Chapter III: Part 3

Then his uncle said, "Ansca dukkan! There is no hunting-meat of thine. I shall not make the feast desolate; somehow or other I shall indeed give it. Hast thou come to rebuke me?"

After that, Ayiwanda, calling men and having gone, having come back [after] cutting up the Sambhar deer, put down the meat at his uncle's house.

Thereafter, just before the feasters came having cooked the meat and cooked rice, he placed for Ayiwanda a little of the rice scrapings and two bones from the meat; and having given them to Ayiwanda, he said, "Eat those, and go thou to the watch-hut."

Ayiwanda having eaten them and gone to the watch-hut, thought, "Now, at daybreak, may those who take hold of the cloth at the place where [the bridegroom] gives it to wear, [52] remain in that very way, if there be an authority which Gopalu Devatawa gave."

In that very way, at daybreak, when he was giving [her] the cloth to put on they remain in the very position in which the bridegroom held an end and the bride an end.

Then the palm-sugar maker and the washerman [53] having gone and said, "What are you doing? Be good enough to take that cloth," those two also remained in the position in which they took hold at the two ends.

Then the girl's father having gone and said, "What is this, Bola, that thou hast not yet taken that cloth?" that man also remained in the very position in which he got hold of an end. The bride, the bridegroom, the palm-sugar maker, the washerman, the girl's father, in the position in which they took hold of the cloth, in that very manner had become [like] stone.

Having seen it, the girl's mother went running in the village, and having summoned two men made them go on a journey for medicine. The two men having gone to the Vedarala's house are coming calling the Vedarala, by the middle of a large grass field.

Then Ayiwanda came after being in the watch-hut, and while he is at the place where his aunt is, saw the Vedarala and the two men going. Ayiwanda thought, "If there be an authority which Gopalu Devatawa gave, may the Vedarala think of sitting down on the bullock's skull which is in that grass field."

Then the Vedarala sat down on the bullock's skull. From morning until the time when it became night he pressed on it. Those two men are calling and calling to the Vedarala to come. The bullock's skull will not get free. Thus, in that manner until it became night he pressed against it.

Afterwards Ayiwanda thought, "If there be an authority which Gopalu Devatawa gave, the bullock's skull having become free, may the Vedarala succeed in going back again."

After that, the Vedarala's bullock's skull having become free he went back home. Having said, "Never mind that medical treatment," the two men who went to summon the Vedarala to come, came to the bride's house.

Then the bride's mother asked, "Where is the Vedarala?"

The two persons say, "Ando! How well the Vedarala came! There was a bullock's skull in that grass field. From morning the Vedarala sat on it, and got up and tried to release the bullock's skull [from himself]. He could not release it, being pressed [against it]. Hardly releasing himself now he went back home. He has not come; he said he wouldn't."

Afterwards near Ayiwanda came the bride's mother. Having come there she said, "Father has consented in this way [you wish]. Now then, let the girl be for you. If you know [how], do something for this." Having said [this], the woman came away.

Ayiwanda thought in his mind, "If there be an authority which Gopalu Devatawa gave, as soon as each one is released may each one go away."

Thereupon the persons who were holding the cloth having been freed, went away. They did not go summoning the bride; they did not [even] eat the cooked rice. Having been holding the cloth from morning, in the evening they went to their villages. Afterwards the aunt and uncle having gone, came back [after] summoning Ayiwanda, and gave the bride to Ayiwanda.

Ayiwanda sleeps on the mat on which the girl wipes her feet and places them. Then he eats what has been left over on the girl's leaf [plate]. The girl says, "Ade! [54] Ayiwanda, eat thou this little." When she has told him he eats. The girl sleeps on the bed, Ayiwanda sleeps under the bed.

Well then, they remained in that way, without the girl's being good to Ayiwanda. When they had been in that very way for seven or eight days, a fine young man of the village having died, they buried him.

Ayiwanda having waited until the time when the girl was sleeping, opened the door and went out; and having brought the corpse, and cut and cut off a great deal of flesh, he put only the bones under the bed under which Ayiwanda sleeps; and he shut the door and went away.

On the morning of the following day, Ayiwanda's mother stayed looking out [for him], having said, "Ayiwanda will come out." He did not come out. The woman came into the house, and when she looked [for him] there is a heap of bones under the bed. After that, the woman says, "Ane! This one ate my son." Having said this she wept; having wept she went away.

Ayiwanda having gone, joined a Moormen's tavalama [55] and drove cattle for hire. At the time when he was driving the cattle for three or four days he said, "Ansca, Bola! Whence is this tavalama for thee? It is mine, isn't it?"

Then the men said, "Ansca, Bola! Whence is it for thee, for a man called up for hire?"

Ayiwanda said, "If it be your tavalama, throw up five hundred dried areka-nuts, and catch them without even one's falling on the ground." The men tried to catch them; all the dried areka-nuts fell on the ground.

Then Ayiwanda, after throwing up five hundred dried areka-nuts, thought, "If there be an authority which Gopalu Devatawa gave, may I be able to catch the whole of these five hundred dried areka-nuts without even one's falling on the ground." Having thrown up the five hundred dried areka-nuts, Ayiwanda caught them without even one's falling on the ground. After that, the tavalama became secured (hayi-wuna) [56] to Ayiwanda himself. The Moormen left it and went away.

