Chapter XII: Part 12

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 301, the marriage of the disguised wife of a Prince to a Princess occurs. While they were travelling the Prince was imprisoned on a false charge, his wife dressed as a man, was seen by a Princess who fell in love with her, and agreed to marry the Princess if according to the custom of her own country the vermilion were applied to the bride's forehead with a sword (the marriage to the sword). When she told the Princess her story the latter informed the Raja, who released the Prince and remarried his daughter to him.

NO. 248

CONCERNING A ROYAL PRINCESS AND TWO THIEVES

In a certain country there was a King. There was one Princess, only, of the King's. Except the King's Queen and Princess, only, there was not any other child. At the time when the Princess was twelve years old the King died. After he died any person does not go to do the work at the royal house as in the time when the King was there. By reason of this, the Princess and Queen are doing the work in the palace without any one.

When not much time had gone, two men came to the royal house without [anything] to eat and to wear. At that time this royal Queen asked, "What have ye come for?"

Thereupon these men said that being without [anything] to eat and to wear they came seeking a means of subsistence.

Then the Queen said, "It is good. If so, remain ye here." The men having said, "It is good," stayed there. The work she gave them, indeed, was [this]: she told one person to cause the cattle to graze; she told one person to pour water [on the plants] at the flower garden.

After that, the man who looks after the cattle having taken the cattle to a garden of someone or other and left them, was lying down under a tree. At that time the owner of the garden having come, and having beaten him and the cattle, drove them away. After that, the man having put the cattle somewhere else, [after] causing them to graze there went to the palace.

The man to whom was given the charge to pour the water, from morning until evening comes having drawn water, became much fatigued. On the following day, with the thought of changing [the work of] both persons that day, he asked the man who went to cause the cattle to graze, "Friend, how is the work you went for? Is it easy or difficult?"

Thereupon the man who looks after the cattle said, "Ane! Friend, having taken the cattle and put them in a garden, I lie down. When it becomes evening I come driving them, and tie them up. Except that, there is not any difficulty for me," he said. Having said thus, the man who looks after the cattle asked the man who pours the water, "How, friend, is your work?"

The man said, "What, friend, is my work? Having poured a bucket or two of water on the flower trees I simply amuse myself."

Then the man who looks after the cattle said, "If so, friend, I will pour the water at the flower garden to-morrow; you take the cattle." Thereupon the man, being thankful, said, "It is good."

On the following day both persons did accordingly. That day, also, he beat the man who looks after the cattle, in an inordinate manner. The man who remained at home, having poured water until it became night, was wearied.

Having seen that these two works were difficult, both these men in the evening spoke together very softly. The Queen and Princess having become frightened at it, put all the money into an iron box, and having shut it and taken care of it, put it away.

These men having heard that noise, and having waited until the time when the Princess and the Queen were sleeping, these two, lifting up that box, came away with it. There was a waterless well. Having said they would hide it in the well, one told [the other] to descend into the well. What did the other do? Taking a large round stone, he dropped it into the well, so that the man who was in the well should die. Having dropped it, the man, taking the cash-box, went somewhere else. That stone not having struck the man who descended into the well, with much exertion he came to the surface of the ground, and when he looked the man was not [there].

On the following day, the Queen having arisen, at the time when she looked she perceived that the cash-box was not [there]. Having perceived it, she asked the man who remained [regarding it]. The man said, "Ane! I don't know."

When the Queen asked, "Where is the other man?" this man said, "That man himself will have taken it. The man is not here."

The Queen having said, "Well, what can I do?" remained without doing anything.

The man who stayed at the palace having inquired on the following day, when he looked about met with the cash-box, [the other man] having placed it in the chena jungle. Having taken it, he came back and gave it to the Queen.

Thereupon, the Queen being very thankful, and having married and given that Princess to the man, he remained [there] exercising the kingship virtuously, as [was done] before.

Western Province.

In Folk-Tales of Bengal (L. Behari Day), p. 160, two thieves determined to live honestly, and were engaged by a householder, one to tend a cow, the other to water a Champaka plant, at which he was told to pour water until some collected round it. The dry earth absorbed all he poured, and in the afternoon, tired out, he went to sleep. The cow taken out by the other man to graze was a wild vicious one; it galloped about into rice fields and sugar-cane plantations, and did much damage, for which the man was well scolded, together with fourteen generations of his forefathers. At last he managed to catch the cow, and bring it home. Each man told the other of the easy day he had had, intending to get the other man's work; and at last they arranged to exchange duties. On the following day, when they met in the evening, both worn out, they laughed, and agreed that stealing was preferable to what people called honest labour. They decided to dig at the root of the plant, and learn why it took so much water. Their subsequent adventures are given in vol. ii, p. 94. A similar story is given in Folklore of the Santal Parganas (Dr. Bodding), p. 139, the men being two brothers who went off and were engaged as labourers, one by an oilman and the other by a potter.

