Part 34

With regard to the elephant's falling into the pool and being unable to get out, the very thing occurred during a severe drought in the North-western Province in 1877. At a small pool in the upper part of a low rock in the forest, a few miles from Maha-Uswaewa, my station at that time, a female elephant and her young one fell into the water, and were unable to escape because of the steep smooth sides. When I heard of it I sent an overseer with some men, to feed them and release them by throwing in a quantity of branches. This succeeded better than we anticipated; by mounting on the heap of branches they managed to escape during the night, so that we did not capture them as we intended. When the narrator of the folk-story described the pool as being "like a tunnel," he doubtless meant a vertical tunnel or shaft, having steep sides up which the elephant could not ascend.

In The Jataka, No. 357 (vol. iii, p. 115), this folk-tale is given, with an evident addition at the beginning, so as to adapt it for service as illustrating the goodness of the Bodhisatta, and the wickedness of Devadatta, his rival. The Bodhisatta, as the leader of a vast herd of elephants, sheltered a quail's young ones under his body until his herd had passed. Then came a "rogue" elephant (Devadatta) and wilfully trampled on them. The quail got a crow, a blue-fly, and a frog to mislead and destroy the animal. The crow pecked its eyes out, the fly laid its eggs in the sockets, and the frog induced the blinded animal to fall over a precipice below which it croaked. This story being illustrated in the carvings at Bharahat must be of earlier date than 250 B.C.

In Le Pantcha-Tantra of the Abbé Dubois, a South Indian version, the same story is given, the bird being a kind of large lark, according to the Abbé's note. When the bird's eggs were broken, the jackal summoned a crow, a gadfly, and a frog, and went with them in search of the elephant. The crow pecked its eyes, the gadfly entered one of its ears, the frog sprang into an adjoining well and croaked as loudly as possible. The elephant, rushing in search of water in which it might escape from its tormentors, jumped or fell into the well.

In the Tota Kahani (Small), p. 204, a pair of birds--"Sugar-eaters"--made a nest in a tree against which an elephant rubbed its back, the shaking thus caused making the eggs fall out of the nest. One of the birds, determined to be revenged, consulted a bird which had a long bill, a bee, and a frog, and obtained their assistance. The bee intoxicated the elephant by its "ravishing hum," the bird pecked out its eyes, and the frog enticed it to a deep pit into which it fell.

NOTES

[1] The Sinhalese title is, "The Jackal and the Basket-mender,"--at least this is what I take to be the meaning of Kulupotta, a word I do not know, deriving potta from the Tamil pottu, to mend; compare Kuluyara, a basket-maker.

[2] A large monkey of two species (Semnopithecus).

[3] Deriving Sen from sema. Kandy appears to have been founded at the beginning of the fourteenth century (Ancient Ceylon, p. 354, note).

[4] The title of a Gamarala's wife.

[5] In Sinhalese this expression includes the toe-nails, the toes being termed "fingers of the foot."

[6] This query is addressed to the King himself, it being more respectful to use the third person than the second. In the story numbered 106 a Princess addresses a Prince in the third person, and there are several other examples. Compare the first couplet of the conversation of the King and goose in the Jataka story No. 502 (vol. iv, p. 266). In the Arabian Nights (Lady Burton's ed., vol. iv, p. 121) a Wazir employs the third person while speaking to his sovereign.

[7] In the next story, and in the Story of Madana Kama Raja (Natesa Sastri), p. 246, are given a Prince's question regarding sesame, and a smart village girl's reply.

[8] Lit. "Your age is insufficient." This is a not unusual form of village repartee.

[9] Tindu kalakanni modaya.

[10] Manikka-ratne, the jewel of a Cakravarti sovereign or universal monarch. It casts a light for a distance of four miles (Clough).

[11] Kaemati dawasaka, on any day you like.

[12] So, also, in the Maha Bharata, it was an old woman who, when others were unable to do it, undertook to bring to Lomapada, King of Anga, the horned son of an ascetic whose presence was declared to be indispensable for causing rains to fall. She effected it by the aid of her pretty daughter, who decoyed him.

[13] Dandu monara yantrayak.

[14] Ahomat-wela.

[15] Kalasan = kalya + a + san.

[16] Rae-wenda, rae-wenda.

[17] Upaharana.

[18] According to the text, nawala, bathed, probably intended for namala.

[19] The text of this story is given at the end of vol. iii.

[20] The gawuwa is usually four miles, but in this instance it is evidently the fourth part of a yojana of about eight miles; the boys would still have a walk of sixteen miles each day.

