Part 28

The Gourd laughs at its contracting (lit., tying) the marriage with the young Queen. Through shame at it, grief was produced in her. When she asked for a medicine for [the illness caused by] the grief, they said, "Should you eat the flesh of the Fish (mastaya) in the midst of the sea, and the fat, you will be cured."

[The King] having constructed six ships for the six Princes [the brothers of the Princess], told them to go to bring the Fish. The Gourd also at that time said [to the Princess], "Ask [for permission] for me also to go." [She asked her father accordingly].

Regarding that the King said, "The Gourd itself will apply medical treatment!" Having said it he gave it a broken-legged horse and a piece of broken sword.

Taking them, it went near a Bo tree, and having tied the horse at the tree, [and assumed a human shape], put on clothes [taken] from a hollow in the Bo tree, and went away from the palace. The Gourd, [now a Prince], says, "The God Sakra (Indra) is I myself."

The six persons for whom the ships were constructed and given, went away [on the sea, in search of the Fish]. When [the Gourd Prince] told those six persons [to catch the Fish], the whole six on one side tried to take it, [but failed].

They having said, "We cannot take it," he asked, "For me to take and give you it, what mark am I to make on you?" [They came to terms, and he caught the Fish]. Having stretched out the tongues of the six persons he cut them, and they gave him their jewelled finger-rings. When they brought from the Gourd [Prince] and gave [the Princess] the flesh and fat [of the Fish] the illness was cured.

[As the six Princes claimed to have caught the Fish themselves, the Prince, who had left his clothes at the Bo tree and had again taken the form of the Gourd], caused many persons to be brought, and told them to stretch out and look at the tongues of these six persons. [It also produced their finger-rings as proof that it was the Gourd who had caught the Fish]. Having shown that the tongues of the six persons were cut, the Gourd, having employed the servants, [made them] cut open the Gourd.

[The God Sakra then rose out of it in his Prince's form, and said,] "I am not [of] the things conceived in a womb. Because for the god Sakra that is impure, having created the Gourd I was born [in it]. As there was deficiency of merit for our father the King, I [thus] caused it to be cast away."

(Probably he then returned to Indraloka, his divine world, but the narrator omitted to state this. There were many other omissions at which it will be seen that I have endeavoured to supply the necessary words).

North-western Province.

In the Maha Bharata (Vana Parva, cvi), a wife of King Sagara bore a gourd. The King was about to throw it away, but a celestial voice ordered him to preserve the seeds carefully, and each became a son; these were sixty thousand in number.

In Korean Tales (Dr. H. N. Allen), p. 98 ff., a number of people made their appearance out of gourds which grew on plants obtained from seeds brought by swallows.

NO. 154

THE STORY OF THE SHELL SNAIL

In a certain country there are a Gamarala and a Gama-mahange (his wife), it is said. The children of those two are two sons and a daughter. The big son one day having worked a rice field, at noon came home for food. The Gama-mahange was a little late in giving the food. The son quarrelled [with her] over it. That day at night the Gama-mahange spoke to the Gamarala that he must bring and give an assistant (a wife) to the son.

On the next day the Gamarala having gone to seek a girl, while he was going asking and asking from village to village, in even a single place he did not meet with a girl.

Afterwards the Gamarala having come to the village, when he was there a considerable time, again the son of the Gamarala quarrelled with the Gama-mahange. While he was quarrelling, the Gamarala and the Gama-mahange, both of them, said, "Don't thou stay making and making quarrels here. Go to any place thou wantest." Afterwards the son went somewhere or other. The other younger son is going for rice-field work.

For that elder brother who went away the younger sister had much affection. Because of it, from the day on which the elder brother went away this younger sister through grief does not eat. Having said, "Without seeing our elder brother I cannot remain," she is weeping.

Then the younger elder brother says, "Why, younger sister? I am [here]; is that insufficient for you?"

