In a certain country there were two brothers, it is said. Of these two the elder one got married. The younger brother had a secret friendship with his elder brother’s wife. One day, the elder brother having succeeded in ascertaining about this, and having gone summoning the younger brother into the midst of the forest, cut off his two hands and his two feet.
Then the younger brother says, “Elder brother, you having cut off my hands and feet gave me the punishment that is to be inflicted. Please stop even now,” he said.
Thereupon the elder brother, having placed this Koṭā1 without hands and feet in a boat and launched it in the river, sent him away. Prior to launching and sending him off, because he told him to bring and give him a Bana2 book that was at the younger brother’s house, he brought the book and having placed it on Koṭā’s breast sent him away.
Well then, this boat with Koṭā also, going drifting by the margin of the river, two old women having been [there], one said, “That boat which comes drifting is for me.” The other woman said, “Should there be anything whatever inside the boat it is for me.” Well then, when the boat drifted ashore, out of these two women one took the boat, one having taken Koṭā gave him to eat.
During the time when he is thus, having heard that they were beating a notification tom-tom on the road [to proclaim] that to a person who having seized gave him the thieves who are stealing flowers in the King’s flower garden, [the King] will give goods [amounting] to a tusk elephant’s load, Koṭā caused this notice tom-tom to stop, having said, “I can.” Causing them to build a little house in the flower garden, and he himself having told men, they lifted him up and went [with him there]; and lying down inside the little house, on the loft, in a very sweet voice he began to read his Bana book.
At the time when he is saying Bana in this way, at night seven Princesses having come to pluck flowers, and having heard the sweet sound of Koṭā’s saying Bana, went near the house and told him to open the door. Then, because in order to arise he had not two feet nor also two hands, when Koṭā said that he was unable to open the door, one person out of these Princesses having put on a ring able to display extreme power which she had, caused Koṭā’s hands and feet to be created [afresh]. Then Koṭā having opened the door said Bana for the Princesses.
The Princesses having heard the Bana, when they were going the youngest Princess on whose hand was the ring went after the whole. Then Koṭā having seized the hand of the Princess who went after, and drawn her into the house, shut the door.
After it became light, having gone taking the Princess, and having given charge of her to the old woman who took charge of Koṭā, Koṭā went to the royal house to say that he caught the thief who plucks the flowers. When going there, Koṭā went [after] putting on the Princess’s ring of power,3 having given part of [the Princess’s] clothes to the old woman.
Koṭā having gone, told the King that he caught the thief. He told him to come with the thief. When Koṭā came home to bring the thief, he saw that having cheated the old woman, the Princess [after] asking for [and getting] her clothes had gone, and had concealed herself; and Koṭā’s mind having become disheartened, he went away out of that country.
While thus travelling, having seen six Princesses taking water from a pool that was in the middle of the forest, when Koṭā went near them he recognised that they were the Princesses who went to steal the flowers; and having seen that the Princess whom he seized was not there, for the purpose of obtaining the Princess he invented a false story in order to go to the place where they are staying. That is, this one, having asked the Princesses for a little water to drink, and having drunk, put into one’s water jar the ring of power that was on his hand, and having allowed them to go, he went behind.
When these six royal Princesses went to the palace of their father the King, Koṭā also went. Then when the royal servants asked Koṭā, “Why have you come to the royal house without permission?” he said that the Princesses had stolen his priceless ring. He came in order to tell the King, and ask for and take the ring, he said. “The ring will be in one of the Princesses’ water jars,” he said. But the whole seven Princesses, ascertaining that it was the ring of the youngest Princess of them, gave information accordingly to the King. Thereupon the King having much warned Koṭā, told him to give information of the circumstances under which he had come, without concealing them. Then Koṭā in order to obtain the youngest Princess told him how he came.
Having said, “If you are a clever person able to perform and give the works I tell you, I will give [you] the Princess in marriage,” the King ordered Koṭā to plough and give in a little time a yam enclosure of hundreds of acres.
This Koṭā, while going quickly from the old woman after having left the country, obtaining for money a pingo (carrying-stick) load of young pigs that [a man] was taking to kill, for the sake of religious merit sent them off to go into the jungle. When any necessity [for them] reached Koṭā, when he remembered the young pigs they promised to come and be of assistance to him.