Afterwards, getting ready hired labourers for Ayiwanda, he went to Puttalam. Having gone there, loading [sundried] salt fish, [57] now then, Ayiwanda, having become a very great wealthy person, set off to come to Ayiwanda's village, taking the tavalama, together with the hired labourers. Having come, he caused the sacks to be put down under a Kon tree [58] in the field near the house of his aunt and uncle.

Ayiwanda's mother came to the tank to pluck the leaves of a plant [59] [to cook as a vegetable]. Having come, through hearing the wooden cattle-bells of the herd of cattle she came near the tavalama. Having come [there] she says, "Ane! A son of mine was like the Hettirala. That son having gone [to be married], at the place where he was made to stay the woman killed and ate my son." Having said [this] repeatedly at the very hand of Ayiwanda, she wept.

Then Ayiwanda says, "Don't cry. There is salt fish [here]; take [some] and cooking it eat. What are you plucking vegetables for [but to eat in curry]?" Having said [this], he gave rice and salt fish to Ayiwanda's mother. Thus, in that way he gave them for seven or eight days.

After that, his aunt and uncle came near Ayiwanda for salt fish. Then Ayiwanda said, "I am not the Hettirala. It is I myself they call Ayiwanda. Take ye these things, so as to go."

Afterwards he dragged the tavalama and the salt fish to the house. Summoning that very bride, [60] Ayiwanda having eaten, when a little [food] is left over on the leaf [plate] he gives it to her. Ayiwanda [now] sleeps on the bed; Ayiwanda's wife sleeps on the mat on which Ayiwanda wipes his feet, under the bed on which Ayiwanda sleeps.

Tom-tom Beater. North-western Province.

In a Tamil story taken from the New Year Supplement to the Ceylon Observer, 1885, and reproduced in The Orientalist, vol. ii, p. 22, Katirkaman, a poet who had acquired magical powers, awoke one night to find that some burglars had broken into the house and were removing the goods in it. He scratched a spell on a piece of palm-leaf, placed it under his pillow, and went to sleep again. When he awoke he found all the robbers silent and motionless in the positions they occupied when the spell affected them, some with the goods on their heads or shoulders, others with their hands on keys or door handles. When he spoke to them they apologised humbly, stated that they had mistaken the place and person they were to encounter, and promised never to attempt to rob the house again. He made them put back the goods, gave them a bath and a good meal, and stated that in future they should always have the right to eat and drink there.

NO. 195

THE GAMARALA'S SON-IN-LAW

At a city there is a Gamarala. There are two daughters of the Gamarala's; one is given in diga [marriage] two gawwas (eight miles) distant, the other is not given. He said he would give her to him who comes to ask for her. From [the time] when he said it he did not give her.

Having brought [a man] he caused him to stay. On the following day morning the father-in-law says, "Child, there is a rice field of mine of sixty yalas twelve amunas. [61] Having ploughed the rice field in just one day, and sown paddy there, and chopped the earthen ridges in it, and on that very day blocked up the gaps [in the fence], and come back, and given to the twelve dogs twelve haunches of Sambhar deer, and given leaves to the twelve calves, and poured water on the twelve betel creepers, and come back [after] cutting the Milla stump, and warmed water, can you bathe me?" he asks.

Then the son-in-law says, "Aniccan dukkhan! Who can do these things?" he says.

Then saying, "I shall cut off [your] nose," he cuts off his nose. In that country they cannot say, "Aniccan dukkhan"; should they say it he cuts off the nose.

Well then, giving [his daughter] in this fraudulent way, in the aforesaid manner having told two or three persons [these works], in the same way he cut off [their] noses, too.

During the time which is going by in that way, there are an elder brother and a younger brother, two persons. The elder brother's wife having died, he came in the said manner. When he asked for [the girl], the Gamarala said he will give her. Then in the aforesaid manner he cut off his nose.

Having gone away, through shame at going home he remained hidden near the well. The above-mentioned younger brother's wife having gone [there], when she looked saw that he was hidden, and having come running back, on seeing her husband told him. He went, and when he looked saw that his brother is there.

Having seen him, when he asked, "What is it?" he says, "He cut off my nose."

When he asked, "Why so?" he told him in the aforesaid manner. After that, that man says, "Elder brother, you stay [here]; I will go." Having said [this], and given charge of his wife to the elder brother, he went.

Having gone, he asked for the above-mentioned marriage. When he asked, [the Gamarala] said he will give her. Then he asked if he can work [62] in the above-mentioned manner. He said, "I can."

"If so, go to the rice field," he said. Having said this, and loaded the paddy [to be sown], he gave it.

The man, taking a plough, a yoke pole, a digging hoe, a water gourd, the articles for eating betel, and driving the cattle, went to the rice field.

Having gone [there], and tied the yoke on the unoccupied pair of bulls, and tied them exactly in the middle [of the field], and tied at both sides [of the field] the bulls which draw the load, he tore open the corners of the sacks.

Having torn [them open] and allowed the paddy to fall, he began to plough. While he was turning two or three times there and here along the rice field, all the paddy fell down.

