Chapter VIII: Part 8

The Servant having brought plantain flowers, for the purpose of eating them they sat down at a place. The Master spoke to the Servant, "Ada! Don't throw away their rinds (potu); having given money also [for them] what are you throwing them away for?" he said.

"If so, you must eat them," the Servant said.

Thereupon, while the Master first was eating the peel (leli) of the plantain fruits, his stomach having filled he became unable to eat the core [of the peeled fruit].

After that, the Servant ate the small quantity of the core.

Uva Province.

NO. 116

HOW THE SON-IN-LAW CUT THE CHENA

In a certain country there are a woman and a man, it is said. There is a daughter of those two persons. Having brought a man to the house for the girl, he stayed there.

One day the father-in-law said to the son-in-law, "[After] asking for a Naekata (a lucky hour, depending on the positions of the planets), and returning, prepare to cut a little jungle [for making a chena]."

After that, the son-in-law went near the Naekatrala (astrologer) and asked for a naekata. Then the Naekatrala said, "The naekata will be on Thursday" (Burahaspotinda, sic).

Afterwards the son-in-law, saying, "Burahas, burahas," comes away. The path on which to come is along the [front of the] Gamarala's house; except that, there is no other path. When he is coming away along the [front of the] Gamarala's house, the Gamarala's dog comes growling (burana) in front of him. Well then, the son-in-law forgets the naekata.

Well then, having gone back again near the Naekatrala, he said, "Ane! Naekatrala, not having remembered the day I have come here again." Then the Naekatrala says, "Why do you forget; didn't I say Thursday?"

When the son-in-law, again saying and saying, "Burahas, burahas," is coming away along the [front of the] Gamarala's house, the dog comes growling. Well then, again this man forgets the naekat day.

Again having gone near the Naekatrala, he asks him. Thus, in that manner, that day until it becomes night he walks there and here.

Afterwards the Naekatrala said, "What has happened to you that you are forgetting in that way?"

Then this son-in-law says, "What is it, Naekatrala? Isn't it because of the Gamarala's dog? What else?"

Then the Naekatrala said, "Why do you become unable [to remember] because of the dog?"

This son-in-law replies, "When I am going from here saying and saying, 'Burahas, burahas,' along the [front of the] Gamarala's house, that dog comes in front of me growling. Well then, I forget it."

The Naekatrala having given into the man's hand a cudgel, said, "Should the dog come, beat it with this;" and saying, "The day is Thursday," sent him away.

After that, the man came home in the manner the Naekatrala said. That day was Wednesday; the next day, indeed, was the naekata. On that day he said to the man's wife, "To-morrow, indeed, is the naekata, Thursday. Early in the morning you must make ready a bundle of cooked rice."

On the following day the woman cooked a bundle of rice and gave him it. The man, having taken the bundle of cooked rice and hung it on a tree, clearing at the tree only [sufficient] for the man to lie down, slept there until the time when it becomes noon. At noon, bathing in water and returning, he ate the bundle of cooked rice; and having been sleeping there again until the time when it becomes night, he came home in the evening. Thus, in that way, until the time comes for setting fire to the jungle, he ate the bundles of cooked rice.

Then when men told the son-in-law they were going to set fire to the jungle [at their chenas] he said, "Father-in-law, I must set fire to my jungle. I cannot quite alone. If you go too it will be good."

Afterwards the father-in-law said, "Ha, if so, let us go," and taking a blind (smouldering) torch, and taking also a bundle of [unlit] torches, the father-in-law quite loaded, the son-in-law empty-handed in front, they go on and on, without end.

The father-in-law said, "Where, son-in-law, are we going still?"

The son-in-law says, "Still a little further. Come along." Having said this, and gone near the tree where he ate the rice, a buffalo was asleep in the place which he had cleared and had been sleeping at. The son-in-law, cutting a stick, came and struck the buffalo, and drove it away, saying, "What did you come to sleep in my chena for?"

Then the father-in-law asked, "Where, son-in-law, is the chena?"

The son-in-law says, "Ando! Father-in-law, this Candala [147] buffalo was sleeping in one part that I had cut. The others men stole and went off with, maybe."

After that, the father-in-law, having become angry, came home.

North-western Province.

NO. 117

A GIRL AND A STEP-MOTHER

At a certain time, at a village there was a certain Gamarala. There was a daughter of the Gamarala's. The daughter's mother died. After she died, for the Gamarala they brought another [woman in] marriage. Of the previous diga (marriage) of that woman there is a girl. The woman and the girl are not good to the Gamarala's daughter.

At the time when the Gamarala is not [there], she tells the two girls to clean cotton. She told that step-mother's daughter to remain at the corner of the house, and clean the cotton. She told the daughter of the Gamarala's previous marriage to clean cotton in the lower part of the garden, under the lime tree. Having told her to clean it, the step-mother says, "Should a roll of cotton go away through the wind I will split thy head," she said.

When with fear on account of it, the [Gamarala's] girl is cleaning the cotton, a great wind having struck her, all the small quantity of cotton went away owing to the wind. The step-mother saw that the cotton is going. Having seen it, she went and said to the girl, "Why did'st thou send away the cotton in the wind? Thou canst not remain here. Thou having gone near the female Bear, [after] begging for the golden spindle (ran idda), the golden bow for cleaning cotton (ran rodda), the golden spindle (ran wawnna), the golden spinning-wheel (ran yantare), feed the seven mouths of the Seven-mouthed Prince and get a living. Unless [thou dost] that, thou canst not obtain a living here." Having said [this], she beat her.