Again, when going, having seen that [men] are carrying a flock of doves to sell, and a collection of fire-flies, taking them for money, for the sake of religious merit [he released them, and] they went away. These doves and fire-flies promised to be of assistance to Koṭā.
Because he had done these things in this manner, when [the King] told Koṭā to dig and give the yams he remembered about the young pigs. Then the young pigs having come, dug and gave all the yam enclosure. Well then Koṭā having [thus] dug and given the yams, pleased the King.
Again, the King having sown a number of bushels of mustard [seed] in a chena, told him to collect the whole of it and give it to the King.
Thereupon, when Koṭā remembered about the doves, all of them having come and collected the whole of the mustard seeds with their bills, gave him them. Having gone to the King and given that also, he pleased the King.
At the last, the King having put all his seven daughters in a dark room, told him to take the youngest Princess by the hand among them, and come out into the light.
Thereupon, when Koṭā remembered the fire-flies, the whole of them having come, when they began to light up the chamber, Koṭā, recognising the youngest Princess and taking her by the hand, came into the light.
After that, the King gave the Princess in marriage to Koṭā. They two lived happily.
Western Province.
Regarding the ring in the jar of water, and the tasks to be performed before the Princess could be married, see vol. i, p. 294.
In the Kathā Sarit Sāgara (Tawney), vol. i, p. 142, a Brāhmaṇa who wished to let his wife, a Vidyādharī who had taken refuge on Udaya, the Dawn Mountain, know of his arrival, dropped a jewelled ring into a water pitcher when one of the attendants who had come for water in which to bathe her, asked him to lift it up to her shoulder. When the water was poured over his wife she saw and recognised the ring, and sent for him.
In A. von Schiefner’s Tibetan Tales (Ralston), p. 71, Prince Sudhana, who had made his way to the city of the Kinnara King in search of his wife, the Kinnarī Manōharā, met with some Kinnara females drawing water for pouring over Manōharā, to purify her after her residence with him. He placed her finger-ring in one pot, and requested that it might be the first to be emptied over her. When the ring fell down she recognised it and sent for him, introduced him to her father the King, and after he performed three tasks was formally married to him. The third task was the identification of Manōharā among a thousand Kinnarīs. In this she assisted him by stepping forward at his request.
The incident of the ring sent in the water that was taken for a Princess’s bath, also occurs in Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 302. She recognised it, and sent for her husband who had thus notified his arrival in search of her.
In a certain country there are a King and a Queen, it is said. While the two persons were acquiring merit for themselves a son was born. The child having become big, while he was increasing in size [the Queen] again bore one.
They sent the second Prince to a pansala (residence of a Buddhist monk) to learn letters. When he was at the pansala the two eyes of his father the King having been injured (antarā-welā) became blind. The Queen’s two eyes also became blind. Owing to it the big Prince told the younger brother to come.
After he came he said, “Younger brother (Malē), the trouble that has struck us! Do you night and day say Bana.”4 So the younger brother night and day says Bana.
He called to the elder brother, “Elder brother, come here.” The elder brother asked, “What?” “For us three persons you are unable to provide hospitality; you bring a wife (hirayak),” the younger brother said. The elder brother said, “For my ear even to hear that don’t mention it to me.”
After that, the younger brother again called the elder brother near. “For us three persons you are unable to provide hospitality; you bring a [bride in] marriage.” The elder brother on this occasion (gamanē) said “Hā.” When he said it, having gone to another city he asked a [bride in] marriage5; having asked he came back. Having gone again he returned, summoning her. After that, for the four persons the Prince is providing hospitality.
One day (dawasakdā) he having gone to chop the earthen ridges in the rice field, the Prince’s Princess was pounding paddy in order to [convert it into rice and] cook. To winnow it she leaned the pestle against the wall; it having fallen upon a waterpot the waterpot broke. When, having seen it, the Princess was weeping and weeping, the Prince (her husband) came from the rice field. “What are you crying for?” he asked.
“Here! (Mēn), I am crying at the manner you, husband,6 behaved,” the Princess said. Afterwards the Princess said, “Go and conduct me to my village.”
