Chapter II: Part 2

After they learnt letters the three spoke together: "Let us go to learn the sciences." The three having walked along the path came to the travellers' shed at the place where there are again three paths. The three spoke together. One said, "I will learn the science of killing a man." One said, "I will learn the science of causing [re-]birth." The other said, "I will learn to do magic." In the hand of one Yaka [was] the sword; in the hand of one Yaka, the betel-cutter; in the hand of one Yaka, the axe.

Those three Yakas said, "You go on that path; I will go on this path." Then the three Yakas go on the three paths. Before they went they said, "When any matter of sickness has happened to a person out of us three, how shall we get to know?"

Then one said, "I will plant a lime tree"; one said, "I will plant a flower tree"; one said, "I will make a flower pool." [27] Well then, saying that should any accident occur to the Yakas the fruit will fall from the lime tree, or the flowers on the flower tree will fade, or the water of the pool will become muddy, [28] they went on the three paths.

Having gone on the three paths, when they came to three countries the three summoned three wives, ordinary women (nikan gaenu). The Yakas taking human appearance, putting on good clothes like men, putting aside the teeth of Yakas (Yak-dat), taking good teeth, the women do not know that the three are Yakas.

After a long time, a man died in the village of the Yaka who planted the lime tree. That Yaka having taken the corpse after they buried it, and having drawn it to the surface, ate it. [29]

An old thief saw it. Having seen it, on seeing that woman he told her, "In this manner, the man who is in your house in this way eats human flesh," having seen that woman, he told that. Owing to it, that woman that day got to know that said Yaka is a Yaka. After that she prepared to kill him.

The Yaka's wife asked, "Where is your life?"

The Yaka said, "In my stomach."

"No, you are telling lies."

The Yaka said, "In my breast."

"That also is false," she says. "Tell me the truth."

The Yaka said, "In my neck."

"It is not there, also," she says.

At last the Yaka said, "My life is in [the brightness of] my sword."

Afterwards, placing the sword near his head, he went to sleep. Then this woman having gone, collected a bon-fire (gini godak), and quietly taking the sword put it into the hearth. Well then, the woman having come back, when she looked that Yaka was dead.

That eldest Yaka having arisen, when he looked [saw that] the flowers and fruit had all fallen from the lime tree. The Yaka said, "Ane! Bola, there will have been some accident; I must go to look." Well then, the eldest Yaka having tied up the lime fruits, and come to that Yaka's country, taking them, when he looked his younger brother was dead. When he sought for that sword it was not [there].

Afterwards, when he looked at the fire heap that sword was in the heap. Well then, taking the limes and having cut them, when he was thoroughly polishing it with the limes that dead Yaka revived (lit., was born). Then the elder Yaka, calling the revived Yaka, came to his [own] house [with him].

A pestilence having stricken the second Yaka, one morning when those two looked the flowers on that planted tree had fallen. Well then, having said, "Appa! Bolan, some accident will have stricken our Yaka," putting together those flowers also, they went away.

Having gone, and having offered the flowers to the Gods of that country, the disease was cured; and calling that Yaka also, they came to that eldest Yaka's house.

Having come [there], that eldest Yaka said to one Yaka, "You do loading work, and having loaded cattle get your living." To the other Yaka he said, "You trade and get your living. I will cultivate," he said.

Well then, the three taking human appearance, all remained at the city where that eldest Yaka was. That Yaka who loaded sacks [with produce with which he went on trading journeys] was ruined by that very thing, and died.

Then [in the case of] the Yaka who traded [at a shop], an old thief stole all the goods [obtained] by his trading. Out of grief on that account that Yaka died.

That eldest Yaka, doing cultivation and having become abundantly wealthy, stayed at that very city, and abandoned the Yaka appearance.

Potter. North-western Province.

NO. 188

THE TIME OF SCHOLARS

In a certain country there is, it is said, a [man called] Dikpitiya. A [married woman called] Diktaladi is rearing an [adopted] child. While it was [there] no long time, a [female] child was born; to Diktaladi a child was born. On the boy, the [adopted] boy she reared, she put a cloth for ploughing (that is, he grew old enough to plough). After the [female] child grew great and big, [the parents] gave her [in marriage] to that youth whom Diktaladi reared, [and they went to live in another village].

The boy she reared, after no long time went by, seeking oil, honey, flour, and cooking a bag of cakes, and giving them to that woman [his wife, set off with her] in order to go to look at that mother-in-law and father-in-law.

At the time when the two are going together, having seen that much water is going in the river [which it was necessary to cross], both of them became much afraid in mind. Thereupon, when they are staying [there], these two persons, having seen that the one called Dikpitiya was on the opposite bank fishing and fishing, said, "Ane! It is a great hindrance that has occurred to us. Ane! In our hand there is not a thing for us to eat, not a place to sit down at. Should you take us two [across] to that side, it will be charity"; and those two persons make obeisance to Dikpitiya.

Afterwards Dikpitiya, having left his bait creeper [30] (fishing-line), came swimming to this side. Having come, "Where are ye two going?" he asked.

"Ane! We are going to look at our mother-in-law and father-in-law."

Dikpitiya placed the bag of cakes on one shoulder, and placed the woman on the [other] shoulder. Afterwards he crossed, swimming, to that [far] side.

After having crossed to that side [he said to the woman], "What a man that man is! The scare-crow tied in the paddy field! We two are of one sort; let us two go [off together]."