The girl, hearing the word which her step-mother said, went near the female Bear, and asking for [and obtaining] the female Bear's golden spindle, golden cotton-bow, golden spindle, golden spinning-wheel, went to the place where the Seven-mouthed Prince is. The Seven-mouthed Prince is a human-flesh-eating man; there are seven mouths for that man.

At the time when the girl was arriving there, the Seven-mouthed Prince had not come back since he went [148] to eat human flesh. This girl having hastened, having cooked seven quarts of rice and seven curries, and covered those things and placed [them ready], remained hidden when the Seven-mouthed Prince was coming.

The Seven-mouthed Prince having come, when he looked some rice and curry had been cooked. The Seven-mouthed Prince asks, "Who has cooked these?" The girl does not speak about it. After that, the Seven-mouthed Prince having prepared himself, ate the whole of the cooked rice and curry. Having eaten, and having been sleeping, on the following day, in the morning, he went for human-flesh food.

Having waited until the time when he goes, the girl that day having cooked six quarts of rice, and having cooked six curries, cleaned and swept the house, and that day also got hid. That day also, having come, he asked in that manner [who had done it]. That day, also, she did not speak. That day he obliterated one mouth.

In this order, until the time when it became one quart, she cooked and gave him to eat. Out of the seven mouths he obliterated six; one remained over. On that day, having cooked in the day a half [quart] of rice, and cooked two curries, and having warmed and placed water for the Seven-mouthed Prince to bathe, and taken another sort of cloth [for him], she placed those things [ready] for him. Having expressed oil, she placed it [ready for him]. That day the Seven-mouthed Prince having come, says, "Come down, person who is assisting me." Having said it, he called her. After that, the girl came. After she came, he asked, "What is the reason of your assisting me in this way?"

Then the girl tells him. The girl says, "I have no mother; father has brought a step-mother. That step-mother having beaten me said, 'Thou canst not be here and obtain a living. Thou having gone near the female Bear, [after] begging for the female Bear's golden spindle, golden cotton bow, golden spinning-wheel, golden spindle, go near the Seven-mouthed Prince, and feeding the seven mouths obtain a living. Except that, thou canst not get a living here,' she said. Owing to that I came," she said.

Afterwards he became much pleased about it. Having become pleased he told her to stay [as his wife]. Afterwards having called the Prince, and caused him to bathe in warm water, and caused him to put on good cloths, and rubbed oil [on his hair], and combed his head, that day the two sitting down ate cooked rice.

From that time, the party became rich there to a good degree. The girl's father, and step-mother, and step-mother's girl, having gone to the place where she is, obtained a subsistence from there.

North-western Province.

Messrs. H. B. Andris and Co., of Kandy, have been good enough to inform me that the wawnna is a kind of spindle or yarn-holder, two and a half feet long, on which the thread is wound after spinning. It is narrow in the middle part and wider at each end. The rodda is eighteen inches long.

NO. 118

THE WICKED ELDER BROTHER

In a certain country there are a woman and a man, it is said. There is a younger sister of the man. The elder brother's wife is very dear to the younger sister; the younger sister is a very good girl.

One day the elder brother said at the hand of the woman, "It is in my mind to call my younger sister [to be my wife]."

The woman says, "Well, what is it to me, if it be good to you?"

While she was there, the woman having placed paddy on the hearth, and waited until the time when it is boiling, said to that sister-in-law, "Sister-in-law, having gone rubbing castor-oil on your two legs take out the paddy that is on the hearth."

The woman combed the man's head. She said it to the girl unnoticed by the man, to save the girl.

That girl having gone rubbing her two legs, when she was taking out the paddy the heat of the fire on the hearth struck her two legs, and the castor-oil, having become warm, descends down her two legs. Then that woman, having been combing and combing the man's head, says at the hand of the man, "There! You say it is in your mind to call your younger sister [to be your wife]. Look there, at the matter from her legs; her legs are ulcerated." [149]

Then the man says, "It is unnecessary to keep that one; you take that one, and having taken this bill-hook cut that one's neck, and come back."

After that, the woman, calling her sister-in-law and having gone, handed her over to a widow woman, and having secretly taken that man's money also, gave it to the widow woman for her expenses on account of the girl.

While returning, she cut a dog on the path, and smearing the blood on the bill-hook, came back and showed it to the man, "Look here (Menna). The blood that has been cut from your younger sister." Well then, to the man's mind it is good.

At the time when the man is not at home, having cut a tunnel from the woman's house to the widow woman's house, and from the woman's house to the widow woman's house having drawn a silver chain and an iron chain, she said at the hand of the widow woman, "If there be a sorrow shake the iron chain; if there be a pleasure shake the silver chain." [150] Having said it the woman came home.

On a certain day the girl arrived at marriageable age. The widow woman shook the silver chain. Afterwards, this girl having gone [there], when she looked the girl had arrived at a marriageable age; and having distributed the present given to the washerman on the occasion, and the like, she again said at the hand of the widow woman, "If there be a pleasure, shake the silver chain; if a sorrow, shake the iron chain," and came home again.

