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

Thereupon the Jackals ask, “Where, Gamarāla, are you going?”

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

“What things are on your head?”

“A box of milk-rice.”

“Should you give us the box we will plough.”

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

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

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

“I am going to borrow a yoke of cattle to plough.”

“What things are on your head?”

“On my head is a box of milk-rice.”

“Should you give us the box we will plough.”

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

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

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

A Jackal having gone near the Wild Cat,1 says, “Preceptor, [tell me] how to eat a little milk-rice from the Gamarāla’s house?”

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

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

At that time, in the evening the Jackals having come to the rice field, howled. Thereupon this Jackal said, “Preceptor, I must bring to remembrance my religion.”2

Then the Cat said, “Anē! Appā! Having killed thee they will kill me.”

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

When [the Cat] was saying, “The top of thy head will be split,” he howled, “Hokkiyā!”

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

Washerman. North-western Province.

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

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

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

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

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

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

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

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

Then the Princess said, “Teach him that also.”

The God Īswara said, “Should I utter to him the Īswara incantation also, that one will seize me.”

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

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

Thereupon the God Īswara said to that Batmasurā, “When I have uttered the Īswara incantation to thee, thou wilt seize me, maybe.”

Then Batmasurā said, “I will not seize thee; be good enough to utter it, Sir.”

After that, the God Īswara said, “Hold thou my hand,” to Batmasurā; so Batmasurā held his hand. Thereupon the God Īswara uttered it (maeturuwā).

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

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

Then the God Īswara said, “At Batmasurā’s hand I uttered over the hand the Īswara incantation. That one is [now] coming to seize me.”

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

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

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

Then the woman asked at the hand of Batmasurā, “Where are you going?”

Then Batmasurā said, “I am going to seek the God Īswara.” Having said that, he asked at the hand of the woman, “What are you here for?”

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

After that, Batmasurā asked, “Can you go with me?”

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

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

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

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

Then Batmasurā having come, said, “Let us go,” to that woman.

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

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

The woman said, “Summon her and come.”

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

Then Batmasurā came, and said to the woman, “Let us go.”

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

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

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

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

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

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

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

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

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

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

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

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

When a Lord (Buddhist monk) was coming with the begging-bowl, that lump of flesh was on the path. Having gathered it together with his walking-stick it fell into a hole (wala).2

Next day, as he was coming with the begging-bowl, that lump of flesh sprang at the body of the Lord. Then the Lord having said, “Cī! Wala, hā!”3 gathered it together [again] with his walking-stick.

Thence, indeed, was the Bear (walahā).

Tom-tom Beater. North-western Province.

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

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

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

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

Then Gōpalu Dēvatāwā, having opened the entrance (kaḍulla), came into the cattle-fold. Having come there and placed on the path his cord and club,1 he began to drink milk. Afterwards Ayiwandā, having descended from the watch-hut, very quietly got both the cord and the club. Taking them he went again to the watch-hut.

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

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

Then Gōpalu Dēvatāwā said to Ayiwandā, “Think in your mind, ‘If there be an authority which Gōpalu Dēvatāwā gave, may that hill and this hill, both, become united into one.’ ”

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

Then Gōpalu Dēvatāwā said to Ayiwandā, “Think in your mind, ‘If there be an authority which Gōpalu Dēvatāwā gave, these hills are again to become separated.’ ”

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

Gōpalu Dēvatāwā said to Ayiwandā, “Think in your mind, ‘If there be an authority which Gōpalu Dēvatāwā gave, that tree and this tree are both to become one.’ ”

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

Gōpalu Dēvatāwā said again to Ayiwandā, “Think in your mind, ‘If there be an authority which Gōpalu Dēvatāwā gave, the two trees are again to become separate.’ ”

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

Now then, Gōpalu Dēvatāwā said, “The authority that Gōpalu Dēvatāwā gave [you] is true.” Having said that, and told him that having gone he was to keep it in mind, he assured him of the fact (satta dunnā). After that, to Gōpalu Dēvatāwā Ayiwandā gave both the cord and the cudgel. Well then, Gōpalu Dēvatāwā taking them went away.

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

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

Afterwards Ayiwandā went and asked. Then Ayiwandā’s uncle said, “Who will give girls to thee?” Having said, “Be off!”2 he scolded him. After that, Ayiwandā having come back is silent.