Afterwards, unfastening the bag of cakes [they counted them, and he] having given [some] to the woman, the inferior ones, eating and eating the cakes both of them began to go away.

After that, [when her husband came across and claimed her], Dippitiya having cried out, and dragged her, and obstructed her going with feet and hands, he said, "Having snatched away my wife canst thou strike blows? Come and go [with me]"; and they went for the trial [regarding their rival claims to be the woman's husband].

Having gone near the King, [and laid a complaint regarding it], the King [finding that both men claimed her], says, "Imprison ye the three of them in three houses."

Afterwards the King asks at the hand of Dippitiya, "What is the name of thy mother?"

"Our mother's name is Sarasayu-wiri." [31]

"Secondly, how many is the number of the cakes?"

"Three less than three hundred."

Having caused Diktaladi's daughter to be brought, he asks, "What is thy mother's name?"

"Kamaloli" (Love-desiring).

"How many is the number of the cakes?"

"Three less than three hundred."

After that, [as both agreed regarding the number] he handed over the wife [to him]. Both of them, making and making obeisance, went away.

Potter. North-western Province.

With the exception of the ending, this is the sixth test case which was settled by the wise Mahosadha, in The Jataka, No. 546 (vol. vi, p. 163); [32] but the variations show that, like some other Sinhalese folk-tales, it is not taken over directly from the Jataka story, which appears to be one of the latest in that collection.

There was a village, apparently of Vaeddas, called Dippitigama, in the North-western Province [33]; and "the house of the Dippitiyas, [34] at the village called Kotikapola" is mentioned in the story numbered 215 in this volume, related by a Tom-tom Beater. This latter tale apparently contains a large amount of fact, and ends "the persons who saw these [things said] they are in the form of a folk-tale." Thus there is a possibility that this part of the Jataka story is derived from a Sinhalese folk-tale of which the Potter's story gives the modern version.

STORIES OF THE WASHERMEN

NO. 189

THE THIEF CALLED HARANTIKA

In a certain city there was a thief, Harantikaya by name. The thief, together with his father, goes to commit robberies. For a long period, at the time when they are committing robberies at that city not a single person could seize that thief.

One day, the father and son having spoken about breaking in to the box of valuables at the foot of the bed [35] of the King of the city, entered the King's palace. Having entered it, and gone by a window into the kitchen, and eaten the royal food that was cooked for the King, he went into the very room and broke into the box at the foot of the bed; and taking the goods and having come back into the kitchen, he put [outside] the articles he had brought. It was the father who went into the house, and put out the articles. The son stayed near the window, on the outer side.

Well then, the father tries (lit., makes) to come out by the window; [because of the quantity of food he has eaten] he cannot come. [36] Thereafter, the father, having put out his neck through the window, told the son to drag him out.

Well then, the son tried hard to drag him out. Because he also could not do it the son cut off the father's head. Then the thief called Harantika (the son), taking the head and the articles stolen out of the box at the foot of the bed, came home.

Thereafter, having come home he says at the hand of his mother, "Mother, our father was unable to come [out by the window at which he entered the kitchen at the palace]. He endeavoured as much as possible. Because father was unable to come, cutting father's neck with the knife that was in my hand, [I brought away his head and] I returned here. The theft will come to light. Now then, to-morrow, during the day, having said, 'Whose is the corpse?' they will bring it along these four streets. Don't you either cry out, or lament, or tell about us." These matters he told his mother.

On the morning of the following day, fixing a noose to the two feet of the dead body, the King ordered the Ministers to take it, and walk [dragging the corpse] along the four streets. Next, he gave orders to the city that everyone, not going anywhere, must remain to observe whose was this dead body. Thereafter, when the Ministers were going along dragging the corpse, the men [and women of the city] remained looking on.

At the time when the wife of the dead man, [on seeing the body] is crying out, "O my husband!" the thief called Harantika, having been in a Murunga tree [in front of the doorway], broke a Murunga branch, and fell to the ground.

Well then, these city people having said, "Who is this who cried out?" at the time when they hear it a part say, "A boy fell from a tree; on that account she is crying out." Well then, that she cried out on account of this corpse nobody knows. That thief called Harantika was saved by that.

It is owing to that, indeed, they say, "The stratagems which the thief has, even the God Ganesa (the God of Wisdom) does not possess."

Washerman. North-western Province.

THE DEXTEROUS THIEF AND HIS SON. (Variant.)

In a certain country there was a very dexterous thief, it is said. This thief had a son and two daughters. These two daughters were wealthy, wearing better silver and golden sorts of things than the women-folk of the other important families of the village.

Well then, because this principal thief's son was a person possessing divine skill (sura-nuwana), ascertaining that they had become wealthy because of the dexterous character of his father's robbery, he got into his mind [the notion] to earn the very same livelihood as his father, having become a dexterous thief to the same degree.

When this principal thief was going for robbery it was a custom [of his] to go [after] tying two pairs of small bells on both feet. When the thief's son asked his mother, "What is the motive for going for robbery, tying on the bells?" she said thus: "Why, son? As though they are not hearing the noise of your father's pair of little bells, he goes [after] tying on the pair of little bells, having put them on the foot by way of ingenuity, for the purpose of remembering to commit [only] theft."

