November 10. Story of the Day: The Kitul Seeds

From Village Folk-Tales of Ceylon by H. Parker, volume 1, 26. You can read about Kitul (Kithul) plants at Wikipedia.

This is ATU 1430 Air Castles.

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THE KITUL SEEDS

A certain  man and his son, who was a grown-up youth, were walking along a path one day, when they came to a place where many seeds had fallen from a Kitul Palm tree.

(Kitul Palm)

The man drew his son's attention to them, and said, "We must gather these Kitul seeds, and plant them. When the plants from them grow up we shall have a large number of Kitul trees, from which we will take the toddy (juice), and make jaggery (a kind of brown sugar). By selling this we shall make money, which we will save till we shall have enough to buy a nice pony."

"Yes," said the boy, " and I will jump on his back like this, and ride him," and as he said it he gave a bound.

"What!" said the father, " would you break my pony's back like that!" and so saying, he gave him a blow on the side of the head which knocked him down senseless.


NOTES

E. G. Goonewardene, Esquite. North-western Province.

There is another story of this type in the tale No. 53, below.

In the Jataka story No. 4 (vol. i, p. 19), there is a tale of a young man who acquired a fortune and became Lord Treasurer by means of a dead mouse which he picked up and sold for a farthing, subsequently increasing his money by careful investments.

In the Katha Sarit Sagara, vol. i, p. 33, a nearly identical mouse story is given.

In Indian Fairy Tales (Stokes), p. 31, there is a different one. A man who was to receive four pice for carrying a jar of ghi, settled that he would buy a hen with the money, sell her eggs, get a goat, and then a cow, the milk of which he would sell. Afterwards he would marry a wife, and when they had children he would refuse some cooked rice which they would offer him. At this point he shook his head as he refused it, and the jar fell and was broken.

In Indian Nights' Entertainment (Swynnerton), p. 23, a man who was carrying a jar of butter on his head, and who expected to get three halfpence for the job, was going to buy a hen, then a sheep, a cow, a milch buffalo, and a mare, and then to get married. As he patted his future children on the head the pot fell and was broken.

In The Arabian Nights (Lady Burton's ed., i, p. 296) there is a well-known variant in which the fortune was to be made out of a tray of glass-ware.

October 24. Story of the Day: Brahmana's Kitten

This story comes from Village Folk-Tales of Ceylon by H. Parker, volume 2: 171.

It's an example of ATU 2031. Stronger and Strongest.

Looking for more stories? Click here for previous Stories-of-the-Day.

THE STORY OF THE BRAHMANA'S KITTEN

(maxpixel)

In a certain country a Brahmana reared a kitten, it is said. He said that he reared the kitten in order to give it [in marriage] to the greatest person of all in this world. After the kitten became big he took it to give to the Sun, the Divine King. Having taken it there he gave it to the Sun, the Divine King. 

The Sun, the Divine King, asked, "What is the reason why you brought this kitten?" 

Then the Brahmana said, "Rearing this kitten since the day when it was little, I have brought it to give to the greatest person of all in this world." 

Then the Sun, the Divine King, said, "Although I fall as sun-heat (awwa) like fire, into the world, there is a greater person than I. Mr. Rain-cloud having come, when he has spread his car for himself I am unable to do anything. The gentleman is greater than I. Because of it, having taken it, give it to the gentleman." 

After that, the Brahmana having taken the kitten gave it to the Rain-cloud. Then the Rain-cloud asked, "What is the reason why you brought this kitten?" 

Then the Brahmana said, "I reared this kitten since the day when it was little, to give it [in marriage] to the Sun, the Divine King. When I brought and gave it to the Sun, the Divine King, he said, 'There is a greater person than I. Give it to Mr. Rain-cloud.' Because of it, I brought this kitten to give it to you to marry." 

Then the Rain-cloud says, "I, the Rain-cloud, having come, what of my car's spreading out and remaining! The Wind-cloud having come, and smashed and torn me into bits, throws me down. He is greater than I. Because of it give it to him." 

After that, the Brahmana having taken the kitten gave it to the Wind-cloud. Then the Wind-cloud asked, "What did you bring this kitten for?" 

Then the Brahmana said, "I reared this kitten since the day when it was little, to give it [in marriage] to [His Majesty of] the Sun race. The Sun, the Divine King, told me to give it to the Rain-cloud. The Rain-cloud told me to give it to the Wind-cloud. Because of it, I brought it to give it to you to marry." 

Then the Wind-cloud says, "I, the Wind-cloud, having gone, what of my going throwing down the Rain-cloud and smashing the trees! I am unable to do anything to the Ground-Ant-hill. However much wind blows, the Ant-hill does not even shake. Because of it he is greater than I. Take it and give it to him." 