Again one day she shook the silver chain. This woman having gone again, when she looked [she found that] to give the girl [in marriage] the name [of the man] had been decided. Afterwards, having distributed the [food of the] wedding [feast] and the like, the woman came home.

The girl having been [married] a little time, bore a boy. Afterwards the girl said to the girl's man, "Tying pingo (carrying-stick) loads, let us go to our village." The man also having said "Ha," cooking cakes, and carrying the little one also, they came to the widow woman's house.

Then the widow woman shook the silver chain. The girl's sister-in-law came. Having come, when she looked the girl's little one is there also.

Having given from the cakes to the widow woman, she took the others, and calling the girl, calling the girl's husband also, and carrying the little one, she returned home [with them]. Having gone home, the girl's sister-in-law caused the little one to lie in the waist pocket of the girl's elder brother, and said, "There. Your younger sister's little one!" [and told him how she had been saved].

After that, the elder brother having wept, took the little one in his arms.

North-western Province.

NO. 119

NAHAKOTA'S WEDDING FEAST

In a certain country there are a woman and a man, it is said. While they were there the woman bore two girls and a boy. When they were there a long time the man died.

After that, the big girl having grown up, they gave her in diga (marriage). The boy cannot speak well; his nose is short. The other girl has become considerably big. That boy is older than the girl. It is Nahakota's [151] endeavour to call that younger sister [in marriage]. That woman (their mother) having perceived that, went with the daughter to the place where the other big daughter was given; and having conducted her [there], came back.

After that, a day or two having passed, Nahakota went, in order to call the girl back [to be his wife]. Having gone [he said] at the girl's hand, "Younger sister, mother told me to go back with thee; on that account I came here."

While coming with that girl, having met with villages on the road that girl says, "Elder brother, is our village still far away?"

Then Nahakota says, "Why do you say, 'Elder brother, elder brother?' Would it be bad if you said, 'Husband, husband' (Wahe)?"

Then that girl being frightened, comes without speaking. Again, when coming a little further, she asks, "Elder brother, is our village still far away?"

Then Nahakota says, "Why do you say, 'Elder brother, elder brother?' Would it be bad if you said, 'Husband, husband?'"

Then the girl being frightened comes without speaking. Thus, in that way they came quite home. Having come, Nahakota said to Nahakota's mother, "Mother, pound flour and cook cakes. I am going to spread nets to catch [animals] for my [wedding] feast." Having said it, Nahakota went to spread nets, joining with a man.

After that, the girl says, "Mother, when elder brother and I were coming, I asked at elder brother's hand, 'Elder brother, is our village still further on?' Then elder brother said, 'Why do you say, "Elder brother, elder brother?" If you said, "Husband, husband," would it be bad?'"

Afterwards the woman says, "Daughter, let us two go somewhere or other before that one comes." Having said it, and cut the throat (lit., neck) of a cock, and hung it above the hearth, and placed a cooking-pot on the hearth, and blown the fire, and shut the house door, the woman and the girl went somewhere or other.

Nahakota, having spread nets, came home. While he was in the veranda, as the blood of the fowl [hanging] in that house was falling into the cooking-pot, the pot having become heated, for three watches (each of four hours) when each drop of blood was falling it makes a noise, "Cos, cos," [152] like cooking cakes.

Nahakota thought, "Our mother, etc., cooking cakes, indeed, that is." [153] Having sprung into the open space in front of the house, and beaten and beaten tom-toms on his rear, he began to dance, singing and singing, "Ade! Tude! They are cooking cakes for my Nahakota feast."

Having danced, after it became night, on account of their not opening the door Nahakota knocked at the door and told them to open the door. They did not open it.

Afterwards, having opened the door, when he looked there was nobody. A cock, only, was hung near the hearth, a cooking-pot placed on the hearth, only the fire is blazing on the hearth.

Afterwards, Nahakota having wept, remained there quietly. [154]

North-western Province.

NO. 120

HOW A MAN CHARMED A THREAD

In a certain country there are a woman and a man, it is said. The woman having falsely said that she had the Kadawara disease, [155] taking on false illness lay down. The man every day goes to the watch-hut [in the chena].

One day when he was going to the watch-hut, he asked for thread at the hand of the woman, in order to bring it on the morrow morning, [after] charming it for the Kadawara. After that, the woman gave him thread, having become pleased at it.

The man knows about the woman's trickery. Knowing it, that day evening having gone to the watch-hut the man charmed the thread. How did he charm it? The woman's father's name was Palinguwa.

At the very time when the man was going to sleep, holding the thread, the very manner in which he charmed it [was this]: having made [nine] knots [on it], he charmed it [by] saying and saying [only], "Palinguwa's woman, Palinguwa's woman."

On the following day morning he came back, and tied it on the woman's arm. At the very instant, the woman, quickly having arisen, does her work. While she was thus, the woman says, "Having hastened quickly, you must distribute [betel]." [156]

Afterwards, the man also having said, "It is good," he gave betel to Kadawara Vedas [157] who dance well, and said, "Come on such and such a day." He collected for it the articles to be expended, and caused arrack (spirit distilled from palm-juice) to be brought, and prepared all.

