Chapter VII: Part 7

The two persons having conversed in this manner, while the two were going away together they saw that yet a giant, having threaded an elephant on a fish-hook, had cast it in a river, [114] and they asked him, "What are you doing? Why have you thrown an elephant into the water?"

The giant says, "I am trying to catch and take a sand fish. Where are you two going?" he asked these two persons.

"We are going in order to seek a means of subsistence," these two said.

Having said, "If so, I will come with you," and having abandoned his work, and cast away the elephant, he also set off with them, and the three persons began to go away.

While they were going thus they met with a river. They saw that in the river yet [another] giant having placed his foot across the river, from this bank to the far bank, is causing the water to stop. The giant asked, "Where are you three persons going?"

The three persons said, "We are going to seek a means of subsistence."

"It is good. I also will come with you," the giant said.

Well then, while these three are going, having met with yet a river, when the giant who was on the ash-heap told the other giants to hang on his body, the other giants hung on it. After that, having descended into the river, the giant began to swim in the river. At that time a fish came to swallow them. Having chopped the fish with his sword, the giant who stayed on the ash-heap, taking the fish and taking these giants, swam to the far bank.

Thereafter, a giant having gone up a tree, they told him to look for a place where there is fire. He said that a fire smoke is rising. Then they told him to mark [the direction] and bring fire.

The giant having gone, when he looked about saw that a woman, [after] placing a large pot of paddy on the hearth, was pouring water over (that is, bathing) a child. At the time when he asked for a little fire, she said, "I am pouring water over the child. You come and take it."

The giant having gone, at the time when he was bending to take the fire the woman arose and came, and having lifted up and cast the giant on the heap of fire-charcoal, and killed him, put him in the house.

Thereafter, to look for him yet [another] giant went. When that giant also in that way was bending down, the woman having arisen and come, and put him on the fire-heap, and killed him, put him into the house.

When [the ash-heap giant] told that [other] giant to look for the two giants, he went, and asked, "Didn't our men come here?"

Thereupon the woman said, "Those men I saw not." After that, like the giants who first got the fire, at the time when he was bending down to take the fire, the woman having arisen and killed him also in the way in which she killed the first giants, put him into the house.

Thereafter, the giant who at first did cultivation work having gone, taking his sword also, asked, "Didn't my three men come here?"

At that time the woman said, "I did not see them."

Thereupon, at the time when the giant prepared to cut the woman with his sword, she said, "Ane! Don't cut me. I will give your men." Having said it, and restored the three men to consciousness, she gave them. [115]

Taking the giants also who had brought the fire, and having come again near the last river, and roasted the fish, the four persons divided it, and ate. He put the [back] bone of the fish into the river. The four persons again began to go away.

After that, having gone to the city, when they asked for a rest-house [the people] said, "The rest-house indeed we can give. A bone having become fixed across in this river, water has become scarce [on account of it]." They told them to remove the bone: "We will give a Princess of our King's for removing it. That also (et) anyone is unable to do." This speech the men of that country said to these giants.

After that, these giants having said, "It is becoming night for us; we cannot go," stayed in the resting-place at that very spot. [Afterwards], that giant of the ash-heap having gone and thrown aside the bone, brought a pot of water.

Yet [another] man, breaking the bone, took a piece near the King. And the King was ready to give the Princess to the man. Then the giant who was on the ash-heap having gone near the King (raju), taking the bone, said, "It was not that man; it was I who took and cast away the bone." Thereafter the King beheaded the man who said it falsely.

He was ready to give the [Princess] to the giant who was on the ash-heap. But the giant gave the Princess to the giant who uprooted the Banyan-tree; and having planted a Lime-tree and put a Blue-lotus flower into a small copper pot full of water, and said, "Should any harm occur to me the Lime-tree will blanch, [116] or will become like dying; the Blue-lotus flower will fade. At that time thou must come seeking me," the giant of the ash-heap began to go away [with the other two giants].

Having gone to yet [another] city he asked for a resting-place. Thereupon they said, "Ane! We can give a resting-place indeed. A lion having come eats the city people. There is not a means of getting firewood [for cooking]. Also it is said that the King will give our King's Princess to a person who has killed the lion."

After that, the giant of the ash-heap, getting a resting-place there, took an axe, and having gone into the jungle, at the time when he was walking about the lion was sleeping in the jungle. This giant having chopped with the axe at the head of the lion and killed it, came back [after] cutting off his ear.

Yet [another] man having come [after] cutting off the lion's head, gave it to the King. Well then, the King became ready to give the Princess to the man. At that time this giant having gone near the King, said, "It is not that one who cut off the head; it is I [who killed it]," and he gave him the lion's ear.

Thereafter, the King having beheaded the man who told him falsely, was ready to give [the Princess] to the giant of the ash-heap. The giant of the ash-heap gave the Princess to the giant who was stringing the elephant on the fish-hook; and in the very manner as at first having planted a Lime-tree and put a Blue-lotus flower in a small copper pot of water and given him it, he said, "Should any harm occur to me the Lime-tree will die, the Blue-lotus flower will fade. At that time you must come seeking me;" and those two giants began to go away.