When the Prince said, “What shall I go and escort you for? Cook thou,” he called to the younger brother, “Younger brother, come here.”7
The younger brother having come, asked, “What?”
“While she is cooking for us let us go to cut a stick,” the elder brother said.
Afterwards the two persons having gone to the chena jungle cut the stick. After having cut it8 the elder brother said, “You lie down9 [for me] to cut the stick to your length.” When he was lying down the elder brother cut off his two feet and two hands. He having cut them, when he was coming away the younger brother said, “If you are going, pick up my book and place it upon my breast.” After having placed it, the elder brother went away10; the younger brother remained saying and saying Bana.
After the elder brother went, seven widow women having gone to break firewood and having heard that he was saying Bana, the seven persons came to the place and saw the Prince. “A Yakā or a human being (manuswayekda)?” they asked.
The Prince asked, “Does a Yakā or a human being ask? The Bana a human being indeed is saying,” he said.
“And human beings indeed ask,” the widow women said.
Well, having said thus they came to hear the Bana. While hearing it, a woman having said, “Aḍē! We having been here, the gill of rice will be spoilt11; let us go to break firewood,” six persons went away.
The other woman saying, “I [am] to go home carrying (lit., lifting) Koṭā,” and having stayed, lifting him and having gone and placed him [there], and cooked rice, and given him to eat, while he was [there] he heard the notification by beat of tom-toms:—“At the King’s garden thieves are plucking the flowers.”
On seeing that widow, Koṭā said, “I can catch the thieves; you go to the King and tell him.”
Then the woman having gone to the place where the King is, the King asked, “What have you come for?” Well then, the woman said, “There is a Koṭā (Short One) with (lit., near) me; that one can catch the thieves, he says.”
The King [asked], “What does he require12 for it?”
Afterwards she said, “You must build a house.”
Then the King having built a house in the flower garden, having taken Koṭā the woman placed him in the house. In the evening having placed [him there], and lit the lamp, and placed the book, she came to her house.
Well then, when Koṭā is saying Bana, five Nāga Maidens13 having come to pluck the flowers hear the Bana. Until the very time when light falls they heard the Bana. When the light was falling the five Nāga Maidens said, “We [are] to go; we must give him powers (waram).”
That Koṭā said, “Who said she will give power to me?”
Then out of the five persons one said, “I will give powers for one hand to be created”; well then, for one hand to be created the Nāga Maiden gave powers. [For] the other hand to be created another Nāga Maiden gave powers. Also [for] the two feet to be created other two gave powers. The other Nāga Maiden’s robes (salu) Koṭā hid himself. Those four persons were conducted away14; one person stayed in that house (that is, the one whose clothes he had concealed).
After that, the King came to look at the flower garden. Having come, when he looked15 the flowers [were] not plucked. Having become pleased at that he gave Koṭā charge of the garden, to look after it, and he gave a thousand masuran, also goods [amounting] to a tusk elephant’s load, a district from the kingdom.
That Koṭā handed over the district to the widow woman; those goods16 [amounting] to a tusk elephant’s load he gave to the woman. Having split his thigh he put those masuran inside it.
Tom-tom Beater, North-western Province.
In the Story of Madana Kāma Rāja (Naṭēśa Sāstrī), p. 87, a Prince, by the advice of an old woman for whom he worked, carried off the robe of Indra’s daughter when she came to bathe in a pool. He handed it to the old woman, who in order to conceal it tore open his thigh, placed the robe in the cavity, and stitched up the wound.
2 Buddhist Scriptures, and other religious works. ↑
3 Bala-aeti mudda, power-possessing ring. ↑
4 That is, recite the Buddhist Scriptures, apparently with a view to their parents’ recovering their sight as a reward for his religious zeal. ↑
6 Hurā. To screen herself she blamed him for leaving her alone with the younger brother, thus suggesting that he had behaved improperly to her. ↑
7 Malē, mehe waren kō; kō is intensitive, making the order more imperative, like our “I say.” ↑
11 Waeradeyi, will go wrong. ↑
14 Aeradi-wunā ahākata; I am not sure of the exact meaning. ↑
16 In these stories I have translated wastu as “goods,” this being in the plural number, and wastuwa as “wealth.” ↑
In a certain country there was a man called Sokkā, it is said. For the purpose of this man’s living, catching a monkey (Wan̆durā) and having made it dance, he began to get money. [After] getting money in that way, when Sokkā, drinking arrack (palm spirit) very well, is walking to that and this hand, the monkey sprang off and went away.
