Chapter VIII: Part 8

Then from the Divine World they saw a tusk elephant, and with the tusk elephant also a man, come. Having seen them, when the men having become afraid are looking on, the tusk elephant eats the paddy. Then the men asked at the hand of the man who came with the tusk elephant, "You [come] whence?"

Then the man said, "We come from the Divine World; if you also like, come."

After that, the men having said "Ha," [added], "How shall we come now? At the speed at which you go we cannot come."

Then the man said, "As soon as the tusk elephant has got in front [188] I will hang at the elephant's tail. One of you also take hold at my waist, [189] let still [another] man take hold at the man's waist, and thus in that manner all come."

After that, the men having said "Ha," in that very way the tusk elephant got in front. The man having hung from the tusk elephant's tail, when they were going away, the other men holding the waists, there was a coconut tree in the path.

Then the man who came from the Divine World said, "Ando! The largeness of these coconuts!"

Then these men asked, "In the Divine World are the coconuts very large?"

Then the man [in order] to say, "They will be this much [across]," released the hand which remained holding the tail of the tusk elephant. So the man fell to the ground, and all the other men fell to the ground.

Only the tusk elephant went to the Divine World.

Cultivating Caste, North-western Province.

In The Orientalist, vol. i, p. 234, Mr. C. J. R. Le Mesurier mentioned the man who tied up the rice mortars in the belief that the elephants' foot-prints in a rice field were caused by them.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 111, a man who got a tank made found that some animal tore up the surface of the embankment. When he remained on the watch for it he saw a bull descend from heaven, and gore it; and thinking he might go to heaven with it, he held the tail and was carried up to Kailasa, the bull evidently being the riding animal of the God Siva. After spending some time in happiness he descended in the same way, in order to see his friends. They asked him to take them with him on his return, and he consented. He seized the bull's tail, the next man held his feet, the third his, and so on, in a chain. While they were on their way upward one of the men inquired how large were the sweetmeats he ate in heaven. The first man let go, joined his hands in a cup shape, and said, "So big." Thereupon they all fell down and were killed. The story adds that "the people who saw it were much amused."

NO. 228

THE GAMARALA WHO ATE BLACK FOWLS' FLESH AND HIN-AETI RICE

In a certain country there were a Gamarala and a Gama-Mahage, it is said. There was a paramour for this Gama-Mahage, it is said. Because the Gamarala was at home the paramour was unable for many days to come to look at the Gama-Mahage.

Because of it, the Gama-Mahage having thought she must make her husband's eyes blind, went on the whole of the days to the bottom of a spacious tree in which it was believed that there is a Devatawa, and cried, "O Deity, make my man's eyes blind."

Having seen that in this way incessantly (nokadawama) the Gama-Mahage in the evening having abandoned all house work goes into the jungle, the Gamarala wanted to ascertain what she goes here for. The Gamarala also in order to stop this going of the Gama-Mahage settled in the afternoon that there will be a great quantity of work [for her] to do. The Gamarala, who saw that nevertheless, whatever extent of work there should be, having quickly finished all the possible extent she goes into the jungle, on the following day in the evening having been reminded of the preceding reflections, remained hidden in a hollow in the tree there.

And the Gama-Mahage, just as on other days, in the evening having finished the work and having come, cried, "O Devatawa who is in this tree, make my man's eyes blind." Having cleared the root of the tree and offered flowers, she also lighted a lamp.

The Gamarala who was looking at all these, having been struck with astonishment, after the Gama-Mahage went away descended from the tree and went home.

On the following day, also, in the evening the Gamarala, catching a pigeon and having gone [with it], remained hidden in the hollow of the very same tree. At the time when he is staying in this way, the Gama-Mahage having come, and having offered oil, flowers, etc., just as before, when she cried out [to the deity] to blind her man's eyes, the Gamarala from the hollow of the tree, having changed his voice, spoke, "Bola!"

Thereupon the Gama-Mahage, having thought, "It is this Deity spoke," said, "O Lord."

At that time the Gamarala said thus, "If [I am] to make thy man's eyes blind, give [him] black fowls' flesh [190] and cooked rice of Hin-aeti rice." Having said [this], he allowed the pigeon which he had caught to fly away.

Thereupon the Gama-Mahage having thought, "This Deity is going in the appearance of a pigeon," having turned and turned to the direction in which the pigeon is going and going, began to worship it. And the Gamarala after that having slowly descended from the tree, went away.

Beginning from that day, the Gama-Mahage, walking everywhere, having sought for black fowls' flesh and Hin-aeti rice, began to give the Gamarala amply to eat. While the Gamarala, too, is eating this tasty food, after a little time he says to the Gama-Mahage, "Ane! Ban, [191] my eyesight is now less." When he said thus, the Gama-Mahage more and more gave him black fowls' flesh and cooked Hin-aeti rice.