Having gone to a city they asked for a resting-place. Thereupon the men said, "In our country we cannot give resting-places. A leopard having come eats the men. There is a Princess of our King's. To a person who has killed the leopard he will give the Princess, he said. That also anyone is unable to do."

Notwithstanding, these two giants got the resting-place there. The giant of the ash-heap taking also the axe, went into the jungle, and when he looked the leopard was sleeping. The giant having chopped at the leopard with the axe and killed it, came back [after] cutting off the ear.

Another man having seen it, came [after] cutting off the head of the leopard, and gave it to the King. When the King was becoming ready to give the Princess to the man, the giant of the ash-heap went near the King, and said, "It is not that man who killed the leopard; it is I," and he gave him the leopard's ear.

Thereafter, the King having beheaded the man who said it falsely, made ready to give the Princess to the giant of the ash-heap. The giant having given the Princess to the giant who stopped the water with his foot, and in the first manner having planted a Lime-tree and put a Blue-lotus flower into a small copper pot of water, and said, "If there be any harm to me the Lime-tree will die, the Blue-lotus flower will fade. At that time come seeking me," the giant of the ash-heap began to go away alone.

Having gone to a city that had become abandoned, at the time when he is looking at the houses in a street, a Princess having been in an upper story says, "Our father having become insane, and having eaten all the city people, now this city is desolate. Why have you come?"

Thereupon this giant said, "I came because of [the want of] a means of subsistence." Having halted there, and that day having eaten cooked rice from there, he asked at the hand of the Princess, "Are there meneri [seeds] [117] and dried areka-nuts?" Thereupon the Princess having said, "There are," sought and gave them.

The giant of the ash-heap put down the meneri from inside the open ground in front of the house up to the house. The dried areka-nuts he put above it. Having put them down, taking the sword also and half shutting the door he remained [there]. At that time the King having come, sprang towards the doorway [and slipped upon the loose seeds and nuts]. Thereupon he of the ash-heap chopped at him with the sword, and killed the King. [118] Having killed him, taking the Princess he began to go away. Having thus gone, and having built a house near a river, they remained there.

One day, when the Princess was bathing at the river, she uprooted a hair [119] of the Princess's, and it fell into the water. The hair having gone along the river, and having caught on a fish (malu kuriyekuta), the fish swallowed it. The fish fell into the net of the fisherman of the King of that country. Having cut open the fish, at the time when he looked [inside it] a hair had been made into a ball. When he unrolled the hair and looked at it, its length was seven fathoms seven hands.

The fisherman gave it to the King. Thereupon the King said, "To a person who should find and give me the woman who owns this hair, I will give a fourth share from my city."

A widow woman said, "I can, if you will give me a ship." Thereupon the King gave her a ship.

The widow woman having taken the ship, found the Princess. Having been there a few days, she asked at the hand of the Princess, "Has your husband confidence in you?"

The Princess said, "Yes, he has confidence in me."

Thereupon the old woman said, "It is good. If he has confidence in you ask where his life is."

The Princess asked at the hand of the Prince (giant), "Where is your life?"

At that time the Prince (giant) said, "My life is in the sword."

One day, the giant of the ash-heap, having placed the sword in the house, went on a journey. This Princess had previously (kalin, betimes) told at the hand of the widow woman that the giant's life is in the sword. That day the Princess said to the widow woman, "Look at my head" (to search for insects). After that, when the widow woman was looking and looking the Princess went to sleep.

The widow woman having taken the sword that was on the ground [in the house], and put it into the fire on the hearth, [120] lifted up the Princess, and having put her in the ship, and crossed over to that bank, handed over the Princess to the King. The King gave the widow woman many presents and distinctions.

The giant of the ash-heap having become unconscious, fell down. In the very way he told the three giants whom he caused to stay at first, the Lime-trees died, the Blue-lotus flowers faded.

The three giants came seeking him. When they came he was dead. The three persons having dug the ash-heap, when they looked the sword was even yet there. Taking it, at the time when they were polishing it the giant of the ash-heap became conscious. His three friendly giants asked, "What is this that happened?"

Thereupon the giant of the ash-heap said, "A widow woman stayed near us. It is that woman, indeed, who did this work."

Thereupon the giants asked, "Whence came the woman?"

"She came from the sea," he said.

Well then, these very four giants having gone on the sea, and having gone to the city at which is the Princess, at the time when they looked saw that the Princess is bound [in marriage] to the King.

Having cut down the King and the widow woman, the giant of the ash-heap exercised the sovereignty of that country; and the other giants went back to the very places where each of them stayed. [121]

North-western Province.

In The Indian Antiquary, vol. xvii, p. 50, in a Salsette story by Mr. G. Fr. D'Penha, a Prince to avoid marrying his sister went away with a hunter and a carpenter. At a deserted city at which they stayed a Rakshasa came daily when one was left to cook, and ate the rice. On the third day the Prince was the cook, and he killed the Rakshasa. The Prince's life was in his sword; if it rusted he fell sick, if it broke he would die. He made the carpenter King of the city and the hunter King of another, giving them life-index plants. The Prince then went away, killed another Rakshasa, and got from his waist a diamond which showed a passage through the water of a tank to a palace where he married a Princess and became King. He then forgot his sword, and it rusted. His friends learnt by the fading plants that he was ill, and found him just alive. He recovered when they cleaned and repolished the sword, after which they became his Chief Officers of State.