Well then, one day, when the father had started to go for robbery, the son also asked his mother [for permission] to go with him. At that time his mother said thus: "Son, because of [your not possessing] your father's dexterity, at no time are you able, indeed, to get a bare subsistence by doing that for a livelihood. Because of that don't you try to go."

On the following day, when the father was going for robbery this son also went without concealing himself, just behind his father. [The father] having dug into a house, when he was becoming ready to enter the house, this son went behind quietly, and cutting off the two pairs of little bells that were on his father's two feet, came home.

The father, also, perceiving, before entering the house, that some one had cut both pairs of little bells off his two feet, having dropped the doing house-robbery, and having gone running home, from that day remained lying down, without eating, without drinking. When this thief's wife asked, "Why are you doing that?" the thief says, "After he cut off my two pairs of little bells, which, from the day I was born, for so much time were committing robbery more cleverly than all, well, I shall not go for robbery, and shall not eat, and shall not drink," he said.

Because the thief's wife had ascertained that his son had cut off his father's two pairs of little bells, having said to the thief, "Don't be grieved," she told him that his own son cut off the two pairs of little bells. Thereupon the thief was extremely satisfied regarding his son.

Again one day, on the day when there was a feast at the King's house, the principal thief was ready to go to commit robbery in the royal house. His son also said that he was wishful to go. Thereupon the father said, "Because thou also art a dexterous thief of my own quality, come." They two having gone, and having dug into the royal palace, while the son remained outside the father went into the house, and having brought gold, silver, pearls, gems, various other things, gave them to his son.

From the time when the father, having dug into the house, entered it, the son said, "Father, however sweet the royal food should be, don't eat even a little, indeed." But as soon as the father's nose perceived the sweet odour of the tasty sorts of food, the father began to eat the royal provisions to the possible extent. Having thus eaten, and having finished, taking also a quantity of goods, when, having filled his belly, [he was] coming to give them to his son, his belly having been filled and having become enlarged, he was unable to creep out by the place which he first dug; and he stuck fast.

Thereupon the son, having gone running to the house, taking also the goods, informed his mother about this; and again having gone to the King's house, taking a sword also, and having seen that the father having been stuck fast was dead, cutting the father's neck with the sword he brought home only the head.

On the following day, in the morning having perceived that the goods at the royal house have been stolen, and having caused soothsayers to be brought to find the thief, when [the King] asked the sooth the soothsayers said, "The thief has entered on such and such a side of such and such a store-house, having dug a long tunnel. The thief indeed can be found; the things cannot be found." Thereupon the King, having made inquiry and when he looked having seen that in the end of the tunnel a man without the head part had become stuck fast, for the purpose of finding who are the relatives whom the man has, and his friends, commanded that during the whole of three days [they were] to walk, bringing the corpse, everywhere in the city.

Well then, as this corpse--the above-mentioned corpse--was coming to pass in front of the house of its owners, the above-mentioned son said to his mother and sisters, "They are now taking our father's corpse [and are about to pass] in front of our house. Having seen it, don't anyone of you lament." This word the mother and sisters accepted. But because this son thinks there is uncertainty if they will lament, having ascended a Murunga tree that was in front of the doorway he remained [there].

At the time when he is thus, as they are taking the corpse in front of the said house, that mother and the sisters, unable to go on restraining their grief, cried out, "Ane! O our father!" [37] There and then, the son who was in the Murunga tree, breaking a branch also from the tree jumped down, and was as though dead.

At that time that mother and the sisters, calling out, "Ane! O my son! Ane! O our elder brother!" and having come running, and gone, taking the son, into the house, gave him medicine and began to attend to him. Thereupon the people who were carrying that corpse thought, "They are crying owing to that woman's son's having died," and went away.

By this means the people of the thief's family, not tasting (lit., eating) death from the King, escaped.

Western Province.

In The Orientalist, vol. i, p. 59, Mr. W. Goonetilleke gave the story as it was related in the Supplement to the Ceylon Observer. The thief passed through a small pre-existing tunnel into the King's palace, and after feasting inside stuck fast in it on his way back, and ordered his son to cut off his head and escape with it. The youth acted accordingly and threw it in a weighted basket into the river. The rest of the story agrees with those given above.

In the story related by Herodotus (Euterpe, 121, 1) of the robbery of the treasury of King Rhampsinitus, the thief entered by removing a loose stone, laid for the purpose by his father when he was building the treasury. He did not feast inside the palace nor stick fast on his way out, but was caught in a trap laid for him in the treasury. His brother entered, and at his own request cut off his head to save the family reputation. The King hung the body from the wall, and stationed sentinels who were commanded to arrest anyone who wept on seeing it. The brother made them drunk and carried off the corpse by his mother's orders. After vainly making use of his daughter as a bait for the thief, in the end the King forgave him on account of his cleverness and married his daughter to him.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 93, Karpara, one of two thieves, broke through the wall of the palace and entered the room of the Princess. She fell in love with him, but he remained too long, and was arrested and hanged; while being led away he signalled to his friend to carry off the Princess. The friend, Ghata, at night dug a tunnel into the palace, found the Princess in fetters, and brought her away. The King set guards near Karpara's body to arrest anyone who came to burn the corpse and perform the funeral rites, but Ghata tricked them, lamented over the body, burned it, and threw the remains of the bones into the Ganges. Although the King offered half his kingdom if the thief would reveal himself, Ghata left the country with the Princess. The translator mentioned European and other parallels (pp. 93 and 100).