Then the younger sister says, "Why, elder brother, are you saying thus? If two persons give me more assistance than the assistance of one person, how good it is for me!"

Afterwards, that elder brother one day having gone to the rice field, at the time when he was chopping the earthen ridges (niyara) met with a Shell Snail (golu-bellek). Having brought the Snail home, and given it into the hand of the younger sister, he said, "There, younger sister! I brought for you a small round-backed elder brother. Because of it, don't you be sorrowful now."

Afterwards, that younger sister, taking the Snail, having wrapped it in a cloth and placed it in a box, put it away. Having put it away, three times a day having taken the Snail and looked at it, she says, "Our two parents having quarrelled with our elder brother drove him away. On account of it our little elder brother brought you and gave you to me. Owing to it [also], little round-backed elder brother, there is grief in my mind." She having said and said [this], and every day having said thus when putting it away, one day the Gamarala stayed listening.

Having been listening he says at the hand of the Gama-mahange, "What, Bolan, is this thing that our girl is saying? You also come and listen." Then the Gama-mahange having come and been listening, the two persons spoke together, "It is through grief, indeed, that her elder brother is not [here]. There is no need to say anything about it."

Well then, while the girl in that manner for a considerable time is saying and saying thus to the Shell Snail, one day when the girl is saying so again, the snail shell having burst open a Prince was born looking like a sun or a moon.

After that, the girl having thrown away the bits of shell into which the snail shell burst, bathed the Prince, and took him. Having sent milk into a finger for the Prince, he continued to drink milk from her finger. When he was there no long time a tale-bearer told the King that there was a very good [looking] Prince at the Gamarala's house. Afterwards the King having sent Ministers caused them to look. The Ministers having looked and having gone, told the King, "The Prince, indeed, is the royal Prince sort."

Afterwards the King gave permission [300] for summoning the Prince and the mother who was rearing the Prince to come to the palace. After that, the Ministers having gone to the Gamarala's house brought the Prince and the Gamarala's girl to the palace.

Afterwards, the King taking charge of the Gamarala's girl and the Prince, when for the Prince the age of about twelve years was filled up, the King died. Having appointed the Prince to the sovereignty he remained ruling the kingdom with the ten kingly virtues.

North-western Province.

The feeding of a Prince from the finger is found in the Maha Bharata (Drona Parva, lxii), in which Indra is represented as thus feeding Prince Mandhatri, who made his appearance in the world out of his father's left side, as a consequence of the latter's having drunk some sacrificial butter or ghi, which had the magic property of causing the birth of a son. The food thus provided was so nourishing that the infant grew to twelve cubits in as many days. In A. von Schiefner's Tibetan Tales (Ralston), this Prince was not fed thus, but was suckled by the eighty thousand wives of his father, having been born from a tumour on the crown of the King's head; his boyhood occupied twenty-one million (and a few hundred thousand) years.

In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 216, in a legend of the founding of the Vaisali kingdom, two children are described as being reared by a religious mendicant by means of a supply of milk which issued from his thumbs.

NO. 155

THE QUEEN OF THE ROCK HOUSE [301]

A certain Gamarala had two daughters and two sons. During the time when they were [there], the elder sister and the younger sister go to the pansala to make flower offerings. Having gone, the younger sister when making the flower offering wishes, "May I receive wealth," she says. The elder sister when making the flower offering wished, "May I succeed in eating the bodies of the relatives whom there are of mine." The younger sister does not mention the form in which she wishes this wish.

When there is a little time [gone] in this manner, having spoken about a marriage for the big daughter, the wedding was [made] ready. It having taken place, they went calling her to another village. Having gone, after a little time had gone the woman began to eat the men of that city. Having eaten and eaten them, after the men of the city were finished she ate also the husband who married [302] her. Belonging to him a female child was born. Keeping the child, without anyone of the city being with the woman she was alone.

