoction, and made rock salt into powder, and put it in, and poured castor-oil in, drink it, and go and seek the yoke of buffaloes. Then they will be found," he said.

Afterwards the man came home, and taking eight Nelli fruits, and having beaten them, and poured water [on them], made a decoction; and having made rock salt into powder, and put it in, and poured castor-oil in, drank it in the morning, and went to seek the lost cattle.

When going a little far the man began to [experience the purgative effect of the medicine in a severe manner]. As he was going in the chena jungle he met with a pool. The man, washing his hands and feet at the pool, and sitting at noon near a tree at the pool because of the severity of the treatment, remained looking about.

While he was looking about for a little time, the yoke of buffaloes, having stayed in that chena jungle and being thirsty, came there and drank water from that pool. While they were drinking, the man went to them, and catching the yoke of buffaloes, took them to the village. Having gone [there] he ate rice, and the [action of the medicine] ceased. On the following day, the man, tying up a pingo (carrying-stick) load and going with it, gave many presents to the Vedarala's boy.

When a little time had passed, war having been made on the King of that country, and as still [another] King was coming to seize the country, because there were not people [left] to fight the King was in much fear.

While he was thus, that man whose cattle having been lost were found, went and said, "O Lord, Your Majesty, the Vedarala's son, a small Vedarala indeed, somehow or other having made a stratagem on account of that, will do something so that they will not fight."

After that, the King having sent men, asked for a device for it. On account of it, he said that everybody who was in the city should drink the decoction of eight Nellis.

Thereupon, all in the city having made the decoction, and put in the rock salt and castor-oil, drank it that very night. Having drunk it, the whole of the people having entered the city, while they were sleeping all became [obliged] to go out. The men who stayed in the city would be about a hundred.

At the city there is a small window at the back, called "the dark window" (aendiri kawla). From that window each one began to go out ten or twelve times to the open ground.

The King who was coming to the city for the war, had sent spies to the city to look if [many] people are there. While the spies stayed looking at this, it was like a wonder. If there was not one, there was another went out until the time when it became light.

Having said, "Leaving [out of consideration] the multitude who went out, how many people are there not in the city still! This war does not matter to us; because of it let us go away," all the men whom the King sent went away. After that, having said, "There are too many people at this city," through fear he did not come for the war.

After that, the King of this city having given to the Vedarala's son many villages, fields, silver and gold, established him in the post of Minister. Thereafter, having been a soothsayer who bore a name just like that one's father, he was a very wealthy person.

North-central Province.

The "rock salt" (sahida-lunu) would be salt in crystals, this being the state in which the salt is collected in Ceylon after the water has evaporated.

NO. 103.

THE PRINCE AND PRINCESS AND TWO DEVATAWAS

At a certain time, in the [Sun] Rising world, [90] a Prince was born. In the [Sun] Setting world [91] a Princess was born. When in the Rising world a Devatawa, and in the Setting world a Devatawi were coming to hear Bana (the Buddhist sacred writings), the Devatawa saw the Prince and the Devatawi saw the Princess. On that day, the Devatawa and the Devatawi, both of them, came later than on other days.

The Devatawa asked the Devatawi, "Thou not having come [92] at the time when thou camest on other days, why hast thou delayed so much to-day?"

Thereupon the Devatawi said, "I saw a Princess. As there is not in this world a beautiful Princess who is equal to the Princess, having stayed looking at the Princess I was delayed."

Then the Devatawa [said], "Not like the Princess whom thou sawest, I saw a Prince possessing beauty to the degree which is not in this world. Because of it, having stayed looking at the Prince, I delayed so much." Well then, the Devatawa says, "The Prince whom I saw is more beautiful than the Princess whom thou sawest." The Devatawi says, "The Princess whom I saw is more beautiful than the Prince whom thou sawest." Having said [this], the two had a quarrel there.

The Devatawa said, "When it is the time the Princess whom thou sawest is sleeping, for the purpose of looking if the Princess's beauty is more or the Prince's beauty is more, taking her together with even her bed while she is asleep, come thou to the place where this Prince is."