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

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

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

Thereupon his uncle said, “Ansca!3 Bola, because there is no hunting-meat have you come to rebuke me? So many shooters were unable [to do it], and [yet] you will seek hunting-meat!” Having said [this], he scolded Ayiwandā. “Through being without hunting-meat, my girl, leaving the house and the like, will not stay, [you think]!”4

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

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

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

Then his uncle said, “Ansca dukkan̥! 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, Ayiwandā, 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 Ayiwandā a little of the rice scrapings and two bones from the meat; and having given them to Ayiwandā, he said, “Eat those, and go thou to the watch-hut.”

Ayiwandā 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,5 remain in that very way, if there be an authority which Gōpalu Dēvatāwā 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 washerman6 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 Vedarāla’s house are coming calling the Vedarāla, by the middle of a large grass field.

Then Ayiwandā came after being in the watch-hut, and while he is at the place where his aunt is, saw the Vedarāla and the two men going. Ayiwandā thought, “If there be an authority which Gōpalu Dēvatāwā gave, may the Vedarāla think of sitting down on the bullock’s skull which is in that grass field.”

Then the Vedarāla 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 Vedarāla to come. The bullock’s skull will not get free. Thus, in that manner until it became night he pressed against it.

Afterwards Ayiwandā thought, “If there be an authority which Gōpalu Dēvatāwā gave, the bullock’s skull having become free, may the Vedarāla succeed in going back again.”

After that, the Vedarāla’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 Vedarāla to come, came to the bride’s house.

Then the bride’s mother asked, “Where is the Vedarāla?”

The two persons say, “Andō! How well the Vedarāla came! There was a bullock’s skull in that grass field. From morning the Vedarāla 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 Ayiwandā 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.

Ayiwandā thought in his mind, “If there be an authority which Gōpalu Dēvatāwā 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 Ayiwandā, and gave the bride to Ayiwandā.

Ayiwandā 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, “Aḍē!7 Ayiwandā, eat thou this little.” When she has told him he eats. The girl sleeps on the bed, Ayiwandā sleeps under the bed.

Well then, they remained in that way, without the girl’s being good to Ayiwandā. 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.

Ayiwandā 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 Ayiwandā sleeps; and he shut the door and went away.

On the morning of the following day, Ayiwandā’s mother stayed looking out [for him], having said, “Ayiwandā 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, “Anē! This one ate my son.” Having said this she wept; having wept she went away.

Ayiwandā having gone, joined a Moormen’s tavalama8 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?”

Ayiwandā 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 Ayiwandā, after throwing up five hundred dried areka-nuts, thought, “If there be an authority which Gōpalu Dēvatāwā 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, Ayiwandā caught them without even one’s falling on the ground. After that, the tavalama became secured (hayi-wunā)9 to Ayiwandā himself. The Moormen left it and went away.

Afterwards, getting ready hired labourers for Ayiwandā, he went to Puttalam. Having gone there, loading [sundried] salt fish,10 now then, Ayiwandā, having become a very great wealthy person, set off to come to Ayiwandā’s village, taking the tavalama, together with the hired labourers. Having come, he caused the sacks to be put down under a Kōn tree11 in the field near the house of his aunt and uncle.

Ayiwandā’s mother came to the tank to pluck the leaves of a plant12 [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, “Anē! A son of mine was like the Heṭṭirāla. 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 Ayiwandā, she wept.

Then Ayiwandā 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 Ayiwandā’s mother. Thus, in that way he gave them for seven or eight days.

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

Afterwards he dragged the tavalama and the salt fish to the house. Summoning that very bride,13 Ayiwandā having eaten, when a little [food] is left over on the leaf [plate] he gives it to her. Ayiwandā [now] sleeps on the bed; Ayiwandā’s wife sleeps on the mat on which Ayiwandā wipes his feet, under the bed on which Ayiwandā sleeps.

Tom-tom Beater. North-western Province.

At a city there is a Gamarāla. There are two daughters of the Gamarāla’s; one is given in dīga [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 yālas twelve amuṇas.1 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, “Aniccan̥ dukkhan̥! 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, “Aniccan̥ dukkhan̥”; 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 Gamarāla 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 Gamarāla] said he will give her. Then he asked if he can work2 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 Gamarāla, 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 Gamarāla, 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 amuṇa) 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 away3 at the house in which she was. When the woman was wishing and wishing long life (that is, responding loudly, Āyibō! Āyibō!) 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, “Anē! Bolan, split this one’s belly.”4

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 Gamarāla.

The Gamarāla 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 Gamarāla’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 Gamarāla, 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 Gamarāla, 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 Gamarāla in a perplexity says, “Aniccan̥ dukkhan̥! 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 Gamarāla] he cut off his nose.

Tom-tom Beater. North-western Province.