After that, Sokkā, having by means of the money which remained again drunk arrack very well and become drunk, fell into the ditch. Thereupon many flies began to settle on this man’s body. This Sokkā having become angry at it, when he struck at the flies with both hands a great many flies fell dead.
In a little time his intoxication having evaporated his sense came. Thorough sense having come in that manner, when he looked round about he saw near him the quantity (rāsiya) of flies that had died. While he was there, thinking, “Æyi, Bola, at one blow with my hand they were deprived of life to this extent; isn’t it so?” a very foolish man who dwelt in that village came to go near this Sokkā.
The man having seen Sokkā asked, “Friend, what are you doing?”
Thereupon Sokkā says, “Aḍē! What art thou saying? I being a person who has now killed ten or fifteen, thou art not enough even to put on my bathing-cloth for me.”1
This foolish man having become frightened by the very extent [of the deaths] that he heard of in this word of Sokkā’s, began to run off. As he was running he met with yet a man who is going on the road; he asks at the hand of this foolish man, “What, friend, are you running for?”
Then this fool says, “Friend, a man who killed ten or fifteen men tried to kill me. Because of it I am running through fear,” he said. At that time that man also, through the extent [of the deaths] that he heard of in that speech having become afraid, began to run off. As these two persons were running they said thus to the men going on the road, that is, “On the road there is a great murderer. Don’t any one go.”
After that, having [thus] made Sokkā a great furious one, it became public. The King of the city also got to know of it. Well then, the King having caused this Sokkā to be brought, [said], “You are a dexterous swordsman and a dexterous fighter, they say. Is it true?”
Then Sokkā says, “O King, Your Majesty, when I have struck with one hand of mine, should there be ten or fifteen staying on that side the men fall dead.”
Thereupon the King asks Sokkā, “If you are a dexterous man to that degree, will you come to fight with the first dexterous fighter of my war army?”
Sokkā says, “When ten or fifteen are dying by one hand of mine, what occupation is there [for me] with one! I am now ready for it.”
The King says, “When for three days time is going by, on the third day you having fought in the midst of a great assembly, the person out of the two who conquers I will establish in the post of Chief of the Army (Senā-Nāyaka).” Sokkā was pleased at it.
The King having put these two persons into two rooms, placed guards. While they were thus, Sokkā having spoken to the dexterous fighter, says, “You having come for the fight with me will not escape. To this and this degree I am a dexterous one at fighting. Fight in the midst of the assembly, and don’t be shy.”
The dexterous fighter having become frightened at Sokkā’s word, got out of the chamber by some means or other, and not staying in the city, bounded off and went away.2
When the third day arrived, the whole of the forces dwelling in the city assembled together to look at the fight of these two persons. Thereupon, only Sokkā arrived there. Then when Sokkā became more and more famous the King was favouring him.
During the time while he is thus, a war arrived for the King. The King says to Sokkā, “We must do battle with a war army of this extent. Because of it, having gone together with my war army can you defeat the enemies?”3
Sokkā says, “I don’t want Your Honour’s army. Having gone quite alone I can defeat them.”
Thereupon the King said, “What do you require?”
Sokkā, asking for a very rapidly running horse and a very sharp-edged sword, mounted upon the back of the horse, and having bounded into the middle of the hostile army who were building the enemy’s encampment, driving on the horse to the extent possible, he began to cut on that and this hand (ē mē ata). Sokkā having cut down as many as possible, stringing a head, also, on his very sword, came to the royal palace. Thereupon, the forces (pirisa) who were building the encampment, thought, “If so much damage came from one man, how much will there be from the other forces!” Having thought [this], they bounded off and ran away.
Then the King having been pleased, married and gave his daughter, also, to Sokkā, and gave him much wealth also.
During the time while Sokkā is dwelling in this manner at the royal house, Sokkā thought to drink arrack, [after] going and taking the ornaments that his wife is wearing. Having thought it, as though he had an illness he remained lying on a bed, not eating, not drinking.4 Thereupon his wife having approached near him asked the cause of the illness.