On the Kadawara day the men came, and having eaten and drunk, and dressed themselves [in their dancing costume and ornaments], as they were descending [from the raised veranda] into the open space in front of the house, this woman quickly took out the mat also, and stretching out her two feet at the doorway, sat down on it, (ready for the ceremony, which would be performed in front of her).

Then this man having come speedily, bringing the rice pestle, beat that woman with the pestle and put her in the house. Having shut the door and locked it, and come outside, as he was coming out the Kadawara Vedas, becoming afraid, prepared to run away, saying, "Perhaps this man is a mad-man."

Then this man said, "Don't you run away. Dance well. There is arrack; drink as much as you want."

Afterwards, they having drunk and drunk and danced until it became light, in the morning the man cooked abundantly, and gave the Kadawara Vedas to eat, and having given them presents sent them away.

North-western Province.

NO. 121

HOW THE RICE AND CURRY BECAME RAW

At a certain time there were a woman and her husband, two persons. During the time while they were [there], one day the husband said to the woman, "I am going to-day to the watch-hut. Having gone there, I shall not come back to-morrow morning; I shall be delayed, ploughing the field below that field. Because of it, you must bring me cooked rice to-morrow morning."

Then the woman during the whole night [158] having abundantly given food and the like to her paramours, without sleeping, it became light. After that, the woman went to sleep.

[After] going to sleep, being without the means of bringing cooked rice [through want of time to cook it], she washed rice, putting it in a cooking-pot, and cut up dried fish and brinjal, [159] putting them raw into a large cooking-pot, and took them to the rice field [uncooked].

After she went, that man said, "Bola! Strumpet! Didst thou stay with thy paramours until so much time has gone?" and scolded her [for being late].

Thereupon, this woman, saying, "Apoyi! Because you said such a vile word to me may the cooked rice and curry which I brought for you become raw," put them down on the ground.

When the man looked, the woman's speech was true; the cooked rice and curry had become raw. After that, the man, having said to the woman that she was a good woman, thoroughly respected her.

North-central Province.

NO. 122

HOW A WOMAN ATE COOKED RICE BY STEALTH

In a certain country there are a woman and a man, it is said. There is also a little one of the woman's; the little one cannot talk well yet.

Having waited until the time when the man goes to the watch-hut [at night], this woman every day while he is in the chena having cooked raw-rice [160] eats small beans (maekaral) [with it] in the house. Every day having cooked fry of them (the beans), and given to the little one, they eat it every day at night [without his knowledge].

One day, at the time when the man comes, the little one says, "Father, having cooked maekittan fry, and having cooked raw-rice, let us eat her, eh?"

Then that man says at the hand of the woman, "What, Bolan, does this one say?"

The woman says, "I don't know. He eats in dreams, [161] maybe. Cause thread to be charmed for it and come back."

Afterwards the man, causing the thread to be charmed, came and tied it on the arm of the little one.

North-western Province.

NO. 123

HOW A WOMAN OFFERED CAKES

In a certain country there are a man and a woman, it is said. The woman has been brought from another country (district). A paramour has become associated with the woman.

She said to the woman's husband, "In our country there is a custom. In the lower part of the garden we must offer cakes to the Yaka who is in the lower part of the garden; if not, the Yaka causes sickness. When I was living at my village, too, I offered them every day. Because of it, we must offer them now also."

Afterwards the man said, "Ha, it is good. Continue to offer them. For it, what else do you want, etc.?"

After that, the woman said, "We don't want anything else. Having set up two sticks, cleft into four at the top (aewari kanu), we must offer on one twenty cakes, on one thirty cakes. That is all."

Having cooked the cakes, on the day on which she offers them she cannot cook more [food]. At the house no one can eat [afterwards on that day]; should they eat they will die.

After that, the man having prepared the two cleft sticks in the lower part of the garden, gave her them. From that day, the woman having cooked fifty cakes, at one cleft stick offers twenty, at one cleft stick thirty. [162]

When it is becoming dark, the paramour having come is in the lower part of the garden. The woman having offered the cakes says, "Leaving the twenty, taking the thirty, go, O Yaka." Having said [this] the woman comes home.

The paramour having come, leaving the twenty, eats the thirty, and goes away. Afterwards the woman having come [there], eats the twenty, and goes back.

In that very manner, the woman every day having given cakes to that paramour, the woman also eats. That man was unable to find out the roguery.

North-western Province.

In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 118, a man who wished to have meat to eat, induced his sons to kill a sheep and offer the flesh to the deity of a tree which stood in their field, telling them that their prosperity was due to this god.

NO. 124

THE MANNER IN WHICH A WOMAN PREPARED A FLOUR FIGURE

In a certain country there are a woman and a man, it is said; the woman is associated with a paramour. The woman has been brought from another country.

One day (dawasakda) the woman said, "In our country there is a custom. Having constructed a flour figure, and having made it sit upon a chair near the hearth, we must cook cakes and offer them [before it]." After that, the man having sought for the articles for cooking cakes gave her them.

After that, the woman, having pounded flour and made [enough] for two cooking pots, having increased the syrup for one pot, and diminished the syrup for one, and having been there until the time when the man goes somewhere or other (kohedo), told the paramour to come. After having put and smeared flour over the whole body [163] of the man, having brought a chair near the hearth and made him sit upon the chair, the woman sitting down near the hearth cooks the cakes.