In The Indian Antiquary, vol. xxv, p. 21, in a story by Natesa Sastri, two rogues who agreed to work for an old woman had similar experiences, each boasting of the easy day he had had. In this tale the woman had secret subterranean channels which carried the water to a field that she cultivated. Afterwards, as she overheard them arranging to rob her she buried her treasure in a corner of the house, filled the box which had contained it with stones and pieces of old iron, told them she hid it in the well during the dark half of the month (when thieves might try to take it), and made them carry it there and drop it in. At night they went to remove it, the man who descended opened it in the well and found she had tricked them, but being afraid the other would leave him in the well he emptied it, sat in it, said it was full of treasure, and told the other to draw it up. The man absconded with it as soon as he raised it, until a voice told him to walk more slowly, on which he opened it and found the other rogue in it.

NO. 249

HOW THE NAGAYA BECAME THE PRINCESS

In a certain country there was a royal Prince, it is said. This Prince one day having gone for garden sport, and while on his return journey having seen a beautiful woman belonging to a nobleman's family, his mind was attracted towards her, it is said. When the Prince with his mind thus greatly attracted towards the woman is feeling keen sorrow, not obtaining sleep, dwelling foodless, for several days in succession not having eaten, his body grew extremely emaciated.

At the time when his father the King inquired what were the reasons of it, he informed him that he wanted to take in marriage a nobleman's daughter, it is said. The King having heard his word, asked the assemblage of Ministers whether the transaction was suitable or unsuitable. And the assemblage of Ministers having said that should he take [a wife] in marriage in that manner a disgrace will go to the royal race, he rejected it. But having seen that because of the young Prince's grief from day to day his body becomes [more] emaciated, his father the King took and gave him a [bride in] marriage from another royal family. Yet except that he contracted this marriage because of the urgent request of his father the King, for himself, indeed, he did not desire even to look in the direction of the Princess whom he married.

At the time when he is thus, having concealed from the King that he does not pay regard to his married wife, since thereafter the Prince attempted the obtaining of the nobleman's daughter for himself [the King] ordered the Prince to go out of the country.

The Prince, upon the word of his father the King having mounted on a ship and become ready to go to the foreign country, put the Princess whom he took in marriage into a rock house (cave), and having placed guards around, and made them give her food once in four days, said thus to the Princess, "When, having gone to a foreign country, I come again to this country, having borne a Prince like me do thou keep and rear him virtuously. Should it not be so I will speedily cause thee to be killed and cut into bits," he said. The Prince said thus with the intention of indeed killing the Princess. Why was that? Because from the day when he contracted the marriage there had not been a [conjugal] association of these two.

Well then, she ascertained that she cannot perform even one of the orders that were told to the Princess. Well, this Princess's father had presented and given to her two tunnelling rats. [258] By the help of these rats having made a tunnel [by which] to go outside from the rock house, she came out by the tunnel, and making even the guards her friends, went near a woman who knows extremely clever dances; and having given money, [after] learning up to the other shore itself [259] her art of dancing, she went to the neighbourhood [of the place] from which on the first occasion the Prince was to mount into the ship, putting on a dress that was attracting the wonder of each of the persons who saw it, in such a manner that anyone should be unable to recognise her. Having shown dances in front of the Prince, and caused his mind to long for her, and that day night having slept with him, on the following day she went to the house of the King her father.

The Prince having gone to foreign countries, the Princess was living in happiness at the house of her father until learning news of his coming again to his own country. Having heard news that the Prince descended from the ship, and having gone to the rock house together with the guards of whom at first she was making friends, she remained [there] in the manner which the Prince ordered on going. Because the Prince came after a number of years had passed away, she had a fine infant Prince.

Well then, the Prince, having descended from the ship and having come with the intention [after] having killed his wife to take in marriage the nobleman's Princess, opened the door of the rock house, and at the time when he looked saw that the Princess is [there] with an infant Prince in the very manner he said. While he was in extreme anger, the Princess, while in the midst between the Royal Council and her husband, related the method by which she obtained her child.

After that, when in a very public manner the Prince completely abandoned his wife her parents did not take charge of her. Because of it, having gone near an indigent woman she dwelt with her child. Because the Prince had extreme affection for the child he thought to take the child [after] having given poison to the Princess and killed her.

At this time, because the Situ Princess whom the Prince was intending to take in marriage had been taken and given and settled for another person, he contracted marriage with another Princess. On the day of the festival at which he contracts [260] this marriage, on his sending to his indigent former wife a sort of cakes in which poison was mixed, when she was partaking of them she performed the act of Yama. [261]

After she died, a Naga maiden began to give milk to the infant. The Prince having gone on horseback to bring the infant, at the time when he brought it to the royal house the Naga maiden also went behind [in her snake form]. The Prince having seen the Naga maiden while the head part of the Nagaya was inside the doorway and the tail part outside the doorway, when he cut it in two with his sword the Nagaya vanished, and the Princess who was the mother of the infant remained in front [of him]. [262] The Prince ascertaining [thereby] that he was unable to kill her, established her in the post of Chief Queen.