Then her father came. That day night, having given him amply to eat and drink,--there was a house [303] adjoining the house [303] in which she is; in the direction of the house in which she is, between that house and this house the wall was closed with coconut leaves,--in the house she allowed her father who came, to sleep at night. Having given it she said, "Father, at this village is much small-pox. The men of this village and my husband were lost [by it]. Having been lost, [while] so much time was passing you did not remember me. It happened that you did not want me; you have wanted only younger sister. It is good. What am I to do?" Having said [this] she wept a weeping. [304]

Thereupon the old man says, "No, daughter, I have been ill. Because of it, indeed, I did not succeed in coming," he said.

In that manner having said false words, having been weeping and weeping, she told him to sleep in the house beyond the house in which she is, and having spread mats gave them. Having given them she said, "Father, don't you be afraid; I also, so long a time, remained alone, indeed, with this child," she said.

This woman also, having come away, lay down. [305] Having been lying down, after her father went to sleep this woman brought a stick, and having beaten and killed him, during that night ate that man also.

Owing to that man's being missing, his son came. Him, also, in that very way she ate. His younger brother also came; him, also, she ate in that manner.

Owing to the three persons, the persons who went, not coming, both [the father's] wife and younger daughter went. When they went, says this woman, "Ane! Mother, the men of this city, and father who came from there also, and both younger brothers and all, died. Keeping this girl, I am alone in this village. From anyone of you, at any time whatever, there will not be assistance [for me]. I said you will come; since yesterday I have been expecting you," and weeping she went in front of her mother and younger sister.

Having gone and talked, she allowed the two persons to sit in another house. Having allowed them to sit in it, she made ready and gave food and drink, and having allowed those two persons to lie down, she told them to go to sleep. She also having gone lay down.

What though she allowed this mother and daughter to sleep! In the mind of that younger sister of hers is that formerly wished word when making the flower offering. Owing to that circumstance she remained during that day and night without sleep. Her mother, snoring and snoring, was sleeping well.

Having heard the snoring, this human-flesh-eating woman, taking also the men-killing party, came in order to kill and eat these two persons. When [they were] coming there, that girl cried out, "Elder sister, a dog came," she cried.

Then this girl having gone into the house, and having been in the house, at the time of her coming half closing the door, said, "Ci, Ci, dog!" and came crying out. In this way [the elder sister] came two or three times. What of her coming! She was unable to eat them. [306]

In this manner the girl having been awake, at the watch when it becomes light came calling her mother, and they began to run away. At the time when they were going this human-flesh-eating Rakshasi awoke. Having awoke, when she looked she got to know that these two persons have gone. Ascertaining it, that woman, learning that they had done this very trick, began to run [after them]. At the time when she was going running she met with these two persons. When meeting with them that girl cried out. While [she was] coming, when the big woman looked [back], having seen that this one is running [after them] she became stone there.

That girl began to run [off alone]. That Rakshasi having eaten the point of the stone which her mother had become, when she looked that girl was running off. Because she was unable to eat the stone she bounded on the girl's path. When she was going bounding [on it], at the root of an Indi (wild date) tree the door of a rock house opened. After that, this Princess crept into the rock house [and the door closed again]. After that, the Rakshasi who became a demon went away.

Then, when a King, the Ministers, and gentlemen (mahattayo) came walking, [the King] said a four-line verse. When he was saying it, this Princess who was in the rock house at the root of the Indi tree also said a four-line verse. Then anger having come to the King, he said, "There! Who is the person who said that four-line verse? Look and seek," he said.

Thereupon, when the party sought and looked, anyone you like was not there. The party having gone back, and come to the King, told him, "O Lord, Your Majesty, we sought and looked everywhere; we indeed are unable to find her," they said.

After that, the King said yet a four-line verse. To that also the Princess, being in the rock, said a four-line verse. At that time, also, he told the Ministers to seek; on that occasion, too, they could not find her. On that occasion, also, having come to the King, they said, "O Lord, Your Majesty, we this time also looked; we indeed are unable to find her," they said.