That man having come home, when he looked there is the flour figure. While the man in silence is looking on in the raised veranda, having seen that the woman puts the well-cooked cakes separately into a pot and the badly cooked cakes into another pot, and getting to know about the flour figure paramour, to make the woman get up of necessity,--a calf had been brought from the woman's village--the calf had been tied up,--the man having gone very quietly (himimma) unfastened the calf. Very quietly having come again to the veranda he said, "On (there)! The calf that was brought from your village is loose; tie it and come back."

The woman says, "I am unable to go; [164] you go and tie it, and come." The man said, "I will not."

Afterwards the woman having arisen went to tie the calf. [Then] this man, having arisen from the veranda, struck the oil cooking-pot that was on the hearth on the top of the head (ismundune) of the flour figure paramour. The flour figure, crying out, is wriggling about.

That woman having tied up the calf and come, says, "I had prepared the flour figure. Having thrown it away that one will have come and sat there [in its place]. What shall I do? [When] he escaped from you even so much [time], am I indeed going to eat that one's liver? [165] Why didn't you split that one's head?" Having said [this] she caused the man to be deceived.

Finished.

North-western Province.

The woman's remark regarding the liver is an instance of the survival of a very old expression, perhaps connected with magical practices. In the translations from the Chinese Tripitaka published by M. Chavannes in Cinq Cents Contes et Apologues, vol. i, p. 120, a girl cried, "May I become a demoniacal and maleficent being to devour the liver of the elder brother." In Folk-lore of the Santal Parganas (Rev. Dr. Bodding), p. 419, it is stated that witches are believed to cause people's deaths by eating their livers. The Sinhalese text is, "Umbawaen occarawat beruwa mama nan okage kaewtu kanawa nae?" The final word is merely a colloquial expletive which adds emphasis to the question. It occurs also in No. 197, vol. iii, footnote No. 1, and elsewhere. Perhaps this is the original form of the curious syllable sometimes heard at the end of questions put to acquaintances by Burghers of the lower class in Ceylon, as in the query, "I say, man, what are you doing, no?"

NO. 125

HOW A WOMAN BECAME A LAPWING [166]

At a certain village there were an elder sister and a younger brother, it is said. He gave the elder sister [167] in diga [marriage] to a [man of another] country. For the younger brother they brought a wife to the house.

When no long time had gone after the elder sister was given in diga, the elder sister's husband died; and being without [anything] to eat or drink, the elder sister came to the younger brother's house in order to beg for something.

At that time, the man said, "Ade! Give our elder sister amply to eat and drink, and having tied up and given a bag of paddy amounting to a load, send her on her journey;" and in order to look at his wife's trustworthiness or untrustworthiness he stayed in a tree behind the house, looking out, near the path on which the elder sister goes.

Thereupon, the man's wife, having given the man's elder sister a piece of stale cake to eat, put in a [mat] box a little worthless paddy chaff that had been blown away when she fanned paddy, and gave her it.

After that, when this elder sister, being grieved, was going on the path, she went saying and saying, "Ane! If my younger brother were there she would not do thus. Sister-in-law gave me only paddy chaff and a few stale cakes; but [even] should my sister-in-law do magic against me, may a shower of flowers rain at my younger brother's doorway." Then, weeping and weeping she came home.

Then the younger brother who stayed in the tree having been hearing that word, came home, and asked his wife, "Ade! Didst thou give my elder sister amply to eat and drink?"

The woman said, "Andoma! When she had eaten I tied up a bag of paddy equal to a load, and gave it. What else will you tell me to give?"

Thereupon the man having said, "It is good," and having been keeping it in his mind, after two or three days had gone, said, "Ade! Thy mother is ill. Prepare something and give me it [as a present for her, to enable me] to look at her and return," he said. The man said it falsely.

The woman saying, "Perhaps it is true," cooked a packet of rice, and taking thirty ridis, [168] put them at the bottom of the packet of cooked rice, and tied and gave him it, for him to go to her parents' house and return. Unknown to the man [169] she did this dishonesty (i.e., put his money in the bag).

Thereupon the man, taking the packet of cooked rice, went to the house of the man's elder sister. That day he remained there without coming back.

That elder sister having unfastened the bag, when she looked [saw that] at the bottom of the rice there were thirty ridis. Afterwards the elder sister called the younger brother and asked, "Younger brother, whence are these thirty ridis at the bottom of the rice in this bag?"

The younger brother said, "I told her of our house (ape gedara eki [170]) to cook and give me a packet of rice, in order to go to her village. She will have put in the thirty ridis."

At that time a washerwoman who stayed in that village brought clothes to the younger brother's house. Thereupon this woman (his wife) asked at the hand of the washerwoman (radawi atin), "Washerwoman-aunt, our house man went to go to [my] village and return. Didn't you meet him on the way?"

The washerwoman said, "Ane! Madam (mahattine), on the road indeed I did not meet with him; he is staying at the gentleman's (rahamille) elder sister's house. Except that it seemed that he is [171] at the house itself, he did not [otherwise] go to your quarter."

Thereupon, at that instant [172] a disturbance (internal) having come to her, while this woman was saying, "Is it true, washerwoman? Is it true, washerwoman? Saw you him, washerwoman? Saw you him, washerwoman? Gave he them, washerwoman? Got she them, washerwoman? There are thirty ridis, there are thirty, there are thirty," [173] except that she got her breath upwards, she did not hold it down. Having gone in that very manner, when she said there were thirty ridis she became a female Red-wattled Lapwing, [174] and flew away. Now also the Red-wattled Lapwings say, "Hotae tikiri, hotae tikiri." [175] From that time, indeed, the Red-wattled Lapwings increased.