Accepting the word, the Devatawi having brought the Princess, deposited her together with even the bed, near the place where the Prince has gone to sleep.

After that, the Devatawa and Devatawi say, "We will now test the beauty of these two thus," that is, it was [settled] that when they have awakened these two from sleep, the beauty is the less of the person who first salutes, honours, and pays respects [to the other].

Well then, by the Devatawa the Prince was awakened. But the Prince [having seen the Princess] thinks, "It will be a thing that these parents of mine have done for the purpose of getting to know my motives in not marrying." Having put on the Princess's finger the jewelled ring that was on the Prince's hand, and putting the jewelled ring that was on the Princess's hand on the Prince's finger, not looking on that side, having looked on the other side (i.e., in another direction) he went to sleep.

Thereafter awaking the Princess, she saluted and paid honours and respects to the Prince. Still the quarrel of the Devatawi and Devatawa not being allayed, for the purpose of looking which of their two words is right and which wrong, they summoned another Devatawa.

The Devatawa having come, says, "Do not ye allow this quarrel to occur; the two persons are of equal beauty."

Afterwards the Devatawa tells the Devatawi, "Please bring the Princess to her city, and place her [as before]," he said. The Devatawi did so.

Afterwards, in the morning the Prince having arisen, not knowing this wonder that had happened, with the thought that it was done by his father the King, not eating, not drinking, he began to beg his father the King, and the Ministers, to give him the Princess.

Thereupon, his father the King and the other persons, having thought, "Whence did we [bring and] place [there] this Princess of whom we are told! Through a malady's causing this to this Prince, he is babbling," began to apply medical treatment.

The Princess, just like that, not eating, not drinking, began to beg for the Prince whom the Princess saw. Therefore her parents, just like that, to her also began to apply medical treatment. Vedaralas (doctors) having come, say, "We are unable to cure this malady." But one Vedarala said, "I can cure this malady."

When he asked the Prince about the malady, the Prince [said], "I have no malady at all; but not obtaining the Princess whom I saw on the night of such and such a day is my malady."

When he asked, "What mark of it have you, Sir?" the Prince said, "The ring that was on her hand,--look here, it is on my hand; the ring that was on my hand is on her hand."

Well then, the Veda says, "In whatever country the Princess is I will bring her. You, Sir, without troubling [yourself], eat and drink, and be good enough to remain in pleasure." Thereupon a very great delight was produced for the Prince; the malady disappeared.

Afterwards the Veda, taking the ring that was on the Prince's hand, and having gone from city to city successively, entered into the very city at which she alighted. At that time, the inhabitants of the city [said], "Our King's daughter has a malady."

The Vedarala having heard it, when he asked, "What manner of illness is that malady?" the inhabitants say, "'Should I not obtain the Prince who was seen at night by me, my life will be lost,' the Princess says."

Thereupon the Vedarala says, "I am able to cure the malady." [They informed the King accordingly.]

Thereupon the King having given (promised) him several great offices, went summoning the Vedarala to the palace. Then the Vedarala asks the Princess, "What is the malady which has come to you?"

When he said it, "Not obtaining the Prince whom I saw at night, indeed, is my malady," she replied. Then when the Vedatema (doctor) showed the ring that he took, with the quickness with which she saw the ring the malady became cured.

Afterwards the Vedatema says [to the King], "Even should this malady be [apparently] cured in this manner, yet afterwards she may behave arrogantly. Because of it, there is my Preceptor [whom I must call in]. Having come with him, I must still apply medical treatment for this malady."

After that, the King having said, "It is good," and having given him presents and distinctions, allowed him to go. The Vedarala having returned, went [back] with that Prince. After that, the two persons saw and married each other.