[21] Giya taena.

[22] Tisse de wele, lit., the thirty of both times--that is, the thirty paeyas into which each day or each night is divided, the paeya being twenty-four minutes.

[23] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 350, the bird was a pheasant, and the fire avoided a space eight feet in radius around the bird.

[24] The room or "house" in the midst of seven, occurs in vol. i, p. 83.

[25] Sitano. Except in a few instances in which a Treasurer appears to be referred to (as in No. 100), I have followed Clough in translating this word as "nobleman." In Mr. Gunasekara's excellent Sinhalese Grammar it is translated "Chief"; in the northern Kandian districts I have never heard it so used, the usual expression for a Chief being Nilame, a word, however, which occurs only once in these stories. The adjectival forms are Siti and Situ. Sitano is the honorific (pl.) form of Sitana.

[26] Pana upaddan-eka.

[27] Baelewwaen misa.

[28] A large river and tank fish (Ophiocephalus striatus) which is usually caught with a line and live fish bait. At the present day, Kandian Sinhalese of the better castes consider it improper to fish with a hook, but this is done by some members of low castes. The story was related by a Tom-tom Beater. See Ancient Ceylon, p. 52.

[29] The spelling of this word is according to the text.

[30] They anticipated the usual death sentence or exile allotted to disobedient Princes in these tales.

[31] The word which is used indicates one who shot with a gun.

[32] Such a remark is a form of refusal, as in the Arabian Nights (Lady Burton's ed., vol. i, p. 174), in which a man, asking a friend for assistance, was answered, "Bismillah! I will do all that thou requirest, but come to-morrow." The other replied in this verse:

"When he who is asked a favour saith 'To-morrow,' The wise man wots 'tis vain to beg or borrow."

In the Kaele-basa or Jungle language, "no" is expressed by saying Passe puluwani, "Afterwards [I] can."

[33] Sattak kiriya-karala, lit., performed a Truth.

[34] Panuwo.

[35] The immense extent.

[36] In the few instances in which their nature is mentioned, these stories agree with Clough's Dictionary in describing the five instruments of music (pañca-turya) as tom-toms. I presume that these are (1) the drum (dawula), (2) the ordinary hand tom-tom (beraya), (3) the double kettle-drum (tammaettama), (4) the small, narrow-waisted hand tom-tom (udakkiya or udikkiya, the Tamil udikkei), (5) the low hand-drum (rabana), unless a single-ended drum called daekke, the Tamil dakkei, be included. In Winslow's Tamil Dictionary the five musical instruments are defined as (1) skin instruments, (2) wind instruments, (3) stringed instruments, (4) metal instruments, (5) the throats of animals. In The Indian Antiquary, vol. v, p. 354, they are termed (1) tantri or sitara, (2) tal, (3) jhanjh, (4) nakara, (5) the trumpet or other wind instrument.

Since this was in print, Messrs. H. B. Andris and Co., of Kandy, have informed me that the Sinhalese Pañca-turya are considered to be, (1) singarama, the drum, (2) bere, the ordinary tom-tom, (3) horanaewa, the horn trumpet, (4) tammattama, the double kettle-drum, (5) kayitalama, the cymbal.

[37] A species of fig tree, Ficus glomerata.

[38] Dilala, perhaps a mistake for dilalla, pl. hon. form.

[39] Wenda tiyana de wuna. There is a strong belief in the action of Fate. When a person is accidentally killed a common remark is, "His day had come."

[40] Muladaeni baehae dakinawa.

[41] Like the people in the travellers' shed all alike were under the shelter of the King's authority, he meant.

[42] That is, all, from the highest to the lowest, have duties which they should perform.

[43] Probably a mat laid on the veranda.

[44] As a possible derivation, I suggest that the first part of the word may be derived from sam + bhañj, meaning "shatter, smash," referring to his toes that were struck by the stone. The rest may consist of adi, foot, the whole word thus being sambhañjadi. In a variant the exclamation is Hottaeripancan.

[45] Mariyek, probably intended for mariyek, from the Tamil root maru, in compounds mari, to exchange or barter.

[46] Another title is, "Concerning a Foolish King."

[47] Magul, auspicious or festival.

[48] Shorea robusta.

[49] As though using a shuttle.

[50] Honorific, instead of "your."

[51] Rajabarana, which usually refers to the ornaments and insignia; in No. 156, para. 5, and on p. 84, abarana includes the royal clothes.

[52] A name of Ceylon.

