Chapter XIV: Part 14

At that time the Prince says, "Putting (taba) [out of consideration] one Yaka, should a hundred Yakas come I will not give them an opportunity [309] to eat thee. Don't thou be afraid." Having satisfied her mind he asks, "Dost thou know the time when the Yaka comes?"

Thereupon the Situ daughter said, "Yes, I know it. When coming, he says three [times], 'Hu, Hu, Hu'; that is, when he is setting off, one Hu, and while near the stile, one Hu, and while near the house, one Hu; he says three Hus."

Thereupon the Prince asked, "Are there dried areka-nuts?"

Afterwards the Situ daughter said, "There are."

"If so, filling a large sack please come [with it]," he said.

The Situ daughter having brought a sack of dried areka-nuts gave them. The Prince also having put them down thinly at the doorway, the Prince sitting inside the house and taking his sword also in his hand, waited.

Thereupon he said the Hu that he says when setting out. At that time the Situ daughter in fear began to weep. When the Prince is saying and saying to the Situ daughter, "Don't cry," he said "Hu," the other Hu near the stile. In a little time more having come to the open ground in front of the house saying a Hu, when he was springing into the house the Yaka fell on the heap of dried areka-nuts. At that time the Prince with his sword cut the Yaka into four or five [pieces]. [310]

Taking in marriage the Situ daughter, while he was dwelling there a long time, to take in marriage the Situ daughter they began to come from many various countries, because the Situ daughter is very beautiful.

Out of them, a Prince caused the notification tom-tom to be beaten [to proclaim] that should anyone take and give him the Princess who is at the nobleman's house in such and such a village, he will give him much goods. Thereupon a certain woman having said, "I can obtain and give her," stopped the notification tom-tom, and having gone to the royal house, asking for three months' time went to the village at which that Prince and Princess are, and having become the female servant at that house, remained there.

Meanwhile this woman asks the Princess, "Ane! Please tell me by what means your lord displays strength and prowess to this degree," she asked with humility.

Thereupon the Princess said, "Don't you tell anyone; our Prince's life is in his sword."

That woman from that day began to collect coconut husks and coconut shells. The Princess having seen it asked, "What are you collecting those coconut husks and coconut shells for?"

Thereupon the woman said, "Ane! What is this you are asking? For houses, on the days when it rains is there not much advantage in [having] coconut husks?" And the Princess having said, "It is good," did nothing. While she was thus, the three months were passing away.

One day, when this Prince and Princess were sleeping, in the night this woman, stealing the sword that was upon the Prince's breast and having put it under those coconut husks and coconut shells that she had previously collected, set fire to the heap. When the sword was becoming red [hot] the Prince became unconscious.

Before this, this woman had sent a message to the Prince who caused that notification tom-tom to be beaten, to come with his retinue, taking a ship. That very day at night the retinue came. After that Prince became unconscious, this retinue having taken that Princess by very force, put her in the ship to go to their city.

That Prince's two friends having arisen in the morning, and when they looked, having seen that the leaves had faded on the lime trees and the fruits had dropped, plucking the limes off them came seeking the Prince. Having come there, when they looked, except that the Prince is unconscious there is no one to see. Having seen that a bonfire is blazing very fiercely, they quickly poured water in the bonfire and extinguished the fire. When they were looking, the sword having burnt [away] (piccila) a little was left. Having got this piece of sword these two persons took it away. Having cut the limes, when they were rubbing and rubbing them on it, by the influence of the Prince the sword became perfect.

At that time the Prince arose in health; and when he is looking perceiving that the Princess is not [there], he went running with those two persons to the port, and saw that at the distance at which it is [just] visible the ship is going.

This Prince asked these two, "Can you swim to that ship?"

Thereupon these two persons said, "If you, Sir, will swim we also will come."

Then the Prince asked, "When you have gone to the ship how many men can you cut down?"

The dried areka-nut dealer said, "I can cut until the time when the blood mounts to the height of a knee." The arrow maker also said, "I can cut until the time when the blood mounts to the height of a hip."

Thereupon the Prince having said, "If you two will cut until the blood is at the height of a knee, and until the blood is at the height of a hip, I will cut until the blood is at the height of a shoulder," the whole three persons sprang into the river. Having gone swimming and mounted upon the ship, the areka-nut dealer, taking the [Prince's] sword and having cut the dead bodies until the blood is a knee [deep], gave the sword to the arrow maker. The arrow maker taking the sword and having cut dead bodies until the blood is a hip [deep], gave the sword to the Prince. The Prince having cut the men until the blood is shoulder deep, and having cast the dead trunks into the river, causing the ship to turn arrived with the Princess at his village.

Having come there, the Prince [and Princess] resided there in health. Those two persons having gone to the cities at which each of them (tamu tamun) stayed, passed the time in health.

Western Province.

NO. 261

HOW THEY FORMERLY ATE AND DRANK

In a certain country there was a very important rich family, it is said. In this family were the two parents and their children, two sons only.