When they had been [there] a little time, the two persons having come away for the purpose of seeing the Prince's two parents, when they were coming on the road, while she was sleeping near a river, suffering from weariness, the mouth of the Princess's box of ornaments having been opened by the Prince, he remained looking in it. A talisman [93] of the Princess's was there. A bird having carried the talisman aloft, began to go away with it. Thereupon the Prince began to go after the bird; after he had gone on a very distant unfrequented road, it became jungly (walmat), and being unable to find the path [on which he had come], he went to another city.

As the Princess was afraid to go to seek the quarter to which the Prince went, putting on the Prince's clothes she went to another city. Having gone to the city, when she went near the King, the King asked what was the work she could do. This Princess says, "I can teach the arts and sciences."

Thereupon the King appointed the [apparent] Prince to teach the Princesses, and when ships came from foreign countries to take charge of them [and examine their cargoes],--all these things. And the King, thinking this person is a Prince, married [to her] and gave her a Princess of the King's. Afterwards, not concealing from the Princess that she is a Princess, and the manner in which she is seeking her husband the Prince, she told her not to make it known; and she also concealed it in that very way.

The Prince, on the journey on which he went to seek the ornament, having joined a man of another city, remained doing work for wages. While he was in that condition, when two birds were fighting, one having split open the stomach of the other threw it down. When the Prince looked at it, the ornament that he sought having been [in it], he met with it.

From the country in which is the Prince, ships go to the country in which is the Princess. The gardener [under whom he worked] having obtained and given goods to the Prince, the Prince, taking the Princess's talisman and having put it in a box, [94] was about to go [in a ship] for the sale of the goods. But a little before he was coming away, they sent word that an illness had befallen the gardener, and when he went to look [at him] the ships went away.

At that time the ships went to the other city. Afterwards, at the time when [the Princess] was examining the goods of the ships she met with this ornament. When she asked, "Whose are these goods?" on their saying they were those of such and such a gardener's labourer, she confiscated the goods until they brought him.

Afterwards the sailors, having gone back, brought him. After that, having caused him to bathe in scented sandal water, and [the King] having appointed him to the sovereignty, marrying both the Princesses he remained [there].

P B. Madahapola, Ratemahatmaya, North-western Province.

This story is evidently that found in the Arabian Nights (Lady Burton's ed., vol. 2, p. 307), and termed there "Tale of Kamar al-Zaman," although in some details it adheres more closely to a story given in the Katha Sarit Sagara. In the Arabian Nights, the father of the Prince was King of the Khalidan Islands--(stated to be the Canaries)--and the Princess's father was the King of "the Islands of the Inland Sea in the parts of China." A Jinn Princess saw and admired the Prince, who had been imprisoned for refusing to marry; and an Ifrit saw the Princess, and by the order of the Jinn Princess brought her while asleep (without the bed) and laid her beside the sleeping Prince. At the suggestion of an Ifrit whom they summoned to decide their dispute as to which was the more beautiful, they awoke first the Prince and then, when he was asleep, the Princess, each of whom took the other's finger ring. The Princess was then carried back. Next day the two were thought to be insane, and they were kept in prison for three years. The Princess's foster-brother found the Prince, cured him by telling him about the Princess, and returned with him. He visited the Princess disguised as an astrologer; she at once recovered, and her father gave her in marriage to the Prince, as well as the rule over half the kingdom. The rest of the story agrees closely with that given above.

The Katha Sarit Sagara (Tawney), vol. ii, p. 209, contains a story which seems to be the Indian original of the first part of the tale. The second part relating to the loss and recovery of the talisman, appears to be an evident addition, since the first part is a complete tale by itself. The Indian story is as follows:--

At the orders of the God Ganesa, the Ganas his attendants transported Prince Sridarsana of Malava (without his bed), while asleep, to Hansadwipa, an island in the Western Sea, and placed him on the bed on which the King's daughter lay asleep. He awoke, thought it a dream, nudged her shoulder, and she awoke. When they had exchanged ornaments, the Ganas stupefied them and carried back the Prince. Next day the Prince's father, after hearing his story, issued a proclamation, but could not discover where Hansadwipa was. The Princess's father ascertained the facts by means of the power of contemplation possessed by an ascetic, who went "in a moment" by his mystical power to Malava, cured a madman by the touch of his hand, and was requested to restore the Prince to happiness. He carried him back to Hansadwipa, and after the two lovers were married conveyed them both to Malava, where the Prince eventually succeeded to the throne.