After that, the King having gone near the spot where she said the four-line verse, said yet also a four-line verse. When [he was] saying it, having been very near under the ground she said a four-line verse. Then the King asks, "Did a Yaka, or a Yaksani, or a Deity, or a Devatawa (Godling) say that four-line verse? You must inform me to-day," the King said.

Then the Princess who is in the rock house at the root of the Indi tree, said, "I am not a Yaka, and not a Deity, and not a Devatawa; I am a human being. Who speaks outside there I cannot ascertain. Because of it you must tell me who it is," the Princess who is in the rock house at the root of the Indi tree said.

Then the King says, "I am not a Yaka. Me indeed they call the King of this city," the King said.

"If so, is the truth the contrary, is the truth the contrary?" three times she asked.

The King also assured her of his kingly state. After that the stone door of the rock house at the root of the Indi tree opened. After it opened, having seen that the Queen was there, possessing a figure endowed with much beauty, to the degree that he was unable to look [at her], the King was minded to marry her. Having been so minded, placing her on the back of the tusk elephant he went to the city at which he stayed.

Having gone [there, and married her], when a little time was going a child was conceived (uppannaya) in the Queen's womb. When it was conceived, because the city in which she stayed was a solitary city (tani nuwara) in that country there was no midwife-mother. Because of it, when going through the middle of the jungle in order to proceed to yet [another] city, [she and the King arrived at an abandoned city].

Having arrived, this King walked around the city, and when he looked about, from one house, only, he saw that smoke goes. Having seen it he went to the house, and when he looked a woman and the woman's little girl were [there]. After that, this woman saw that the King is going. Having seen him she asked at the King's hand, "Lord, where is Your Majesty going?" she asked.

Then the King said, "The Queen of the rock house at the root of the Indi tree having married me, she is with a child. For it there being no midwife, I came to seek one," the King said.

Then the Rakshasa-goblin [307] got into her mind, "What of my younger sister's being hidden that day indeed! To-day I shall eat her." Thinking [this], this woman-Rakshasi said, "Maharaja, I well know midwifery. Regarding that indeed, why will you go to another place and become wearied?" she said.

The King having said, "It is good," on hearing her word went summoning her.

On the very day she went, in the night pains seized the Queen of the rock house at the root of the Indi tree. She went to the place where they were seizing her. When she went that Queen got to know that she came in order to eat her. Although ascertaining it she did not mention it to the King.

Well then, [the Rakshasi] having come, during the night she bore [a child]. After she bore [the child] that Rakshasi ate all the after-birth (waedu-mas) that was there. The Queen did not tell that also to the King.

Well then, having finished (nimadu wela) at the parturition house (waedu-ge[yi]n), during that night [the Queen] went to sleep. After she went to sleep, lifting up the child and the Queen with the bed on which they were sleeping, this Rakshasi during the night began to go away. When going this Queen awoke. Having awoke, when going under trees she broke and broke dead sticks, and put them into the bed for weight to be caused (bara-gaehenda). On her placing them [there], when the bed is being made heavy the Rakshasi says, "It is good; make it heavy. What of my being unable to eat you, you having crept into the rock house at the root of the Indi tree!" Saying and saying, "To-day indeed I shall eat you," disputing and disputing with her she went along.

When she was going thus, a banyan branch had bent down to the path; on the banyan branch this Queen hung. This Rakshasi went on, carrying simply the bed. Having gone, having put the bed on the ground, when she looked the Queen was not on the bed.

Afterwards she came bounding again very near this banyan tree. This one ascertained that unless [the Queen] goes near the banyan tree, she is unable to go by another place. Ascertaining it, and having gone on and on among the branches and among the leaves in the tree, saying and saying, "I will eat thee, I will eat thee," she began to walk about. Although she is walking about that Queen is not visible through the power of the resolution of the Gods.