Then the man having come back, not contracting another marriage he remained providing subsistence for his elder sister.

Well then, we came here. [176]

North-western Province.

NO. 126

THE STORY OF THE SEVEN WICKED WOMEN [177]

In a certain country, when seven elder sisters and younger sisters, fastening on bangles (at-wael) are going along, a woman having been near the well asked, "Where are they [178] going?"

Then the seven elder sisters and younger sisters said, "We are going to seek for ourselves seven elder brothers and younger brothers."

Then this woman said, "There are seven elder brothers and younger brothers of mine." Having said, "Let us go, if so, to our house," and having gone calling the seven persons and sent them to seven houses (rooms), she lowered [from the corn store] seven [mat] boxes of paddy, and gave them.

The seven persons having boiled the paddy, and said, "Sister-in-law, look after this," [179] and spread it out to dry, the seven went for firewood. Having gone there they spoke, "Let us find a means [180] of killing sister-in-law."

There was a Brown Monkey (rilawa); catching the monkey they brought it home.

This younger sister having gone to sleep and a great rain having rained, all the paddy was washed away. [181] When those seven persons having come looked, all the paddy had been washed away.

After that, the seven persons again having lowered paddy [from the corn-store], when they were pounding the paddy raw (lit., hard) that younger sister awoke. Having awoke thus, she asked at the hand of those seven, "Sister-in-law, is there cooked rice?"

Then the women said, "Is there cooked rice in our hand? It is in the cooking pot, isn't it?" The women having previously (lit., betimes) broken up bits of potsherds, and put them in the drinking kettle, and put it away, are pounding paddy.

Afterwards that sister-in-law having gone and eaten the cooked rice, and said, "Sister-in-law, give me water," these women said, "Is it in our hand? It is in the house, in the drinking kettle; take it and drink."

Afterwards the sister-in-law having taken the drinking kettle, when she was drinking the water the pieces of potsherds stuck in her throat.

These seven persons spoke, "Should that one's elder brothers come, indeed, we shall be unable to kill her. Before they come let us kill her." Having spoken thus, and having put the sister-in-law and that monkey into a bag and tied it, they hung it at the ridge pole. Having hung it, after the seven persons were pounding paddy the seven strike seven blows with the rice pestles at the bag. At the number they are striking, that monkey, jumping and jumping, scratches that woman who is in the bag. He having scratched her, afterwards blood descends from the bag. Then the seven persons having said, "Now then, it is bad [for her] to be [thus]; having released her let us put her down," having unfastened the bag, put down the sister-in-law at the veranda.

Then the sister-in-law's elder brothers came home. Having come there the eldest brother asked, "Where is our younger sister?"

Then these seven women said, "We don't know. Having gone behind Rodiyas, and her caste having [thus] fallen, there! she is weeping and weeping in the direction of the veranda."

Afterwards the eldest elder brother having gone, "What, younger sister, happened to you?" he asked at the hand of the younger sister.

The younger sister cannot speak, because a sharp piece of potsherd has stuck in her throat. The whole seven elder brothers having gone, spoke [to her]. Because she did not speak, the eldest elder brother said, "Who can cut [and kill] this younger sister?" The whole five other elder brothers said they could not; the young elder brother said, "I indeed can."

Having said it, causing them to cook a bundle of rice, calling the younger sister also, and taking the sword, and taking the bundle of cooked rice, he went [with her] to a forest jungle (himalekata). Having gone there he said to the younger sister, "Younger sister, [for me] to look for lice on your head lie down." Afterwards the younger sister lay down; well then, the elder brother began to smash the lice. Then sleep went to the younger sister.

Afterwards the elder brother having placed the younger sister's head very softly on the ground, and having cut a Rat-snake on the path he was coming on, [after] smearing the blood on the sword he showed the sword to the people who were at home.

Afterwards that younger sister having awoke, when she looked her elder brother was not [there], in the midst of the forest. Well then, weeping and weeping, taking also the bundle of cooked rice, having bounded to a path she began to go.

Having gone thus,--there is a city called "The City the Rakshasa eats"; there is an alms-hall at that city,--having gone, she arrived there. There, having eaten that bundle of cooked rice, and having joined herself to the people who are giving alms, she began to give alms.

The eyes of the whole of these seven elder brothers and seven women became blind. After that, news reached those persons that there is an alms-hall of the city the Rakshasa eats. After that, they very fourteen persons went near the alms-hall.

That sister-in-law also having gone in a diga [marriage], has borne a child also. She having given food to this party, when that sister-in-law and the sister-in-law's child were preparing (lit., making) to sleep, the child said to the sister-in-law, "Mother, for me to hear it tell me a story."

Then the sister-in-law [said], "Son, what do I know? I will tell you the things indeed that happened to me." So the son said, "It is good, tell them."

Afterwards she told him all the matters that occurred to this sister-in-law. Those seven elder brothers having heard the things she says, and having said, "Ane! Our younger sister to-day is relating our grandeur!" as soon as they gave the salutation "Sadhu!" the eyes of the whole seven elder brothers became clear.