After a little time more went by, he informed her that by degrees the Gamarala's eyesight is becoming less. At this time the Gama-Mahage's paramour began to come without any fear. The Gamarala, groping and groping like a blind man, when he is walking in the house saw well that the paramour has come.

Having said, "Ban, at the time when you are not [here], dogs having come into the house overturn the pots," the Gamarala asked for a large cudgel. Keeping the cudgel in this manner while he was lying down, when the paramour came having seized his two hands and beaten him with the cudgel, he killed him outright.

While he was thus, when the Gama-Mahage came he said, "Look there, Ban. Some dogs having come from somewhere or other, came running and jumping into this. Having thrown them down with the cudgel, I beat them. What became of them I don't know."

Having heard this matter, at the time when the Gama-Mahage looked she saw that the paramour was killed, and having become much troubled about it because there was also fear that blame would come to her from the Government, lifting up the corpse and having gone and caused it to lean against a plantain-tree in her father's garden, she set it there.

Her father having gone during the night-time to safeguard the plantain enclosure, and having seen that a man is [there], beat him with his cudgel. Although the blows he struck were not too hard, having seen that the man fell and was killed, the plantain enclosure person, having become afraid, lifting up the corpse and having gone [with it], pressed the head part in the angle of the shop of a trader in salt, and went away.

The salt dealer having thought, "A thief is entering the house," struck a blow with a cudgel. But having come near and looked, and seen that the man is dead, at the time when it became light he informed the Government. He said that the man could not die at his blow, and that some person or other had put him there. [192]

Because on account of the dead man there was not any person to lament, having employed women for hire he caused them to lament. At this time one woman lamented: "First, it is my misfortune; next to that, father's misfortune; and after that the salt dealer's misfortune." [193] At the time when they asked, "What is that?" when she related the whole account for her punishment they ordered her to be killed.

Western Province.

In The Jataka, No. 98 (vol. i, p. 239), a man in order to cheat his partner got his father to enter a hollow tree, and personate a Tree-Sprite who was supposed to occupy it. When the matter in dispute was referred to this deity, the father gave a decision in favour of his son.

In The Adventures of Raja Rasalu (Swynnerton), p. 138, a man whose wife absented herself every night, followed her and discovered that she prayed at the grave of a fakir that her husband might become blind. He hid himself in the shrine, and on the next night told her that if she fed her husband with sweet pudding and roast fowl he would be blind in a week; he then hurried home before her. Next morning she remarked that he was very thin and that she must feed him well; he acquiesced and was duly fed on the two dishes. He first stated that his eyes were getting dim, and after the seventh day that he was quite blind. Her paramour now began to visit the house openly. One day the man saw his wife hide him in a roll of matting; he tied it up, and saying he would go to Mecca, shouldered it and left. He met another man similarly cheated, and they agreed to let the lovers go.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 40, after two brothers buried at the foot of a tree two thousand gold dinars, one of them secretly carried them off, [194] and afterwards charged the other with stealing them. As the King could not decide the case, the thief claimed that the tree at which the money was buried would give evidence for him. The question was put to it next day and a voice replied that the innocent brother took the money; but when the officers applied smoke to the hollow the father who was hidden there fell out and died, so the thief was punished by mutilation.

In Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 28, there is a similar story in which the thief was sentenced to pay the whole amount to the other man.

In the Kolhan folk-tales (Bompas) appended to Folklore of the Santal Parganas, p. 482, a Potter's wife whom a Raja advised to kill her husband, set up a figure of a deity in her house, and prayed daily to it that the man might become blind and die. On overhearing her, the Potter hid behind the figure, said her prayer was granted, and predicted that he would be blind in two days. When he feigned blindness she sent for the Raja, who together with the woman was killed at night by him, and his corpse placed in a neighbour's vegetable garden. Towards morning the neighbour saw an apparent thief, struck him on the head, and discovered he had killed the Raja. He consulted the Potter and by his advice placed the body among some buffaloes, where their owner knocked it over as a milk thief, and after consulting the Potter threw it into a well. It was discovered there and cremated.

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 247, a smith was the hero in place of the Potter. The body of a Prince was left at three houses in turn, the last householder being imprisoned.

In Santal Folk Tales (Campbell), p. 100, a man whose wife died left her corpse in a wheat field, tied in a bag loaded on a bullock, and got hid. When the field owner thrashed the bullock the man came forward, charged him with killing his sick wife, and received six maunds of rupees as hush money. The standard maund being one of 40 sers, each of 80 tolas or rupee-weights (Hobson-Jobson), this would be 19,200 rupees.

Regarding the black fowls, Bernier stated that in India there was "a small hen, delicate and tender, which I call Ethiopian, the skin being quite black" (Travels, Constable's translation, p. 251). In a note, the translator added the remarks of Linschoten (1583-1589) on Mozambique fowls:--"There are certain hennes that are so blacke both of feathers, flesh, and bones, that being sodden they seeme as black as ink; yet of very sweet taste, and are accounted better than the other; whereof some are likewise found in India, but not so many as in Mossambique" (Voyage, i, 25, 26. Hakluyt Soc.).