In A. von Schiefner's Tibetan Tales (Ralston), p. 39, a weaver went with a clever nephew to break into a house. As he was passing feet foremost through the hole they made, the people inside seized his feet and began to drag him through, so the boy cut off his head and decamped with it. The King ordered the trunk to be exposed at the cross-roads in the main street, in order to arrest anyone who wailed over it. The youth, personating various people, wailed over it as a madman, burned it, presented cakes, and threw the bones into the Ganges. The King then set his daughter at the river bank as a bait, and left a guard near. After sending down a number of floating water vessels the thief covered his head with one, and swam to the Princess, who afterwards had a son by means of whom the King identified the thief, to whom he formally gave the Princess and half the kingdom. In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 380, the story is similar.

NO. 190

THE STORY OF THE FOUR-FOLD TRAP [38]

In a certain country there was a Gamarala. The Gamarala having tried for seven years caught a White Rat-snake. A Devatawa having come by dream told the Gamarala that when he had eaten the Rat-snake's head he would obtain the kingship. Having told the Gamarala's wife to cook the White Rat-snake the Gamarala went to wash his head (to purify himself). [39]

After that, a Tom-tom Beater (Naekatiyek), weaving a cloth, came to the Gamarala's house [with it]. The Gama-Mahage (the Gamarala's wife) through stinginess [unwilling] to give meat, gave the Tom-tom Beater rice and that White Rat-snake's head, not knowing [its property].

The Gamarala having come [after] washing his head, asked the Gama-Mahage for the White Rat-snake's head. Then the woman said, "I gave it to eat, to the Tom-tom Beater (Berawaya) who came [after] weaving the cloth." Thereupon the Gamarala said, "Thou gavest it to thy man! Why? When seven years have gone by from this time he will obtain the sovereignty."

After the seven years went by, it was commanded to give the kingship to the Tom-tom Beater. But the people of the city said they could not give him the kingship, because he was a Tom-tom Beater. Because, through the act of his eating the White Rat-snake's head they were unable to avoid giving (nodi) him the kingship, they said, "Let us give him the sovereignty for one paeya (twenty-four minutes). A strong man having shot an arrow aloft, let us give the kingship until it falls to the ground." Having promised this he shot it.

For thirty years that arrow did not fall to the ground; Sakra held it. After thirty years had gone, the arrow afterwards fell to the ground. The kingship of that King Mota-Tissa having been changed that day, again a Prince of the royal line, suitable for the city, obtained the kingship.

After that, on account of the Tom-tom Beaters who were in this Lankawa (Ceylon) claiming, "We, too, are of the royal line," the King and the other people, also, having become angry, say, "Can anyone, indeed, construct a Four-fold Trap?" they asked. A smith who knows various expedients (upa-waeda), having said, "I can," constructed a Four-fold Trap.

Inside the Four-fold Trap having placed cakes and milk-rice, the King said, "To the Tom-tom Beaters who are in Ceylon the King will give an eating (feast)." He sent letters to the Tom-tom Beaters to come. They call that one with one mouth (entrance) like the Habaka (a snare-trap) the Four-fold Trap (Hatara-maha Lula).

Well then, after all the Tom-tom Beaters came, the King says, "All of you go at one time into that house," [40] he said. After that, all the Tom-tom Beaters at one time entered the house. Afterwards the King struck off (gaesuwaya) the Four-fold Trap. Well then, all the Tom-tom Beaters died.

Because one pregnant woman, only, was at the corner (or end, asse), the woman's neck having been caught she died. As ten months had fully gone, the infant was brought forth outside. Thereafter, at the time when the Gamarala, and the King of the city, and the Washerman who washes the clothes are going near the Four-fold Trap, an infant was crying and crying. Afterwards the Gamarala and the Washerman (Rada miniha) having gone away carrying the infant, reared it.

After not much time, the King having died another Prince obtained the kingship. For the purpose of making [his accession to] the sovereignty public to the world, he told them to beat on the double kettle-drum. Although all the people of the country beat on the double kettle-drum the sound did not spread. The King asked, "Who must beat it for the sound of this to spread?"

Then the people say, "Should a Tom-tom Beater beat, indeed, the sound of this will spread."

Thereupon the King asks, "Are there not Tom-tom Beaters in this city?"

Then the people say, "In the time of such and such a King, having constructed the Four-fold Trap he killed all the Tom-tom Beaters."

The King asked, "Because of what circumstance did he kill them in that way?"

Well then, these people [said], "Previously one of them called Mota-Tissa was a King. Well then, because of their arrogance, the King who next obtained the sovereignty, having prepared a Four-fold Trap, killed them all." They told the King all the matters that occurred.

After that, the King made public that he will give gold [amounting] to a tusk elephant's load to a person who should find and give him a Tom-tom Beater.

Then the Gamarala [and Washerman] having spoken to the King:--"We will give a Tom-tom Beater," gave him that youth whom they had reared. Well then, the King having caused the youth to dress well, having decorated a tusk elephant, and placed the youth on the back of the tusk elephant, caused the proclamation tom-tom to be beaten by means of the youth.

The youth does not know anything whatever of beating. The Gamarala and the Washerman who reared the youth taught him, "Beat thou the tom-tom (bere) thus: 'Thy mother [was] Tangi, thy father [was] Tongi; Tangi and Tongi.'" [41] When the youth beat in that manner the proclamation by beat of tom-toms (anda-bera) was published in the city.