In Folk-Tales of Hindustan (Shaik Chilli), p. 45, a Prince, accompanied by the sons of a goldsmith, a pandit, and a carpenter, went to kill a giant. While they halted, a giant took the food that each in turn cooked. When the Prince cooked he vanquished the giant, who offered him his daughter in marriage, and joined his party. The Prince married her to the goldsmith's son, and went to another city where the Prince's giant killed a giant who ate the people. The King's daughter was married to the pandit's son. At a third city the giant killed a lion, and a Princess was married to the carpenter's son. When they arrived at the city of the giant they had come to kill, the Prince and giant found he was the one already killed at the second city. These giants could take any shape, and thus evidently were Rakshasas. The Prince married a Princess at the fourth city and lived there with his giant. One day his wife lost her shoe while bathing in a stream, and a Raja's son found it floating down. A witch undertook to find the owner, dived into the water, came to the fort, became the Princess's servant, and learnt that the Prince's life lay in the brightness of his sword; if it became rusty he would die. One night the witch burnt the sword in a furnace, the Prince died, and she took his wife through the water to her admirer's palace, where she demanded a year's delay before marrying him. The Prince's giant found and repolished the sword, and the Prince revived. They summoned the other friends, went in search of the Princess, killed the Raja, his son, and the witch, and returned home.

In Tales of the Punjab (Mrs. Steele), p. 42, when a Prince was travelling accompanied by a knife-grinder, a blacksmith, and a carpenter, a demon in the form of a mannikin ate the food which the last three cooked in turn, but was killed by the Prince when he cooked. The Prince married the knife-grinder to the King's daughter, the blacksmith to the daughter of a King at another city at which the Prince killed a ghost (Churel), and the carpenter to a Princess at a third city. To each of the friends the Prince gave a barley plant as his life index; if it drooped he would be in trouble and needing their help. He went on, killed a Jinn who had carried off a Princess with golden hair, married her, and lived at the Jinn's palace. When bathing she set one or two hairs afloat in a Bo-leaf cup, which was secured by a King lower down the river. A wise woman sent to find their owner, discovered her, ascertained that the Prince's life was in his sword, at night put it in a fire, and when the hilt rolled off the Prince died. She then carried off the Princess to the King. As the barley plants snapped in two, the three friends came with armies, found the body of the Prince and his sword, repaired and repolished the latter, and thus restored the Prince's life. The carpenter discovered the Princess, made a flying palankin, into which she, together with the King's sister and the wise woman, mounted with him, and he sailed back to the Prince, throwing down the other two women on the way.

In Sagas from the Far East, p. 39, four companions took possession of a house on a hill. They cooked in turn, the other three going to hunt. On each day a demoness in the form of a woman a span high begged a taste of the food, and she and the food and cooking-pot then disappeared. The fourth man killed her.

In the Katha Sarit Sagara (Tawney), vol. i, p. 386, the sword incident varies. A Prince's wife, wishing to deprive him of the magic power conferred by the sword, put the weapon in a fire while he slept. He became unconscious when the sword was dimmed, but recovered when the Goddess Durga restored its brightness.

In the same work, vol. ii, p. 487, an Asura's vital point was his left hand; he died when a King shot him through it.

In the Maha Bharata (Vana Parva, cccxi) four of the Pandava Princes were killed in turn by a Yaksha as soon as they drank at a pool. When the eldest brother answered his questions satisfactorily he revived them.

NO. 112

THE STORY ABOUT A GIANT

In a certain country two men spoke together: "Let us two persons go to seek the kingdom gored [by] the Sky Buffalo," [122] they said, it is said.

After that the two went, it is said. Procuring provisions, they began to go. At the time when they are going thus for not much time, one man was struck by inability [to proceed]. The man said, it is said, "Don't you go here alone," he said.

"Without going alone what shall I do?" he said. After that, that man died.

This man having gone, contracted (lit., tied) a marriage. Putting [out of consideration] the displeasure of the woman's two parents, he contracted the marriage. The mother-in-law and father-in-law, both of them, having said, "Don't you two remain in my house," told them to go. After that, the son-in-law having caused thieves to be brought, took the goods in the house that he had not brought; the best (honda honda) goods the man took, a few things those men got.

The man, taking the woman, went to another city. At the time when they were at the city no long time, a child was born to the woman. The child, at the time when he was seven years of age, catching the remaining Hares and Mouse-deer dashes them to the ground. A long time after twelve years were fulfilled, having run after Sambhar deer and caught them he dashes them to the ground; [123] having caught Boars also he dashes them to the ground.

That he is doing thus was known to everybody. Having perceived it they told the matter to the King of that city. The King, causing the young man to be brought, and having given him many offices, made him remain near the King; he is stopping there.

Then a hostile army having come to the city and laid [siege] to the city, [124] after the Ministers told the King, causing the giant to be brought he asked, "A hostile army having come is surrounding my city. On account of it, art thou able to drive off and send away the army?"

The giant said, "I am not unable to do it."

After that, the King said, "What are the things thou wantest for it?" he asked.