In the course of time the people of the family arrived at a very poor condition, it is said. During the time when they are thus, the mother of these two young children having gone near a shipping town, [311] winnowed the rice of the ships and continued to get her living. One day when she was winnowing the rice of a ship, quite unperceived by her the ship went to sea [with her on board].

During the time when he was thus unaware to which hand this woman who was the chief support [312] of the family--or the mother--went, the father one day for some necessary matter having gone together with the two sons to cross to that other bank of the river, tied one son to a tree on the bank on this side and placed him [there]; and having gone with the other one to the bank on that side, and tied the son to a tree there, came to take the other son [across]. While on the return journey in this way, this old man having been caught by a current in the river, and been taken by force to a very distant country, went to a village where they dry salt fish.

An old woman having seen the two children who had been tied on the two banks by him, unfastened their bonds (baemi); having heard [from one of them] about their birth and two parents, learning all the circumstances, she employed some person and caused even the child who was on the bank on that [other] side to be brought, and reared both of them.

During the time while the father of the two children was getting his living, drying salt fish, the King of that country died. Well then, because there was not a Crown Prince [313] of the King of the country, according to the mode of the custom of that country having decorated the King's festival tusk elephant and placed the crown on its back, they sent it [in search of a new King]. And the tusk elephant having gone walking, and gone in front of that poor man who was drying salt fish, when it bent the knee he mounted on the back of the tusk elephant, and having come to the palace was appointed to the sovereignty.

After he was thus exercising the sovereignty a little time, it became necessary for this King to go somewhere to a country, and having mounted on a ship it began to sail away. The two sons who belonged in the former time to this King, who were being reared by the old woman, having become big were stationed for their livelihood as guards on this very ship. Their mother who was lost during the former time, earned a living by winnowing rice on this very ship.

Well then, while these very four persons remained unable to get knowledge of each other, during the night time, when the ship is sailing, in order to remove the sleepiness of the two brothers who were on the ship as guards, the younger brother told the elder brother to relate a story. And when the elder brother said, "I do not know how to tell stories," because again and again he was forcing him to relate anything whatever, he said, "I do know indeed how to relate the manner of [our] ancient eating and drinking."

"It is good. If so, relate even that," the younger brother said.

Thereupon, the elder brother, beginning from the time when their parents were lost, told the story of the manner in which they formerly ate and drank, up to the time when they came for the watching on the ship,--how the two persons, eating and drinking, were getting their living.

These two persons' mother, and the King who was their father, both of them, having remained listening to this story from the root to the top, at the last said, "These are our two sons." Having smelt (kissed) each other, all four persons obtaining knowledge of each other after that lived in happiness, enjoying royal greatness.

Western Province.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 154, a defeated King who was driven into exile with his wife and two children, engaged a passage by a vessel, but it sailed away with the Queen before the others got on board. She was sold to a merchant whom she agreed to marry if she did not meet with her husband and children in two years. The King, while returning for the other child after crossing a river with one, was carried away by the current, sank, and was swallowed by a fish, and saved by a potter when it died on the bank. He became a potter, and was selected as King by the royal elephant and hawk. A fisherman who had reared the two sons became a favourite, and the boys were kept near the King. When the merchant who bought the Queen came to trade, these youths were sent to guard his goods. At night, on the younger one's asking for a tale his brother said he would relate one out of their own experience, and told him their history, which the Queen overheard, thus ascertaining that they were her sons. By getting the merchant to complain to the King about their conduct she was able to tell him her story, on which he discovered that she was his wife, and all were united.

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 183, while a Raja and his wife were travelling in poverty the Queen was shut up by a rich merchant. At a river the Raja was swept away while returning for the child left on the bank, and afterwards selected as King by two state elephants. The children, reared by an old woman, took service under him, were appointed as guards for the merchant's wife (the former Queen) when she was brought to a festival, and were recognised by her. The merchant complained of the guards, and on hearing their story the King discovered that they were his sons and the woman was his wife. In a variant the children were left on one bank of the river, and a fish swallowed their father, the boys being reared by a cow-herd.

In the Arabian Nights (Lady Burton's ed., vol. iii, p. 366), a ship in which were an indigent Jew and his wife and two sons, was wrecked, one boy being picked up by a vessel, and the others cast ashore in different countries. The father secured buried treasures which a voice disclosed to him on an island, and became King there; the sons, hearing of his generosity, came to him and received appointments, but did not know each other. A merchant who came with their mother was invited to remain at the palace, the youths being sent to guard his goods and their mother at night. While conversing they found they were brothers; their mother, overhearing the story, recognised them, got the merchant to complain of their improper conduct, and on their repeating their history the King found they were his sons. The mother then unveiled herself, and all were united.

NO. 262

THE GOURD FRUIT DEVIL-DANCE

In a certain country a Gamarala cut a chena, it is said. Having planted a gourd creeper in the chena, on it a gourd fruit fruited. The gourd fruit, when not much time had gone, became very large, and ripened.