At that time Sokkā asks, “Dost thou think that I have obtained thee (tī) without doing anything (nikan)? To obtain thee I undertook a great charge. The charge is that thou and I (tīt māt) having gone to such and such a mountain must offer gifts.”
Thereupon the Princess says, “Don’t be troubled. To-morrow we two persons having gone [there], let us fulfil the charge,” she said.
Sokkā having become pleased at it, on the following day, with a great retinue also, they went to fulfil the charge. Having gone in this manner, and caused the whole of the retinue to halt on the road, these two persons went to the top of the mountain. Sokkā thereupon says, “I have come here now for the purpose of killing thee, so that, having killed thee, taking thy ornaments I may drink arrack.”
Then the Princess asked, “If I and the ornaments belong to Your Honour,5 for what purpose will you kill me?”
At that time Sokkā said, “[Even] should that be so, I must kill thee.”
The Princess thereupon says, “If Your Honour kill me now, fault will occur to you at my hand; because of it please bear with me until the time when you forgive me,” she said.
Having said thus while remaining in front of him, and having knelt, she made obeisance. Then having gone behind his back, and exhibited the manner of making obeisance, she seized his neck, and having pushed him threw Sokkā from the mountain, down the precipice. Sokkā having become scattered into dust, died.
After that, the Princess turned back with her retinue, and went to the royal palace.
Western Province.
In The Orientalist, vol. ii, p. 176, the foolish Adikār (Minister) mentioned in the first note after the folk-tale numbered 229, was sent (on account of his destruction of the lion) at the head of an army, against an enemy who had defeated the best generals. His horse bolted and carried him towards the enemy’s troops, who ran off when they observed his approach. He then rejoined and brought up his men, captured the contents of the camp, returned to the King with it, was handsomely rewarded, and retained the royal favour until his death.
In The Jātaka, No. 193 (vol. ii, p. 82), a woman in order to kill her husband pretended that she had taken a vow to make an offering to a hill spirit, and said, “Now this spirit haunts me; and I desire to pay my offering.”
They climbed up to the hill-top, taking the offering. She then declared that her husband being her chief deity she would first walk reverently round him, saluting him and offering flowers, and afterwards make the offering to the mountain spirit. She placed her husband facing a precipice, and when she was behind him pushed him over it.
In No. 419 (vol. iii, p. 261), it was a robber who took his wealthy wife who had saved his life, to a mountain top, on the pretence of making an offering to a tree deity. They went with a great retinue, whom he left at the foot of the hill. When they arrived at the precipice at the summit, he informed her that he had brought her in order to kill her, so as to run off with her valuable jewellery. She said she must first make obeisance to him on all four sides, and when she was behind him threw him down the precipice, after which she returned home with her retinue.
In Old Deccan Days (M. Frere), p. 209, a potter who had caught a tiger, and had consequently been appointed Commander-in-Chief, made his wife tie him firmly on his horse when he was ordered to defeat an enemy’s troops. His horse bolted towards the enemy. In the hope of checking it, he seized a small tree which came up by the roots, and holding this he galloped forward, frightening the opposing force so much that they all ran away, abandoning their camp and its contents. Peace was made, and he received great honours.
In Indian Nights’ Entertainment (Swynnerton), p. 210, the same story is given, the hero being a weaver.
In Sagas from the Far East, p. 181, a poor weaver who had asked to marry the daughter of the King of India, was sent to attack an enemy who was invading the kingdom. His troops refused to fight under him, so he went on alone. His horse bolted towards the enemy, he seized a young tree which was pulled up by the roots and with which he knocked down several of the opposing troops. The rest fled, throwing away their arms and armour, and he loaded a horse with it and returned to the King in triumph. Afterwards he killed by accident a great fox and seven demons, became the King’s son-in-law, and ruled half the kingdom.
