Part 6

After they got this meaning explained, these seven men spoke together, "Let us make up a trick at this place." Speaking [thus] together, they arrived at a city at which there is a foolish King.

Arriving [there], they spoke to the King of the city: "Maharaja, what a robe that is which Your Majesty is wearing! We have woven a copper [coloured] silk robe for the King of our city, and given it. It is like the thin silk robes obtained from the divine world. Having looked in the direction of that King, when we looked in your direction you appear like a servant who is near that King," these seven men said.

While hearing this word, shame was produced in the King. Having been produced, he thought to himself, "While I also am a King, what is it to me!" Thinking, "Cannot I cause those silk robes to be woven?" he asked, "For [weaving] the silk robes what sort of other things are necessary?"

Then the seven men say regarding it, "Having obtained silk thread from good silk yarn (lit., thread), be good enough to give us it. Having constructed a place in your auspicious [47] Sal [trees] garden, you must give us it. You must bring to that place and give us food and drink," they said to the King. Having said it, they said at the very time, "The silk cloth that we weave is not visible to a base-born person. Should he be a well-born (saha-jataka) person it is visible to him," they said to the King.

At that time the King having procured silk thread to his mind gave it. The men having taken it to the auspicious Sal garden, and the party putting the thread away, when people come to look at the copper [coloured] silk robes these seven men run there and here in the auspicious Sal [48] garden. The silk robe is not visible; only according to the manner in which these seven persons are running the extent [of it] is visible. Thereupon the men think in their minds, "Because we are base-born this copper [coloured] silk robe is not visible to us." What of their thinking so! Except that each separate person thinks it for himself, no one speaks it.

The King sent a messenger for the purpose of looking whether, having woven the robes, they are finished. Having seen that, except that after tying the hand-lines (at-wael) they are causing [their arms] to row (paddanawa), [49] the robe is not visible, [he thought], "Should I say that I do not perceive the robe they will say I am the son of a courtesan." Because of shame at it, the messenger having gone to the royal house, said, "The gang of them having assembled together are weaving a priceless robe. His [50] work is not finished. Having completed the work they will dress Your Honour in the robe," he said.

On account of the statement of the messenger, many persons went to look at the robe, but except that they were causing [their arms] to row, the robe was not visible to anyone. The whole of the retinue who came, through fear that they will say they are illegitimate persons, without seeing the robe having said and said, "We perceive it. It is indeed a very costly robe," went away.

Having woven for seven days, after the seven days' date which they got to finish in had elapsed, the King went to look at the silk robe. Having gone, when he looked it was not visible to the King also. What of its not [being visible]! He does not tell anyone the word of its not being visible.

After that, those men having come, said to the King, "Having woven the copper [coloured] silk robe, it is finished. For you, Sir, with our [own] hands we must robe you in it," they said. "Having got out all the clothes which there are, descended from seven ancestors in succession, you must dress. Having dressed, you must give us all those clothes," they said to the King.

The King, having heard the word, taking out all the royal vestments [51] that were of the time of his ancestors, and having adorned himself in a good manner, and driven away everybody, gave the party these clothes and all the other clothes that there were.

After he gave them, all the seven men having surrounded him and said that they are putting on the King the copper [coloured] silk dress, began to stroke his body everywhere. They began to stroke the head, having said that they were putting on the crown. They stroked the arms, having said that they were putting on the jacket. In that way having stroked all parts of the body, and having said that they had dressed him, they caused them to bring the King into the middle of the great retinue, and said thus to the citizens: "Neither His Majesty our King nor any person of the retinue dwelling in this city in the olden time before this, either put on a robe in this manner, or saw one. Because of that, the whole of you, [after our] dressing His Majesty the King in this robe, causing His Majesty the King to sit on the festival tusk elephant, and having caused him to perambulate towards the right through all places in the city, again conduct him to the royal house." Having said this, they brought the tusk elephant, and caused the King to sit on the tusk elephant naked; and they began to go in procession to all places of the city.

These men, taking [the contents of] this house of the royal insignia (rajabandagare), and having acted deceitfully, and said that they had woven the copper [coloured] silk robe,--because they got [the contents of] the house of the royal insignia when they were going, established for the city the name "[City] of Tambraparnni Island," [52] and went away.

This foolish King remained without clothes.

North-western Province.

In Indian Nights' Entertainment (Swynnerton), p. 60, a girl who had promised to prove that the King sometimes lied, invited the King to visit a palace she had built, and to see God there, but stated he was visible only to one person at a time, and only if he was of legitimate birth. The two Ministers first entered successively, saw nothing, and declared that they had seen God inside. The King then entered, and on coming out insisted that he also had seen God there. The girl then convicted him of telling a falsehood, and as usual in folk-tales was married by the King.