Western Province.

NO. 250

THE STORY OF THE COBRA'S BITE

In a certain country there was a King, it is said. Belonging to that King there was only a single son-Prince. He handed over this Prince to a Royal Preceptor for teaching him the arts and sciences. Although until this Prince became big to a [considerable] degree he was learning near the Royal Preceptor, he did not properly get to know even a single letter.

While he was staying thus, a King of another country sent a letter to his father the King. Thereupon he gave this letter to the Prince to read. The Prince, bringing the letter near his forehead, looked at it, rubbing his eye he looked, (after) running round the house he looked; but he was unable to read it. The royal retinue who saw this laughed.

At that time anger having arisen in the King concerning this, he very quickly caused the Royal Preceptor to be brought. He spoke to him angrily. The Royal Preceptor, becoming afraid [said], "Your Majesty, your son is unable to learn. Let this [other] child who learnt at the same time with that Prince, and this child who came to learn after that, read, if you please;" and he presented two children before him. Thereupon the two children read the letter with ease. After that, the King being angry with his Prince, settled to kill him on the following day.

His mother the Queen having arrived at much grief concerning this, on the following day, at the point of its becoming light, having tied up a packet of masuran and given it to him, ordered him to set off and go away from the country. And the Prince, in the manner his mother said, taking the packet of masuran set off and went away from the country.

While he was thus going he saw a place where an astrologer, assembling children (lamo) together, is teaching. The Prince having halted at that place and spoken to the teacher about learning [under him], remained there. And although, having stayed there much time, he endeavoured to learn, while he was there also he was unable to learn.

During this time the astrologer-teacher having become afflicted with disease, dismissed and started off the whole of the scholars. He told the Prince to go away. At the time when the Prince was going, he approached to take permission from the teacher. Thereupon the teacher, having spoken to the Prince, said, "Learning even the advice which I now give to yourself, take it and establish it in your mind as long as there is life." The Prince answered, "It is good."

The advice indeed was this:--"Having gone to a place to which you did not go [before], should they give any seat for sitting down, without sitting there at once you must draw out and shake the seat, and [then] sit down. While you are at any place, should they give to eat, not eating the food at once, [but] taking a very little from the food, after having given it to an animal and looked at it a little time you must eat. Having come to an evil place to take sleep, not lying down at once you must lie down at the time of being sleepy. Not believing anything that any person has only said, should you hear it with the ear and see it with the eye [even], not believing it on that account only, [but] having inquired still further, you must act."

[After] hearing this advice the Prince having set out from there, went away. At the time when he had gone a considerable distance, the Prince became hungry; and the Prince having halted at a place, said to the house man, "Ane! Friend, I am very hungry. I will give you the expenses; give me to eat for one meal."

Having said [this], the Prince unfastened the packet of masuran that was in his hand, and from it gave him a single masurama. The man after having seen these told his wife about the packet of masuran that the Prince had. [263] The wife also having become desirous to take the packet of masuran, told her husband the stratagem to kill the Prince and take them. Talking in this way, they dug a secret (boru) hole and covered it, and having fixed a seat upon it made him sit there to eat food.

The Prince having established in his mind the advice which the astrologer-teacher gave, drew away and shook the seat; at the time when he endeavoured to look [at the place] all the things that were there fell into the secret hole. Having seen this and arrived at fear, the Prince set off from there and began to go away.

Having thus gone a considerable distance, and having halted at a place because of hunger, the Prince said to a man, "On my giving the expenses give me to eat for one meal." Thereupon the man said, "It is good."

Then the Prince, having unfastened the packet of masuran, bringing a masurama gave it to the man. The man having told his wife also about the matter of the masuran, they arranged a means to kill the Prince and take the masuran. Having thought of giving poison to the Prince to kill him while here, they put poison into the food, and having set a seat and brought a kettle of water for washing himself, gave it to him.

The Prince, after washing his [right] hand and mouth, having gone and sat down, according to the advice of the astrologer-teacher taking from all the food a very little gave it to the dog and cat that were near the Prince, and remained looking [at them] a little time. While he was [waiting] thus, in a little time the dog and cat died and fell down. Having seen this and become afraid, the Prince set off from there and began to go away.

Having gone on and on in this way, near the palace of another King through hunger-weakness he fell, and struck the ground. The men who saw this having gone running, said to the King [that] a man like a royal Prince had fallen down, and was not far from the palace. The King gave orders, "Very speedily bring him here." Thereupon the men having lifted him up, took him to the royal house.

While he was there, when he asked him [regarding] the circumstances, "I am very weak through hunger; [264] for many days I have not obtained any food," he said.

"At first having made rice gruel, give ye him a little," the King said.