Well then, because there was not much weaving (bo wimak) by him (owing to his household work), the King says, "Out of this city, by any method thou wantest, take any woman thou wantest," he said to the youth.

Subsequently, the Gamarala and that Washerman said to the youth, "Because the Smiths who constructed the Four-fold Trap killed thy family, on account of it go thou and bring a Smith (caste) woman." After that, the youth, having brought a Smith (caste) woman, married her.

The King having given many offices to the youth, he lived in happiness at the city.

Washerman. North-western Province.

In A. von Schiefner's Tibetan Tales derived from Indian Sources (Ralston), p. 129, the widow of a son of the King of Videha, who had a son called Bahvannapana, was given in marriage by the King of Pañcala, her father, to his Purohita or spiritual adviser. The Purohita one day heard a Brahmana predict when he heard a cock crow near the house, that the person who ate its flesh would become King. He therefore killed the cock, told his wife to cook it at once, and went to the palace on business. During his absence Bahvannapana returned hungry from school, saw the bird in the pan, cut off its head, and ate it. When the Purohita came back he heard of this, and ate up the rest of the fowl. On consulting the Brahmana about it he was informed that he who ate the head would become King, and that one who killed him and ate his head in turn would also become King, so he determined to kill the boy. His mother perceived this and sent the boy away to Videha, and he lay down to sleep in a park there. The King had just died, apparently without an heir, and the funeral ceremonies could not be performed until a new King was chosen. The Ministers, officials, Brahmanas, etc., went in search of a suitable heir, saw the boy, aroused him, ascertained that he was the true heir to the throne, and proclaimed him King.

Messrs. H. B. Andris and Co., of Kandy, have been good enough to inform me that the Hatara-maha Lula is a large four-sided trap, made for catching large animals, such as deer and wild pigs. It has four entrances and four nooses. They state that the Habaka mentioned on p. 49 is a similar but smaller trap, with one noose, used for catching hares, mouse-deer, wild cats, etc.

NO. 191

THE FOOLISH PRINCE

At a certain city there were a Prince and a Princess. One day when the two are staying talking and talking, the Princess says, "Lord, please tell a story for me to hear," she said.

Then the Prince said, "It is good. I know a story that no one knows; I will tell you it," and beginning it he told the story.

At the time when he was telling it a Brahmana was listening. The Brahmana having gone away, said to the Brahmana's wife, "I know a story." Then the woman said, "If so, tell the story, for me to hear it." The Brahmana told the story.

The Brahmana's wife also learning it, having come on the following day told the story to that Princess. The Princess asked the Brahmana's wife, "Who told you this?" Then the woman said falsely, "I learnt it [some time] previously."

Well then, this Princess having said [to herself], "My Prince is indeed associated with this woman. If not, how does this woman know to-day the story which my Prince told yesterday for me to hear?" and having become angry with the Prince, the Princess also associated with another Prince. This Prince, ascertaining this, killed the Princess.

In no long time after that, the thought having occurred to the Prince, "If my Princess were [here] it would be good for me," having walked throughout the whole of Lankawa (Ceylon) he looked where the Princess is now. [42]

One day, this Prince asked another man, "Did you see my Princess?"

At that time the [other] Prince said, "I saw that the Princess was staying yesterday in the daytime in the midst of such and such a forest."

Well then, this Prince, asking and asking the way, having gone to the midst of the forest, at the time when he was walking in it a bear having bitten the Prince he died.

Washerman. North-western Province.

In the Katha Sarit Sagara (Tawney), vol. i, p. 4, it is stated that when the God Siva was relating a story to his wife Parvati, one of his dependants, a Gana named Pushpadanta, entered unseen by his magic power, and listened to it. Afterwards he related it to his wife Jaya, who recited it in the presence of Parvati, whereupon the Goddess lost her temper, reproached Siva for telling her an old story known by others, and when she heard from him the true explanation, cursed Pushpadanta and turned him into a mortal.

NO. 192

THE JACKAL AND THE GAMARALA

In a certain country, while a Gamarala, being without cattle to plough, was going for the purpose of asking for a yoke of cattle after making a lump of milk-rice, he met two Jackals.

Thereupon the Jackals ask, "Where, Gamarala, are you going?"

"I am going to borrow (lit., ask for) a yoke of cattle to plough."

"What things are on your head?"

"A box of milk-rice."

"Should you give us the box we will plough."

Having said, "Ijaw! Eat ye it," he gave it. Thereupon the Jackals ate it.

After that, having come dragging the two Jackals and tied the yoke [on their necks], they tried to draw [the plough]; the Jackals cannot draw it. After that, having beaten and beaten them he threw them into the weeds.

On the following day, while he is going [after] cooking a box [of milk-rice], having met with two Jackals [they said], "Gamarala, where are you going?"

"I am going to borrow a yoke of cattle to plough."

"What things are on your head?"

"On my head is a box of milk-rice."

"Should you give us the box we will plough."

"Yesterday also, having given milk-rice to a yoke of Jackals I was foolish."

"They were Jackals of the brinjal (egg-plant) caste; owing to being in full bloom we are Jackals of the tusk elephant caste," they said.