In The Story of Madana Kama Raja (Natesa Sastri), p. 29, a Prince by means of a magic ring caused a Princess to be transported to him while asleep on her bed. They agreed to be married, and he then sent her back to her own room in the same way. On the following day she told her father that she had dreamt of this Prince and had determined to marry him. A few days afterwards the Prince's Ministers arrived to ask her hand in marriage, and when the Prince went there they were married.

In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 299, a Prince who refused to marry was imprisoned by his father. Three Bongas (deities) saw him, the wife of the Bonga chief proposed to give him a bride, and during the next night he found a Bonga maiden sitting beside him when he awoke. They exchanged rings, were seen by the warders, who informed the Raja, and they were married.

NO. 104

CONCERNING THE PRINCE AND THE PRINCESS WHO WAS SOLD

In a certain country there was the son of a King. He gave charge of him to a teacher, and told him to teach the son. On the day on which he was handed over he was not there. On the following day, only, having gone to the school, after that having said he was going to school he went to the high road, and during the whole day-time [95] having been eating and eating kaju [nuts] in the evening he comes home and says that he went to school. A single person does not know of this deceit.

In this manner, while two or three years are going he did thus. The teacher also did not give information to the King about this matter.

He not giving it, one day the King to look into this Prince's learning wrote a letter and placed it on the table. After that lying Prince came, having said that he went to school, [the King], with the view that "If he was learning it is good for me to ascertain easily by [means of] letters," said, "Son, on that table there is a letter. I omitted (baeri-wuna) to look at it. Break it [open] and look what the letter is."

Thereupon the Prince, having broken [open] the letter and looked at it, said, "Ane! Father, except that in this there are a sort of strokes and strokes, and a sort of drops, I indeed cannot perceive anything."

Then the King having become angry at the teacher sent him a letter. The teacher having looked at the King's letter, sent a letter thus: "Ane! O King, except that you, Sir, handed over your son, I have not even yet seen the Prince after that."

Thereupon the King having said, "We do not want the disobedient son," caused the executioners to be brought, and having said, "Having taken him and gone into the midst of the forest, you must behead him," gave him [to them].

At that time the Prince's Mother-Queen said to the executioners, "Don't kill him"; and having spoken to them and given a hundred thousand masuran to the Prince, and said, "Without having come bounding into this country again, go you to another country and get your livelihood," sent him away.

As the Prince was going away to another country, he saw that four persons, holding a man who is dead, are dragging him to the four sides, and he asked, "Ane! You are tormenting that dead man! Why?"

Then the men [said], "We four men are to get four hundred masuran from this man. [For us] to let him go, will you give the four hundred masuran?" they asked.

Thereupon this Prince, having seen the torment they were causing to the dead body, said, "It is good"; and having given four hundred masuran to the four men, and further having given five hundred masuran, and caused the corpse to be buried, the Prince went away. That dead man having gone, was [re]born, and became a fish in the sea.

When this Prince went from that city to another city, he saw that on account of a want of money the King was selling a Princess and two Princes of the King of the city; and this Prince having become inclined to take that Princess asked the price for the Princess. The King said, "It is a thousand masuran." Then when the Prince looked at the account of the masuran which he had, except that there were a thousand masuran by account, there was not even one in excess. [96] After that, having been considering and considering it, he gave the thousand masuran, and taking the Princess, went away. That this Prince is a royal Prince no one knows.

Then this Prince, calling the Princess also, went to a house at which washermen stayed. The washermen asked, "Where are ye going?"

Thereupon the Princess and Prince said, "We are going to a place where they give to eat and to wear."

Then the washermen, in order to take [them for] work for them, said, "It is good. If so, remain ye here." Thereupon the two persons stayed there.