Thereupon the servants having said, "It is good" (Yahapataeyi), prepared and gave it. After his weakness was removed in this way, he asked him [about] the circumstances. Commencing at the beginning, from the time (taen) when he went near the Royal Preceptor, he told the story before the King (raju).

Then the King spoke, "Wast thou unable to learn letters? Not thus should a royal Prince understand. Wast thou unable to learn the art of swords, the art of bows, etc.?" he asked.

Thereupon, when answering he said he knew the whole of those arts; only letters he did not know.

At that time the King thought thus, "Because of his not knowing only letters, ordering them to kill him was wrong, the first-born son. Remain thou near me," he commanded.

Belonging to the King there was a single daughter only. As there were no sons he regarded this Prince like a son. When not much time had gone thus, the King thought of giving [a Princess] in marriage to him. The King having spoken to him, said thus, "Tell me which place is good for bringing [a Princess from], to marry to thee." Many a time he told him [this].

And the Prince when replying on all the occasions said, "I am not willing to leave His Majesty the King and go away."

Thereupon ascertaining that he says thus through willingness that he should marry the King's daughter to him, he said, "I am not willing to give my daughter to thee. Shouldst thou say, 'Why is that?' seven times now, seven Princes married (baendeya) that person. They having died, on the following day after the Princes married her it befel that I must bury them. Because death will occur to thee in the very same way, I am not willing to give my daughter to thee," he said.

Thereupon the Prince said thus, "To a person for whom death is not ordained death does not come; death having been ordained that person will die. Because of that, I am wishful to marry (bandinta) that very Princess," he said. Then the King fulfilled his wish. Thus they two having married, according to the custom he sent them away [into a separate dwelling].

While he was with that very Princess, having remembered the warning given on that day by the astrologer-teacher, being heavy with sleepiness while eating betel, he woke up many times. At this time the Princess had gone to sleep.

[At last] he hears a sound in the house. The Prince having heard it and become afraid, at the time when he was looking about [after] taking his sword in his hand, he saw a cobra of a size equal to a Palmira trunk descending from the roof. This cobra, indeed, was a young man who had tied his affection to this Princess, a person who having died through his love [for her] was [re-]born a cobra. Through anger towards all who marry the Princess he killed them.

The royal Prince having gone aside, in a little time it descended until it was near the ground. [Then] the Prince by one stroke of the sword cut the cobra into three pieces. Thus the danger which there had been for much time that day was destroyed.

On the following day, according to custom with fear the servants arrived in front of the Princess's house. But the Prince having come out, placed the three pieces of the cobra upon a post. Thereupon having been amazed, the royal servants very speedily ran off and told the King (rajuhata) about this. The King, also, having arrived there was astonished, and commanded them to take the trunk of the cobra to the cemetery, and burn it.

During these very days, another King having asked the Great King for assistance for a war, sent letters. And the King sent this Prince to the war, with the army. When he had thus gone, in a few days the Princess bore a son.

The war lasted twelve years. After twelve years, having conquered in the war he was ready to come to his own country. By this time the Princess's son had become big. But the people of the country, not knowing whose son [he was], thought him a person who had married the Princess. And this news had become spread through the country.

The royal Prince having arrived near his own country, the Prince got to hear the news; but having remembered the warning of the astrologer-teacher, he thought that to believe it in the future he must make inquiry.

Coming close to the royal palace by degrees, he addressed the army; and thereafter, after he had beaten on the notification tom-tom, "Assemble ye," having allowed them to go, when it became night he arrived inside the palace by an outer window. Thus he arrived in the house called after the Princess.

Having come in that way and seen that a youth was living with the Princess, he became angry, and said, "I will cut down the two persons," taking the sword in his hand. [But] having remembered the warning of the astrologer-teacher, he said, "Without being hasty I will still test them," and again he put the sword into the sheath.

At the sound, the [young] Prince who was with his mother opened his eyes, and having seen his father and become afraid, saying, "Mother, mother," crept under the bed. The mother, too, having opened her eyes at this time and when she looked having seen her lord, spoke [to him]. Thereupon he told the Princess the whole circumstances, and for the Princess there was great sorrow [at the report spread regarding her].

On the morning of the following day, the Prince having seen the Great King told him about the war, and the manner in which he got the victory in it. And the King, being much pleased, appointed great festivals at the city; and having decorated the Prince with the Crown and given him the kingship, the King began to perform acts in view of the other world.

Western Province.

Compare the advice given to the Brahmana in No. 209 in this vol., and the variants appended.

In Folk-Tales of Bengal (L. Behari Day), p. 100, a Queen was married afresh every day to a person selected by the royal elephant, this new King each morning being found dead in some mysterious manner in the bed-room. A merchant's son who had been obliged to leave his home was chosen as King by the elephant, and heard of the nocturnal danger. While he lay awake armed, he saw a long thread issue from the Queen's left nostril; it grew thicker until at last it was a huge snake. He at once cut off its head, and remained there as the permanent King.