The eyes of the seven women did not become clear. The seven elder brothers also stayed at the very city at which is the younger sister. The seven women having been in much hunger they went and died.

Finished.

North-western Province.

NO. 127

THE STORY OF THE OLD MAN [182]

In a certain country an old man ground gunpowder. Having ground it until the time when it became night, he dried it in the sun. In the evening, at the time when he was preparing (lit., making) to put it in the powder-horn, the old gentleman's [183] grandson having come said, "Grandmother, let us burn (pussamu) gunpowder, to look at it."

Then, having scolded the child she said, "Bring a fire-brand." Having brought it, "Grandmother, give me a little powder," he said. After that, she put gunpowder into a potsherd. Having put it in she told him to burn it. When he was placing the fire-brand [to it] the little powder that was in the potsherd all burnt.

Because the old gentleman was near the potsherd the old gentleman's beard and body were burnt. On account of the difficulty of his body he said to his wife, "Warm and give me a little water," he said.

The woman having warmed the water called him to bathe; at that time the old gentleman came there. After that, while the woman for the purpose of cooling the water went to bring cold water, the man, taking a piece of coconut shell, poured [the hot water] over his body. Because there was too much heat in the water his body began to burn.

While he was crying out on his body's burning, a man having come said for that burning, "Cowdung (ela-goma) indeed is good." [184]

Afterwards the man having gone running, bringing excrement deposited by a child called Goma, from the place where they tie the cattle, smeared it on the burning places. The [old] man perceiving the stench, at the time when he said to his wife, "What is this stench? Is this cowdung or what? Look," the woman brought a lamp. When she looked, perceiving that it was ordure, she said, "The things this foolish stubborn fellow is doing to himself!" Spitting, having brought water and bathed him she went with him into the house. Afterwards in many days she made him well.

North-western Province.

NO. 128

THE MAGIC LUTE PLAYER [185]

In a country a Prince [after] constructing a Lute plays [186] it. Throughout the extent through which the sound was heard, not a female elephant nor tusk elephant stays away; it comes to look. In that manner he caused many elephants to be brought [up to him] in the jungles.

A Princess of another city was minded to look at this Prince. Because it was so she said, "I will (would) give five hundred masuran to a person who brought and gave him; having given them I will marry that person."

Yet [another] Prince asked, "I will bring and give him; will you marry me?" When he asked, the Princess says, "Cause him to be brought; I will [then] marry you."

Thereupon this Prince having also taken a great quantity of white cloths, proceeded to that city. Having gone there, and having halted (natara-wela) in a jungle, cutting sticks he constructed a white tusk elephant with [them and] the white cloths; having made it this Prince is under the tusk elephant.

Certain men (minissu wagayak) having seen this white tusk elephant, say to the Prince who having played the Lute causes the tusk elephant to be brought, "O Prince, there is a good white tusk elephant in that forest," they said.

Afterwards this Prince took the Lute and played it as on other days; this tusk elephant did not come. Having said [to himself], "What is [the reason of] it, Bola? To-day this tusk elephant did not come!" and having gone a considerable distance he played it. Then this tusk elephant went a little further off (epitata). The Prince at that time went near and played it; then this elephant went still a little further. In that manner this Prince having placed and placed the Lute at the end (asse) of the tusk elephant's tail, plays it; still also this tusk elephant goes on. In that way these very two went to this Princess's city.

Thereupon this Princess became much pleased, and having given five hundred masuran to this Prince got married to this Prince. The Prince who played the Lute she caused to remain as the Minister.

North-western Province.

Although there appears to be no Indian folk-tale of a musician who could attract the wild animals like the Finnish hero, the notion is found in that country, and one of the reliefs at the Ramaswami temple in Kumbakonam represents various wild animals listening to Krishna's flute playing. Colossal figures of animals are sometimes taken in processions; they are formed on a framework of bamboos or sticks; in one figure of an elephant the spaces in the frame were filled with leafy twigs.

NO. 129

THE LAD WHO SANG SONGS

At a certain time there was a man; the man had a girl and a boy. At the time when they were thus, the man went alone to the sea to catch fish (mas). Having gone, when he was catching fish a very large wave having knocked him into the sea, the man on account of the water (current) drifted away.

At that time the men of the ferry-boat near there were laying nets. This man having gone was entangled (lit., tied) in the nets. Then the ferry-boat men drew out the nets. When they looked a man was entangled in a net. Then, taking the man ashore they laid him on his face, and while they were pressing on his belly with the feet, without the man's life going he breathed. [187] Then without having caused hurt to this man when they were treading on his belly for the water to go, the man became conscious.

Then the men having said, "Of what country are you?" having spread the news around, and given him cooked rice which had been taken for the party to eat, they told him to choose [some] fishes. He having selected them, in the evening they went to the village, taking the man. Having gone [there], as this man who fell into the sea does not know the road to go to his village, doing work for hire for the ferry-boat men and continuing to eat [thus], he stayed [there].

The elder female child and the younger lad whom there were of the man who fell into the sea, went to the Hettiya's shop to bring salt. At the time when they went, the Hettiyas put the girl in the house, and shut the door. Having beaten the boy, they drove him away.