When he asked, he said, "Should I receive a tusk elephant and the sword, it will do." Afterwards he gave the tusk elephant and sword.

Having waited until the time when he gives them, he went for the battle. Having gone, and having cut down that army, he came to the royal palace. Having come, he made obeisance [125] to the King [and related an account of his victory]. After that, the King having given half the kingdom to the giant, he remained [there].

Well then, beginning from that day, he remained exercising the sovereignty [over the half of the kingdom] until the time when he dies.

North-western Province.

I was informed that in the allusion to the Sky Buffalo which gored the earth, reference is made to the country in which the sky pierces (that is, touches) the earth (see vol. i, p. 284). The Sky Buffalo is not mentioned elsewhere in these stories.

In the Katha Sarit Sagara (Tawney), vol. i, p. 6, the God Siva is represented as saying, "Moreover, this world resembling a skull, rests in my hand; for the two skull-shaped halves of the [Mundane] egg before mentioned are called heaven and earth." It is evident that here also the two halves of the egg, that is, the sky and the earth, are supposed to be in contact, the sky resting on the earth. In the Rigveda they are termed two bowls; the sun travelled in the hollow space between them (i, clx, 2), and the upper one was supported by pillars.

The feats of the youthful giant in chasing and seizing wild animals are borrowed from the Mahavansa, chapter xxiii (p. 161 of Professor Geiger's translation), where it is stated of Khañjadeva, one of the ten leading chiefs under King Duttha-Gamani in the second century B.C., that "when he went a-hunting with the village folk he chased at these times great buffaloes, as many as rose up, and grasped them by the leg with his hand, and when he had whirled them round his head the young man dashed them to the ground, breaking their bones."

NO. 113

HITIHAMI THE GIANT

In the Wanni country, in the north-western quarter of the Island of Lanka (Ceylon), there is a village called Andara-waewa. In that village a giant was born. His parents, cherishing him, reared the child.

While the child is at the age for playing seated, he eats about two quarts of cooked rice [daily]. At the walking age he eats about three quarts of cooked rice. While seven years of age he eats about four quarts of cooked rice.

Having gone with children who walked about for amusement, having caught hares and mouse-deer, and struck them on the ground, killing them, he brings them [home]. After he has brought them, his two parents ask, "Whence, son, are these?" Then the child says, "Mother, having gone running I seized them."

Thus, having been living in that manner, at the age of about twelve years he said to his mother, "Mother, give me food [to enable me] to go to cut a chena." So his mother gave him food.

The child having eaten the food, and gone to the jungle taking two bill-hooks, cut the chena that very day. Having cut it, and come home, he said to his mother, "Mother, I cut a chena. I don't know the time for setting fire to it. Because of it, tell father to set fire to the chena."

After that, his mother said, "Our son cut a chena. Set fire to it; son does not know the time for setting fire [to it]." After that, the man went and set fire to the chena.

This giant-child having gone, cut the fence [sticks] for the chena in one day; on the next day he went, and sowed it till he finished it. The sowing account was a paela (a quarter of an amuna of 5.7 bushels) of millet. [126]

On the next day he said to his mother, "Mother, I cut a chena indeed; for the purpose of going and doing the work at a tawalla [127] also, give me food." Afterwards his mother gave him food. Having eaten the food, the child went to the tawalla, and put up earthen ridges over the ground for [making a field large enough for sowing in it] one and a half amunas (8.55 bushels) of paddy. [128] Having put them up he came home.

Having gone on the following day, he made [the soil into] mud [129] [by causing cattle to trample it]. Having made [it into] mud he came home.

Having come, he said to his mother, "Mother, place one and a half amunas of paddy in water [to cause it to sprout] for sowing in the tawalla." Afterwards his mother made the paddy sprout. This child took the one and a half amunas of paddy, and sowed it that very day. In the evening he came home.

On the following day he said to his mother, "Mother, give me food. I indeed sowed the tawalla; there is still to build the watch-hut in it." Afterwards his mother gave him food. The child ate the food, and went to the tawalla. Having gone there, and that very day having made the fence, and that very day having built the watch-hut, he came home. Having eaten food, he went back to the watch-hut, and with his own foot he sprinkles water over the amuna and a half of paddy. [130]

At that time the King caused a Mallawa [131] giant to be brought to Kandy. Many men wrestled with the Mallawa giant and fell. After that, the King said to the Ministers, "Go and find a thoroughly strong giant, and come back." Afterwards the Ministers spread the news: "Is there a giant able to wrestle with the Mallawa giant?"

Then certain men said, "At the village called Andara-waewa there is a man called Hitihami, who eats the cooked rice from seven [quarts] of rice. That man is good for wrestling with the Mallawa giant."

After they said it, the Ministers went to Andara-waewa to seek the giant Hitihami. When they went there, the boy Hitihami was not at home; only the giant's mother was there. They asked at the hand of his mother, "Where is now Hitihami?" Then his mother said, "My son went to the watch-hut at the tawalla."

After that, the Ministers went to the tawalla to seek him. As they were going there they saw Hitihami sprinkling water for the tawalla with his foot. Thereupon the Ministers went to the place where Hitihami was sprinkling water. Having gone, the Ministers asked, "Is it you they call Hitihami of Andara-waewa?"