After it fell he unfastened the bulls, and taking the digging hoe, put two or three sods on the earthen ridges (niyara); and having come, and brought away the plough and the yoke pole, and set the yoke pole as a stake in the gap [in the fence], and fixed the plough across it and tied it, and gone away to the house driving the above-mentioned bulls, and cut up the six bulls, and given [their] twelve haunches to the twelve dogs, and drawn out two or three betel-creeper plants, and given them to the twelve calves, and come after cutting the Milla stump, he began to warm the water.

When it was becoming hot, he took water and poured it on the betel creepers. Having left the remaining water to thoroughly boil, he called to his father-in-law, "[Be pleased] to bathe with the water," and having cooled a little water, he poured it first on his body.

Secondly, taking [some] of that boiling water he sprinkled it on his body. Thereupon his body was burnt. The Gamarala, crying out, began to run about; having checked and checked him he began to sprinkle [him again]. Thereafter, both of them came home and stayed there.

While they are there the Gamarala, talking to his wife, says, "This son-in-law is not a good sort of son-in-law. I must kill this one." Having sought [in vain] for a contrivance to kill him, he says, "We cannot kill this one. Let us send him near our elder daughter."

Having cooked a kuruniya (one-fortieth of an amuna) of cakes, and written a letter, and put it in the middle of the cakes, and given it into the hand of his boy (son), he says to the son-in-law, "Child, go near my elder (lit., big) daughter [and give her this box of cakes], and come back." Having said [this] he sent him near the above-mentioned elder daughter.

These two persons (the little son and the son-in-law) having set off, while they were going away, when the boy went into the jungle the son-in-law went [with the box of cakes] to the travellers' shed that was there; and having unfastened the cake box he began to eat.

While he was going on eating he met with the above-mentioned letter. Taking it, and when he looked in it having seen that there was said in it that [the daughter] is to kill him, he tore it up. Then having thought of the name of the boy who goes with him and written that she is to kill the boy, he put it in the box, and as soon as he put it in tied up [the box] and placed [it aside].

The boy having come and taken the box, and said, "Let us go," they set off.

Having gone to the house, while he is [there] the above-mentioned elder daughter having cooked and given him to eat, and unfastened the box, while going on eating the cakes met with this letter. Taking it, and when she looked having seen that there was said [that she was] to kill her brother, quite without inquiry she quickly killed him outright.

There was a Bali (evil planetary influence) sending away [63] at the house in which she was. When the woman was wishing and wishing long life (that is, responding loudly, Ayibo! Ayibo!) the boy (her son) said that he wanted to go out. Thereupon, speaking to her sister's husband, she says, "Conduct this boy to the door."

When she said it, the man, calling the boy, went to the door. There the man with his knife pricks him. Thereupon the boy in fear comes running near his mother. After a little time, when he again said he wanted to go out, his mother says, "Ane! Bolan, split this one's belly." [64]

When she said it, having gone taking the boy he split his belly. Having come back he asked for a little water to wash the knife. The boy's mother having come crying, when she looked the boy was killed.

This one bounded off, and came running to the very house of the above-mentioned Gamarala.

The Gamarala having sent a letter to the elder daughter and told her to come, after she came says, "Daughter, when you have gone off to sleep we will put a rope into the house. Put that rope on that one's neck and fasten it tightly," he said.

Having put the Gamarala's younger son-in-law, and younger daughter and elder daughter, these very three persons, in one house, and shut the door, and left them to sleep, he extended a rope from the cat-window (the space between the top of the outer wall and the roof).

The elder daughter who had been taught the above-mentioned method [of killing the son-in-law], went to sleep, and stayed so. While this man was looking about, he saw that the rope is coming [over the wall into the room].

Taking the rope, he put it on the elder daughter's neck and made it tight. The Gamarala, who stayed outside, having tied the [other end of the] rope to the necks of a yoke of buffalo bulls, made them agitated.

When the yoke of cattle had drawn the rope [tight], the Gamarala, springing and springing upward while clapping his hands, says, "On other days, indeed, he escaped. To-day, indeed, he is caught," he said.

Thereupon the son-in-law, having stayed in the house, came outside and said, "It is not [done] to me; it is your elder daughter herself," he said.

Thereupon the Gamarala in a perplexity says, "Aniccan dukkhan! It is the thing which this one has done!" Just as he was saying it the son-in-law cut off his nose. Having cut it off he went to his own country.

Because the word which cannot be said was said [by the Gamarala] he cut off his nose.

Tom-tom Beater. North-western Province.

In The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gave a story about a Gamarala who cut off the nose of any servant who used the words Aniccan dukkhan. A young man took service under him in order to avenge his brother who had been thus mutilated; but the incidents differ from those related in the story given by me. The Gamarala was surprised into saying the forbidden words when the man poured scalding water over him. The servant immediately cut off his nose, ran home with it, and kicked his brother, who was squatting at the hearth, so that he fell with his face against the hearth stone. This reopened the wound; and when the Gamarala's nose was fitted on and bandaged there after application of the juice of a plant which heals cuts, it became firmly attached, and as serviceable as the original nose.