NO. 229

HOW THE GAMARALA DROVE AWAY THE LION

In a certain country the wife of a Gamarala had a paramour. Having given this paramour to eat and drink, because she wants him to stay there talking and associated [with her] the Gama-Mahange every day at daybreak tells the Gamarala to go to the chena, and at night tells him to go to lie down at the watch hut; even having come to eat cooked rice, she does not allow him to stay at home a little time.

The Gamarala, having felt doubtful that perhaps there may be a paramour for the Gama-Mahange, one day at night quite unexpectedly went home and tapped at the door.

Then, because the paramour was inside the house, the Gama-Mahange practised a trick in this manner. During the day time the Gamarala had put in the open space in front of the house a large log of firewood that was [formerly] at a grave. "A Yaka having been in this log of firewood, and having caused me to be brought to fear, go and put down that log of firewood afar. Until you come I cannot open the door," the Gama-Mahange said.

The Gamarala having been deceived by it, lifting up the log of firewood in order to go and put it away, went off [with it]. Then the paramour who was in the house having opened the door, she sent him out. When the Gamarala came back (apuwama) anybody was not there.

After this, one day when the Gamarala came at the time when the door had been opened, because the paramour was in the house the Gama-Mahange told the paramour to creep out by the corner of the roof [over the top of the wall], to the quarter at the back of the house, and go away.

But having crept a little [way], because he remained looking back the Gama-Mahange says, "You are laughing. Should he even cut my body there will be no blood [of yours shed]. Creep quickly. If not, there will be great destruction for us both." But because he does not speak, when she came near and looked she saw that the paramour having stuck fast was dead. Because his mouth was opened, this woman thought, "At that also he is laughing."

Well then, when the Gamarala came into the house the Gama-Mahange said, "Look here. A thief having come and having prepared to steal the goods that are in the house, is dead on the path on which he crept from here when I was coming. It is a good work," she said. The Gamarala, taking this for the truth, buried the man.

After this the Gama-Mahange met with another paramour. The man said to the Gama-Mahange, "We must kill the Gamarala. The mode of killing [shall be] thus:--Because it troubles men when a lion that is in the midst of such and such a forest in this country is roaring, to-morrow during the day the King will cause a proclamation tom-tom to be beaten [to notify] that he will give goods [amounting] to a tusk elephant's load to a person who killed [195] the lion, or to a person who drove it away. You having caused the proclamation tom-tom to halt, say that our Gamarala can kill the lion," the paramour taught the Gama-Mahange.

In this said manner, the Gama-Mahange on the following day having stopped the proclamation tom-tom, said, "Our Gamarala can kill the lion."

Well then, when the Gamarala came [home] they told him about this matter. Then the Gamarala, having scolded and scolded her, began to lament, and said, "Why, O archer, can I kill the lion?" But because the King sent the message telling the person whom they said can kill the lion, to come, when the Gamarala, having submitted to the King's command, went to the royal house [the King] asked, "What things do you require to kill the lion?"

Thereupon the Gamarala thought, "Asking for [provisions] to eat and drink for three months, and causing a large strong iron cage to be made, I must go into the midst of the forest, and having entered the cage, continuing to eat and drink I must remain in it doing nothing." Having thought it, asking the King for the things and having gone into the midst of the forest, he got into the iron cage, and continuing to eat and drink stayed in it doing nothing.

While he was staying in this manner, one day the lion having scented the iron cage looked at it. Then the Gamarala with a lance that was in his hand stabbed [at it, for the blade] to go along the nose. The Gamarala did thus through fear; but the lion having become afraid, not staying in the midst of that forest went to another forest.

After that, the Gamarala [informed the King that he had driven it away, and] taking the goods [amounting] to a tusk elephant's load, went home and dwelt in happiness.

Western Province.

In The Orientalist, vol. ii, p. 175, in a story given by Mr. T. B. Panabokke, a foolish Adikar who was sent to kill a lion, ran off as it was coming, and climbed up a tree. The lion came, and resting its fore-paws against the tree trunk, tried to climb up it. The man was so terrified that he dropped his sword, which entered its open mouth and killed it. He then descended, cut off the head, and returned in triumph. In a variant in the same volume, p. 102, the animal was a tiger. The story is given in Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 207, the animal being a lion.

In Tales of the Punjab (Mrs. F. A. Steel), p. 85, a weaver who had been made Commander-in-Chief killed a savage tiger by accident in the same manner, through his dagger's falling into its open mouth when he was in a tree.

In The Indian Antiquary, vol. xiv, p. 109, in a South Indian story by Natesa Sastri, a man who was sent to kill a lioness climbed up a tree for safety. When the lioness came below it and yawned he was so much alarmed that he dropped his sword, which entered her open mouth and killed her.