The Gamarala, being unable to bring it alone, summoned several men of the village, and having given them to eat and gone with the men, and come back [after] plucking the fruit, and cut open the "eye" (at the end of the neck), placed it [for the contents] to rot. After it rotted he [cleaned it out and] dried it, so as to take it for work (use), and put it on a high place (ihalakin).

In order to perform a devil-dance (kankariya) for the Gamarala, having given betel for it and told devil-dancers (yakdesso) to come, one day he made ready [for] the devil-dance. Having made ready that day, when they were dancing a very great rain rained, and the water was held up so that the houses were being completely submerged.

At that time all the persons of this company being without a quarter to go to, all the men crept inside the Gourd fruit, and having blocked up with wax the eye that was cut open into the Gourd fruit, began to dance the devil-dance inside it.

Then the houses, also, of the country having been submerged, the water overflowing them began to flow away. Then this Gourd fruit also having gone, went down into a river, and having gone along the river descended to the sea, and while it was going like a ship a fish came, and swallowed the Gourd fruit.

Having swallowed it, the fish, as though it was stupefied, remained turning and turning round on the water. While it was staying there, a great hawk that was flying above having come and swallowed that fish, became unconscious on a branch.

Then a woman says to her husband, "Bolan, [after] seeking something for curry come back." At that time, while the man, taking also his gun, is going walking about, he met with that hawk which had swallowed the fish. He shot the hawk.

Having shot it and brought it home, he said to his wife that she was to pluck off the feathers and cook it.

Then the woman having plucked off the feathers, when she cut [it open] there was a fish [inside]. Then the woman says, "Ade! Bolan, for one curry there are two meats!" [314]

Taking the fish she cut [it open]; then there was a Gourd fruit. Thereupon the woman says, "Ade! Bolan, for one curry there are three meats!" When she looked the Gourd fruit was dried up.

After that, having cooked those meats (or curries) and eaten, on account of hearing a noise very slightly in that Gourd fruit, taking a bill-hook she struck the Gourd fruit.

Thereupon the whole of those men being in the Gourd fruit, said, "People, people!" and came outside. Having got down outside, when they looked it was another country. After that, having asked the ways, they went each one to his own country. And then only the men knew that light had fallen [and it was the next day].

Western Province.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 599, a fish swallowed a ship, with its crew and passengers. When it was carried by a current and stranded on the shore of Suvarnadwipa, the people ran up and cut it open, and the persons who were inside it came out alive.

In Cinq Cents Contes et Apologues (Chavannes), vol. iii, pp. 229 and 244, two infants who were thrown or fell into the water of rivers were swallowed by fishes and rescued alive after seven days, in the first instance by the child's father, and in the second by the King of the country in which the fish had been caught.

NO. 263

THE ASCETIC AND THE JACKAL

In a certain country, in the midst of a forest a pack of Jackals stayed, it is said. One out of the Jackals having gone near villages one day for the purpose of catching and eating the fowls and various animals, at the time when he was walking about having arrived at a shed in which was some toddy (fresh palm-juice), and having drunk toddy until his belly fills, after he became drunk fell down at one place and stayed [there], it is said.

When he was staying thus, the Jackal went very thoroughly asleep, it is said. Having stayed in this way, when it was just becoming light the Jackal's eyes were opened. Well then, at that time the Jackal was unable to go to the pack. Because of what [reason] was that? Because the eyes of the whole of the persons in the village were opened. Owing to it he got into a jungle near by, and when he was there an extremely old ascetic came to go by the place where the Jackal is.

The Jackal having seen the ascetic and spoken to him, says, "Meritorious ascetic, having been in which district are you, Sir, coming? I have sought and sought a meritorious person like you, Sir, and [now] I have met with you; it is very good," he said.

When the Jackal spoke thus the ascetic asks, "On account of what matter dost thou speak to me in that manner?"

When he asked him thus, the Jackal says, "I did not say thus to you, Sir, for my profit. I had sought and sought an excellent person like you, Sir. A quantity of my masuran are in the midst of such and such a forest. To give those masuran I did not meet with a good person like you, Sir. For many days I was watching and looking on this search, but until this occurred I did not meet with a meritorious excellent person, except only you, Sir. I am very happy to give the masuran to you, Sir," he said.

The ascetic having been much pleased, asks the Jackal, "Regarding it, what must be done by me for thee?"

When he said [this] the Jackal says, "I don't want you, Sir, to do any favour at all for me. If I am to give the masuran to you, Sir, please carry me to the place where the masuran are," he said.

Thereupon the ascetic, carrying in his arms the Jackal, went into the midst of the forest where he said the masuran are. When he went into the midst of the forest, the Jackal having spoken to the ascetic, says, "Look, the masuran are here; please place me here," he said.

Thereupon the ascetic placed the Jackal on the ground. The Jackal then says, "Taking your outer robe, Sir, and having spread it on the ground, please remain looking in the direction of the sun, not letting the eyelid fall. Having dug up the masuran I will put them into your robe, Sir," he said.