When they were [there] not much time, the washermen, thinking, "What are we giving to eat to these two for?" said, "Go ye to any quarter ye want."

At that time, the young Prince and Princess [97] having gone to yet [another] garden, building a stick house [there], this Prince having told that Princess to be in the house went and plucked coconuts during the whole day-time (dawal tisse). Taking the coconuts given as his hire (baelagedi), and having given them at the shop, in the evening procuring two gills of rice and the requisite things for it he comes back.

When he brought them, what does that Princess do? Each day she put away at the rate of half a gill from the rice, and cooked the other things; and having given to the Prince also, and the Princess also having eaten, in this manner, when three or four days had gone, the rice that she put away was collected [sufficient] for eating at still a meal or two.

Then the Princess said to the Prince, "Elder brother, [in exchange] for the things you obtain to-day not getting anything [else], bring a cubit of cloth, and thread, and a needle." Thereupon, having given the coconuts obtained that day he brought a cubit of cloth, and thread, and a needle.

After he brought them, having eaten and drunk in the evening, and spread and given the mat for the Prince to sleep on, what does this Princess do? Having cut the cubit of cloth, and put sewing on it worth millions (koti ganan) of masuran, she sewed a handkerchief. Having sewn it, and finished as it became light, she said to that Prince, "Elder brother, give this, and not stating a price, asking for only what the shopkeeper gave [for such an article] bring that."

Thereupon the Prince, taking the handkerchief, went to three or four shops. The shopkeepers said, "We have no words [to say] regarding taking that handkerchief."

At that time there was still a great shop; to it he took it. The shopkeepers, taking the handkerchief, having seen the marvel of it, asked, "For this handkerchief how much?"

Then this Prince said, "I cannot state a price for that. Please give the price that you give."

Thereupon the shopkeepers having said, "Take as much rice and vegetables as you can," after he got them gave also a hundred thousand masuran.

This Prince taking them and having returned, those two persons remained eating and drinking.

In those days the King who sold the Princess made a proclamation by beat of tom-toms, [98] that is, "If there should be a person who came [after] finding my Princess, having married the Princess to him I will decorate him with the royal crown."

Thereupon the King's Minister having said, "I can come [after] finding her; I want time for three months, and a handkerchief that the Princess sewed," asked for [the handkerchief]. The King gave it.

Then the Minister also having come by sea, landed at the city at which this Princess and Prince stay. Having come there, he showed and showed that handkerchief at the shops, while asking, "Are there handkerchiefs of this kind?"

The shopkeepers who got that handkerchief said, "Here; we have one," and showed it.

Thereupon the Minister asked at the hand of the shopkeepers, "Who gave this handkerchief?"

The shopkeepers said, "Behold. The man who stays at the house in the lower part of that garden brought and gave it."

So having gone near the house, when he looked only the Princess was [there], not the Prince. Having said at the hand of the Princess, "Your father the King said to you [that you are] to go with me," he showed the handkerchief.

Thereupon the Princess said, "No. It is not father who provided subsistence for me for so much time. There is a person who provided my livelihood. Because of it, unless I ask from him and go, without [doing so] I will not go." At that time the Prince came.

After he came this Princess said to the Prince, "Elder brother, my father the King having said that I am to go, has sent this Minister. What do you say about it?" she asked.

The Prince said, "If you will go, go; if you will be [here], stay. It is [according to] any wish of yours."

Then the Princess spoke, "Don't say so, elder brother. Except that if you told me to stay I will stay, and if you told me to go I will go, for the word of my father the King I will not go. Because of it, let the whole three of us go."

Thereupon the Prince also having said, "It is good," the whole three having embarked began to go. While going thus, except that the Princess and Prince remain on one side, and that Minister on one side, they do not allow him to approach them. The Minister is much annoyed about it.

They went six days on the sea. On the whole six days, having said that the Minister will put into peril and kill the Prince, the Princess without sleeping remains simply looking on when the Prince has gone to sleep. In that way, on the seventh day after they embarked, the Princess being sleepy could not bear up, and said to the Prince, "Elder brother, during the time while I sleep a little you remain awake." Having said [this], the Princess went to sleep.