NO. 230

THE SON WHO WAS BLIND AT NIGHT

In an older time than this, in a certain village there was a nobleman's family. In the nobleman's family there was a Prince whose eyes do not see at night.

Because the nobleman-Prince is not of any assistance to his parents, the nobleman having spoken to his wife, told her that having given him suitable things, etc., she is to send off this one to any place he can go to, to obtain a livelihood. The lady (situ-devi) having tied up a packet of cooked rice and given it to her son, says, "Go in happiness, and earn your living."

Thereupon this Prince whose eyes were blind at night, taking the packet of cooked rice and having started, goes away. Having gone thus, and at the time when it was becoming evening having eaten the packet of cooked rice, he thinks, "Should it become late at night my eyes do not see." Having thought, "Prior to that, I must go to this village near by," and having arisen from there very speedily, he arrived at a village.

Having gone there and come to a house, during the time while he is dwelling with them this one says, "I am going away [from] there for no special reason (nikan). I am going for the purpose of seeking a marriage for myself," he said.

Thereupon they say, "There is a daughter to be given with our assent. We do not give that person in that manner (i.e., not merely because she is sought for). From our grandfather's time there is a book in our house. To a person who has read and explained the book we are giving our daughter in marriage," they said.

At that time this person who is blind at night asked for the book. The party brought and gave him the book. This person who is blind at night, taking the book into his hand, began to weep.

When they asked, "What are you weeping for?" he says, "Except that in my own mind I completely understand the difficulty of the matters that are in this book, I wept because of the extreme difficulty that there is for some one else in expounding it," he said.

At that time the party think, "To give our daughter [in marriage] we have obtained a suitable son-in-law." They gave her in marriage.

At the time when he is living thus for a few days, his father-in-law having spoken, says, "Don't you be unoccupied (nikan). There is our chena; having gone to the chena with the other brothers-in-law, taking a tract of ground for yourself clear it and sow it for yourself."

This one having said, "It is good," and having gone, taking a side of the chena began to clear it. This one worked more quickly than the other persons. Thereupon the father-in-law felt much affection for this person who was blind at night.

During that time when he was clearing it, a porcupine having been there at the corner of a bush, he killed it unseen by anyone, and put it away and hid it. At the time when it became evening the other dependants (pirisa) went home. This one, his eyes not seeing, was in the chena, clasping the dead body of the porcupine.

During the time while he was thus, the father-in-law came to seek him. Thereupon he says to the father-in-law, "It is excellent that you came first to do a work. Was it good to go home empty-handed? When I stopped for this business you went away, didn't you?"

Thereupon the father-in-law says, "Don't you be displeased; we did not know that you stopped. Come, to go home."

Then he says, "I cannot go in that way. Getting a stick and having come, hang this animal in the manner of the carrying-pole load (tada), in order to carry it," he said.

Thereupon, tying the carrying-pole, and placing the father-in-law in front, [196] he came to the house. That his eyes do not see, this one did not inform the father-in-law.

While a few days are going in that manner, the work in the chena having been finished he sowed it, and fitting up a watch-hut there he is [watching it] carefully.

While he is thus, thieves having broken into the house of the King of that country came near the watch-hut to which this one goes, in order to divide the goods. When they were sitting there dividing the goods, this one opened his eyes, and becoming afraid says, "Seize them! Beat them! Tie them!"

At once the thieves, leaving the goods and having become afraid, jumped up and ran away. When this one, collecting the heap of goods and having arrived at the house, informed the father-in-law, the father-in-law gave the King notice of it. The King having become much pleased, caused this one to be brought, and having given him various things appointed him to the office of Treasurer [197] of that city.

Western Province.

NO. 231

THE SON AND THE MOTHER [198]

In a certain country a widow woman lived with her only son, it is said. At the time when her son arrived at a young man's age, this woman for the purpose of bringing and giving him a [bride in] marriage, having descended to the road, set off to go to a village not distant from it. While this woman was going thus, in order to quench her weariness she went to a travellers' shed that was at the side of the path.

After a little time, yet [another] woman having arrived at this very travellers' shed, when these two were conversing one of those persons asked [the other] on account of what circumstances she went along by that road. At that time the woman who had come first to the travellers' shed gave answer thus, that is, "My husband having died I have only one son. Because of it, in order to seek a marriage for that son I set out and came in this manner," she said.

Thereupon the other woman says, "My husband also having died, I have only one daughter. I came on the search for a suitable husband for that daughter," she said.

After that, these two persons ascertaining that they were people belonging to the [good] castes, agreed to marry the son and daughter of these two persons. [After] promising in this manner, having given in marriage the other woman's daughter to the son of the first-mentioned woman, because the daughter's mother is living alone they summoned the whole four persons to one house, and resided there.