In The Indian Antiquary, vol. xiv, p. 109, in a South Indian story by Naṭēśa Sāstrī, a man who had accidentally saved a Princess whom some robbers were abducting, was sent to attack the enemy’s troops who had invaded the kingdom. The horse given to him was wild, so he was tied on it. It galloped towards the enemy, swam across a river at which he seized a palmira tree that was about to fall, and the enemy, seeing him approaching with it, ran away. This version is also given in The Orientalist, vol. ii, p. 102 ff., by Miss A. R. Corea. According to this Sinhalese tale the man succeeded to the throne at the death of the King, having previously been made Commander-in-Chief.
In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 50, a woman who wished to kill her husband pretended to have a headache, for which it was necessary to offer prayers on a mountain to a local deity. She accompanied her husband to a precipice, made him stand facing the sun, went round him several times, and then pushed him over. He was saved by falling into a tree.
In vol. i, p. 112, a woman who had fallen in love with a cripple determined to kill her husband, who had saved her life. On the pretence of assisting him to collect fruits she accompanied him up a mountain and seized an opportunity to push him over a precipice. He was saved by a local deity.
In vol. ii, p. 140, there is an account of the weaver who frightened the enemy’s troops when those of his own side were being defeated; these returned and gained a complete victory. The man was made Minister, with rank next the King.
1 Ambuḍē gahaganṭawat. Compare p. 297, note. ↑
2 Up to this point the story is a variant of the tale called “Sīgiris Siññō the Giant,” in vol. i, p. 312. ↑
3 The meaning is, “Can you take my war army and defeat the enemies?” To express this in Sinhalese the narrator should have said, “Taking my war army, can you,” etc. ↑
In a certain country a Prince was born to a King, it is said. For the purpose of giving milk to the Prince he caused a wet-nurse1 to be brought. Because the nurse’s milk was insufficient for the Prince, he caused yet [another] person to be brought. That also being insufficient he caused yet [another] person to be brought. In that manner having caused seven wet-nurses to be brought, the whole seven gave milk to the Prince. That milk also being insufficient, for the day he gave him also the cooked rice from a quarter [bushel] of rice, and a quarter of a goat, to eat. Having eaten this food, during the time when the Prince became somewhat big [so as] to walk here and there, he gave him the cooked rice from a half bushel of rice and the meat of a goat, to eat. Until the time when ten years were completed for the Prince he gave food thus.
At that time the Prince began to jump that side and this side in the river. That circumstance was published in all cities. During the time when it was thus published, the people of the cities were collected together to look at this Prince. Thereupon, when the Prince was jumping to that bank of the river, while in the midst of the great multitude he fell into water of about two fathoms. Thereupon the Prince, having swum with great shame and having gone to the bank, again jumped to this bank. That time he fell into water of about three fathoms. At that time the Prince becoming very highly ashamed, not speaking at all, went to the royal house, and having been adorned with the five weapons,2 entered the midst of the forest and went away.
While going thus a little far he met with an old mother. Thereupon this Prince speaks to the old woman, “Anē! Mother, I am very hungry. Prepare and give me a little cooked rice to eat,” he said. When he said so, the old woman, calling the Prince and having gone to her house, and given [him] a sort of vegetable stew to eat, says, “Anē! Son, to cook and give boiled rice I cannot get water. The crocodile in the river has fallen mad. I cannot go also into the midst of the forest to get firewood, the leopard having fallen mad. Should you bring and give firewood and water I can cook and give cooked rice,” she said.
Thereupon the Prince having said, “It is good,” and taken his sword, and gone into the midst of the forest, when [he was] breaking firewood the leopard came and sprang [at him]. After that, the Prince having chopped with the sword and killed the leopard, cutting off his tongue and breaking as much firewood as he can bring, brought it and threw it down at the old woman’s house.
Thereafter, having taken his sword and the water-pot, at the time when he is going near the river the crocodile came springing [at him]. Thereupon, having chopped it with the sword, he cut the crocodile into four or five [pieces], cutting off its tongue also; and having come back [after] taking also a pot of water he gave it to the old woman; and having told her to make ready and give the food, because of pain in the body of the Prince, as soon as he had reclined a little he went to sleep.
While he was there for a little time, the old woman having seen that a man is lifting up the leopard which the Prince killed, and going away [with it], having spoken to the Prince, says, “Son, a man, killing the leopard which had fallen mad is taking it to the royal house. The King had appointed that to a person who, having killed, gave the leopard and the crocodile, he will give much wealth. The King having given much wealth to the man, at the time when you went into the midst of the forest didn’t you meet with the leopard?” Having said it, she told him the whole of these matters.