After that, having said, "Indaw," he gave them it. After they ate it, having come dragging the two Jackals and tied the yoke [on their necks], he tried to plough. Thereupon, when they were unable to draw [the plough] having beaten and beaten them he threw them into the weeds. At that time they saw that those [former] Jackals are groaning and groaning. These Jackals also having gone away, lay down.

A Jackal having gone near the Wild Cat, [43] says, "Preceptor, [tell me] how to eat a little milk-rice from the Gamarala's house?"

"If so, having hidden at the place of the firewood bundles remain [there]."

After that, the Jackal having gone, remained hidden at the place of the firewood bundles. Having waited there, at the time when the Gamarala's wife is going for water the Cat told the Jackal to come into the house. Thereupon the Jackal having gone into the house got upon the platform (at the level of the top of the side walls). Then the Cat having gone, gave him a little milk-rice in a piece of coconut shell. While he was on the platform with the Cat it became evening.

At that time, in the evening the Jackals having come to the rice field, howled. Thereupon this Jackal said, "Preceptor, I must bring to remembrance my religion." [44]

Then the Cat said, "Ane! Appa! Having killed thee they will kill me."

Again the Jackals at midnight having come into the rice field, howled. Thereupon the Jackal [said], "Preceptor, I must bring to remembrance my religion; I cannot endure it."

When [the Cat] was saying, "The top of thy head will be split," he howled, "Hokkiya!"

Then the Gamarala having awoke, at the time when he looked on the platform he saw that a Jackal was [there]. Thereupon, having beaten the Jackal he killed it outright.

Washerman. North-western Province.

In the Tota Kahani (Small), p. 221, after an ass and a stag which were friends had feasted one night in a garden, the ass became exhilarated and suggested that they should sing a song together. The stag endeavoured to prevent this, but the ass would not listen to it, and began to bray, on which the gardener came with some men, and caught and crucified both the animals.

In Folk-Tales from Tibet (O'Connor), p. 64, a hare and a fox induced a wolf to leave a dead horse on which it was feeding, and to accompany them to a house where there was a wedding feast, at which they could obtain plenty to eat and drink. They got through a window into the larder, and after feasting abundantly decided, at the hare's suggestion, to carry away other provisions, the hare some cheese, the fox a fowl, and the wolf a jar of wine through the handle of which he put his head. Then the hare proposed a song before they started, and after some persuasion the wolf began to sing. When the people heard it they rushed to the larder. The hare and fox jumped through the window, but the wolf was stopped by the jar of wine, and was killed by the men.

In A. von Schiefner's Tibetan Tales (Ralston), p. 323, an ass joined a bull which was accustomed to break through a fence and feed in the evening in the King's bean-field. After eating, the ass suggested that it should sing; the bull told it to wait until he had gone and then do as it pleased. When it began to bray it was seized, its ears were cut off, a pestle was fastened to its neck, and it was set free. The same story is given in Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 374.

In the former work, p. 337, and in the latter one, vol. ii, p. 417, it is stated with reference to the jackal's uncontrollable desire to howl, "it is according to the nature of things that jackals, if they hear a jackal howl without howling themselves, lose their hair."

STORIES OF THE TOM-TOM BEATERS

NO. 193

THE STORY OF BATMASURA [45]

In a certain country there are a God Îswara (Siva) and a Princess (Uma), it is said. That God Îswara was a good soothsayer.

News of it having reached another country, a man called Batmasura came to learn soothsaying. Having come and been there a long time he learnt soothsaying. That Batmasura who was learning it went to his village.

Having gone and been there a long time, he again came near the God Îswara. When he came there the God Îswara was not at home; only the Princess was there. Having soaked the cloth which the Princess wore she had placed it in the veranda [before washing it].

That Batmasura taking the cloth, and having gone and washed it, as he was holding it out [to dry] this Princess saw him. Having seen him she sat silently. Then Batmasura having come [after] drying the cloth, gave it into the hand of the Princess.

After that, the Princess gave Batmasura the rice which had been cooked for the God Îswara. As Batmasura, having eaten the cooked rice, was finishing, the God Îswara came. After he came that Princess set about making ready food for the God Îswara.

Then the God Îswara asked at the hand of the Princess, "What is the food so late to-day for?"

After that, the Princess said, "That Batmasura having come, and that one having washed and brought and given my (mange) cloth, on account of it I gave him the food. Did you teach that one all soothsaying?" the Princess asked at the hand of the God Iswara.

The God Iswara said, "I taught him all soothsaying indeed; only the Iswara incantation (daehaena) I did not teach him."

Then the Princess said, "Teach him that also."

The God Iswara said, "Should I utter to him the Iswara incantation also, that one will seize me."

The Princess said, "He will not do so; utter it."

After that, the God Iswara told the Princess to call Batmasura near. The Princess called to Batmasura [to come] near; Batmasura came near.

Thereupon the God Iswara said to that Batmasura, "When I have uttered the Iswara incantation to thee, thou wilt seize me, maybe."

Then Batmasura said, "I will not seize thee; be good enough to utter it, Sir."

After that, the God Iswara said, "Hold thou my hand," to Batmasura; so Batmasura held his hand. Thereupon the God Iswara uttered it (maeturuwa).

After that, Batmasura thought to himself, "Having killed the God Iswara I will go to my village, summoning the Princess [to be my wife]." Thinking it, Batmasura bounded on the path of the God Iswara.