In Indian Nights' Entertainment (Swynnerton), p. 106, there is a story of a Moghul who engaged servants on the condition that if he or the servant became angry the other should pull out his eye. A man who had accepted these terms was ordered to plough six acres daily, fence it, bring game for the table, grass for the mare, and firewood, and cook the master's food. He lost his temper when scolded, and his eye was plucked out. His clever brother determined to avenge him, was engaged by the Moghul, and given the same tasks. He ploughed once round the six acres and twelve furrows across the middle, set up a bundle of brushwood at each corner, tied the bullocks to a tree, and went to sleep. He played various other tricks on his master, including the cooking of his favourite dog for his food. When the master was going for a new wife, the servant, who was sent to notify his coming, said his master was ill and by his doctor's orders took only common soap made into a porridge with asafoetida and spices. He was sick in the night after taking it, and next morning the man refused to remove the vessel he had used. As the Moghul was carrying it out covered up with a sheet, the friends being told by the man that he was leaving through anger at the food they gave him, ran out and seized his arms to draw him back, and caused him to drop and break the vessel. On their way home they had a quarrel and a scuffle, the Moghul admitted he was angry at last, and the man got him down and plucked out his eye. Some of the incidents are found in the stories numbered 241 and 242 in this volume.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 98, there is an account of a merchant who cut off the nose of any servant who was angry or abusive. In order to be revenged on him, the brother of a man who had been thus mutilated took service under the merchant, irritated him in various ways, was struck in the face, and thereupon cut off his master's nose.

In Folktales of the Santal Parganas (collected by Rev. Dr. Bodding), p. 124, a Prince and a merchant's son ran away, and were engaged as labourers on the condition that if they threw up their work they should lose one hand and one ear, the master to be similarly mutilated if he dismissed them while they were willing to work. When the Prince was ordered to hoe sugar-cane he dug it up, when told to scrape and spin hemp he cut it into pieces, when sent to wash his master's child he beat it on a stone as a washerman beats cloths until it was dead. To get rid of him the master sent him to his father-in-law with a letter in which it was requested that he should be killed. The Prince read it, wrote a fresh one requesting that he should be married to the father-in-law's daughter, and was married accordingly. He killed his master when about to be killed by him. Some of the incidents are given in the story numbered 242 in this volume.

In the same work, p. 258, a Prince who had wasted his money, took service with a farmer on the terms that if he gave it up his little finger was to be cut off, and if dismissed while working well the master was to suffer the same penalty. His friend took his place and over-reached the farmer, who ran away to save himself.

In the Kolhan tales (Bompas) appended to the same volume, p. 497, there is also a story of a Prince who was accompanied by a barber when he was exiled. To get a living the Prince took service on the mutilation terms, the penalty being the loss of a piece of skin a span long. He worked badly and was mutilated. The barber to avenge him took his place, and irritated his master until he got an opportunity of mutilating him in the same way.

NO. 196

THE STORY OF THE GAMARALA'S SON

In a certain country there is a Gamarala; the Gamarala had no wives. While he was thus, at one time (eka parama) he brought seven wives; all the seven had no children. Again he brought yet a woman; that woman also had no children.

After that, when the man was going in order to escort the woman [on returning her to her parents], they met with a Sannyasi. The Sannyasi asked, "What is it? Where are you going?"

The man said, "I brought seven wives; all seven had no children. After that, I brought this woman. Because the woman also had no children I am going in order to escort her [to her parents again]."

Then the Sannyasi says, "I will perform a protective spell (arakshawa) for children to be born, if you will give me the lad who is born first of all." The Gamarala promised, "I will give him."

Afterwards the Gamarala having come back, when a little time had gone she bore a boy. After the boy became somewhat big he planted a flower tree. The Gamarala having told the Sannyasi to come gave him the boy; the Sannyasi having taken him went away. The lad says to the Gamarala, "Should I die the flowers on the flower tree will fade." Younger than this lad [the Gamarala's wife] bore yet a boy.

When the Sannyasi was taking the lad he met with a man. This man said to the lad, "Lad, the Sannyasi will give you a thread. Tie it to a tree, and having got out of the way remain [there]."

The Sannyasi having gone with the lad near a hidden treasure, gave a thread into the boy's hand, saying, "Remain holding this." The lad tied the thread to a tree; having hidden himself he remained [there].

The Sannyasi put "life" into it. [65] Then the Yaka [who guarded the treasure] having come, asked from the Sannyasi, "Where is the demon offering (billa)?"

Thereupon the Sannyasi said, "There (an) he is, [at the end of the thread]." Then when the Yaka looked there was no one. Well then, the Yaka broke the Sannyasi's neck and drank his blood.

After the Yaka went away the hidden treasure burst open. That lad having come and taken the things of the hidden treasure (nindane kalamana), again went to a Gamarala's [66] house. Having gone, and taken lodgings at the house, while he is there they are preparing (tanawa) to give that Gamarala's girl in diga (marriage). They will give her for the manner in which the Cinnamon-peeler's cloth is worn, and to a person who wore the cloth [most correctly]. Well, anyone of those who were there was unable to do it. This youth wore it. After that, the Gamarala gave the girl to the lad.

When the lad was bathing one day the girl saw the beauty of the lad's figure. After that, the girl having said, "This man's figure is too beautiful! [67] I don't want him," prepared a contrivance to kill him. Having got a false illness she lay down.

Afterwards the lad said, "What is the difficulty for you?"

Then the girl [said], "You must bring and give me the milk of the wild Elephant that is in the jungle; if not, I shall die."