When they are coming and dwelling in that manner a very little time, the young man said to his mother that his wife was not good. A very little time having gone thus, the young woman says to her husband, "I cannot reside here with your mother. Because of it [please] kill her. If it be not so, having gone away with my mother we shall live alone," she said.

Although even many times he did not give heed to the word of his wife, because the young man was unwilling to kill his mother, in the end, at the time when his wife set off to go away, he said, "It is good; I will kill mother. You must tell me the way to kill her."

Thereupon his wife said thus, "In the night time, when thy mother is sleeping, taking completely [199] the bed and having gone [with it], let us throw it in the river," she said.

In the night time, at the time when all are sleeping, the young woman having tied a cord to the leg of the bed on which her mother-in-law is sleeping, went to sleep, placing an end of the cord in her hand.

The young man having seen this circumstance, after his wife went to sleep unfastened the end of the cord that was tied to the leg of his mother's bed, and tied it to the leg of the bed of his wife's mother. While it was thus, suddenly this young woman arose, and spoke to her husband: "Now the time is good," she said.

When he asked, "Because there is darkness how shall we find our mother's bed?" "I have been placing a mark," the woman said. Well then, because the end of the cord was tied to the leg of this woman's bed, both together lifting up the bed went and threw it in the river.

After it became light, when she looked, perceiving that the young woman's mother was thrown into the river, and coming to grief, and having wept, she said thus to her husband, "For committing some fault [200] we have thrown my mother into the river. Well, let us kill your mother, too," she said again.

The husband being not satisfied with this, because the request of his wife was stronger than that [disinclination], said, "It is good; let us kill her."

When her husband further asked, "By what method shall we kill mother?" she said, "When thy mother is asleep, lifting up the bed completely and having gone [with it], and having placed a pile of sticks at a new grave, let us burn her." The husband approved of her word.

On the following day, subsequently to its becoming light, when the woman whom the two persons were lifting up was asleep, having gone [after] lifting up the bed completely, they placed this woman together with the bed on the middle of the pile of firewood which they had gathered together previously. But to set fire to the heap of firewood they did not remember to take fire. Because of it, and because to bring fire each person was afraid to go alone, both set off and went.

During the time while they were going thus, when strong dew was falling like rain the woman who was asleep on the pile of firewood having opened her eyes, said, "Am I not at this grave mound?" She also having looked far and near, [201] thought, "It is indeed a work, this, of my son and daughter-in-law;" and having descended from the pile of firewood, lifting up a new corpse that was at the grave, and having gone and placed it upon that bed that was on the pile of firewood, she plucked off her cloth, and having clothed the corpse she entered the jungle quite unclothed.

The son and daughter-in-law having come, remained looking about. Then her son and daughter-in-law procuring fire, [202] and having come to the new grave, both persons made the fire burn at the two ends of the pile of firewood, and went away.

The woman, who had looked very well at this business, because she was unclothed could not come near villages. Having entered a forest wilderness that was near there, when going a considerable distance she saw a rock house (cave). Having gone to this rock house, when she looked [in it] she saw that a great number of clothes, and ornaments, and kinds of food and drink were in this rock house, and having thought, "For these there will be owners," she remained quite afraid to seize them.

At that time a gang of thieves who owned the goods, hundreds of thousands in number, that were in this rock house, having come and looked in the direction of the rock house, saw that an unclothed Yaksani had entered there. Having become afraid at it, the whole of them bounded off, and having gone running arrived near a Yakadura, [203] and said thus, "Friend, one Yaksani having entered is now staying at the rock house in which are the goods that we collected and placed [there] during the whole eight years in which we now have been committing robberies. Because of it, should you by any means of success whatever drive away the Yaksani for us, we will give a half from the goods," they said to the Yakadura.

Thereupon the Yakadura being pleased, when he went to the neighbourhood of the rock house with the thieves, the thieves, through fear to go, halted. The Yakadura having gone quite alone to the rock house, when he asked the woman who was unclothed, "Art thou a human daughter [204] or a Yaksani?" she gave answer, "I am a human daughter."

At that time the Yakadura said, "If so, I cannot believe thy word. Of a Yaksani, indeed, there is no tongue; of a human being there is the tongue. Because of it, please extend the tongue [for me] to look at it, having rubbed my tongue on thy tongue," the Yakadura said.

Thereupon this woman thought thus, "If so, these men having thought I am a Yaksani, are afraid of me. Because of it, having frightened them a little more I must get these goods," she thought.

Having thought thus, and having come near the Yakadura, at the time when he extended the tongue she bit his tongue. Thereupon, when the Yakadura began to run away, blood pouring and pouring from his mouth, the thieves, having become more frightened at it, ran away; and having said, "If she did so to the Yakadura who went possessing protective spells and diagrams, [after] uttering spells over limes, and uttering spells over threads coloured with turmeric, how will she do to us?" they did not go after that to even that district.