Then Hitihami said, "Yes, it is I myself. What matter have you come about?" he asked.

Then the Ministers said, "It has been arranged by the King [that you are] to go for the Mallawa wrestling. Because of it, get ready [132] for you to go."

After that, Hitihami having come home with the Ministers, asked at the hand of his mother, "Mother, haven't you cooked yet?"

His mother said, "Son, I have not yet cooked. I have only boiled five quarts of meneri."

Then Hitihami having [drunk] the milk taken from seven buffalo cows in the large cooking-pot, and having eaten those five quarts of boiled meneri, [after] washing his [right] hand and taking his betel bag also, said to the Ministers, "Let us go;" and Hitihami and the Ministers went.

At the time when they are going, there are a great many pumpkins at a chena on the path. Having seen them, Hitihami, plucking four pumpkins also and continuing to eat them, went to Kandy.

The Ministers who went with him said to the King, "Hitihami of Andara-waewa has come."

The King told Hitihami to come near, and said, "Can you wrestle with the Mallawa one?"

Then Hitihami replied, "Putting one Mallawa person [out of consideration], should seven come I am not afraid." After that, the King told him to go for the wrestling with the Mallawa one.

As soon as Hitihami went, he seized the Mallawa one. Then the bones of the Mallawa one were broken. The King said, "A! Kill not my Mallawa one!" So Hitihami let go. The Mallawa one having died, fell on the ground.

After that, the King was displeased with Hitihami. Having become displeased he said to the Ministers, "You must put Hitihami on the other bank of the river (Mahawaeli-ganga)." The Ministers put Hitihami on the other bank.

As Hitihami was coming away to his village, sixty persons having come together for a paddy kayiya, [133] were at the foot of a tree. Hitihami having gone there, asked, "What are you come together there for?"

Then the men said, "We have come together to cut a paddy kayiya."

Hitihami said, "Are you willing for me also to cut the paddy plants for a breath (husmak)?"

The men said, "It is very good; let us cut."

Afterwards, asking for the sickles from each one of the men, and having broken them, and thrown them down, and drawn out the betel-cutter that was in Hitihami's betel wallet (bulat-payiya), taking it he began to cut the paddy plants. Only the paddy plants of two amunas of paddy (about four and a half acres) were ripe; there were no more.

He finished the two amunas of paddy plants, and because there were no [more] ripe paddy plants, cutting the fence of the upper field and having gone [there], he began to cut the green paddy plants.

Then the men who owned the field said and said, "Don't cut [those]." He does not stop. Afterwards the men tied a ball. [134]

Afterwards, the giant having come to the high ground [outside the field], when he came to the place where the men were near the tree, the men said, "Let us go to eat the kayiya."

Then Hitihami said, "You go and eat the kayiya; I am going to my village."

As he was coming on and on, having met with a wild buffalo it began to gore him. So Hitihami seized the two horns of the buffalo, and loosening the two horns, went to his village [with them].

Having gone [there], and given into his mother's hand the two horns, he said, "Mother, having conquered in the Mallawa wrestling, at the time when I was coming back about sixty men had come together to cut the paddy plants in a rice field. At the hand of the men I asked, 'What are you many men joined together there for?' Then the men said, 'We are [here] to cut a paddy kayiya.'

"Afterwards, asking for the men's sickles, I broke them and threw them down, and taking the betel-cutter [135] that was in my betel wallet, descended to the field, and having cut the paddy plants, there also I got the victory.

"As I was coming away, a wild buffalo came to gore me. Afterwards, loosening the buffalo's two horns [I brought them away]. These indeed are the two horns." He told her all the matters.

Then his mother said, "Son, except that you have said that word to me, do not say it for anyone else to hear;" and having cooked several kinds of cakes, and milk-rice, gave them to Hitihami the Giant to eat.

North-western Province.

This story differs from nearly all the others in being almost certainly based on a considerable statum of fact. Apparently, it is the exaggerated tradition about a very strong man who defeated a celebrated Indian wrestler at Kandy. The story also gives more details concerning the village cultivations than any others I have met with.

Perhaps it is not the only record of this Hitihami. Among the names of the deified chiefs of ancient times, termed Bandara, there is one called Hiti Bandara, who is said to have lived at a village called Gokaraella, twelve miles north-east of Kurunaegala. It is possible that he is the hero of this story; but as the names of the villages are different there is considerable doubt regarding it. There was a village called Andara-waewa (in the Wanni Hat-pattu district of the North-western Province) which was abandoned some centuries ago, the field and village tank having become overgrown with jungle and forest.

As Kandy was founded early in the fourteenth century, according to the manuscript Pradhana nuwarawal, the story may record events of the fourteenth, fifteenth, or possibly the sixteenth century, A.D.

NO. 114

THE NEW SPEECH [136]

A certain Gamarala had a daughter, it is said. Many persons having come, ask to marry the daughter. After they have asked it, this [137] Gamarala asks those people who come, "Do you know the New Speech?" At that time those people say, "Ane! There is not a New Speech that we know." "If so, go you away," the [138] Gamarala says to those parties. Well then, those people go.