When the Jackal said thus, the ascetic, through greed for the masuran, without thinking anything having spread the robe on the ground, was looking in the direction of the sun. When he was looking thus for a little time, the Jackal having dunged into the robe, and for a little time more having falsely dug the ground, said to the ascetic, "Now then, be pleased to take the masuran."

Thereupon when the ascetic through greed for the masuran looks in the direction of the robe, because of the sun's rays his eyes having become weak, the Jackal dung that he had put [there] appeared like masuran. [315] Making [the robe] into a bundle he went away.

The Jackal having bounded off, went into the midst of the forest.

Western Province.

This tale agrees in some respects with the Jataka story No. 113 (vol. i. p. 256), in which the person who carried the Jackal was a Brahmana, who, however, was not told to look at the sun, as in the Sinhalese tale No. 65, in vol. i, of which this is a variant.

SOUTH INDIAN STORIES

NO. 264

CONCERNING THE BLIND-EYED MAN

In a certain country there was a blind man. The man had married a fine handsome woman. While the two persons were staying a little time begging, and seeking and getting a living, having said that country was not good and having thought of going to another country, one day the blind man said to his wife, "While we are staying in this country we have much inconvenience. Because of it let us go to another country." Thereupon the woman, too, said of it, "It is good."

After that the two persons having set off, journeyed through the middle of a forest wilderness. At that time a Hettiya, also, of that city having quarrelled with his father, he also, as he was going to another country travelled on the path in the midst of the forest on which this blind man and his wife are going. The Hettiya encountered that blind man and his wife on the road. Thereupon, while this Hettiya was talking with the two persons he asked, "Where are you two going in the jungle in this forest wilderness?"

Then this blind man and his wife said, "We are going to another country for the sake of a livelihood."

The Hettiya said, "It is good, if so. I also having quarrelled with our father am going to another country. If so, let us all three go [together]."

Thereupon all three having said, "It is good," while they were talking and journeying, because the blind person's wife is beautiful to the Hettiya his mind became attached to her, like marrying her. Because the Hettiya was a young man to the blind person's wife, also, her mind became attached to him.

When these two persons, thinking in this manner, were going a little far, the Hettiya spoke to that woman, unknown to the blind person, [316] "Let us two go [off together]." Thereupon the woman gave her word, "It is good."

To drop the blind person and go, the scheme which the woman told the blind person [was this]: "Ane! Husband, there is a kind of fruit-tree fruits in this forest wilderness which it gratifies me to eat. Therefore you must give permission to me to eat them and come back." Having said [this] she made obeisance.

At that time the blind man, thinking it is true, said, "It is good. I will remain beneath this tree; you go, and having eaten the fruit come quickly." Thereupon the woman, saying, "It is good," while the blind person was continuing to stay there went with the Hettiya somewhere or other to a country.

This blind man remained night and day in hunger beneath the tree, for six days. After that, yet [another] Hettiya, while going to the village of the woman who had married that Hettiya, tying up a packet of cooked rice also, to eat for the road, travelled with his wife by the middle of that forest wilderness.

Thereupon the Hettiya met with that blind-eyed man. So the Hettiya spoke to his wife, "There is a man near that tree. Let us go near, and [after] looking let us go." The woman said, "It is good."

Then the two persons having gone near that blind person, asked, "Who are you?"

Then the blind person made many lamentations to that Hettiya: "Ane! Friend, I am a blind person. I having spoken with my wife about going to another country, while we were going in the middle of this forest wilderness, my wife got hid and went off with yet [another] man. I am now staying six days without any food. You arrived through my good luck. Ane! Friend, having gone, calling me, to the country to which you are going, send me to an asylum. [317] If not, in this forest wilderness there is not any all-refuge." [318]

Thereupon the Hettiya, having become much grieved, unfastened the cooked rice that the party brought to eat for the road, and having given the blind person to eat, as they were going, inviting the blind person, to the city to which the party are going, he told that Hettiya's (his own) wife to come holding [one end of] the blind person's walking-stick (to guide him).

Then the Hetti woman said, "Ane! O Lord, should I go holding this blind person's leading stick they will say I am the blind man's wife. I have heard that kind of story before this. But if you, Sir, say so, I will come holding it."

The Hettiya said, "No matter, come holding it."

While [she was] thus holding it, calling him they went to the city to which the party are going. Having gone [there] and told the blind man to stay [with them] that day night, they gave him amply food and drink, and the mat also for sleeping on. Next day after light fell having said to the blind person, "Now then; there! You having gone into that street and begged, seeking something, eat," with much kindness they started him.