When the God Iswara was going running, the brother-in-law (Vishnu) of the God Iswara was rocking and rocking in a golden swing. Having seen that this God Iswara is running, the brother-in-law of the God Iswara asked at the hand of the God Iswara, "Where are you running?"

Then the God Iswara said, "At Batmasura's hand I uttered over the hand the Iswara incantation. That one is [now] coming to seize me."

After that, the brother-in-law of the God Iswara told him to stop [after] having gone running still a little distance further. So the God Iswara having gone running a little distance further, stopped there.

Then while the brother-in-law of the God Iswara, creating for himself the appearance of a woman (Mohini, the Deluder), was rocking and rocking in the golden swing, Batmasura came running [there].

Batmasura while coming there having seen with delight that woman who was rocking in the golden swing, his mind went to that woman. His mind having gone there, the [other] incantations that he had learnt were forgotten, and the Iswara incantation was forgotten.

Then the woman asked at the hand of Batmasura, "Where are you going?"

Then Batmasura said, "I am going to seek the God Iswara." Having said that, he asked at the hand of the woman, "What are you here for?"

The woman said, "Nothing. I am simply here" (that is, for no special purpose).

After that, Batmasura asked, "Can you go with me?"

The woman said, "I can indeed go. Is there your wife?" (that is, "Have you a wife?"). Batmasura said, "There is."

Then the woman said, "If so, how can I go? I am with child. You go, and having asked at the hand of your wife about it, come back."

After that, Batmasura came home and asked at the hand of his wife, "There is a woman at the road, rocking and rocking in a golden swing. The woman is with child. Shall I summon her to come [as my wife]?" The woman told him to summon her to come.

Afterwards, when Batmasura was coming again to the place where this woman was, the woman having borne a child, that one was in her hand, and again she was with child.

Then Batmasura having come, said, "Let us go," to that woman.

The woman said, "There is [a child] in hand, and again I am with child. Having asked [about it] come back."

After that, Batmasura went home again and asked at the hand of the woman, "She is carrying one in the arms, and is again with child. Shall I summon her to come?"

The woman said, "Summon her and come."

Afterwards as Batmasura was coming again to the place where the woman was, the woman was carrying two in the arms, and was again with child.

Then Batmasura came, and said to the woman, "Let us go."

The woman said, "How shall I go carrying two in the arms, and again with child? Go and ask about it, and come back."

Afterwards Batmasura, having gone home, asked at the hand of his wife, "She is carrying two in the arms, and is again with child." Then the woman told him to summon her and come.

After that Batmasura having come to the place where this woman stayed, when he looked there was neither woman nor children. Thereupon that one went away home.

After that, the God Îswara went away to the house of the God Îswara. Having gone there, when a long time had passed Batmasura died, and having come was [re]-born inside the God Îswara.

Afterwards the God Îswara went near another deity and asked, "What is this? My belly is enlarging!"

That deity said, "Another living being (parana-karayek) has been caused to come inside your body. On account of it, you must split open your body, and throw it away."

The God Îswara could not split open his body. Having said, "I shall die," he came home. Having come there, he ate medicine from another doctor; that also was no good.

Again he went near that very deity. Having gone there, the God Îswara asked at the hand of that deity, "What, now then, shall I do for this?"

Then the deity said, "There is nothing else to do; you must split your body."

Then the God Îswara said, "When I have split my body shall I not be destroyed?"

The deity said, "You will not be destroyed; your life will remain over."

Afterwards, the God Îswara told him to split open his body. Having split the body, when he looked there was a lump of flesh. He seized it and threw it away. After that, the God Îswara having become well, went home.

When a Lord (Buddhist monk) was coming with the begging-bowl, that lump of flesh was on the path. Having gathered it together with his walking-stick it fell into a hole (wala). [46]

Next day, as he was coming with the begging-bowl, that lump of flesh sprang at the body of the Lord. Then the Lord having said, "Ci! Wala, ha!" [47] gathered it together [again] with his walking-stick.

Thence, indeed, was the Bear (walaha).

Tom-tom Beater. North-western Province.

With reference to the last paragraphs, it is strange that a somewhat similar notion regarding the foetal form of newly born bears was long current in Europe. In the thirteenth century Encyclopedia of Bartholomew Anglicus (ed. 1535), cap. cxii, it is stated that "Avicenna saith that the bear bringeth forth a piece of flesh imperfect and evil shapen, and the mother licketh the lump, and shapeth the members with licking.... For the whelp is a piece of flesh little more than a mouse, having neither eyes nor ears, and having claws some-deal bourgeoning [sprouting], and so this lump she licketh, and shapeth a whelp with licking" (Medieval Lore, Steele, p. 137).

This is taken from Pliny, who wrote of bears: "At the first they seeme to be a lumpe of white flesh without all forme, little bigger than rattons, without eyes, and wanting hair; onely there is some shew and appearance of clawes that put forth. This rude lumpe, with licking they fashion by little and little into some shape" (Nat. Hist., P. Holland's translation, 1601, p. 215.)

NO. 194

THE STORY OF AYIWANDA

In a certain city there are an elder brother and a younger sister, two persons, it is said. Of them, the elder brother is a very rich person; the younger sister has nothing (mokut nae). The younger sister is a widow woman; there is one boy. The boy himself lodges at his uncle's watch-huts and the like; the youngster's name is Ayiwanda.