In the Katha Sarit Sagara (Tawney), vol. i, p. 137, each time the daughter of a King was married the bride-groom was found dead in the chamber on the following morning. When royal bride-grooms could be obtained no longer, the King ordered that from each house in turn a person of either the royal or Brahmana caste should be brought and allowed to remain in the room for one night, on the understanding that anyone who survived should be married to the Princess. All died, until at last a brave Brahmana from another country offered to take the place of the son of the widow with whom he was lodging. He remained awake, and in the night saw a terrible Rakshasa open the door, and stretch out his arm. The Brahmana at once stepped forward and cut off the arm, and the Rakshasa fled. The hero was afterwards married to the Princess. He met with the Rakshasa in the same way at another city, and learnt from him that by Siva's orders he was preventing the Princesses from being married to cowards.

In the same work, vol. ii, p. 449, there is an account of a Brahmana who placed himself under a teacher at Pataliputra, but was so stupid that he did not manage to learn a single syllable.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 32 ff., there is a variant; see note after No. 209 in this volume. The closest resemblance is in the episode in which the Prince takes the place of the Potter's son who was about to be summoned to be married to the Princess whose husbands had all died on their wedding night. During the night the Prince was careful not to sleep; he lay down with his sword in his hand. In the middle of the night he saw two snakes issue from the nostrils of the Princess, and come towards him. He struck at them and killed them. Next morning the King was surprised to find him alive, and chatting with his daughters. The Prince then told the King who he was, and he became the heir apparent.

In Sagas from the Far East, p. 291, after a certain King died, the persons who were elected in turn as his successor died each night without any apparent cause. Vikramaditya and his companion, a youth who had been reared by wolves, took the place of a youth who had been chosen as King, and on inquiry learnt that as secret offerings that were made by the former King to the devas and spirits had been discontinued, it must be the offended spirits who killed each new King every night. When the offerings were made the deities were appeased, and no more deaths occurred in this way.

In the Arabian Nights (Lady Burton's ed., vol. iii, p. 263), there is an account of a haunted house in Baghdad; any person who stayed during the night in it was found dead in the morning. This was the act of a Jinni (demon) who was guarding a treasure which was to be made over to a specified person only. He broke the necks of all others, but when the right man came he gave him the treasure.

There is a variant of the first danger from which the youth escaped, in a Sierra Leone story given in Cunnie Rabbit, Mr. Spider, and the Other Beef (Cronise and Ward), p. 251. A King who had been falsely told that his son was likely to depose him, gave him two tasks which he accomplished successfully, and afterwards caused a deep hole to be dug, placed broken bottles in the bottom, spread a mat over it, set a chair on it, and told the boy to sit on it. The boy replied that he never sat down without first shaking the place. When he beat the mat with a heavy stick the chair fell into the hole, and the boy escaped.

For the pit-fall compare No. 159, vol. ii, and the appended notes.

NO. 251.

HOW THEY KILLED THE GREAT-BELLIED TAMBI [265]

In a certain country there was a King, it is said. This King's palace having been dug into by three dexterous thieves, they stole and got the goods.

Having seized these very three robbers, for the purpose of effecting their trial they brought them into the presence of the King. When the King asked these three robbers if they committed the robbery or not, they said that they committed the robbery. "If you thus committed the robbery are ye guilty or not guilty persons?" he asked. Thereupon they gave notice that they were not guilty persons.

When he asked, "How is that?" [they said that], as it was easy for them to dig into [the wall], because when the mason built the palace the mortar had been put in loosely, the mason was the guilty person owing to his doing that matter.

Thereupon the King having summoned the mason, when he asked him whether, because he put in the mortar loosely, he was guilty or not guilty, he gave notice that he was not guilty.

When he asked again, "How is that?" the mason said thus, "I had appointed a labourer to mix the lime. Owing to his inattention when doing it the mortar had become loose. Because of that, the labourer is the guilty person," the mason said.

Thereupon having summoned the said labourer, he asked him whether because he put the mortar in loose (i.e., improperly mixed) he was guilty or not guilty. Then he gave notice that he was not the guilty person. How is that? While he was staying mixing the lime, having seen a beautiful woman going by that road, because his mind became attached to her the work became neglected. The labourer said that the woman was the guilty person.

Thereupon having summoned the woman, just as before he asked whether, regarding the circumstance that having gone by that road she caused the neglect of the labourer's work, she was guilty or not guilty. She, too, said that she was not guilty. Why was that? A goldsmith having promised some of her goods, through her going to fetch them because he did not give them on the [appointed] day, this fault having occurred owing to her doing this business, the goldsmith was the guilty person.

Thereupon having summoned the goldsmith, when he asked him just as before he was not inclined to give any reply. Because of that, the King, having declared the goldsmith the guilty person, commanded them to kill the goldsmith by [causing him to be] gored by the tusk of the festival tusk elephant. He ordered them to kill this goldsmith, having set him against a large slab of rock, and causing the tusk elephant to gore him through the middle of the belly.