Then the blind person having gone near the royal house at that city, said, "Ane! O Deity, [319] when I was coming away with my wife by the middle of a forest wilderness, a Hettiya having quarrelled with his father, and said that he was going to another country, and for six days having not a meal, as he was coming fell behind us. We gave him the cooked rice that we brought for our expenses, and came calling him [to accompany us]. As though in that way the assistance were insufficient, the Hettiya uprooting my wife also [from me] said he will not give her to me, and drove me away. To whom shall I tell this suit? Do you investigate only suits for rich persons? Do you not institute suits for poor persons? Now then, how shall I obtain a living?" Having said [this] he began to weep.

At that time the [royal] messengers having gone, told it to the King. Thereupon the King also having become grieved regarding it, sent messengers and caused the Hettiya who came with the blind person, and his wife, to be brought.

Having heard the case, he said, "This young Hettiya did not take a wife [for himself]; he took the blind person's wife," and ordered them to behead the Hettiya. [320] Having said, "The woman having come in diga [marriage] to the blind person and in the meantime having endangered him, went with another man," he ordered them to put her in a lime-kiln and burn her. Having given a little money to the blind person he told him to go.

Thereupon the blind person, taking the money also and having gone outside the royal palace, was saying and saying, "Ane! O Gods, what is it that has occurred to me! At the time when I remained for six days in the midst of the forest, this Hettiya and his wife having met with me while they are coming, and given food to me who was in hunger for six days, brought me to this city, and let me go. I having told all these (lit., these these) lies [in order] to take the woman, I was not allowed to take the woman, nor were the two persons allowed to live well together. The foolish King without giving me the woman ordered them to kill her. Now then, where shall I go?"

At that time a man having heard him, quickly went and said to the King that this blind person says thus. Then the King quickly having caused the blind person to be brought, and having released the Hettiya and the woman from death, and given presents to the two persons, and sent them away, ordered the blind person to be killed.

Immigrant from Malayalam, Southern India. (Written in
Sinhalese, and partly related in that language.)

This story is given in Tales of the Sun (Mrs. H. Kingscote and Natesa Sastri), p. 165.

NO. 265

THE DESTINY PRINCE

In a certain country a King had two Princes. After the two Princes became big, calling them near the King the King asked both, "Is Destiny the greatest thing or not?" [321]

At that time the big Prince said, "Destiny is the greatest (widi lokuyi)"; the young Prince said, "It is insufficiently great (madi lokuyi)." Because the big Prince said, "Destiny is the greatest," the King commanded that they should behead and kill him. Thereupon the Prince's mother, having given him a little money, and said, "Son, go thou to a country thou likest," sent him away. Then the Prince having looked for a country to proceed to, went away.

When he is going on the path, the men whom he meets ask, "Where are you going?" Thereupon the Prince, not saying another speech, gives answer to the talk, saying, "Destiny." However much they speak, this Prince, except that he says, "Destiny," does not give a different reply. While giving replies in this manner, this Prince walks through various countries.

In yet [another] city, a daughter of the King, and a daughter of the Minister, and a daughter of a rich Hettiya called the Money Hettiya, these three having been born on one and the same day and the three having gone to one school learning letters, after they became big gave presents to the teacher.

What of their giving presents to the teacher! Regarding the teacher's instructing these three children, it was in name only. There was a chief scholar; it was the scholar indeed who taught the letters to all these three children. Notwithstanding that it was so, they did not give him presents or anything.

Because of it he being grieved at it, and thinking that if there should be a word which the King's daughter says, the Minister's Princess and the Money Hettiya's daughter hearken to it, he sent a letter in this manner to the royal Princess: "O Royal Princess, except that I taught you three persons the sciences [for him], our teacher did not teach them. Having tried so much and taught you three, at your not thinking of me I am much grieved." He wrote [thus] and sent it.

The royal Princess had ordered the Minister's daughter and the Money Hettiya's daughter every day in the morning to come to the royal palace. Therefore the two persons, having stayed at home only at night, in the morning arrive at the royal palace.

One day, while these very three are stopping and playing at the royal palace, a man brought a letter and gave it into the royal Princess's hand. Thereupon the royal Princess having broken open the letter, when she looked [in it] the party's second teacher [had written] that he was displeased.

Then the Princess said thus to the Minister's daughter and the Money Hettiya's daughter: "Look. Omitting to give our presents or anything to our second teacher who took much trouble and taught us, and having given presents to our big teacher, when coming away we did not even speak, he has written. It is indeed foolishness at our hand. Because of it, let us write anything we want to send, and send a letter [to him]. Having sent it let us give anything he asks for," she spoke [to them]. [Thus] speaking, she wrote and sent: "Anything you ask we will give. Please write what thing you want."

Thereupon, the letter having gone the party's second teacher received it. Having received it, owing to the form of the letter that person writes, "I want nothing. Because you three said you will give anything I want, I am coming to marry you three persons. What do you say about it?" He wrote and sent [this].

The letter having gone, the royal Princess, together with the other persons also, received it. When they looked at the letter, the party perceived that the letter they wrote was wrong. Perceiving it, the royal Princess said, "Comrades, [322] the word that we wrote and sent was wrong. The second teacher has sent letters [asking] how he is to come to marry us three. Because we made a mistake, and as we cannot tell lies, let us appoint a day and send [word]." Thereupon the two persons gave permission for such a word [to be sent].