Then still a party come. He asks that party, also, in that very manner, "Do you know the New Speech?" Thereupon that party say, "Ane! There is not a New Speech that we know." Then the man says, "If so, I will not give my girl. I will give her [only] to the man who knows the New Speech."

In this manner, many persons having asked and asked, went away. Because even one person is not learning the New Speech, even one person does not obtain her.

A young man at yet [another] village said thus: "Ane! Father, I know [139] a New Speech. Because of it, marry and give that Gamarala's daughter to me," he said.

Thereupon, he having gone asks the Gamarala, "My son knows a New Speech. Because of it, can you marry your daughter to my son?" he asked.

Then the Gamarala, having become pleased, said, "It is very good."

On the following day after that the marriage took place. When not much time had gone, one day when the father-in-law and the son-in-law were getting ready to go and plough the rice field, they said at the hand of the girl's mother, "Bring cooked rice to the rice field," and went to plough.

While ploughing, the father-in-law's goad having broken he went to the jungle below the rice field to cut a goad. Then that girl's mother, bringing the cooked rice and coming to the field, asked the son-in-law, "Where, son-in-law, is your father-in-law now?"

Then the son-in-law said, "Ando! Mother-in-law, is there any stopping in the field for him! There, On! A woman was beckoning with her hands; he will have gone on that account;" and leaving aside the quarter to which that man went, he stretched out his hand in another direction. "He went there, On! You go, too," he said. Afterwards the mother-in-law went there.

Then that father-in-law having come to the rice field [after] cutting a goad, asked at the hand of that son-in-law, "Son-in-law, where is your mother-in-law?"

Then the son-in-law said, "Ando! Father-in-law, is there any staying here for her! Having brought and placed here the [mat] box of cooked rice, there, On! A man was beckoning with his hand. She will have gone on that account;" and leaving the quarter to which she went, he stretched out his hand in another direction. "She went there, On! You go too," he said.

The Gamarala, taking the goad, went there to seek the woman. That woman is seeking the man; the man is seeking the woman. While seeking him in that manner that woman came to the rice field, and asked, "Son-in-law, hasn't he come yet, your father-in-law?"

Then the son-in-law said, "Not he, mother-in-law; he hasn't come yet."

While she was there, the father-in-law came up and beat the woman until the goad was broken to pieces. Afterwards the woman came home.

While the two men, having eaten the cooked rice, were ploughing, the son-in-law asked at the hand of the father-in-law, "Father-in-law, she is a slut whom you have called [in marriage], isn't she?"

The father-in-law asked, "What is [the meaning of] that, son-in-law?"

The son-in-law replied, "Ando! You have been married such a long time, too! Don't you know about it? When you are sleeping, having come every day she licks your body. Sleep to-day, also; while you are sleeping she will lick your body, On!"

Afterwards, having ploughed, when it became night the son-in-law, going in front, came home, and says at the hand of the mother-in-law, "Ando! Mother-in-law, he is a salt leaf-cutter whom you have married, isn't he?"

Then the mother-in-law asked, "What is [the meaning of] that, son-in-law?"

The son-in-law said, "Ando! You have been such a long time married, too! Don't you know about it? To-day, after father-in-law has gone to sleep lick his body. There is salt taste, On!"

Afterwards, in the night when the father-in-law had gone to sleep, the mother-in-law went and licked his body. Then the father-in-law, having awoke, said, "Ci! Ci [140]! Slut!"

The mother-in-law said, "Ci! Ci! Salt Leaf-cutter!" and the two quarrelled.

When not much time had gone by, the [141] Gamarala said a speech to the son-in-law in this manner. His elder daughter had been given [in marriage] to a person at a distant village. "Son-in-law, as I have got news that my daughter's illness is severe, I am going because of it, and having gone there am returning."

Saying, "Sow one and a half amunas of paddy (eight and a half bushels), and block up [the gaps in] the fence, and tie the fence of the garden, and heat water, and place it [ready] for me to bathe when I come," he went.

Thereupon the man, getting the whole of these into his mind, said, "It is good."

After the Gamarala went away, he lowered out of the corn-store one and a half amunas of paddy, and having taken them placed them in the rice field; and having come back, and gone [again] taking the yoke of cattle and the plough, and driven two or three furrows for the whole length of the field, and sown over the field the amuna and a half, and tied the cattle at a tree [in the jungle], and cut the fence that was round the field, and come home, and also cut the fence of the garden, and heated a pot of water, also, until it was thoroughly boiling, while he was placing it [ready] the Gamarala came, at the time when the ground is being stricken dark.

Having come, he asked, "Did you do all these services?" That son-in-law said, "Yes."

After he said it, he asked, "Did you warm water for me to bathe?"

At that time he said, "Father-in-law, I heated the water, and the chill has been taken off. Come to bathe." He brought that pot of boiling water, and called him.

Then the Gamarala said, "I can bathe [myself]. You go."

Thereupon he says, "When do you bathe (that is, pour water over yourself) by your own hand? Please bathe by my hand."

Having said, "It is good," the father-in-law tying on the bathing cloth (ambuda baendaganda), told him to bathe him.

Thereupon the son-in-law poured on his back, from the pot, that water which was boiling. Then the Gamarala, as it was burning his back, cried, "What, son-in-law, did you do here?"