After that, the lad having taken the coconut water-vessel, [68] and having gone into the jungle, went near the Elephant calves. Then the Elephant calves [asked], "What have you come for?"

This lad said, "Ane! I came to take a little milk from the Elephant for medicine for me."

The Elephant calves said, "If so, you remain hidden there; we will take and give it to you."

The Elephant calves having gone near the female Elephant, one Elephant calf stayed near the Elephant's trunk; the other one drinks a little milk, and puts a little into the coconut water-vessel. Having done thus, and collected milk for that coconut water-vessel, it brought and gave it to this lad. The lad having brought it, [69] gave it to the woman, and told her to drink it. Afterwards the woman drank it.

In still a little time, again having said that she had an illness, she lay down. That lad asked, "What are you again lying down for?"

The girl says, "Bring the milk of the female Bear (walasdena) in the jungle. Should I drink it this illness of mine will be cured."

Afterwards, this lad, having taken the coconut water-vessel, and gone to the jungle and gone near a Bear cub, said, "Ane! You must take and give to me a little Bear's milk for medicine."

Afterwards, the Bear cub having said, "If so, you remain hidden there until the time when I bring it," took the coconut water-vessel, and having gone near the female Bear, drinks a little milk, and again pours a little into the coconut water-vessel. In that way having collected it, it brought and gave it to that lad. The lad brought the Bear's milk home, and gave it to the woman to drink.

The girl having drunk it, in still a few days again lay down. The lad asked, "What are you again lying down for (budi)?"

Then the girl [said], "Having brought for me the milk of the Giju-lihini [70] which is in the jungle, should I drink it this illness will be cured."

Afterwards the lad, having taken the coconut water-vessel and gone, went near the young ones of the Giju-lihini, and said, "Ane! I must take a little milk of the Giju-lihini for medicine."

Afterwards, those Giju-lihini young ones having told the lad to remain hidden, in the very same manner as before brought and gave the milk. The lad brought and gave it to the girl to drink. The girl having drunk it said that the illness was cured.

Well then, these two persons have a boy (son). Still having said that she had illness, this girl lay down. The lad asked her [about it] in the same manner as before.

The girl said, "Having wrestled [71] with the Yaksani who is in the jungle, should you come back after conquering, indeed, my illness will be cured."

After the lad went into the jungle he met with the Yaksani. Having met with her, the Yaksani said, "We two must wrestle to-day; having wrestled, the fallen person (waeticci kena) will lose."

This lad said, "It is good," and having wrestled the lad fell, and the Yaksani killed the lad.

Then at that place [where he planted it] the flower also faded. Well then, the Gamarala sent the other younger youth on horseback to look [for him]. When the youth was coming he met with the Yaksani who killed that lad. Having met with her the youth said, "Give me (dila) my elder brother," he asked.

The Yaksani said, "I don't know [about that]."

Then the youth [said], "Don't say 'No'; you must give him, quickly."

The Yaksani said, "Let you and me wrestle. Having wrestled, should you fall I shall not give him; should I fall I will give you your elder brother." Both having agreed to it, they wrestled. Having wrestled, the Yaksani lost.

After that, the Yaksani having caused that killed lad to come to life, [72] gave him to that youth. Well then, the elder brother and younger brother, both of them, having mounted on the back of the horse went to the very city where the elder brother stayed. The younger brother again came [home], having caused the elder brother to remain at that very place.

Well then, that elder brother's boy having said, "Father, there is no stopping here for us; let us go to another country," the two started, and at the time when they were going they met with a tank.

The boy asked, "Father, how far (koccara taen) can you swim in this tank?"

The boy's father said "Let us see," and having swum a little space (tikak taen) being unable [to swim further] came back.

The boy said, "Father, if you cannot swim, clasping my hand let us go," he said. The man was held by the boy's hand.

While swimming, the boy when he was going to the far bank caught a shark also. Having taken it also and gone to the far bank, he cut up the shark and divided it into three. Having divided it, and eaten two heaps of it, and taken the other heap, [73] they go away to another country.

Having gone there they arrived (eli-baessa) at the palace (vimane) of a Rakshasa. When they went two Rakshasa lads were [there]. The Rakshasa and Rakshasi went to eat human flesh. The two Rakshasa lads said, "Ane! What have you come to this place for? Should our mother and father come they will eat you up (kala damayi)."

Then these two having said, "Ane! Don't say so; to-day you must somehow or other (kohomawat) save us and send us away," those two Rakshasa lads hid them.

The Rakshasa and Rakshasi came. Having come there, "What is this smell of dead bodies?" they asked.

The Rakshasa lads [said], "Having come after eating men's flesh, what do you say 'smell of dead bodies' for?"

Well then, the Rakshasi and Rakshasa swore, "We will not eat; son, tell us."

At that place these two Rakshasa lads showed those two, father and son, to these two. Although this Rakshasi and Rakshasa could not bear not to eat those two, because they had sworn that day they were forbearing.

On the next day the two persons went away to another country. Having gone there they arrived near a tank. Both having descended at the bank, swam. When they were going to the middle of the tank both of them being soaked with the water died.

Tom-tom Beater. North-western Province.

NO. 197

THE MANNER IN WHICH THE GAMARALA BURIED HIS SONS

In a certain country there are a Gamarala and a Gama-Mahage (his wife), it is said. When they were there not much time (nombo kalayak), for the Mahage [there was] pregnancy longing; well then, she is not eating food.