[53] Formerly this would be one shilling. The panama is one anna, sixteen being equal to a rupee.

[54] Eight panams were thirty-two tuttu.

[55] Asanam sitam jivana nasam.

[56] Trimming of the earthen ridges which surround the plots of the field.

[57] Maha ge is "large house"; mahage is an old or well-connected woman, such as the wife of a Gamarala.

[58] A variant of the last incident is given in No. 57, vol. i.

[59] See footnote, p. 5, on this use of the third person in place of the second. In this instance its employment is sarcastic.

[60] This episode is also given in No. 254, vol. iii.

[61] Ambuda gasagana.

[62] That is, his own grandfather. It will have been noticed that the words his and her are avoided by these story-tellers. When they appear in the translation they are nearly always inserted by me; the same remark applies to the pronouns he, him, and she.

[63] That is, with them, after they left. The first statement was that he was born after his mother went away.

[64] This incident occurs in the Sinhalese story numbered 82 in this volume.

[65] It is a general belief of village Sinhalese and Vaeddas that evil spirits or Yakas throw sand or stones at people during either the day or night.

[66] It is said that death always occurs in this way; the breath is drawn upward to the head.

[67] The names indicate that they were men of villages called Gampola and Raehigama.

[68] A forest tree (Myristica iriya).

[69] Betel leaves are packed in a special manner for carrying, enclosed above and below by circular plaited frames which everyone recognises.

[70] Viyadama, expenses, but also employed with the meaning, "articles of food for which expenditure would be incurred"--that is, the results of it.

[71] A favourite amusement of the little black humped bulls if they can get at them.

[72] See the Jataka story, No. 486 (vol. iv, p. 184), for a parenthesis like this in the middle of a sentence. There are many instances in these Folk-tales.

[73] Two valuable slippers or shoes are laid on a road at some distance apart. An approaching traveller passes the first one, which would be useless alone, but on seeing the second leaves his load at it and returns for the first one. The thief, who is hidden near the second one, then goes off with the load.

[74] Compare the beginning of the last variant at the end of the previous story.

[75] Eight and a half bushels.

[76] Dawal.

[77] Pannagana giya.

[78] In Sinhalese this might mean, "I will eat [you]."

[79] In the Jataka story No. 527 (vol. v, p. 112) a supposed tree-deity is termed a Yakkha (the Pali word for Yaka).

[80] "Seize [him], Walking-stick" (bastama).

[81] When a man is about to run quickly he pulls up his cloth to the upper part of the thighs, passes the loose portion between his legs, draws it tightly behind, and tucks the end through his belt.

[82] Gandarvayini.

[83] Feminine adjective of Sitana, a nobleman, or in some cases a Treasurer.

[84] Nikan indin.

[85] Maeniyaendaeta.

[86] Tirisana is "one of the lower animals." In a variant of the Western Province he terms the stick a Tirihan cudgel.

[87] Honda honda.

[88] This resembles the cry, "Mok, Mok," made when driving cattle especially cart-bulls and pack-bulls.

[89] Phyllanthus emblica.

[90] Payana loke.

[91] Bahina loke.

[92] Naewit.

[93] In the text it is termed yantraya, a machine, implement, contrivance; but maturapu yantraya is a talisman, a charmed implement. In the story given in the Arabian Nights it is termed a talisman, and it was on the Princess's neck.

[94] In the Arabian Nights it was placed at the bottom of a jar of olives.

[95] Dawal tisse, in the thirty [paeyas] of the day-time.

[96] Some years appear to have elapsed since he went into exile. This is the case in other stories, although not mentioned by the narrators.

[97] Ladaru kumarayo denna, the two young Princes. Kumarayo, Princes, is sometimes used when both a Prince and Princess are referred to.

[98] Literally, made public a proclamation tom-tom.

[99] A tavalama is a caravan or drove of pack cattle or buffaloes, loaded with sacks of goods. It was the old means of transport along paths that were impassable by carts, and is still employed in some jungle districts.

[100] Hayi-wuna, lit., became fast. The words have a similar meaning in the last sentence of No. 157, a story by a different person.

[101] Apparently the well-trained cat was sitting on its hams, holding the lamp between its fore-paws.

[102] Handun kiri-paen, coconut milk, scented with a little sandal-wood.

[103] The names of the three cities are verbal jokes. Awulpura is derived from awulanawa, to collect or pick up; Handi, from handi-karanawa, to join together; Upadda, from upaddanawa, to cause to be born.

[104] See footnote, p. 5, regarding the use of the third person in addressing a person very respectfully.