At that time, the King of that city having made ready a very great eating (kaema), sent letters to the Kings of other cities to come for the eating. After that, those Kings all came to the city. In the royal party, the King of the city at which was the man who fell into the sea and went ashore, also came.

Having come, all the party having assembled in that day night, after they ate the food this lad who had lost his father and elder sister had come [there]. Having given food to this lad, while he was [there] the royal party, having eaten and drunk, conversed together regarding the happiness and sorrow in the various cities.

Then this lad who was without father and elder sister, thought of telling the matters which the party omitted, by way of a verse. Having thought of it he says,

Apucci mude waetuna. Father fell into the sea.
Akka Hettiya In his quarter the Chetti
Padeta damala Elder sister has set; he
Dora wahagatta. The door has shut on me.
Ayinan! Ayinan! Alas! Alas!

Thereupon, having met with this lad, hearing the words that ought to be known at the city at which they are, they spoke, "Hahak! Hahak! [188] don't speak." Having stopped the talk, they said, "Who is that lad who said the verse? Say that verse again for us to hear."

Then the boy said again,

Father fell into the sea.
In his quarter the Chetti
Elder sister has set; he
The door has shut on me.
Alas! Alas!

Then the royal party, calling the boy near, and after that having heard of the matters that occurred, gave food to the lad from the royal house, and made him stay at the royal house.

When he was [there] in that way for a little time, the King of that city having died, because a King was necessary to burn [the corpse] [189] they decorated the tusk elephant, and taking it they walk through the whole city. Then the tusk elephant keeps coming towards the palace itself.

Because of it, men came out on the path on which the tusk elephant is coming. At that time, the tusk elephant having come, kneeling down made obeisance to that lad.

Then those men, having made the lad bathe in sandal water (water perfumed with sandal), and placed him on the tusk elephant's back, went in procession round the city, and having come back they burnt that King, and made a funeral mound [over the ashes].

While exercising the sovereignty over the men of the city, when a little time had gone the King went to that place called the Hettiya quarter, and having beheaded all the Hettiyas, came back calling his elder sister [to accompany him], and gave her in marriage.

There was a daughter of the dead King. After marrying that Princess, in a little time there was a child.

After that, he went to that city in which his father is, and calling his father also, he returned. Having come back, he remained exercising the sovereignty in a good manner.

North-central Province.

NO. 130

THE HUNCHBACK TALE

In a certain city, at one house there was a Hunchback. One day, at the time when this Hunchback went to the rice field, his wife, having cooked rice, called him, saying, "Hunchback! Hunchback!" Thereupon anger having come to him he went home and thrashed his wife; thereupon the woman died.

Having buried the woman, at the grave he planted tampala. [190] When the tampala had become large a cow having approached there ate the tampala with the sound [191] that goes "Kuda caw caw." [192] At that time, also, anger having come to the man he struck and killed the cow.

Having buried the cow, upon the grave he planted a foreign yam plant. [When it had grown], cutting up the foreign yam plant [after digging it up], and having gone and put it in a cooking-pot (haeliya), when he had placed it on the [fire on the] hearth, at the time when it boils [193] with the sound [191] that goes "Kuda goda goda, Kuda goda goda," [194] the man having become angry carried [the pot] also away, and struck it on the stone [and broke it].

After a few days, at the time when he was sleeping, with the sound that goes Kuda run [195] flies alighted on his body. Thereupon he having arisen, with the intention of killing the flies set fire to the house.

After the fire became alight, having seen that it burns with the sound that goes "Kuda busu busu, Kuda busu busu," [196] he, also, sprang into the midst of the fire and was killed.

Uva Province.

The story is a variant of No. 29, vol. i, "The Pied Robin."

NO. 131

THE POOR MAN AND THE JEWELS

At a certain village attached to a seaport there was a poor man. The man tried to borrow twenty thousand pounds from rich men who were in the village. As there was not a thing to take from him [as security] any one was unwilling to give the money.

While he was walking about asking for the money, a certain nobleman [197] having called him, said, "I will give you the money; I shall not take it again from you." Having said thus, he counted the money and gave it to him.

And the man taking it, and having gone near the landing-place and expended two thousand pounds, caused a house to be built, and having expended sixteen thousand pounds caused the house to be filled with cow-dung, chaff, etc.

After that, he set fire to the house, and having collected and put into sacks the whole of the ashes, he gave a thousand pounds, and bringing a ship for hire loaded the sacks into it. Having gone to a country in which cold, etc., proceed from serpents, [198] and heaped up the sacks, and told him to come in three months more, he sent away the shipmaster (naew-potiya).

The man having unfastened the whole of the sacks of ashes, placed [the ashes] thinly [on the ground]. The whole of the serpents having come to the ashes, owing to their having slept there eject jewels.

After three months he again put the ashes into the sacks. And the ship having arrived that day, he loaded the whole of the sacks [in it], and having gone to his own country and heaped up the sacks, and for the remaining cash taking a house for hire, he placed the sacks of ashes [in it], and dwelt there.

One day having washed a little of the ashes from a bag, there was a quantity (rasiyak) of very valuable gems there. Having shown that to the nobleman who gave the money, he told him to take a part from the bags, but he said he did not want them. And the poor man having much importuned him, and given him a portion from the bags, the two persons lived in friendship.

Finished.

Uva Province.

NO. 132

THE LEARNED POOR MAN