In Les Avadanas (Julien), No. xxxix, vol. i, p. 150, there is a story of a fool who handed some cotton to a spinner, and begged him to make it into extremely fine thread. The man did so, but the fool thought it too coarse. The spinner became angry, and pointing to the air with his finger, said, "There are extremely fine threads." When the man asked how it was he could not see them, the spinner replied it was because of their extreme thinness, which was such that even the best workmen could not see them, much less a stranger. The fool gave him a fresh order, and paid him handsomely.

NO. 90

THE FOOLISH YOUTH

In a certain country there are a woman and a man and a youth (their son), it is said.

While they were there, the woman having given eight panams [53] to the youth said, "Son, take these eight panams to the shop and bring two plates."

After that, the youth taking the eight panams to the shop said to the trader, "Mudalali, give me two plates." The trader, taking two plates, gave them to the youth.

The youth said, "How is the price for these plates?"

Then the trader said, "For one plate it is seven tuttu (quarter panams); for two plates give me fourteen tuttu (= three and a half panams).

After that, the youth says, "Mudalali, are you trying to cheat me? You cannot cheat me. I will not give fourteen tuttu; also I did not bring fourteen tuttu. Mother gave me eight panams. [54] For the eight panams she told me to get two plates. If you will give them for the eight panams, give me two plates."

Having said this, and given the eight panams to the trader, while he was coming away, taking the two plates, he met with a gang of thieves. Having met with them, they asked at the hand of the youth, "Where did you go?"

Then the youth says, "Having told me to go to the shop to bring two plates, mother gave me eight panams. Taking them, and going to the shop, I asked the price for plates. Well then, the man tried to cheat me. For the two plates he told me to give fourteen tuttu. Also in my hand there were not fourteen tuttu; it was eight panams that I took. Having given the eight panams I am taking home these two plates."

Then the men said, "If so, don't you go home. We are going to break [into] a house; come, and go for that."

Afterwards the youth, having said "Ha," went with the thieves to break [into] the house. Having gone there and bored a hole through the wall, the thieves said to the youth who went for plates, "Go inside the house and put out into the light both all the things which you can lift and [the things] which you cannot lift. We will take them."

After that, the youth, having crept into the house, put out all the things which the youth could lift. Having put them out, the youth could not lift the stone on which coconut was ground.

The man who owned the house was sleeping, placing his head on the stone. The youth having shaken the man's body, awoke him. "Get up quickly. To take this stone outside I cannot lift it alone. Take hold of this a little in order to get it out," he said.

The man having awoke at once, and seized and tied the youth, caught part of those men; part of them ran off.

The thieves who were caught, and the youth, and the man who owned the house, all went for the trial. As they were going on the road, says the youth, "I am not a thief at all. Our mother gave me eight panams to bring two plates from the shop. Having gone to the shop I asked the price for plates. The man tried to cheat me; for two plates he asked fourteen tuttu. I did not give them; also in my hand there were not fourteen tuttu. I only gave eight panams, and taking the two plates, as I was going away I met with these men. Then the men said to me, 'Where did you go?' they asked. 'I went to the shop to get two plates,' I said. Then the men said, 'If so, don't go home. We are going to break [into] a house; you come too.' So I came. Having come there, the men bored a hole through the wall, and said to me, 'Creep you into this. Put outside the things you can lift and the things you can't.' I afterwards crept into the house, and put outside those I could lift. I tried to lift the stone on which your head was placed while you were sleeping. I couldn't lift it, so in order to get it out I awoke you. Well then, so much is my fault; I am not a thief. Now then, if you are going to put me in prison, put me in prison."

After that the man said, "I will not put you in prison; doing the work that I tell you, you can stay with me."

The boy said, "Ha. I will stay [with you]."

After that, having gone for the trial, and put the other thieves in prison, the man came home with that youth. In that very way, doing the work which the man told him, the youth remained a considerable time.

One day the man said, "Youth, let us go to cut a [branch for a] plough."

The youth said, "Ha, let us go," and taking an axe, the man and the youth went to the forest on the river bank.

Having gone there, the man said to the youth, "Cut thou this tree at the root." The youth cut the tree at the root. After he had cut it, the plough of the tree was not good.

Afterwards having gone near another tree, when they looked at it there was a good plough in [a branch of] the tree. When they cut the plough it would fall in the river.

The man said, "Having gone up this tree, cut thou that plough which is to be seen." [He then left him].

Then the youth having gone up the tree, when he was cutting the root (lower end) of the plough while sitting down [on the branch] at the top (or outer end) of the plough, a certain Lord (Buddhist monk) came.

When the Lord looked up at the tree, having seen that the youth sitting at the top of the plough was cutting at the root, he said, "Foolish youth! Why, while you are at the top, are you cutting at the root? When it is cut at the root it will fall together with thee also, will it not, into the river? Sitting at the root [end], chop towards the top." Having said this the Lord went away.