After that, the Brahmana having taken the kitten gave it to the Ground-Ant-hill. Then the Ground-Ant-hill asked, "What have you brought this kitten for?" 

Then the Brahmana says, "I reared this kitten to give it [in marriage] to His Majesty the Sun. When I brought it near the Sun, the Divine King, he told me to give it to the Rain-cloud. The Rain-cloud told me to give it to the Wind-cloud. The Wind-cloud said, 'There is a greater than I, the Ground-Ant-hill. Give it to him.' Because of it I brought it to give it to you." 

Then the Ground-Ant-hill said, "The Sun, the Divine King, can do nothing to me, the Rain-cloud can do nothing to me, the Wind-cloud can do nothing to me, but there is a greater person than I, the Bull (gon-madaya). He having come and gored me, smashes me and throws me down. Because of that give it to the Bull." 

After that, the Brahmana having taken the kitten gave it to the Bull. Then the Bull asked, "What did you bring this kitten for?" 

The Brahmana says, "To give this kitten [in marriage] to His Majesty the Sun, I reared it since the day when it was little. When I brought it there, the Sun, the Divine King, told me to give it to the Rain-cloud. When I brought it near the Rain-cloud he told me to give it to the Wind-cloud. When I brought it there he told me to give it to the Ground-Ant-hill. When I brought it there he said, 'The Bull is greater than I; give it to him.' Because of it I brought it to give it to you."

Then the Bull says, "There is a greater person than I, the Leopard. It is true that I trample on the Ant-hill, and gore it and throw it down; but the Leopard chases me, and tears me, and eats my flesh, therefore he is greater than I. Because of it give it to him." 

After that, the Brahmana having taken the kitten gave it to the Leopard. Then the Leopard asked, "What did you bring this kitten for?" 

The Brahmana says, "This kitten reared I to give [in marriage] to His Majesty the Sun. Well then, having walked from there in this and this manner, the Bull told me to give it to you. On account of that I brought it to give it to you." 

Then the Leopard says, "The Cat is greater than I; my Preceptor is the Cat. He taught me to climb up trees, but I have not yet learnt how to descend. Because of it give it to the Cat." 

After that, the Brahmana having taken the kitten gave it to the Cat. Then the Cat asked, "What did you bring this kitten for?" 

The Brahmana says, "For you I did not rear this kitten. Having reared it to give [it in marriage] to the most powerful person of all in the world, I took it to give to the Sun, the Divine King. Then he told me to give it to the Rain-cloud. When I took it near him he told me to give it to the Wind-cloud. When I took it near him he told me to give it to the Ground-Ant-hill. When I took it near him he said, 'There is a greater person than I, the Bull.' When I took it near him he told me to give it to the Leopard. When I took it near him the Leopard said, 'Because the Cat is my Preceptor give it to the Cat.' Therefore I brought this kitten to give it to you." 

After that, the Cat having said, "It is good," marrying the kitten it remained there. 

NOTES

North-western Province. 

The leopard often climbs up trees, but cannot descend more than a few feet down the trunk; from any considerable height it always jumps down. My tame leopard would climb down backwards for about six feet only.

In the Literary Supplement to The Examiner of Ceylon for 1875. it was stated that the cheetah (leopard) applied to the cat to teach him the art of climbing, but the cat forgot to show him how to descend. From that time the cheetah never spares the cat if he can catch him, but out of veneration for his old teacher he places the body on some elevation and worships it [that is, makes obeisance to it], instead of eating it. (Quoted by Mr. J. P. Lewis in The Orientalist, vol. ii, p. 149). 

In the short tales at the end of The Adventures of Raja Rasalu. (Panjab, Swynnerton), p. 179, the tiger was taught by the cat. When he thought he had learnt everything the cat knew, the tiger sprang at it, intending to eat it; but the cat climbed up a tree, and the tiger was unable to follow it. The story is repeated in Indian Nights' Entertainment, p. 350. 

In the Katha Sarit Sagara (Tawney), vol. ii, p. 56, an ambitious Candala girl who determined to marry a universal monarch saw the supreme King bow down to a hermit. She followed the latter, but when he prostrated himself at a temple of Siva she attached herself to that God. A dog behaved in such a manner at the shrine that she followed the dog, which entered a Candala's house and rolled at the feet of a young Candala; the girl therefore was married to him. 

In the same work, vol. ii, p. 72, a hermit transformed a young mouse into a girl, and reared her. When she had grown up he offered her to the Sun, saying he wished to marry her to some mighty one. He was referred in turn to the Cloud and the Mountains, but the Himalaya said that the Mice were stronger than he and dug holes in him. She was then transformed into a mouse once more, and married a forest mouse. 