After that, the Prince, not speaking at all, went to the royal house behind the man who is lifting and going with the leopard. The man having gone to the royal house, and made obeisance to the King, [and shown him the leopard], said, “O King, in the midst of the forest I killed the leopard that had fallen mad. Regarding it, please give me the wealth that Your Honour has appointed.”
Thereupon the King being much pleased, at the time when he is preparing to give the wealth this Prince went near the King, [and said], “O Great King, I killed this leopard. This man, taking the carcase of the leopard I killed, came to obtain the wealth for himself. If this man killed it be good enough to look where this leopard’s tongue is. I have killed not only this leopard. The crocodile, too, that had fallen mad in the river will be [found to be] killed.” Having said, “Here, look; the two tongues of those two,” he gave them to the King. The King, too, having taken the two tongues and looked at them, believed that he killed the leopard, and having killed the man who told the lies gave much wealth to this Prince.
The Prince, bringing the wealth and having given it to the old woman, and been there two or three days, the Prince went to another district. While going thus he met with a dried areka-nut dealer. Thereupon the two persons having become friends, while they were going along they met with an arrow maker. The three persons having joined together, talk together: “Friend, what can you do?”
Thereupon the dried areka-nut dealer says, “Having uttered spells over this dried areka-nut of mine, when I have struck it having gone everywhere it comes again into my hand. After that, I can do what I have thought (hitu andamak),” he said.
When they asked the arrow maker, he informed them that, in the very way which the dried areka-nut dealer said, with the arrow also he can display power.
After that, the Prince says, “The cleverness of you two is from the dried areka-nut and the arrow; my cleverness is from the strength of my body. Should I think of going in the sky further than ye two, having sprung into the sky I go,” he said. Thereupon those two persons having made obeisance to the Prince, the whole three went to one district.
In that village, at a great wealthy house, an illness due to a demon (yaksa ledak) having been caused in a young woman, they had been unable to cure her. These three persons at that very house got resting-places. These three persons ascertaining this circumstance, the Prince having performed many demon ceremonies and cured the young woman’s demon illness, married and gave the young woman to the dried areka-nut dealer; and having planted a lime seedling in the open ground in front of the house, he says, “Some day, should the leaves of this lime tree wither and the fruit drop, ascertaining that an accident has occurred to me, plucking the limes off this tree come very speedily seeking me.” Having made him stay there he went away with the arrow maker.
When going a little far, anciently a great collection of goods having been at yet [another] house, and it afterwards having reached a state of poverty, the principal person of the family having died, they got resting-places at the house, at which there are only a daughter and a son. At the time when these two asked the two persons of the house, “Is there nobody of your elders?” they told these two the whole of the accidents that had happened to the people.
Thereupon the Prince, having spoken to the arrow maker and made him halt there, just as in the former way planted a lime seedling; and in the very manner of the dried areka-nut dealer having given him warning, the Prince went away quite alone.
Having gone thus and arrived at a certain village, when he looked about, except that the houses of the village were visible there were no men to be seen. Arriving at a nobleman’s house3 in the village, a house at which there is only one Siṭu daughter, this Prince got a resting-place. Having given the resting-place, this Siṭu daughter began to weep. Thereupon this Prince asked, “Because of what circumstance art thou weeping?”
Thereupon this Siṭu daughter says, “My parents and relatives a certain Yakā ate; to-day evening he will eat me too. Through the fear of that death I weep,” she said.
At that time the Prince says, “Putting (tabā) [out of consideration] one Yakā, should a hundred Yakās come I will not give them an opportunity4 to eat thee. Don’t thou be afraid.” Having satisfied her mind he asks, “Dost thou know the time when the Yakā comes?”
Thereupon the Siṭu daughter said, “Yes, I know it. When coming, he says three [times], ‘Hū, Hū, Hū’; that is, when he is setting off, one Hū, and while near the stile, one Hū, and while near the house, one Hū; he says three Hūs.”
Thereupon the Prince asked, “Are there dried areka-nuts?”
Afterwards the Siṭu daughter said, “There are.”