Then the son-in-law says, "Don't shout in that way, father-in-law; that indeed is a piece of the New Speech."

Because his back had been scalded, the hot water having been thrown on it, the relatives were dismissed from his mind. The Gamarala's back was scalded to the extent that he was unable to rise for two or three days.

After two or three days had gone by, when he looked at the fence of the garden, the fence had been cut. Thereupon the Gamarala asked at the hand of the son-in-law, "Son-in-law, who cut the fence of the garden?"

Then he says, "Father-in-law, that indeed is a part of the New Speech," he said. At that time, also, the Gamarala was angry.

[After] looking at it, he went to the rice field, and when he looked, the fence of the rice field also had been cut, and paddy had been sown in the [unploughed] rice field. When he asked also at the hand of the son-in-law, "What is [the meaning of] that?" "A part of the New Speech, indeed, is that," he said. The Gamarala at that also became angry.

Afterwards he asked the son-in-law thus, "Where is even my yoke of cattle?"

Thereupon the son-in-law said, "They are tied in the chena jungle." He was angry also concerning that [the cattle being then dead or nearly so].

For many a day afterwards he remained without talking with the son-in-law. During the time while he is thus, that daughter who had been given [in marriage] to an out-village, sent word that [her] father and brother-in-law, both of them, must come.

Next day that father-in-law having cooked cakes, tied them in a bag, and having cooked a bundle of rice, tied that also in a bag, in order to go to the place where the Gamarala's elder daughter was given in marriage. Then he called the son-in-law, saying, "Let us go."

The son-in-law, taking the cake bag, asked, "Father-in-law, what sort is this?"

The father-in-law replied, [jokingly,] "There are cobras in it."

Then the son-in-law, taking the bag of cooked rice, asked, "Father-in-law, what sort is this?"

The father-in-law said, "That is for the road."

Afterwards the son-in-law, taking the cake bag, went in front; the father-in-law taking the bundle of cooked rice, went behind. The father-in-law was unable to go quickly.

The son-in-law while going on and on ate those cakes. At the place where the cakes were finished he broke open the mouth of the bag, and setting it on an ant-hill stopped there looking at it.

Then the father-in-law having come up, asked, "What, son-in-law, is that?"

The son-in-law said, "I don't know, father-in-law. As you said those were cobras I placed it on the ant-hill for them to creep out."

Afterwards taking the rice bag, also, that was in the hand of the father-in-law, he again went a long way in front, opened the rice bag, and ate the cooked rice, and having thrown away the bag, stopped there, sitting down.

The Gamarala having come up, said, "Let us eat the bundle of cooked rice. Where, son-in-law, is the rice bag?"

Then the son-in-law said, "I don't know, father-in-law. As you said that was for the road, I put it on the road and came away."

They were near a [road-side] shop. At that time, having given the son-in-law a panama, [142] the Gamarala said, "Go to that shop and bring plantains."

Then having gone to the shop, taking sixteen plantains for the panama he thought thus:--"Should I take these sixteen plantains near father-in-law, I shall receive eight plantains [as my share]. Because of that, I must eat the eight plantains here and go." Thereupon he ate eight plantains.

Having eaten them, he thinks again, "Should I take these eight plantains father-in-law will not eat them without having given me four plantains. Because of it, I must eat the four plantains in this very place." So he ate the four plantains.

Having eaten them, still he thinks, "Should I go taking these four, father-in-law will never eat without giving me two. Because of it, after eating the two in this very place I must go." So from the four he ate two.

Having eaten these, still he thinks, "Should I take these two near father-in-law [143], he will never eat without giving me one. Because of it, I must go after eating one in this very place." So from the two he ate one.

Having eaten it, still he thinks, "Should I take this near father-in-law [143] he will never eat without giving me a piece. Because of it, I must go after eating the piece here." So breaking the plantain in two he ate a piece.

Having eaten it, he brought the remaining piece, and gave it to his father-in-law. Thereupon the Gamarala asks, "Is there [only] so much plantain, son-in-law?" he asked.

Then the son-in-law said thus, "Father-in-law, I ate my portion; your portion is that much," he said.

The village at which was the father-in-law's daughter, was very near. Afterwards the son-in-law said, "Father-in-law, isn't there scarcity of food now everywhere in the country? On that account it is wrong for us both to go there at the same time. You come behind; I will go in front."

Having gone to the place where the daughter was, he said, "Father-in-law is coming there. It is bad for him to eat anything; he has eaten a medicine. On account of the medicine he is only eating [paddy] dust porridge; it is bad to eat anything else. On that account cook quickly a little porridge from paddy dust, and place it [ready] for him," he said.

After that, having amply cooked rice and curry for the son-in-law, she gave him to eat; and for the daughter's father, taking some of the paddy dust that was in the store-room, she cooked porridge. While she was looking for him the Gamarala came; afterwards she gave him the porridge.

The man, thinking, "Ane! Our daughter must be without anything to eat," having eaten a very little of the porridge went to sleep.

In the night that daughter's girl was crying. Saying, "I want to go and sleep near grandfather," she went to the place where the man was. Having gone there the girl was crying in the same way.

Then the son-in-law, hearing her, asked at the man's hand, "What, father-in-law, is that girl crying for?"