The uncle having scraped a little rice from the bottom of the cooking-pot, and given him it, says, "Ade! Ayiwanda, be off to the watch-hut [at the cattle-fold]." The youngster came to the watch-hut.

The uncle having gone and looked, [saw that] one or two calves were dead in the cattle-fold. Then the uncle having come home scolds Ayiwanda, "Ayiwanda, at the time when thou wert going to the watch-hut thou drankest a little milk, and there being no milk for the calves they are dying."

Afterwards Ayiwanda having gone that day to the watch-hut, and having said that he must catch the thieves, without sleeping stayed awake until the time when it became dawn.

Then Gopalu Devatawa, having opened the entrance (kadulla), came into the cattle-fold. Having come there and placed on the path his cord and club, [48] he began to drink milk. Afterwards Ayiwanda, having descended from the watch-hut, very quietly got both the cord and the club. Taking them he went again to the watch-hut.

Well then, Gopalu Devatawa having drunk milk and the like, when he looked for both the cord and the club in order to go, they were not [there]. Afterwards, Gopalu Devatawa having gone near the watch-hut asked for the cord and club. Ayiwanda taking the two descended from the watch-hut to the ground.

Then Gopalu Devatawa asked for the rope and cudgel, both, at the hand of Ayiwanda. Then Ayiwanda said, "I have heard scoldings for so much time, that as I drank the milk the calves are dying. To-day I stayed awake and caught the thief. Except that if you will give me an authority on that account I will give you the rope and cudgel, I will not otherwise give them."

Then Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there be an authority which Gopalu Devatawa gave, may that hill and this hill, both, become united into one.'"

Afterwards Ayiwanda thought in that way. Then the two hills became united into one.

Then Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there be an authority which Gopalu Devatawa gave, these hills are again to become separated.'"

Afterwards Ayiwanda thought in that manner. The two hills again became separated.

Gopalu Devatawa said to Ayiwanda, "Think in your mind, 'If there be an authority which Gopalu Devatawa gave, that tree and this tree are both to become one.'"

Afterwards Ayiwanda thought in that manner. The two trees became united into one.

Gopalu Devatawa said again to Ayiwanda, "Think in your mind, 'If there be an authority which Gopalu Devatawa gave, the two trees are again to become separate.'"

Ayiwanda thought in that manner. Then the two trees became separate.

Now then, Gopalu Devatawa said, "The authority that Gopalu Devatawa gave [you] is true." Having said that, and told him that having gone he was to keep it in mind, he assured him of the fact (satta dunna). After that, to Gopalu Devatawa Ayiwanda gave both the cord and the cudgel. Well then, Gopalu Devatawa taking them went away.

Ayiwanda having been [there] until the time when it became light, came home and said at the hand of Ayiwanda's mother, "Mother, ask for uncle's girl and come back."

Then Ayiwanda's mother says, "Ane! Son, who will give [marriage] feasts to us? [We have] not a house to be in; we are in the hollow of a Tamarind. I will not. You go and ask, and come back," she said.

Afterwards Ayiwanda went and asked. Then Ayiwanda's uncle said, "Who will give girls to thee?" Having said, "Be off!" [49] he scolded him. After that, Ayiwanda having come back is silent.

Having come from an outside village, [people] asked for Ayiwanda's uncle's girl [in marriage]. Then he promised to give her there. He appointed it to be on such and such a day. The men went away.

Then Ayiwanda's uncle gave betel to shooters who were in the neighbourhood, [so that they should shoot animals for the wedding-feast]. Ayiwanda thought in his mind, "Let those shooters not meet with anything, if there be an authority which Gopalu Devatawa gave." Afterwards the shooters walked about at the time when they are saying that the [wedding] feast is to-morrow. They did not meet with even a thing.

After that, Ayiwanda went to his uncle's house. When he said that the [wedding] feast would be to-morrow, to-day in the evening he asked, "Uncle, give me that bow and arrow."

Thereupon his uncle said, "Ansca! [50] Bola, because there is no hunting-meat have you come to rebuke me? So many shooters were unable [to do it], and [yet] you will seek hunting-meat!" Having said [this], he scolded Ayiwanda. "Through being without hunting-meat, my girl, leaving the house and the like, will not stay, [you think]!" [51]

Afterwards Ayiwanda came home. Then his mother told Ayiwanda to eat the rice scraped from the cooking-pot which had been brought from his uncle's house. Ayiwanda having eaten a little of the scraped rice, gave the other little to Ayiwanda's mother, and thought in his mind, "Preparing the bow from the rice-pestle and preparing the arrow from love-grass, I having gone to the watch-hut and ascended into the watch-hut, if there be an authority which Gopalu Devatawa gave, may a Sambhar deer with horns come there and remain sleeping as I arise in the morning." Having said [this] Ayiwanda went to sleep.

Having awoke in the morning, when he looked a Sambhar deer with horns having come was sleeping in the middle of the cattle-fold. Ayiwanda having descended from the watch-hut, taking the bow made from the rice pestle and the arrow made from love-grass, came near the Sambhar deer, and thought in his mind, "If there be an authority which Gopalu Devatawa gave, that which is shot at this Sambhar deer from this side is to be passed out from the other side." Having thought it he shot. In that very manner the Sambhar deer died.

Ayiwanda having gone to his uncle's house, said, "Uncle, there! I have shot down a Sambhar deer with horns at the cattle-fold; it is [there]. Go and cut it up, and come back."