She wrote and sent the letter: "To-morrow night, at twelve, you must come to the palace; at one you must come to the Minister's house; at three, you must come to the Money Hettiya's house." Having written it, [after] sending it in this manner the three persons making ready distilled Attar water [323] and several sweet drugs to put on his body when he comes, and priceless food, waited for him.

That day, that royal Prince who is walking along saying "Destiny," coming to the city at night time and having become hungry, remained sleeping near the gate [324] of that palace. The second teacher loitered a little in coming. After the royal Prince had gone to sleep during the whole night [up to midnight], placing food and fragrant sorts on a tray in her own hands, and having come near the gate of the palace and felt about, when [the Princess] looked the Prince who says "Destiny" was there.

At that time the royal Princess, thinking he was the second teacher, said, "What are you sleeping for? Get up."

That Prince, saying, "Destiny," being unable to arise [through sleepiness,] remained lying down. Thereupon the royal Princess, touching his body with her hand, made him arise; and having given him this food to eat, and having sprinkled distilled Attar water on his body, and having complied with immoral practice, [325] the Princess went to the palace. Then the Prince who says "Destiny" was sleeping [again] near the gate of the palace.

At that time the second teacher came. Having come there, he asked that Prince who says "Destiny," "Who are you, Ada?" Then that Prince said, "Destiny." "What is, Ada, Destiny?" he asked. Then again he gave answer, "Destiny." At this next occasion, having said, "What Destiny, Ada!" he pushed him away.

Thereupon the Destiny Prince [having gone] near the gate of the Minister's house, was sleeping [there]. Then the Minister's daughter having come, asked, "Who are you?" The Prince said, "Destiny."

Then the Minister's daughter said, "What is it you call Destiny? On account of the letter you sent, the royal Princess and we two also, having spoken have made ready. Eat these things quickly; I must go."

Thereupon the Prince said, "Destiny." Then the Minister's daughter having touched him on the body and caused him to arise, gave him the food to eat, and having put distilled Attar water and several sweet drugs on the Prince's body, and complied with immoral practice, went away. The Destiny Prince went to sleep there.

At that time the second teacher, having stayed looking about near the palace and the Princess not being [there], thinking he must go even to the Minister's house, came to the Minister's house. At that time the Destiny Prince was there. The second teacher having gone, asked this one, "Who are you, Ada?" He said, "Destiny." Thereupon having said, "What Destiny! Be off!" and having beaten him he drove him away. Having driven him away the second teacher stayed there looking about.

The Destiny Prince having gone to the house of the Money Hettiya, there also stayed sleeping near the gate. Then the Hettiya's daughter having come with sandal-wood scent and distilled Attar water, asked, "Who are you?" At that time the Prince said, "Destiny."

The Hettiya's daughter having said, "What Destiny! Get up," touched his body, causing him to arise; and having given him food also, putting distilled Attar water on his body, complied with immoral practice, and went into the house. The Destiny Prince went to sleep there.

That second teacher having stayed looking about at the Minister's house, and having said [to himself] that because the Minister's daughter did not come he must go even to the Money Hettiya's house, came there. At that time, the Destiny Prince was sleeping there also.

Then the second teacher asked, "Who are you, Ada?" Thereupon the Prince said, "Destiny." Saying, "What Destiny, Ada!" and having struck him a blow, he pushed him away. Thereupon the Destiny Prince having gone, remained sleeping in a grass field more than four miles away. That second teacher having stayed there watching until it was becoming light, went to his city.

On the following day morning this fragrance [from the scents sprinkled on the Prince] having gone through the whole city, when the King was making inquiry [he learnt] that this Princess, too, had put on this scent. Thereupon the King thought, "Besides the Minister no other person comes to my palace. It is a work of his, this," he got into his mind.

The Minister thinking, "Besides the King no other person comes to my house; this is a disgraceful step (kulappadiyak) of the King's," got angry.

The Money Hettiya, thinking, "Except that the King comes, no one else comes to my house; because of that, this is indeed a disgraceful step of the King's," got angry.

After that, the whole three having met at one place, speaking about this, when they were making inquiry the fragrance of the distilled Attar water on the body of the Destiny Prince came [to them]. Then seizing him and having come back, for the fault that he committed they appointed to kill him.

At that time the royal Princess and the other two persons having come before them, said, "It is not an offence [of his]. After you kill that man please kill us three"; [and they gave a full account of the matter]. Before they said this word the Destiny Prince said even more words than anyone was saying and saying.

After that, the King also having freed him from death, asked the Destiny Prince, "Of which village are you; of which country?"