The Gamarala asked, "What is it, Bolan? You are not eating food," he asked.

The woman said, "I have pregnancy longing." The man asked, "What can you eat?" The woman said, "Seven days (haddawasak) having warmed water (paen) give it to me." The Gamarala having warmed water gave it [on] seven days; the Gama-Mahage bathed seven days [with] the water. The Gamarala asked, "Now then, is it well, the pregnancy longing?" The woman said, "It is well."

Well, ten months having been fulfilled she bore a boy. Until the time the boy becomes able to talk they reared him.

[Then] the Gamarala said, "To look what this boy says, having taken him let us bury him." [74] The Gama-Mahage also having said "Ha," they took him to bury. Having cut the grave (lit., hole) and placed him in the grave, they covered [him with] earth (pas waehaewwa).

Then the boy said, "Ane! What did mother and father [75] bury me for? If I remained with [them]--the smith does not beat the piece of iron [after] having placed it on the anvil--many will I beat (hammer) for them both." [76]

The Gamarala and the Mahage having said, "That one to us [is] a smith's boy," and having well trampled still [more] earth [on him] came home.

When they were thus for no long time, for the Mahage again [there was] pregnancy longing; well then, she is not eating food. The Gamarala asked, "What is it, Bolan? You are not eating food." The woman said, "I have pregnancy longing." The Gamarala said, "What can you eat for the pregnancy longing?" The woman said, "[On] seven days from the Blue-lotus-flower pool having brought water, seven days having warmed it give me it (dilan) to drink." The Gamarala having brought the water, [on] seven days having warmed it gave it; the woman on the very seven days drank. The Gamarala asked, "Now then, is it well, the pregnancy longing?" The woman said, "It is well."

Well then, ten months having been fulfilled (lit., filled) she bore a son. Until the time he became able to talk they reared him.

[Then] the Gamarala said, "To look what this one says, let us bury him." The woman having said "Ha," they took him, and having cut the grave and placed him in the grave, they covered [him with] earth.

The boy said and said, "Ane! What did they bury me for? If I remained [with them]--the potter does not beat [the clay for] the pots--[for] many will I beat it."

The two persons having said, "That one is not ours [77]--a potter's boy," and having put still [more] earth [on him] and trampled it, came home.

Having come there, when they were [there] no long time, for the woman [there was] pregnancy longing; she is without food. The Gamarala asked, "What is it, Bolan? You are not eating food." The woman said, "I have pregnancy longing." The Gamarala asked, "What can you eat?" The woman said, "Having cut a hollow well (puhu lindak) and brought the water (diya), seven days having warmed it give me it for me to bathe." The Gamarala having cut a hollow well, [on] seven days having warmed the water gave it. The woman seven days bathed [with] the water. The Gamarala said, "Now then even, is the pregnancy longing well?" The woman said, "It is well."

When she was [there] not much time she bore a boy. Having reared him until the time when the boy became able to talk, the Gamarala said, "Having taken this one let us bury him, to look what he says." The Gama-Mahage having said "Ha," they took him, and having cut the grave and placed him in the grave, covered [him with] earth.

The boy said, "Ane! If I remained [with them]--the washerman does not wash cloth for them--many will I wash."

The two persons having said, "That one [is] not ours--a washerman's boy," put still [more] earth [on him] and having trampled it came home.

(On the next occasion the woman stated, in reply to her husband's inquiry as to what food she wanted, that she required nothing. When the son was buried he said, "What [did they bury] me for? For them [78] I--the tom-tom beater does not beat the tom-tom--will beat many." [79] They said, "That one [is] not ours--a tom-tom beater's boy," and they finished the burial and returned home.

On the fifth occasion, when asked what she could eat, the woman said, "There is the mind to eat (sic) buffalo milk." When the boy was placed in the grave he said, "Ane! What did our mother and father bury me for? If I remained [with them], having arrived near a King, [after I am] exercising the sovereignty won't our mother and father, both of them, get subsistence for themselves?" [80] The story continues:--)

Well then, the two persons having said, "This one himself [is] our child," getting him to the surface [81] they brought him home.

(On the sixth occasion the woman required cow's milk. After she had "eaten" it (lit., them, the word for milk being a plural noun) the longing was allayed. Like the others, the boy who was born was buried when he could talk. He said, "Ane! What did our mother and father bury me for? If I remained [with them] won't the two persons get a subsistence, I having even done cultivation and trading?")

The rest of the story is as follows:--The two persons having said, "This one himself [is] our child," getting him to the surface they brought him home. When they were rearing him not much time, the Gamarala's two eyes became blind. This boy having become big is continuing to give assistance to the two persons. Then the Gamarala died.

The elder (lit., big) boy has taken the sovereignty. The elder brother and younger brother, both, [assisting her]--one having done cultivation (goyitan) and trading, one having exercised the sovereignty--that woman is obtaining a subsistence.

The woman having become old, one day (dawasakda) that younger brother went to see that elder brother and return to the city. Having gone, as he was coming back Sakra having come, taking an old appearance, took away the Gama-Mahage.

The boy having come and looked [for her], at his mother's absence is weeping and weeping. Sakra, creating an old appearance, having come asked at the boy's hand, "What are you weeping for?"