[105] The third person used as a sarcastic honorific in place of the second.

[106] The account of the girl who was set afloat by the advice of an astrologer who wanted to marry her is also found in No. 139, where other references are appended.

[107] Mukkaduwa. I have not seen this yashmak or veil worn in Ceylon; it is the top and back of the head which are covered in public by a cloth, which reaches to the waist or lower. The edge of this is sometimes drawn and held across the lower part of the face when strangers are passing.

[108] Pissi gateta, probably intended for pissi gahatata, owing to [his] insane affliction. Holman Pissa means "the madman of uncanny noises."

[109] Suranganawo, the Apsarases.

[110] This story appeared in Ancient Ceylon, p. 93.

[111] A free gift of food to the poor; see vol. iii, Nos. 212 and 241.

[112] The Sinhalese title, is "The Story of the Seven Giants."

[113] Mama, mother's brother.

[114] This reminds one of the lines:

"His hook he baited with a dragon's tail, And sat upon a rock and bobbed for whale."

[115] This episode, and the Lotus-flower and Lime-tree as life indexes, are given in No. 20, vol. i, and the life indexes also in vol. iii, Nos. 187, 237, and 260.

[116] He yayi, lit., will go white, that is, lose colour.

[117] An edible grass, Panicum sp.

[118] This episode occurs in vol. i, No. 20, and vol. iii, No. 260.

[119] Isake gahak, lit., a head-hair tree. A similar episode occurs in vol. iii, No. 208.

[120] The episode of the life in the sword which was burnt occurs in vol. i, No. 20, and vol. iii, Nos. 187, 237, 260.

[121] Hitapu hitapu taenwalatama.

[122] Asamima aenicci rajjaye.

[123] Bima-gahanawa.

[124] Nuwarata laewa.

[125] Baehae daekka.

[126] Kurahan, the Tamil kurakkan, the Indian ragi (Eleusine coracana).

[127] A temporary rice-field made inside a village tank, at the edge of the water, after it has lowered considerably and left a tract of rich land exposed. Heavy crops are obtained from such fields, but they involve much labour, as the water for irrigating them must be raised from the level of that in the tank.

[128] This would be a field of about three and a half acres.

[129] Maendaewwa.

[130] This is often done in such fields. The water is splashed sideways with one foot, out of the shallow channels in which it stands; the man balances himself on the other leg with the aid of a staff.

[131] Probably Malwa in India; in the Jataka story No. 183 (vol. ii, p. 65), it is the Mallians who are referred to as well-known wrestlers.

[132] Umbata yanda dodu-weyanin.

[133] See vol. i, p. 52, foot-note. It is the Eastern form of the American "Bee."

[134] Bolak baenda. I have no explanation of this expression. Probably it refers to a magical spell and charm for preventing anyone from unlawfully interfering with the crop. An instance of the employment of such a form of charm for this purpose occurred in 1901 in the Puttalam district; evidence regarding this was given in the Police Court there, and fines were inflicted on the placers of it, and were confirmed by the Supreme Court.

[135] Puruk dae-kaetta.

[136] Alut Kathawa.

[137] Lit., by this.

[138] Lit., by the.

[139] Lit., "I am able for." The infinitive is often omitted: the villager says, Eka mata puluwani--"I am able [to do] it." Compare also No. 93.

[140] C is pronounced as ch in English.

[141] Lit., by the.

[142] A sixteenth part of a rupee.

[143] Mandi.

[144] A village saying, perhaps intended to frighten the child and make her behave better.

[145] The funeral feast given to Buddhist monks on such occasions.

[146] He meant the fruits, as mentioned lower down.

[147] The collective name of some of the lowest castes.

[148] Giya haetiye awe nae.

[149] Severe cases of ulceration of the lower part of the legs were formerly numerous in the jungle villages, and were due to a complaint termed the "Parangi disease." It is gradually dying out, now that people have more wholesome food and water.

[150] Compare also vol. i, p. 131.

[151] Short-nosed one.

[152] In transliterations the letter c is pronounced as ch. The noise was a splutter.

[153] This incident occurs in Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 154. A girl married to a tiger ran off after killing a cat and hanging it over the pan on the fire. When the tiger returned he thought she was cooking.

[154] Nikan hitiya. The expression here implies, I think, that he did not again attempt to marry his sister.

[155] Illness caused by one of the demons called Kadawara Devatawa.

[156] Betel is presented to devil-dancers when inviting them to come for a demon ceremony.