“If so, filling a large sack please come [with it],” he said.
The Siṭu daughter having brought a sack of dried areka-nuts gave them. The Prince also having put them down thinly at the doorway, the Prince sitting inside the house and taking his sword also in his hand, waited.
Thereupon he said the Hū that he says when setting out. At that time the Siṭu daughter in fear began to weep. When the Prince is saying and saying to the Siṭu daughter, “Don’t cry,” he said “Hū,” the other Hū near the stile. In a little time more having come to the open ground in front of the house saying a Hū, when he was springing into the house the Yakā fell on the heap of dried areka-nuts. At that time the Prince with his sword cut the Yakā into four or five [pieces].5
Taking in marriage the Siṭu daughter, while he was dwelling there a long time, to take in marriage the Siṭu daughter they began to come from many various countries, because the Siṭu daughter is very beautiful.
Out of them, a Prince caused the notification tom-tom to be beaten [to proclaim] that should anyone take and give him the Princess who is at the nobleman’s house in such and such a village, he will give him much goods. Thereupon a certain woman having said, “I can obtain and give her,” stopped the notification tom-tom, and having gone to the royal house, asking for three months’ time went to the village at which that Prince and Princess are, and having become the female servant at that house, remained there.
Meanwhile this woman asks the Princess, “Anē! Please tell me by what means your lord displays strength and prowess to this degree,” she asked with humility.
Thereupon the Princess said, “Don’t you tell anyone; our Prince’s life is in his sword.”
That woman from that day began to collect coconut husks and coconut shells. The Princess having seen it asked, “What are you collecting those coconut husks and coconut shells for?”
Thereupon the woman said, “Anē! What is this you are asking? For houses, on the days when it rains is there not much advantage in [having] coconut husks?” And the Princess having said, “It is good,” did nothing. While she was thus, the three months were passing away.
One day, when this Prince and Princess were sleeping, in the night this woman, stealing the sword that was upon the Prince’s breast and having put it under those coconut husks and coconut shells that she had previously collected, set fire to the heap. When the sword was becoming red [hot] the Prince became unconscious.
Before this, this woman had sent a message to the Prince who caused that notification tom-tom to be beaten, to come with his retinue, taking a ship. That very day at night the retinue came. After that Prince became unconscious, this retinue having taken that Princess by very force, put her in the ship to go to their city.
That Prince’s two friends having arisen in the morning, and when they looked, having seen that the leaves had faded on the lime trees and the fruits had dropped, plucking the limes off them came seeking the Prince. Having come there, when they looked, except that the Prince is unconscious there is no one to see. Having seen that a bonfire is blazing very fiercely, they quickly poured water in the bonfire and extinguished the fire. When they were looking, the sword having burnt [away] (piccilā) a little was left. Having got this piece of sword these two persons took it away. Having cut the limes, when they were rubbing and rubbing them on it, by the influence of the Prince the sword became perfect.
At that time the Prince arose in health; and when he is looking perceiving that the Princess is not [there], he went running with those two persons to the port, and saw that at the distance at which it is [just] visible the ship is going.
This Prince asked these two, “Can you swim to that ship?”
Thereupon these two persons said, “If you, Sir, will swim we also will come.”
Then the Prince asked, “When you have gone to the ship how many men can you cut down?”
The dried areka-nut dealer said, “I can cut until the time when the blood mounts to the height of a knee.” The arrow maker also said, “I can cut until the time when the blood mounts to the height of a hip.”
Thereupon the Prince having said, “If you two will cut until the blood is at the height of a knee, and until the blood is at the height of a hip, I will cut until the blood is at the height of a shoulder,” the whole three persons sprang into the river. Having gone swimming and mounted upon the ship, the areka-nut dealer, taking the [Prince’s] sword and having cut the dead bodies until the blood is a knee [deep], gave the sword to the arrow maker. The arrow maker taking the sword and having cut dead bodies until the blood is a hip [deep], gave the sword to the Prince. The Prince having cut the men until the blood is shoulder deep, and having cast the dead trunks into the river, causing the ship to turn arrived with the Princess at his village.
Having come there, the Prince [and Princess] resided there in health. Those two persons having gone to the cities at which each of them (tamu tamun) stayed, passed the time in health.