Well then, that woman, putting on clothes that were in the rock house, and having eaten and drunk to the possible extent [after] making up the goods into bundles as much as possible, came to look for her son. When the daughter-in-law and son saw her coming while afar, having arrived at astonishment at it, they asked, "How have you who were put on the pile of firewood and burnt, come again? Whence are these goods?"

Thereupon the woman says, "Why, Bola, don't you know that after their life, when they have burnt men they receive goods?" she asked.

Then her daughter-in-law, having thought that she will be able to bring goods, said, "Ane! Please burn me also in that way."

Having said, "It is good," the mother-in-law, having gone taking her daughter-in-law, and having put her on the pile of firewood, set fire [to it].

At that time, "Apoyi! I indeed cannot stay," she cried when she began to burn.

Thereupon her mother-in-law cries out, "Ha! Ha! Don't cry out. Should you cry out you will not receive the goods. While you were burning me did I also cry out? Ane! Because you are stronger than I, [after] making a great many articles into bundles come back," she said. In this manner having told and told her, and having burnt the daughter-in-law, the mother-in-law went home.

After a few days had gone, her son asks, "Mother, you by this time came bringing the goods. This giantess [205] has not [come] yet; what is that for?" he asked.

She said, "No, son; she is staying to bring a great many goods."

Having waited, one day the son having thoroughly tied the mother to kill her, on account of the manner in which he accepted the daughter-in-law's word, she said, "Why, Bola, fool! Dead men having arisen from the dead, will there be a country also to which they come? [206] I came in this manner," and having told her whole story, and employed her son, they went taking a great many carts, and brought to the village the whole of the goods that were in the above-mentioned rock house.

After that, this son contracted another marriage. Having seen his wealthiness, the King of that country gave him a post as Treasurer. [207]

Western Province.

This is also a folk-tale called "The Wicked Daughter-in-law," in the North-western Province, the parents of the young man being a Gamarala and Gama-Mahage. The wife wished to kill her mother-in-law because the latter and her own mother were quarrelling. She and her husband threw the first bed into a forest pool (eba). The incident of the return of the robbers to the cave where they had hidden their plunder is omitted; the Mahage simply put on a number of silver and gold articles and carried home a bundle of others, including necklaces and corals. She told her daughter-in-law that there were many more at the burial ground, and the latter went to fetch them. When she arrived there she saw a fresh corpse, and became so much afraid that she fainted, and fell down and died.

This story is given in The Jataka, No. 432 (vol. iii, p. 303).

In the Katha Sarit Sagara (Tawney), vol. i, p. 88, a servant girl who had absconded with her master's store of gold, climbed up a leafy tree to escape from him. One of his servants climbed up it in search of her. Seeing that she would be captured, she pretended to be in love with him, and as she was kissing his mouth she bit off his tongue, and he fell down unable to speak. Her master thought he had been attacked by a demon, and at once ran off.

In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 141, a woman who wished to kill her mother-in-law persuaded her husband to believe that if she were burnt she would be re-born as a deity, and receive continual offerings from them. They made a great fire in a deep trench, gave a feast at it, and when the people had gone pushed the mother over the edge into it, and ran off. She fell on a ledge in the side of the trench and thus escaped, was unable to return home in the darkness, and climbed up a tree for safety from animals and demons. While she was there, robbers came to the foot of the tree with valuable articles they had stolen, and when they heard her sneeze ran off, thinking she was a demon. In the morning she returned home with a heavy bundle of jewellery they had left, told the daughter-in-law that she had become a deity and had therefore received these valuables, and offered to send her also. The fire was made up afresh, the man pushed his wife into it, and she was burnt up.

NO. 232

CONCERNING THE HETTI MAN'S SON

In a former time, in a certain country there was a certain Hetti family possessing a great quantity of goods, it is said. There were seven sons of the Hettiya. For the purpose of learning he sent the seven sons to school. Out of the Hetti children who go to school, as the youngest son was a mischievous rough fellow, having set out from the house in order to go to school, while on the road he got hid, not going to the school. At the time when, the school having been dismissed, the other children are coming back, this child also, like a person who went to school, comes to the house with his brothers, and dwells [there].

That this one did not go (nongiya) to school no one tells either the father or mother. Because of what thing? Because of the harshness that there is of his, should they give information to his parents that he did not go to school they are afraid he will cause great annoyance to the people who give the information.

In that manner going to the school and coming according to his will, and making disturbance with the other children (lamo), and walking to several places at the time when he is dwelling [there], he one day in the eventide having descended to the city street goes to walk.

While going, a certain horse-keeper taking a horse brought it for sale. He having stopped the horse-keeper, asks, "To which district are you taking this horse?"

To that the horse-keeper gives answer, "I am taking this horse for sale."

Thereupon he said, "It is good. For how much money will you give this horse?"

Then the horse-keeper says, "You a man who takes horses, indeed! There is not any profit in telling you the amount. The value of this horse is much," he said.