The boy said, "On account of our mother's absence I am weeping."

Sakra said, "Why? While your mother has become old you weep! Whatever time it should be, life goes."

The boy said, "I must go to see our mother's life."

Sakra having taken him to the Sakra residence (bawana) showed him the boy's mother. Having shown her, Sakra asked, "Can you stay here?"

Then the boy said, "I having asked at elder brother's hand must come," and came [back to earth]. Having gone to the elder brother's city and said, "Elder brother, our mother having gone is in the Sakra residence; I also will go," the elder brother replied, "If you can, go." He having said it, he came away to go, [but] the boy not knowing the path simply stayed [at home].

Finished.

Tom-tom Beater. North-western Province.

I have inserted this pointless tale on account of the evidence it affords of a belief that infanticide was practised in former times; I may add that I have adhered as closely as possible to the text. It agrees with the story numbered 243 in this volume (a tale from Ratmalana, about eight miles south of Colombo), that children who were not likely to prove useful were sometimes buried alive. For other instances of infanticide see the Index to vol. i.

I am unable to refer to Indian instances in which Sakra occupies the position of Yama as the God of Death; but in Ceylon he is sometimes represented as being a Dharma-raja, a god of righteousness or justice, and this is a function of Yama. See the verse at the end of the story numbered 179 in vol. ii; in No. 107, vol. ii, it is Sakra who kills the wicked Princess.

The reason for cutting a special well with the water of which the women wished to bathe, was that they would thus obtain undefiled water.

NO. 198

THE STORY OF THE WOODEN PEACOCK

In a certain country there are a Carpenter and a Hettirala, it is said. There are also the wives of the two persons; there are also the two sons of the two persons.

The Carpenter and the Hettirala spoke together: "Let us send our two children to school." Having spoken thus, they sent the Carpenter's son and the Hettirala's son to school. At the time when the two had been going to school no long period, the Hettirala took and gave a cart and a bull to the Hettirala's son. Well then, the Hettirala's son goes to school in the cart; the Carpenter's son goes on the ground. A day or two having gone by he does not go again.

Afterwards the Carpenter asked, "Why, Ade! dost thou not go to school?"

Then said the youngster, "The Hettirala's son goes in the cart; I cannot go on the ground."

After that, the Carpenter also took and gave (anna dunna) a cart and a yoke of bulls to the Carpenter's son. Now then, the Carpenter's son also, tying [the bulls to] the cart, goes to school.

Then the Hettirala's son, having sold the cart and bull, got a horse and horse carriage. The Hettirala's son began to go in the horse carriage. Then the Carpenter's son does not go to school.

Then the Carpenter asked, "What dost thou not go to school for?"

The Carpenter's son said, "The Hettirala's son goes in the horse carriage; I cannot go in an ordinary (nikan) cart."

Afterwards, the Carpenter having said, "If the Hettirala's son goes in the horse carriage, am I not a Carpenter? Having made a better one than that I will give you it," constructed a wooden Peacock (dandu mondara) and gave it to the Carpenter's son. Afterwards the Carpenter's son, rowing on the wooden Peacock [through the air], goes to school.

When they were thus for not a long time, the Carpenter died; the Carpenter's wife also died. Afterwards this Carpenter's son thought to himself that he must seek for a marriage for himself. Having thought it he went rowing the wooden Peacock to a city.

There is a Princess of that city. The Princess alone was at the palace when the Carpenter's son was going. Afterwards the Carpenter's son asked at the hand of the Princess, "Can you (puluhanida) go with me to our country?"

Then the Princess said, "I will not go; if you be here I can [marry you]." After that, the Carpenter's son marrying [82] the Princess, stays [there]. While he was there two Princes were born.

After that, the Carpenter's son said to the Princess, "Taking these two Princes also, let us go to our country."

The Princess said "Ha."

Well then, while the Princess and the Carpenter's son, and the two Princes of these two, were going [through the air] on the back of that wooden Peacock, that younger Prince said, "I am thirsty." [83] The Carpenter's son having split his [own] palm gave him blood. The Prince said, "I cannot drink blood; I must drink water."

Afterwards, having lowered the wooden Peacock to the ground, [the Carpenter's son] went to seek water. [While he was absent] the younger Prince cut the cord of the wooden Peacock.

The Carpenter's son having gone thus, [after] finding water came back and gave it to the Prince. Afterwards, after the Prince drank the water he tried to make the wooden Peacock row aloft; he could not, because [the young Prince] cut the wooden Peacock's cord.

Afterwards, having left (damala) the wooden Peacock there, [the Carpenter's son] came to the river with the Princess and the two Princes; having come [there] they told the boatman to put them across (ekan-karawanda).

Afterwards, the boatman firstly having placed the Carpenter's son on the high ground on the other bank (egoda gode), and having come back to this bank, placing the Princess in the boat took her below along the river, and handed over the Princess to the King of the boatman's city.

The Carpenter's son having stayed on the high ground on the other bank, became a beggar, and went away. [84] Those two Princes having been weeping and weeping on this bank, jumped into the river. The two Princes went upwards and upwards in the river--there is a crocodile-house (burrow)--along the crocodile-house they went upward [and came to the surface of the ground].