Well then, when the executioner was taking the goldsmith he began to weep. When [the King] asked him why that was, the goldsmith said thus, "Two such shining clean tusks of the King's festival tusk elephant having bored a hole through my extremely thin body and having struck against the stone slab, will be broken. Because of sorrow for that I wept," he gave answer.

"What is proper to be done concerning it?" the King asked.

Then the goldsmith says, "In the street I saw an extremely great-bellied Tambi. If in the case of that Tambi, indeed, the tusk elephant gore the belly, no wound will occur to the two tusks," the goldsmith said.

Thereupon the King having summoned the great-bellied Tambi, caused the tusk elephant to gore him through his belly.

The goldsmith and the whole of the aforesaid [persons] went away in happiness.

Western Province.

In The Indian Antiquary, vol. xx, p. 78, a South-Indian variant was given by Natesa Sastri. In order to commit robbery, a thief made a hole through a wall newly built of mud which slipped down on his neck and killed him. His comrade found the body, and reported that the owner of the house had murdered him. The owner blamed the cooly who built the wall; he blamed the cooly who used too much water in mixing the mud; he attributed it to the potter's making too large a mouth for the water-pot; he blamed a dancing-girl for passing at the time and distracting his attention. She in turn laid the blame on a goldsmith who had not re-set in time a jewel which she gave him; he blamed a merchant who had not supplied it in time, though often demanded. He being unintelligent could offer no excuse, and was therefore impaled for causing the thief's death.

NO. 252

HOW MARAYA WAS PUT IN THE BOTTLE

In a certain country, a woman without a husband in marriage bore a son, it is said. At that time the men living in the neighbourhood having come, asked the woman, "Who is thy husband?" Then the woman replied, "My husband is Maraya." [266]

Maraya having heard this word and being much pleased, thought, "I must get this woman's son into a successful state."

Having thought thus, after some time had gone, speaking to the son Maraya said thus, that is to say, "Become a Vedarala. I will give you one medicine only. Should I stay at the head side of any sick person, by giving the sick person the medicine the sick person will become well. Should I be at the feet side you cannot cure the sick person." After that, this son having gone from place to place and having applied medical treatment, became a very celebrated doctor.

One day when this Vedarala went to look at a sick person whom he very greatly liked, Maraya was at the feet part of the sick person. At that time the Vedarala having thought, "I must do a good work," told them to completely turn round the bed and the sick person. Then the head side became the part where Maraya stayed. Well then, when he had given him the Vedarala's medicine the sick person became well.

Maraya having become angry with the Vedarala concerning this matter, and having thought, "I must kill him," Maraya sat on a chair of the Vedarala's.

Because the Vedarala had a spell which enabled him to perform the matters that he thought [of doing], [267] he [repeated it mentally and] thought, "May it be as though Maraya is unable to rise from the chair." Having thought thus, "Now then, kill me," the Vedarala said to Maraya.

Well then, because Maraya could not rise from the chair he told the Vedarala to release him from it.

Then the Vedarala said to Maraya, "If, prior to killing me, you will give me time for three years I will release you," he said.

Maraya, being helpless, [268] having given the Vedarala three years' time went away.

After the three years were ended Maraya went to the Vedarala's house. The Vedarala having become afraid, did a trick for this. The Vedarala said to Maraya, "Kill me, but before you kill me, having climbed [269] up the coconut tree at this door you must pluck a young coconut to give me," he said.

After Maraya climbed up the coconut tree, having uttered the Vedarala's spell the Vedarala thought, "May Maraya be unable to descend from the tree."

Well then, Maraya, ascertaining that he could not descend from the tree, told the Vedarala to release him. At that time the Vedarala, asking [and obtaining] from Maraya [a promise] that he should not kill him until still three years had gone, having released Maraya sent him away.

The three years having been ended, on the day when Maraya comes to the Vedarala's house the Vedarala entered a room, and shutting the door remained [there]. But Maraya entered straightway (kelimma) inside the room.

Then the Vedarala asked, "How did you come into a room the doors of which were closed?"

Thereupon Maraya said, "I came by the hole into which the key is put."

The Vedarala then said, it is said, "If I am to believe that matter, be pleased to creep inside this bottle," he said.

Well then, after Maraya crept into the bottle the Vedarala tightened the lid (mudiya) of the bottle, and having beaten it down put it away.

From that day, when going to apply medical treatment on all days having gone taking the bottle in which he put Maraya, he placed the bottle at the head side of the sick person; and having applied medical treatment cured the sick person. In this manner he got his livelihood.

Western Province.

In The Indian Antiquary, vol. i, p. 345, in a Bengal story by Mr. G. H. Damant, a shepherd discriminates a demon from a man whose form he has taken,--living with his wife during the man's absence,--by boring through a reed, and saying that the true person must be the one who could pass through it. As the demon was passing through it he stopped both ends of the reed with mud, and killed him.