Then the Destiny Prince said, "I am of such and such a city, the son of the King. One day our father the King asked me and my younger brother, 'Is Destiny the greatest thing or not?' Thereupon I said, 'Destiny is the greatest'; younger brother said, 'It is not the greatest.' Because I said, 'Destiny is the greatest,' he appointed me for death. I having run away from there, I dwelt in this manner, walking through a multitude of cities. When they were speaking, I replied, 'Destiny.'"

At that time the King and Minister, including also the Hettiya, speaking together, said, "This will be done to this one by the Gods. Therefore let us marry these three to this one; we did not marry and give the three to him."

They married them accordingly, [and] the King handed over charge of the King's kingdom [to him]. After that, he remained exercising the kingship in a good manner, with justice.

Another King having gone to the city in which the King the Prince's father stayed, [after] fighting him and taking the city, banished the King and his Queen and Prince. After that, the three persons having come away arrived at the city where the Destiny Prince was ruling, and stayed there, obtaining a living by breaking firewood and selling it.

The Destiny Prince one day walking in the city, when returning saw that this King his father, and younger brother, and mother are selling firewood. Having seen them, and having come to the palace without speaking, he sent a messenger to tell the three firewood traders to come. The messenger having gone told the three firewood traders that the King says they are to come. Thereupon the three persons becoming afraid, and thinking, "Is selling firewood of the jungle of the Gods and getting a living by it, wrong?" in fear went to the royal palace.

Then the Destiny Prince asked, "Of what city are you?"

The party said, "We were exercising the kingship of such and such a city. Another King having gone [there], oppressing us and seizing the kingdom, told us to go away. Because of that, having come away and arrived at this city, we remain getting a living, breaking firewood in the jungle."

Thereupon the Destiny King asked, "When you were staying at that city how many children had you?"

The firewood trader said, "I had two Princes."

Then the Destiny King asked, "Where then is the other Prince? Did he die?"

The firewood trader said, "That Prince did not die. One day, when I was asking that Prince and this Prince, 'Is Destiny the greatest thing or not?' the Prince said, 'Destiny is the greatest'; this Prince said, 'It is insufficiently great.' Because of it I sent him out of the kingdom."

Thereupon the Destiny Prince, saying, "It is I myself who am that Prince," told them the circumstances that had occurred to him. Both parties after that having become sorrowful, remained living [there], protecting that city in happiness.

Immigrant from Malayalam, Southern India. (Written in
Sinhalese, and partly related in that language.)

In the Jataka story No. 544 (vol. vi, p. 117), the King of Videha sums up the Hindu belief in predestination from the day of a person's birth, as follows: "There is no door to heaven: only wait on destiny: all will at last reach deliverance from transmigration."

His daughter afterwards illustrated the Buddhist doctrine that a person's destiny depends on his acts and thoughts in his present life as well as in previous ones:--"As the balance properly hung in the weighing-house causes the end to swing up when the weight is put in, so does a man cause his fate at last to rise if he gathers together every piece of merit little by little."

The Maha Bharata (Santi Parva, cclviii), states that all gods must inevitably become mortals, and all mortals must become gods; and also (ccxcix) that whatever one's lot may be it is the result of deeds done in previous lives.

The inevitable action of Karma is well exhibited in a story in Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 59, in which when the God Siva and his wife Parvati saw a poverty-stricken Brahmana on his way home, and the latter wished to give him riches, Siva remarked that Brahma had not written on his face [at his birth] that he must enjoy wealth. To test this, Parvati threw down on the path a heap of a thousand gold muhrs (£1,500). When the Brahmana got within ten yards of it, he was suddenly struck by the idea that he would see if he could walk along like a blind man, so he shut his eyes, and did not open them until he had gone past the money.

In the Katha Sarit Sagara (Tawney), vol. i, p. 280, a Princess who had arranged through a confidante to meet a man in a temple at night, met there instead a Prince who was accidentally spending the night there, and without recognising who he was, accepted him as her husband, and afterwards returned to the palace. On the following day the Prince appeared before the King, who formally bestowed the Princess on him, one of the Ministers remarking to the King, "Fate watches to insure the objects of auspicious persons."

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 327, a King asked his two daughters which was the greater, Karma (fate, as the effect of acts in previous lives), or Dharma (righteousness). The younger said "Karma," the elder, "Dharma." He was so angry that he married the younger one to a young Brahmana thief; but he became very wealthy in a miraculous manner, and afterwards invited his father-in-law to a feast at which he was waited on by his daughter, the disgraced Princess, whom he did not recognise. At the end of it she told him who they were, and he promised to give the kingdom to her husband.

In The Kathakoça (Tawney), p. 82, a Princess had as her companions the daughters of a merchant and a gardener who were born on the same day as herself. When the Princess was married she requested that her two comrades might be married to the same young man, and this was done.

No. 266

THE TEACHER AND HIS PUPIL

In a certain country there were a woman and her two children. After the woman's husband went and died, there not being any all-refuge (saw-saranak) for the woman and children, after the children became big they remained without learning.

Thereupon the men of that country said to the woman, "Your children are male children, are they not? Because of it, make efforts and teach them. Should the persons learn a little it will be good for you."