Then, on the morning of the following day, when [the King] looked this Queen is not [present]. Afterwards the King, together with the Ministers, for the purpose of seeking the Queen having entered the jungle forest wilderness, when going away to seek her, in the midst of the forest, near a leafy banyan tree they heard a sound of a human voice, "I will eat thee, I will eat thee."

When they look what affair this is, the King's Queen and the child are in the tree. That Rakshasi having said [to herself] that this King will cut her down, ran off through fear.

The King asked the royal Queen, "By what means came you here?" he asked.

Then the Queen said, "The midwife-mother came lifting my child and me with the bed, in order to eat me."

After that, the King having taken the Queen and gone, and having sent her to the palace, made a bonfire (lit., fire-heap) in the midst of the wilderness, and set fire to it. Having set fire to it, when the smoke was going that Rakshasi having walked [there] asked, "Regarding what circumstance is [this done]?" she asked.

When she was asking the King said, "The Queen of the rock house at the root of the Indi tree having died, we are making the tomb for her relics (da sohon)," he said.

As soon as he says it, [308] having said, "Ane! If I did not eat a little flesh from my younger sister to-day, what am I living for?" she sprang into the blazing heap; having sprung [into it] she died. The King after that, together with the Queen, remained in happiness.

Because through fear on the day when the stone door at the root of the Indi tree opened, she sprang into the house, and having been there was married to the King, she kept the name, "The Queen of the Rock House at the root of the Indi tree."

North-western Province.

This story contains references to several notions that are still preserved in the villages, such as the fulfilment of wishes, either silent or expressed aloud, when presenting offerings at the wiharas, the protection of human beings by the personal intervention of guardian deities, and the existence of internal apartments in certain rock masses. A high rounded hill of gneiss is pointed out at Nirammulla, in the North-western Province, [309] inside which King Vira-Bahu is stated to have constructed a palace; and many flat rocks which emit a hollow sound when trodden on are supposed to contain such an apartment or "house" as that mentioned in this tale. The belief that a human being may become a demon before death is, I think, not now held; but in the Jataka story No. 321 (vol. iii, p. 48) a wicked boy became a preta "while still alive."

Examples of the wishes made on presenting religious offerings are to be seen in the Jataka stories Nos. 514, 527, and 531. In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 137, it is stated, "Thus, when one pronounces a wish in the name of acts productive of goodness that one has effected, the realisation depends solely on the heart and good fortune; whatever may be the mark at which one aims there is no one who does not attain it."

In Tales of the Sun (Mrs. H. Kingscote and Pandit Natesa Sastri), p. 220, a girl who was being carried off by robbers while on her cot, escaped like the Queen in this story.

In Tales of the Punjab (Mrs. F. A. Steel), p. 227, the same incident is found, the person who escaped being the wife of a barber, whom thieves were carrying off. In this case she did not first increase the load on the bed by branches or fruits. (See also vol. i, p. 357.)

In Indian Fairy Tales (M. Stokes), p. 140, a Prince who was going in search of a magic Bel fruit was instructed by a fakir how to take it, and was warned that if he looked back while returning, he and his horse would be turned into stone. This occurred, and nothing was then done to them by the fairies and demons who were chasing them. Afterwards the fakir found them, cut his little finger from the tip to the palm, smeared the blood from it on the Prince's forehead and on the horse, prayed to God, and they became alive again.

In the Katha Sarit Sagara (Tawney), vol. i, p. 210, the son of a Brahmana smashed with a lighted piece of wood the skull of a person who was being burnt in a funeral pyre in a cemetery. Some of the brain flew out and entered his open mouth, and he immediately became a Rakshasa.

In the same work, vol. ii, p. 578, an Apsaras who was the wife of a gambler was by a curse of Indra's turned into an image (apparently a wooden or stone relief) on a pillar in a temple. The Jewish legend of Lot's wife shows that the notion of such transformations, especially when a person disobeyed an injunction not to look back, was of very ancient date.