In the South Indian Tales of Mariyada Raman (P. Ramachandra Rao), p. 43, a husband was returning home on an unlucky day (the ninth of the lunar fortnight), with his wife, who had been visiting her parents. When he left her on the path for a few moments, "Navami Purusha," the deity who presided over the ninth day, made his appearance in the form of the husband and went away with the wife. The husband followed, and took the matter before Mariyada Raman. The judge got a very narrow-necked jug prepared, and declared that he would give her to the claimant who could enter and leave the jug without damaging it or himself. When the deity did it the judge made obeisance to him, and was informed that the man's form had been taken by him to punish him for travelling on an unlucky day against the Purohita's advice.

In Folk-Tales of Bengal (Day), p. 182, when a Brahmana returned home after some years' absence he was turned away by a person of his own appearance, and the King could not decide the matter. A boy elected as King by others in their play offered to settle it, and producing a narrow-mouthed phial stated that the one who entered it should have judgment in his favour. When the ghost transformed himself into "a small creature like an insect" and crept inside, the boy corked it up and ordered the Brahmana to throw it into the sea and repossess his home. The first part resembles a story in the Kathakoça (Tawney), p. 41, the interloper being a deity in it.

In the well-known tale in the Arabian Nights (Lady Burton's ed., vol. i, p. 33), the receptacle in which the Jinni was imprisoned was "a cucumber-shaped jar of yellow copper" or brass, closed by a leaden cap stamped with the seal-ring of Solomon. In vol. iii, p. 54, and vol. iv, p. 32, other Ifrits were enclosed in similar jars made of brass, sealed with lead.

NO. 253

THE WOMAN PRE-EMINENT IN CUNNING [270]

At a city there was a very rich Hetti young man. During the time when he was [there], they brought a bride [271] for the young man. What of their bringing her! The Hetti young man was [engaged] in giving goods to many ships. Because of it, while the bride [272] married (lit., tied) to the Hetti young man was staying at home, the Hettiya went to give goods to ships. Having gone, [before his] coming back about six months passed.

At that time, [while he was absent], the Hetti girl who was married [to him] one day went to the well to bring [water]. When she was going, a beard-cutting Barber man having stayed on the path and seen this beautiful woman, laughed. Thereupon the woman, not looking completely on that hand, looked at him with the roguish eye (hora aehin), and went to the village.

On the following day also, the Barber having come, just as before laughed. At that time also the woman, just as before, looked with the roguish eye, and went away.

The woman on the following day also came in order to go for water. That day also, the Barber having stayed on the path laughed. That day the woman having spoken to the Barber, asked, "What did you laugh for when I was coming? Why?"

The Barber said, "I did not laugh at anything whatever but because of the affection which you caused."

Thereupon the woman asked, "Were you inclined to come with me?" The Barber said, "Yes."

Then this woman said, "If you come, you cannot come in that way. [273] The Great King having gone, after the Second King has come to Ceylon (Seyilama), after jasmine flowers have blossomed without [being on] creepers, having cut twenty, having stabbed thirty persons, having pounded three persons into one, when two dead sticks are being kneaded into one having mounted on two dead ones, should you come you can talk with me."

Thereupon the Barber went home, and grief having bound him because he could not do [according to] the words which this woman said, he remained unable to eat cooked rice also.

At that time the Barber woman asked, "What are you staying [in this way] for, not eating cooked rice, without life in your body?"

The Barber said, "I thought of taking in marriage such and such a Hetti woman. Owing to it the Hetti woman said, 'When the Great King has gone, when the Second King has come to Ceylon, when the flower of the creeperless jasmine has blossomed, having cut twenty, having stabbed thirty, having pounded three persons into one, when two dead sticks are becoming knocked into one, come mounted on the back of two dead ones.' Because I cannot do it I remain in grief."

Thereupon the Barber woman said, "Indo! Don't you get so much grief over that. For it, I will tell you an advice. 'The Great King having gone, when the Second King came to Ceylon,' meant (lit., said), when the sun has set and when the moon is rising. 'When the creeperless jasmine flower is blossoming,' meant, when the stars are becoming clear. 'Having cut twenty,' meant, having cut the twenty finger [and toe] nails. 'Having stabbed thirty,' meant, having well cleaned the teeth (with the tooth-stick), to wash them well. 'Having pounded three persons into one,' meant, having eaten a mouthful of betel (consisting of betel leaf, areka-nut, and lime) you are to come. [These] are the matters she said. [274] Because of it, why are you staying without eating? If you must go, without getting grieved go in this manner, and come back."

Thereupon the Barber having gone in that manner, while he was there yet two [other] persons heard that those two are talking. When they heard--there is a custom in that country. The custom indeed is [this]: There is a temple [kovila] in the country. Except that they give [adulterers, or perhaps only offenders against caste prohibitions in such cases as this?] as demon offerings (bili) for the temple, they do not inflict a different punishment [on them]. Because of it, seizing these two they took them for the purpose of giving [them as] demon offerings for the temple.