The father-in-law, being very sleepy, said, "I don't know, son-in-law; we must split her belly, [144] maybe."

Afterwards the son-in-law, having got up, came to the place where the girl was, taking a knife, and split the girl's belly.

Next day, having buried the girl, the father-in-law and the son-in-law came to their village.

After they went, the son-in-law, having become desirous to eat cakes, told [his wife] to cook cakes. Thereupon the Gamarala's wife said there was no palm sugar. On account of it, the son-in-law, having become hostile, was minded to go once again to the village at which the Gamarala's elder daughter was given [in marriage].

Having gone there, he said to the Gamarala's daughter, "Ane! Mother-in-law having died, I came here to tell you of the pinkama. [145] The pinkama is on the day after to-morrow. Because of it, cooking a few cakes and the like, come," he said. Thereupon the Gamarala's daughter wept.

Then this son-in-law says, "What are you crying for? As for the name 'crying,' we also cried. Through crying you will not meet with her. Because of it, plucking and setting to ripen a spike of plantains and the like, and cooking a few cakes, come on the day after to-morrow." Having said this he came back.

Having come there, he said to the Gamarala and the whole of the other persons who were listening, "Father-in-law, your daughter having died, the pinkama is on the day after to-morrow. Because of it, they said to the whole of you that you are to go [after] plucking and setting to ripen spikes of plantains, and cooking cakes."

Afterwards the Gamarala, the Gamarala's wife, the son-in-law, the son-in-law's wife, all having wept and wept, cooked cakes and milk-rice; and taking ripe plantains, and tying pingo (carrying-stick) loads of cakes and spikes of plantains, the two parties went until the time when they came face to face.

When they are coming in contact the Gamarala's wife goes weeping, "Ane! Daughter, he said you died."

Thereupon the daughter comes weeping, "Ane! Mother, it is for your pinkama we came here."

While both parties, having made lamentation in this manner, are weeping, the son-in-law who knows the Gamarala's New Speech, said, "To-day also you cannot cook cakes! Eat ye," and began to eat the cakes.

After that, their troubles being allayed, when they asked from this one, "What is this you said?" he said, "This indeed, father-in-law, is a little of the New Speech. For the purpose of your getting to know it I did it."

After that all were consoled.

North-western Province.

In The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gives the incident of the plantain eating as part of a tale called "The Story of Hokka." The hero of it was a servant of the Gamarala's. He bought sixteen plantains, and ate his half share, on his way back repeating the process until only one was left, which he offered to the Gamarala. His master complained of his stupidity in getting only one plantain for the money. Hokka replied that he received sixteen, but had eaten the rest. "How did you [dare to] eat them, you dog?" asked the Gamarala. Hokka held up the plantain, peeled it, and put it in his mouth, saying, "This is the way I ate the plantains, your honour."

In Indian Nights' Entertainment (Swynnerton), p. 92, a foolish man who was taking money to the local treasury, put it in some flour which he handed to a baker's wife to be made into cakes. In the morning, when he remembered and asked for it, she refused to return it unless he told her two stories this way and two that way, and as he could think of none he went off without it. When his clever brother heard of it, he put some brass finger-rings into flour, handed it to the same woman, and in reply to her remarks stated that there were many rings at the bush where he picked these. When she went to pick some, thinking them gold, the man told her husband that she had followed a man who beckoned to her, the husband took a bamboo and gave her a sound beating. The clever brother, learning that the baker's daughter was betrothed to a lad at another village, told a person whom he met to inform the boy's parents that the girl had died from snake-bite; he himself told the girl's mother that wolves had attacked and killed the lad. The two mothers met on the way, quarrelled and fought, and became reconciled on finding the reports false. The brother told the baker's wife that he had now told her two stories this way, and she was glad to give him his brother's money before he told her two that way.

In the Katha Sarit Sagara (Tawney), vol. i, p. 289, a barber whose wife was visited by a King pretended to be sick, and informed the King that his wife was a witch who extracted and sucked his entrails while he slept, and then replaced them. When the barber went home he told his wife that his razor had broken on some abnormal and very sharp teeth of the King's. When the King came, and the barber's wife stretched out her hand to find the teeth, the King cried, "A witch! A witch!" and escaped.

In the Arabian Nights (Lady Burton's ed., vol. i, p. 355) a negro slave related how when his master sent him home for some article, he informed his wife and daughters that his master had been killed by the fall of an old wall. They rent their robes, overturned the furniture, and broke the windows and crockery, the slave assisting them. Then, led by him, they and the neighbours went lamenting to bring the body home. The Governor also took labourers with spades and baskets. The slave got ahead, told the master that his house had fallen and killed his wife, daughters, and everything else. While his master and his friends were lamenting and tearing their robes the procession of mourners arrived and the hoax was discovered. The Governor made the slave "eat stick" till he fainted.

In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 211, a man who was sent by his master to buy mangoes, only sweet and fine ones, tasted each one to ascertain if it was of the requisite quality.

NO. 115

THE MASTER AND SERVANT

While a certain Master and Servant were going on a journey, they having become hungry the Master said, "Ada! Bring plantain flowers," [146] and gave money to the Servant.