Thereupon, having much scolded the horse-keeper, and having arrived at his house calling [the man to bring] the horse, he speaks to his father and says, "Take and give me this horse."

At that time his father the Hettiya having rebuked him, drove him away. As this one was a vile rough fellow, taking the saying heavily, he began to make disturbance with his father. Thereupon anger having gone to the father, seizing him and having beaten him, he drove him away.

Having done thus, this one came into the house, and taking a gun speaks to his father and says, "Should you not take and give me this horse, shooting myself I will die." Thereupon his father having become afraid, took the horse and gave [him it].

From the day when he took and gave the horse, he did not even go to the school. Having gone away according to his own notion, he joined the war army of that country. During the time when he was thus, also, he began to work there, so as to be a great dexterous person. The Chief of the war army there showed him much favour.

When a little time had gone thus, having been ordered to a war they came [for it]. Thereupon this one also having gone with the war force, and having been halted on the battle-ground, during the time while they are [there] the Chief of the Army spoke to this force (pirisa). When he said that in order to fight, a person who is able is to go to the enemy-King, and give the leaf missive (pattraya) which the Counsellor had prepared for the purpose, having seen that everyone remained without speaking, this one came forward, and having said, "I am able to go and give it," asked for the letter.

When he thus asked, the Commander of the Army, having arrived at great sorrow, says, "By this fight to whom will occur victory, defeat, or any other thing I am unable to say. But should you stay on the battle-ground, harm not befalling you at any time, you may escape. The messenger who goes in order to give notice to this enemy-King does not escape at any time. When, having said the message, he is dismissed, the guards strike him down. I know that you are a person of a great wealthy family. I know that the advantage that is obtained from another twelve soldiers I am receiving from you. [But] because at the time when I spoke to any person who was willing to despatch and make known this message, you came forward, it is not justice to cause another person to go." Having said [this], the General arrived at great sorrow.

Thereupon this one says, "Don't be afraid. Having gone and given the letter I shall come back. But I cannot go thus; I don't want these clothes. Please make afresh and give me clothes in the manner I say." When he said [this], the General, in the manner he said, made and gave him the clothes.

Thereupon, putting on the clothes and having mounted on the back of the horse which his father took and gave him, taking the leaf that was written for the purpose of giving the notice to the enemy-King, he went off.

At the time when he was going there, the guards of the King's house thought that a trader gentleman was coming in order to give assistance connected with the war. Without any fear whatever he went on horse-back to the royal palace; and having given the leaf and turned back, driving the horse a little slowly to the place where the guards are, and, having come there, driving the horse with the speed possible, he arrived at the place where his force is.

When he arrived thus, the General, having become much attached to him, established this one as the third person for that force. After that, having fought he obtained victory in the fight also. After he obtained victory in the fight, he appointed him to the chiefship of the army. During the time while he was dwelling thus, he went and in still many battles he obtained victory.

After that, having appointed him to the kingship, [208] he sent him to improve the out-districts. Having dwelt in that manner for much time, and having reached old age, he performed the act of death (kalakkiriya).

Western Province.

NO. 233

THE FORTUNATE BOY [209]

At a certain city there was a poor family, it is said. Of that family, the father having died, the mother and also a son remained, it is said. The mother, by [reason of] her destitute state without food, was supported by pounding [rice into] flour for hire at the shops, it is said.

While getting a living thus, having sent the son to school he began to learn letters. While he was staying in that way for learning them, one day [his mother] having sent him to school, at the time when he was coming home he was looking on nearby while a great rich man was getting a ship prepared on the sea shore. While he was thus looking, at the time when this boy having gone near looked, the work at the ship was becoming finished, it is said.

Owing to it, the boy, speaking to the rich man, says, "Will you sell this ship?" He asked [thus], it is said.

[In reply] to it, the rich man having looked in the boy's direction, said in fun, "Yes, I will sell it."

The boy asked, "For how much will you sell it?"

"For five hundred pounds for the ship on which pounds, thousands in number, have been spent I will give it," he said.

On account of it the boy, having placed in pawn his books and slates at a shop near by, and having [thus got and] brought twenty-five cents, [210] and given them as earnest money for the ship, says, "To-morrow morning at nine, having secured the money I will take the ship," he said. The rich man through inability to say two words remained without speaking, it is said.

The boy having gone home, at the time when he was there, when his mother asked, "Why, Bola, where are thy books and slates?" the boy says, "Having asked the price for a new ship of such and such a rich man, and agreed to take it, I placed the slates and books in pawn, and bringing twenty-five cents I gave them as earnest money," he said.

His mother having become angry at it, and having beaten the boy, scolding him drove him away without giving him food, it is said.