This Barber woman, learning about it, in order to save her husband undertook the charge of the food offering [275] for the temple, and went to the temple taking rice and coconuts. Having gone there, and said that they were for the kapuwa [276] (priest) of the temple, she came away calling her husband, too.

Then to that Hetti woman this Barber woman [said], "Having said that you are cooking the food offering (puse) which I brought, stay at the temple until the time when the Hettirala comes. The deity will not take you as the demon offering (billa). [277] Your husband having come back will seek and look [for you]. When he comes seeking, say, 'I having married my husband, he went away now six months ago. Because of it, having told my husband to come I undertook the charge for [cooking] the food offering. [278] Just as I was undertaking the charge he came. Because of it, not having seen the face of my lord (himiya), paying respect to the deity I came to cook the food offering.' Continue to say this."

Thereupon the Hetti woman having done in that very manner, the Hettiya came. Well then, she having made the woman [appear] a good woman, [her husband], taking charge of her, came calling her to the house, and she remained [there] virtuously (honda seyin).

This story was related by a woman in the North-central Province, to a man whom I sent to write down some stories at a village at which I had been promised them. Her name, given as Sayimanhami (Lady Simon), and expressions she used, show that she probably belonged originally to the Western Province.

It is difficult to understand how the condemned persons escaped. The interesting fact of the tale is the reference to the presentation of human offerings at a temple devoted to either one of the demons or the goddess Kali. The Sinhalese expression, deviyan wahanse, deity, given in the text, might be applied to either.

In the Katha Sarit Sagara (Tawney), vol. i, p. 91, it is related in one story that "whenever a man is found at night with another man's wife, he is placed with her within the inner chamber of the Yaksha's (Manibhadra) temple." In the morning the man was punished by the King; the country in which this occurred is not stated, but it was far from Tamralipta. When a merchant and a woman were so imprisoned, the merchant's wife, hearing of it, went at night with offerings, and was permitted to enter. She changed clothes with the woman, and sent her out; and in the morning, as the woman in the temple was found to be the merchant's own wife, the King dismissed the case, and freed the merchant "as it were from the mouth of death." Thus the usual punishment appears to have been death, as in the Sinhalese tale.

NO. 254

MATALANA

In a certain country there was a man called Matalana, it is said. This man was the son of the concubine of the King of that country, it is said. That Matalana from infancy was getting his living by committing robbery.

Having been committing robbery in this manner, and having arrived at the age of a young man, Matalana having spoken to his mother, asked, "Mother, who is our father?"

Thereupon his mother says to him, "Son, thou art not a so-so (ese-mese) person. The King of this country is thy father."

When his mother said thus, having said, "It is good. If so, I will do a good work," he began to steal things belonging to the King. During the time while he is thus committing robbery, the King in various ways having fixed guards, endeavoured to catch the thief, but he was unable to seize him.

Matalana getting to know that guard has been very carefully placed at the royal house, without going for robbery to the royal house began to steal the goods belonging to the King that are outside. Thereupon the King, having thought that somehow or other having caught the thief he must put him in the stocks, and having made the guards stop everywhere, caused a carpenter to be brought and said, "Having seized the thief who steals the things that are the King's property, to make him fast in the stocks make a pair of stocks in a thorough manner. Regarding it, ask for and take the whole of the requisite things from the royal house."

When the King ordered it, the carpenter, taking all the things suitable for it and having gone, made the stocks. On the day on which they were finished, Matalana, having arrived at the carpenter's house, and having been talking very well [with him], asks the carpenter, "Friend, what is this you are making?"

Thereupon the carpenter says, "Why, friend, don't you know? These are indeed the stocks I am making for the purpose of putting in the stocks the thief who steals the goods belonging to the King," he said.

When Matalana asked, "Ane! How do you put the thief in the stocks in this," the carpenter having put his two legs in the two holes of the stocks, to show him the method of putting him in the stocks at the time while he is making them, Matalana, having [thus] put the carpenter in the stocks, taking the key in his hand [after locking them], struck the carpenter seven or eight blows, and said, "[After] opening a hard trap remain sitting in it your own self, master," and saying a four line verse also, [279] went away.

On the following day, when the King came to look at the stocks he saw that the carpenter has been put in the stocks. When he asked, "What is this?" he ascertained that the thief named Matalana, who is stealing the goods belonging to the King, had come, and having put the carpenter in the stocks and struck him blows went away. Thereupon the King having said, "It is good, the way the thief was put in the stocks!" dismissed the carpenter and went away.

After that, Matalana having gone stealing the King's own clothes that were given for washing at the washerman's house, at night descended to the King's pool, and began to wash them very hard. The washerman, ascertaining that circumstance, gave information to the King. Thereupon the King, having mounted upon the back of a horse and the army also surrounding him, went near the pool to seize Matalana.