The youth said, "What does the Lord know about it? I shall cut it this way." Having said this, as he was chopping and chopping, the plough being cut at the root, the plough and the youth and the axe fell into the water of the river.

Then the youth, having got up quickly, walked ashore, taking the axe and the plough. He put down the plough, and taking the axe, ran along the path on which the Lord went. Having run there he overtook the Lord. Having joined him, he said, "Lord, as you said that I should fall into the river you must tell me the day when I shall die. If not, I shall chop you with this axe."

The Lord, when he looked, thought that there was no means of saying otherwise; on that account he said, "On the day when a drop of rain has fallen on the crown of thy head thou wilt die." The Lord then went away.

After that, the youth, taking the plough, came with the man to the man's house. Having come there, when he had been there a long time, on a certain day a drop of rain fell on the crown of the youth's head, and on that day he died. (The narrator did not know how he died).

The details of his death are given in the following variant of the latter part of this story:

The monk said, "In such and such a year, in such and such a month, on such and such a day, thou wilt die."

From that day until the time when this stated number of years and number of months and number of days had gone, having been looking [into the account], on the stated day, when it became light he said, "To-day, having cooked amply give thou me to eat."

Having eaten and finished, he said, "I shall die to-day"; and having said, "Don't anybody speak to me," went into the house, and shutting the door lay down (budiya-gatta).

The men who stayed outside from morning until the time when it became evening, remained looking out. There was not any sound from this man. Afterwards they said, "What are we keeping this dead man for? Let us take him and carry him away," and having placed a bamboo [ready], they tied [the bier] to it. Having tied it, they go away, taking it.

Between the house and the burial ground there is a hill-rice chena. Because there is no other path to go on, taking him into the chena they hurried on (lit., ran).

Then the men who watch the hill-rice chena having been there, said, "What is this, Bola, that you are taking the corpse through the hill-rice chena?" and they scolded them.

Then the dead man sat up and said, "Except that I am dead, you should see [what I would do to you]," he said.

Then the men who took the corpse said, "Ade! This one is speaking!" and dropped him. Having fallen upon a cut [pointed] stump [it pierced him, and] the man died.

North-western Province.

To carry a corpse through a chena is considered to be a very inauspicious act, which might have an injurious effect upon the crop. Even to carry through one the tools necessary for digging the grave would meet with strong remonstrances. In one instance, some of my labourers were refused a passage along the footpath in a village because they carried pickaxes and digging hoes, thus appearing, as the villagers objected, like persons who were going to dig a grave.

In The Orientalist, vol. i, p. 136, Miss S. J. Goonetilleke related a story about twenty-five idiots, in which the death prediction occurs. The monk stated that the idiot would die when the third drop of dew fell on his back while he was sheltering under a gourd. The drops fell when he was beneath a frame on which a gourd grew, waiting while some robbers whom he had joined entered a house in order to commit robbery. He bellowed out, "I am dead, I am dead," and they all ran away.

In vol. i, p. 121, the editor, the late Mr. W. Goonetilleke, gave the Sinhalese story of the branch cutting, the monk's prediction of the man's death when a drop of water fell on his head from the roof, and his remarks when the bier carriers were scolded by the owner of a garden through which they were about to pass.

He also added variants. In one found in an Indian work called Bharataka dva-trinsika (Thirty-two Tales of Mendicant Monks), a stupid monk called Dandaka went to cut a post, and sat on the branch while chopping. Some passing travellers pointed out that when the branch broke he would fall and die; when he fell he therefore believed he must be dead, and lay still. The other monks came to carry him to the cremation ground; but on the way the road bifurcated, and they quarrelled as to which path should be followed. The supposed corpse then sat up and said that when alive he always went by the left road. Bystanders intervened and pointed out that as he had spoken he could not be dead, but Dandaka insisted that he was really dead, and it was only after a long argument that the monks were convinced that he was alive.

Mr. Goonetilleke also gave a translation of a similar Turkish story in Meister Nasr Eddin's Schwänke und Räuber und Richter, in which the man was told he would die when his ass eructated the second time. He lay down, believing he was dead. When the bier carriers were doubtful how they should pass a mudhole, the corpse sat up and said that when alive he avoided the place.

The editor also added Lithuanian, German, and Saxon variants, as well as an English one related to him by the Rev. S. Langdon, in which, however, the man broke his neck in falling from the tree.

In the South Indian account of the Guru Paramarta and his foolish disciples, annexed to the Abbé Dubois' Pantcha-Tantra, p. 305, one of the disciples was cutting a branch when a Purohita Brahmana warned him that he would fall when it broke. After falling he ran after the Brahmana and inquired when the Guru would die. The answer was that cold at the hinder-parts is a sign of death, [55] a remark to which the Guru's death eventually was due.