Having gone there, while they were there weeping and weeping a widow woman having come for water (watura pare) asked, "What are you weeping and weeping there for?" at the hand of the two Princes.

Then the two Princes say, "Ane! Being without our mother and father we are weeping and weeping."

Then the widow woman said, "Come, if so, and go with me." Afterwards, having said "Ha," the two Princes went with the widow woman. Having thus gone, the widow woman gave food to the two Princes.

While they were growing big and large the King said at the hand of that Princess, "Now then, let us marry."

Then the Princess said, "In our country, when a Princess has either been sent away (divorced, aericcahamawat) or has made mistakes (padawari weccahamawat), she does not marry until the time when three years [85] go by. When the three years have gone (gihama) let us marry." Afterwards the King, having placed a guard for the Princess, waited until the time when the three years go by.

These two Princes who jumped into the river one day went to be on guard. The Princess asked at the hand of the Princes, "Whence are you?"

Then the Princes said, "While we were young at a very distant city our mother and father were lost near the river. A widow woman having brought us away is now rearing us."

Then the Princess said, "It is your (umbale) mother indeed who is I; your father is now walking about, continuing to beg and eat. I will perform a meritorious deed (pinkomak) and bring him; you, also, join yourselves to the beggars' party." Having said this, and given the two Princes silver and gold things, she sent them away.

That Princess at the hand of the King said, "I must perform a meritorious deed, to give money to those with crippled arms, lame persons, and beggars."

Afterwards the King by the notification tom-toms gave public notice to those with crippled arms, and lame persons, and beggars, to come [for the alms-giving]. Afterwards they came; that Carpenter's son, the beggar, also came.

To the whole of them [86] she gave money; to that Carpenter's son she gave much,--silver and gold. Having given it, the Princess said, "Having taken these and gone, not losing them, construct a city for us to stay in when we have come together again," she said. "Our two Princes also are near such and such a widow woman; [after] joining them, go."

Afterwards that Carpenter's son, joining the two Princes also, went and built a city. Afterwards this Princess--having placed a guard over whom, the King had stopped--having bounded off, unknown to the King [87] went to the city which the Carpenter's son and the two Princes built.

Well then, the Princess, and the Carpenter's son, and the two Princes stayed at the city.

Finished.

Tom-tom Beater. North-western Province.

In the Jataka story No. 193 (vol. ii, p. 82), a Prince who was travelling alone with his wife is described as cutting his right knee with his sword when she was overcome with thirst, in order to give her blood to drink.

In Old Deccan Days (M. Frere), p. 142, a Prince married a carpenter's daughter, and afterwards became poor, and a drum-beater for conjurers and dancers, a fate from which his second wife and her son rescued him.

In a story of the Western Province numbered 240 in this volume, a Princess recovered her husband by giving a dana, or feast for poor people, and observing those who came to eat it. See also No. 247.

In the Arabian Nights (Lady Burton's ed., vol. iii, p. 84), in the story of "Ali Shar and Zumurrud," the lady, who while disguised as a man had been chosen as King, recovered her husband by giving a free feast to all comers at the new moon of each month, and watching the persons who came, her husband Ali Shar, then a poor man, being present at the fifth full moon. At each of the earlier feasts she found and punished men who had been responsible for her own and her husband's misfortunes.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 101, a merchant's son who was travelling through a waterless desert for seven days, kept his wife alive by giving her his own flesh and blood.

See vol. ii, Nos. 80 and 81, and the appended notes.

NO. 199

THE WICKED STEP-MOTHER

At a certain city there are a King and a Queen. There are also two Princes.

During the time while they were living thus, while the Queen was lying down at noon, a hen-sparrow had built a house (nest) on the ridge-pole. The Queen remained looking at it. When the Queen was there on the following day [the bird] hatched young ones.

When they had been there many days, a young sparrow, having fallen to the ground, died. The Queen, taking the young sparrow in her hand, looked at it. Having opened its mouth, when she looked in it there was a fish spine in the mouth. The Queen threw the young one away.

After that, the hen-sparrow was not at the nest; another hen having come, stayed there. Afterwards, two young sparrows having fallen to the ground again and died, when the Queen taking them in her hand looked at them, two fish spines were in their mouths. The Queen threw them both away, too.

On account of what she saw the Queen thought, "[This] is not the hen which hatched these young ones. [The cock-sparrow] having called in another one [as his mate], she has been making them eat these spines to kill them." Then from this the Queen got in her mind, "When I am not [here] it will indeed be like this for my children." Well then, through that grief the Queen died.

After she died the King brought another Queen. This Queen beats and scolds the two Princes. Afterwards the Princes said to their father the King, "We must go even to our uncle's [88] house."

"Why must you go?" asked the King.

The Princes said, "Our step-mother beats and scolds us."

Afterwards the King said, "Go there, you."

When the two Princes went to their uncle's house, "What, Princes, have you come for?" the uncle asked.

"Our step-mother beats and scolds us; on that account we came."

"If so, stay," the uncle said.

Afterwards, when they had been there in that way not much time, as they were going playing and playing with oranges through the midst of the city, an orange fruit fell in the King's palace.

Then the Princes asked for it at the hand of the Queen: "Step-mother, give us that orange fruit."

The Queen said, "Am I a slave to drag about anybody's orange?"

After that, the big Prince having gone to the palace, taking the orange fruit came away.