At the time when she drove him away, having gone near a Hettiya of that city he says, "Ane! Hettirala, I having agreed to take such and such a rich man's ship, and having gone to school, at the time when I was coming I placed my books and slates in pledge at a shop; and bringing twenty-five cents and having given them as earnest money, and agreed to secure the remaining money to-morrow morning at nine, I was going home meanwhile. When I told my mother these matters, she bringing anger into her (undae) mind, beat me, and drove me from the house without having given me food. Because it is so, you having paid this price for this ship keep it in your name," he said.

The Hettiya becoming pleased at it, on the following day morning having made ready the money and gone with the boy, the Hettiya says, "I will stay here. You having gone with this money and given it to him, take the ship. As soon as you take it (e aragana wahama) speak to me; then I will come," he said.

Then the boy, having gone in the manner he said, at the agreed time, and having spoken to the rich man, says, "According to the agreed manner, here (menna), I brought the price for you. Taking charge of it and having written the deeds, give me the ship," he said.

The rich man, as soon as he was out of a great astonishment, [211] having gone and written the deeds, and having handed over the ship, says, "Ade! Bola, boy, is thy filth (kunu) a religious merit? Where, indeed, if this had not broken and fallen [on me], for a price of that manner was I to give the ship on which I incurred expenses to the amount of thousands of pounds! Thy birth having been consistent with it, it will be a debt [of a previous existence] which I was to give to thee. Because it is so, I will launch on the great sea this ship on which these five hundred pounds are spent, and will give [thee it there]," he said.

On account of it, the boy having summoned the Hettiya, says, "There (Onna)! I got the ship! Although I got it, the price I gave for the ship was not mine; it was yours. Because of that, load into this ship the goods you want [to send], and having placed hired workmen [on board] for it, give charge of it to me. I having gone to some country or other [after] doing trading shall come back in happiness," he said.

Then that man who sold the ship, having collected together people and incurred great expenses, and caused the ship to be launched on the sea, gave him it, it is said. Having acted in that manner and given it, out of that price not bringing a cent home, he spent it over that; and having related the circumstance to his family, not feeling (ne-gena) any grief, in good happiness he dispatched the time (kal aeriya), it is said. If you said, "What is [the reason of] that?" "There is no need for us to take [to heart] sorrow. From the debt that we were to give him [in a previous existence] we are released," he said.

After that, the Hettiya having loaded into the ship bags of rice, thousands in number, and placed [over it] a hired captain, made the boy the principal (palamuweniya), and having given him charge sent it off, it is said.

While the ship was going, time went by, many days in number, it is said; but while they were going on as a land (godak) was not yet to be perceived, the ship drifted to a great never-seen country, it is said. When they investigated in the country, and looked at the auspicious character of the kind of men who are [there], their faces were of the manner of dogs' faces, the body like these bodies of ours, [212] but the food was human-flesh food, it is said.

On account of it, the persons who were in the ship being afraid, say, "Ane! This is indeed a cause for both ourselves and our ship to be lost!"

While they are staying [there] the boy says anew, "I think of an expedient for this, that is, let us cook a great rice [feast] on the ship. Having cooked it, I will go to this village, and having spoken to the men and come [after] assembling them, and having eaten this food of ours, we will tell them to look [round the ship]."

Having caused the rice to be made ready the boy went to the village, and having come [after] assembling the men, while giving them the food to eat, these men, perceiving that it was a food possessing great flavour that they had not eaten and not seen (no-ka nu-dutu) say, "This sort you call 'rice' we [first] saw to-day indeed. For what things will you give this?" [213] they asked.

To that the sailors say, "Except that we give for money, for another thing we do not give," they said, it is said.

Meanwhile the men (minisun) say, "In our country there is not a kind called 'money'; in our country there are pieces of silver and gold. If you will give it for them, give it," they said, it is said.

After that, the sailors having spoken [together] and caused them to bring those things, began to measure and measure and give the rice, it is said. Should you say, "In what manner was that?" that kind of men, putting the pieces of silver and gold into sacks and having brought them, began to take away rice to the extent they give, it is said.

During the time while they are doing taking and giving (ganu denu) in that way, because the sailors had great fear of staying, at night, at about the time when both heaps were equal (hari) by stealth they began to navigate the ship, it is said. At that very time, at the time when they looked at the accounts of that rice they gave, the cost had been not more than a hundred bags in number, it is said. For the rice that was of that cost there had been collected sacks of gold and silver,--about twelve were assembled, it is said.

Having gone to yet [another] country, and sold those things, and made them into money (mudal kara), taking for the money yet nine ships, and together with this ship having loaded goods into the whole ten ships, he began to come to his own city.

While coming there, at the time when [the citizens] looked at this it was like the mode of coming for a great fight. Meanwhile, not allowing them to approach their own country, the King asked, "Of what country are these ships? Are they coming for some fight, or what?"

At that, having raised the flag of the ship they say, "No; we have not come for a fight. In these ships are trading-goods. In any other way but that we have not come," they said.

Yet still the King asked, through the excess of his fear, saying and saying, "Whose ships? Who is the owner?"