[157] A Veda (low caste) or Vedarala (good caste) is either a medical practitioner, or a soothsayer, or person who expels demons.

[158] Rae tisse, during the thirty [paeyas, each being twenty-four minutes] of night.

[159] Egg-plant, or aubergine (Solanum sp.).

[160] Rice from which the skin has been removed without first softening it in hot water. After the cooking the grains adhere together.

[161] This is considered to be a bad omen, hence the tying of the thread to put an end to such dreams; see vol. i, p. 15. I have been assured by those who have worn such threads that tying one on the arm has the desired effect in checking evil dreams. To dream of eating food is a prognostic of a future deficiency of food.

[162] A leaf cup, a reversed cone, would be set point downwards in each cleft, and the cakes be heaped upon it.

[163] Ænga purama.

[164] Mata yanda nae, lit., "There is not [an opportunity] for me to go."

[165] The meaning is, "If you did not notice and punish him for so long, was it likely that I should?"

[166] Another title is, "The Story of Thirty Ridis."

[167] In a variant she is his younger sister.

[168] Lit., "silvers." In the Arabian Nights (Lady Burton's ed., vol. i, p. 234) there is a similar expression denoting silver coins: "I gave the servant a few silvers." The ridi or larin is the silver wire "hook-money," at first imported from the Persian Gulf, where it was coined in Laristan, but afterwards made in Ceylon. Captain Robert Knox says of it, "There is another sort, which all People by the King's Permission may and do make. The shape is like a fish-hook, they stamp what mark or impression on it they please" (Hist. Relation of Ceylon, 1681, p. 97). Baldaeus remarked, "The most current coin here are the silver Laryns each whereof is worth about tenpence ... as well in Ceylon as Malabar two golden Fanams, at five-pence a piece, make a Laryn" (A Description of ye East India Coasts, etc., translation, 1672, p. 727). As a later value I was informed that three ridis were equal to one rupee. Further information regarding this money will be found in the Additional Notes at the end of vol. iii.

[169] E minihata himin. Himin, hemin, or semin commonly means slowly, gently; hence in village talk, secretly, unperceived, unknown to.

[170] See footnote on the first page of No. 201, vol. iii.

[171] Innawa pewuni.

[172] E parama, lit., at the very stroke.

[173] The words are an imitation of the rapidly-uttered alarm notes of the common Lapwing of Ceylon:--Haebaeda ridiye, haebaeda ridiye, daekkada ridiye, dutuwada ridiye, dunnada ridiye, gattada ridiye, ridi tihayi, tihayi, tihayi.

[174] Kirali (Lobivanellus indicus).

[175] Perhaps this means, "[Our] bills are small."

[176] The narrator is supposed to have been a spectator.

[177] The text is given at the end of vol. iii, as an illustration of the usual conversational style in the villages.

[178] Third person for second, in an honorific sense; she was speaking to the women.

[179] Lit., "these," the word for paddy being plural, like that for rice.

[180] Upaharana in the text, apparently intended for upakarana.

[181] Agare giya; agaraya is a drainage area. The meaning is that the flow of the flood water over the ground carried away the paddy, which would be spread on mats laid on the ground.

[182] Naki mahallae katantare.

[183] Nakiralage.

[184] From my own experience in the case of a severe burn, I can say that a paste of cow-dung smeared completely over a burnt place entirely removes all pain, and the wound soon heals under it. The paste dries immediately owing to the heat of the skin, and after that no unpleasant smell remains.

[185] The Sinhalese title is, "The Story that tells the manner in which he played on the Lute for the Representation of the Tusk Elephant (Ætaerinba)."

[186] The verb used throughout the story is ganawa, to rub.

[187] Husma elunaya.

[188] I do not know if this word is intended for an exclamation (= haha), or a noun, hasak, a sorrow.

[189] See the variant from Tibetan Tales at the end of No. 190, vol. iii.

[190] A vegetable cultivated in village gardens and chenas, Nothosærua brachiate.

[191] Ana-karanayen; the verb ana-karanawa is usually "to order."

[192] Apparently understood by him to be intended for Kuda chawa chawa. "Hunchback, [you are] vile, vile."

[193] Idena, which ordinarily would mean "ripens."

[194] He appears to have understood this to mean, "Hunchback, [you are] clownish, clownish," godaya being "clown."

[195] Perhaps to be taken as one word, Kudarun, = Kudo + arun, "Hunchbacks [are] fellows."

[196] Busa means chaff, cow-dung; he thought the meaning was, "Hunchback, [you are] chaff, chaff."

[197] Sitana kenek.