In Indian Nights' Entertainment (Swynnerton), p. 89, the warning was given to a weaver by a traveller, who afterwards stated that the man's death would occur when his mouth bled. Some days afterwards the weaver saw in a glass a bit of scarlet thread stuck between his front teeth, concluded that it was blood, and lay down to die, until a customer showed him what it really was.

In the same work, p. 139, there is a story of a foolish weaver who went to steal with some thieves. When they told him to look for a suitable pole for raising the thatch of a house, he woke up the people who were sleeping outside, and asked them to lend him a pole for the purpose. An outcry was raised, and the thieves decamped.

In Indian Fairy Tales (M. Stokes), p. 30, the person who warned a youth who was cutting a branch, said he would die when he found a scarlet thread on his jacket. When a thread stuck on it in the bazaar, he went off, dug a grave, and lay in it until he heard a passer-by offer four pice to anyone who would carry his jar of ghi for him; he then jumped up and offered to carry it.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 199, a stupid boy who was sent by his mother to sell a piece of cloth for four rupees, refused six rupees that were offered for it.

NO. 91

THE STORY OF THE SEVEN THIEVES

In a certain country there were seven thieves, it is said. Among them one was a fool, or one who was learning robbery.

One day when these seven persons were going to break [into] a house, while on the road they spoke to that robber who was learning, and said thus: "Only we six persons will go for breaking [into] the house; you stay outside." Teaching him [this], and having gone [there], and in that manner having made the man wait outside, those six persons got inside the house for house-breaking.

Thereupon, while those six persons were delaying a little, a thought having occurred to this foolish thief, "I also must steal something from this," having thought [thus], when he was going passing his hand over the things that were there a large millet [grinding] stone was caught [by him]. Because he was unable to get it up quite alone, he spoke to a man who was sleeping on a raised veranda, and said, "Oyi! Oyi! Get up to lift this stone a little."

Thereupon this man having said, "What is it?" when he cried out the robber sprang off and ran away. The seven persons having collected together at one spot, [the other six] having beaten and scolded that foolish thief, gave him advice.

Again, also, one day having gone calling him for breaking [into] a house, in the aforesaid very manner having made the man wait outside, the six persons got inside the house for robbery. While this fool was staying in the open, shaking and shaking a post under the stick frame of an ash-pumpkin creeper (on which it grew), an ash-pumpkin fruit that was at the post having broken off, fell on his head. Thereupon the fool, having become [frightened], began to cry out, saying, "They killed me!" Thereafter, the house men having awakened, when there was a disturbance the whole of the thieves sprang off, and went running away.

When they collected together in one place, they thought thus, "With this fool we shall not succeed in committing robbery; it is necessary to send this one for a few robberies alone." Having thought [this], one day they spoke to the man, "Beginning from to-day, [after] stealing something for food for us, come back," they said.

And he having gone to a house in which was one old woman, and having found a little pulse (mun-aeta), thought, "I must fry this little and carry it away," and put it into a broken pot. When frying it, when it was coming to be fried to a certain extent, taking a spoon he put [some] of it in the mouth of the old woman who was sleeping in the house, to look if it was fried. Thereupon the woman, unable to bear the burning in her mouth, began to cry out. While the men who were sleeping, having said, "What is this?" were coming to look, the thief sprang off and ran away.

Again, also, one day having spoken to the foolish robber, "Catching two fowls for us from this house, come back," they sent him.

And the robber having gone there, while he was asking, "[Am I] to bring the black ones [or] to bring the red ones?" the owners, having said, "Who is this who is taking the fowls?" drove him away. Thereupon the robber sprang off and ran away.

Again also, one day having seen that there are two clumps of sugar-cane at a house, they said, "Cutting two from that for food for us, come away," and sent him.

And this one having gone there and seen that there are equal shares of black and white sugar-canes, while he was asking, "Which sugar-cane of these shall I bring?" just as before, the owners having come and said, "What are you cutting sugar-cane for?" drove him away.

While he was continuing to commit robberies in that manner for not many days, one day having met with a Gamarala, when he was asking, "[Where] are you going?" "We are going for a means of livelihood," they said.

Having said, "If so, come; there is a niyara chopping [56] in my rice field," calling them and having gone to the house and handed over the work to them, the Gamarala set off, and having gone somewhere or other, in the evening came to the house. Having seen that they also, having finished with the work and come to the house, were [there], and having given them food and drink, etc., and given a place to sleep in, and in the morning also, after it became light, having given them food, he started them off and sent them away. Thereafter, the Gamarala having gone to the rice field, and when looking having seen that all the earthen ridges had been cut and thrown down, arriving at vexation he came home.

While all the robbers were going away from there, they met with yet a man, and when he was asking, "Where are you going?" they said, "We are going for a means of livelihood."