And the woman accepting this very speech, as she had nothing for expenses for teaching the children she went near a teacher, and said, "Ane! Mr. Teacher, from anyone whatever I have no all-protection. Therefore I have nothing to pay for an expense. Because of it, you, Sir, by favour to me having taught these two children, you taking one child be good enough to give me one child."

The teacher also being pleased regarding it, said, "It is good," and took charge of the two children. [After] thus taking charge of them, although having made efforts he taught both children, and the young child, having more intelligence than the teacher, learnt, the other elder child was unable to learn even a little. Because he could not learn he sent him to look after the teacher's cattle.

After the young child had thoroughly learned, the teacher, thinking a deceitful thought, for the purpose of causing the young child to remain and of sending the elder child home, taught the young child in this manner: "Child, I am sending a letter to your mother to-morrow [as follows]; 'Your young son indeed knows nothing; the elder child is learning very thoroughly. Because of it, having come [for him], go back summoning him [to accompany you].' When I have sent the letter your mother will come to-morrow. Then, putting on bad clothes, you remain, smearing cow-dung and the like on your hands. The elder child I shall dress well, and send to stay [at home]," he said.

Because the young child was unable to say anything at that time on account of the teacher's word, he said, "It is good." After it became night, taking the disguise of a bird and having gone that night to his mother's house, and taught her [as follows], he came back:--"Mother, to-morrow our teacher will send you a letter [to this effect]: 'Your elder child is learning well; the young child indeed cannot [learn] anything. Because of it, you having come call the elder child and go.' In that way he will send the letter. Elder brother was unable to learn anything, therefore I am learning in a thorough manner. On account of it, to-morrow, when you are coming, our teacher, with the thought to cause me to stay, having smeared cow-dung on my body and put on me bad clothes, will put good clothes on elder brother. Then teacher will say, 'Look here. This big child indeed is learning a little; the young child cannot [learn] anything. Having put aside the young child for me, even to look after the cattle, call the big child and go.' Then you say, 'No, Mr. Teacher, you, Sir, having made such efforts, I do not want the child whom you have taught. Should you give me the young child it will do.' Somehow having made efforts, asking for me come [home]."

And the teacher on the following day having written in the above-said manner, sent a letter. At that time the woman arrived at the teacher's house. After that the teacher said, "Your big child is learning the arts and sciences better than I; the young child knows nothing. Because of it, having caused the young child to stay to attend to the grazing of the cattle for me, you go back, summoning the elder child [to accompany you]."

At that time, the woman said, "Ane! Teacher, you, Sir, having made such efforts, be good enough to take for yourself the child who has embraced [the learning]. Should you give me the young child, it will do."

Thereupon the teacher said, "No, you are a poor woman, are you not? Because of it, calling the elder child go."

Then the woman having said it in the very [same] way as before, calling the younger child went away.

At that time the teacher having become angry regarding the young child, said: "Son of the courtesan! It is a work of yours, indeed, this! Somehow or other, should I be able I will take you."

The young child having gone to his mother's house, the child said to his mother, "Mother, there is no way for us to obtain a livelihood. Because of it, I will create myself a vegetable garden. You having uprooted the vegetables and tied them in bundles, place them [aside]. Men will come and ask for vegetables. Give the vegetables; do not give the cord that is tied round the vegetables," he said.

Thereupon, having said, "It is good," she did so, not giving the cord. Having sold the vegetables, for a few days they obtained a livelihood.

After that, the child said to his mother, "Mother, now then, there is no way for us to obtain a livelihood. Because of it, I will become a fighting-cock. Men having come and given the price you say and say, will take the cock. Don't you give the cord only, with which the cock has been tied. Should you give it the men will capture me."

His mother said of it, "It is good."

After that, having become the fighting-cock, while he was so, certain men having come asked for the fighting-cock. After that, saying a great price and having given the cock, taking the cord that had tied the cock, and the money, with the money for a little time they obtained a livelihood.

After that the child said to his mother, "Mother, because we have nothing for food or drink I will become a horse. Our teacher will come to take me. You give only the horse; don't give the cord."

After that having become the horse, while he is it the teacher who taught him came. Having come and having offered a price for the horse he gave the money. Having given it, when he was preparing to bring away the horse that woman said she could not give the cord.

At that time the teacher said, "I cannot give you the cord. I gave the money for the cord with it"; and not having given the cord to the woman, holding the cord and having mounted on the back of the horse he made it bound along without stopping, as though killing it. Causing it to bound along in this manner, when he was near a piece of water the horse, being unable to run [further], taking the appearance of a frog sprang into the water.

The teacher became angry at it, and having collected a multitude of men besides, taking a net tried to catch the frog. At that time the frog having become a golden finger-ring, and crept inside [a crevice in] a stone step at the place where the royal Princess bathes at that tank, remained [there]. Although that teacher with extreme quickness made efforts to find the frog he did not meet with it.