The Prince having been awake a little time, through the manner of his reclining went to sleep. Thereupon this Minister having awoke, when he looked having perceived that both were asleep, quickly rolled the Prince into the sea.

Just as he was thus rolling him over, that dead man having become a fish and having been [there], came and seized him behind. Having thus seized him, placing him on its back the fish asked at the hand of the Prince, "What will you give me to put you ashore?"

Then the Prince said, "I have not a thing to give now. From the [first] things that I obtain afterwards I will give you a half part." Thereupon the fish brought him and put him ashore. Afterwards the Prince went to the Princess's city.

[Having landed], that Minister said to the Princess, "Let us go to the palace."

Thereupon the Princess said, "I will not go with thee. Tell thou my father to come." So the Minister having gone, told the King to come.

Thereupon the King came. At that time that Prince also stayed near, so that he should be visible to the Princess.

The Princess, having seen the Prince, asked, "Father, in this country how are the laws now regarding journeys?"

The King said, "What, daughter, are you saying that for? They are just like [they were] when you were [here]."

Thereupon the Princess said, "At the time when you were sending letters to me, my elder brother who gave me food and clothing, and I, and the Minister, having embarked came away. My elder brother who provided subsistence for me was lost. You must make inquiry about it in a thorough manner."

Then the King having made inquiry and looked [into the matter], getting to know that the Minister threw him into the sea, [found that] unless he beheads the Minister there was nothing else [to do]. Because of it, he commanded them to behead the Minister. After that they beheaded him.

Then, this Princess first marrying the Prince himself, he appointed the Prince to the sovereignty.

Well then, when they are there no long time, the two persons went to the sea to bathe. At that time that fish having come, seizing the Prince's leg asked, "Where is the charge you undertook for me that day?"

This Princess having heard it, asked, "What does it say?"

Thereupon the Prince said, "When I was falling into the sea that day, this fish, taking me on its back, asked at my hand, 'What will you give [me] to put you on shore?' Then I said, 'From the things that I obtain first I will give a [half] share.' That share it now asks for."

At that time the Princess having given into the Prince's hand the sword that was on the shore, said, "It is I whom you obtained first. Because of it, having split a [half] share off me give it to the fish."

Then the fish said, "No need of it for me. This Prince one day has expended one thousand (sic) four hundred masuran over a dead body. Please say you do not want that debt. [I was that dead body]."

Thereupon the Prince said, "I do not want the debt."

After that, the fish having completely let go went away. The Prince-King and the Princess-Queen, both of them, [after] bathing came to the palace.

Finished.

North-western Province.

In the Arabian Nights (Lady Burton's ed., vol. v, p. 304), Princess Miriam, daughter of the King of France, who had been in a vessel that was captured, was offered for sale in Alexandria, and was bought by a youth for a thousand gold dinars (about £500), all the money he had. Each night she knitted a silk girdle, which he sold in the morning for twenty gold dinars. While he was wearing on his head a beautiful silk handkerchief worked by her, the work was recognised by a Minister sent by the French King in search of her. He bought it for a thousand dinars, and gave a feast at which he made the youth drunk and induced him to sell the Princess for ten thousand dinars; she was carried back to France, and married to the Minister. After some adventures while the youth was endeavouring to carry her off, the two lovers escaped to Baghdad, and were formally married by the Khalif. With her own hand she killed the Minister when he came to demand her return to France.

Sir R. F. Burton agreed with Dr. Bacher that this story is based on a legend of Charlemagne's daughter Emma and his secretary Eginhardt (vol. vi, p. 290). Notwithstanding its resemblance to this tale, the Sinhalese story may be an independent one. The account of the Princess who works a jacket or scarf occurs in Nos. 8 and 248, in which, also, the sale led to her abduction. In a variant, robbers carried her off and sold her for a thousand masu.

NO. 105

THE PRINCESS HETTIRALA