This latter form of the tale is given in The Fables of Pilpay, in which it was the girl who wished to be married to a powerful and invincible husband. 

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 168, the parents of a beautiful girl of a semi-aboriginal caste determined to marry her to the greatest person in the world. They took her in turn to the Sun, the Cloud, the Wind, the Mountain, and the Ground Rat. When they applied to the rat it informed them that their own people were more powerful than the rats, as they dug out and ate them; so in the end the girl was married to a man of their own caste.

October 7. Story of the Day: Mango Bird

This story comes from Village Folk-Tales of Ceylon by H. Parker, volume 2: 172.

It is classified as ATU 2041. The Bird Indifferent to Pain.

Looking for more stories? Click here for previous Stories-of-the-Day.

THE STORY OF THE MANGO BIRD

(parakeet eating mango)

In a certain country a hen bird is eating the mangoes at a Wild Mango tree, it is said. While a man was chopping the earthen ridges in the field at which is the Wild Mango tree, having seen the Mango Bird the man went up the tree and, having caught the Mango Bird and descended from the tree to the ground, struck the Mango Bird on the root of the tree. Having struck it he asked the Mango Bird, " Mango Bird, was that day good or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree.
And looking if hardness in Mango root there be."

After that, the man having placed the Mango Bird in a gap in the earthen ridge in the rice field, in which there was water, asks the bird, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree,
Looking if hardness in Mango root there be,
And 'mid the lower lands the frolic watery."

After that, as the man was coming home taking the bird, there was a grass field by the path. Having struck the bird [on the ground] in the field, the man asked, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree.
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea."

After that, the man having taken the bird, as he was going home struck the bird on the road stile, and asked, "Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree,
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea,
Finding that the road stile would be crossed by me."

After that, the man having taken the bird, as he was going to go into the house struck it on the door-frame, and asked the bird, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree.
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea.
Finding that the road stile would be crossed by me,
Learning the defects of the door-frame's carpentry."

After that, the man, having [broken the ligature round the end of a torch, and] lighted the torch, and set the bird upon [the flame, to singe off the feathers], asked, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree,
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea,
Finding that the road stile would be crossed by me,
Learning the defects of the door-frame's carpentry,
Fracture of the tying of the torch by thee."

After that, the man cut up the bird with the bill-hook, and says, " Mango Bird, was that day good, or is to-dav good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree,
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea,
Finding that the road stile would be crossed by me.
Learning the defects of the door-frams's carpantry,
Fracture of the tying of the torch by thee,
Looking the smith's bill-hook's cutting to see."

After that, the man put the bird in the cooking vessel, and having placed it on the hearth [to cook], asked, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango tree,
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea.
Finding that the road stile would be crossed by me,
Learning the defects of the door-frame's carpentry,
Fracture of the tying of the torch by thee,
Looking the smith's bill-hook's cutting to see,
Looking at the sittings in the potter's pottery."

After that, this man, having apportioned the cooked rice on the plate, and having apportioned the flesh of the bird, while he was eating [it] asked, " Mango Bird, was that day good, or is today good?"

Then the bird says,
"Both that day was good and today is good
Through eating the mangoes of a Mango-tree,
Looking if hardness in Mango root there be,
'Mid the lower lands the frolic watery,
Keeping up old customs on the grassy lea,
Finding that the road stile would be crossed by me,
Learning the defects of the door-frame's carpentry.
Fracture of the tying of the torch by thee,
Looking the smith's bill-hook's cutting to see,
Looking at the sittings in the potter's pottery.
Sir, behold! Be good enough to remain looking out."

Having said [this], the Mango Bird flew out of the man's nose. The man died just as the bird was flying away.


NOTES

North-western Province.

The Sinhalese query and rhyme (online at Hathi)

There is a variant in the Sierra Leone district, given in Cunnie Rabbit, Mr. Spider, and the Other Beef (Cronise and Ward), p. 160. A devil who lived near a town had forbidden traps to be set in the "bush" [forest and bushes] there. A stranger set a trap, and caught a pigeon. The pigeon then told him to carry it to his house. When he had done this, it told him to kill it; then to pluck off its feathers; then to clean it; to put the pot on the fire; to cut it up; to cook it immediately; to put in salt; to put in pepper; to taste the food; and lastly it told him to eat it up. He complied with all the instructions. In the evening he went to the "bush" again. When he opened his mouth to speak, the bird flew out, the man died, and his body was carried off by the devil.

In a Soninka story of Senegambia in Contes Soudanais (C. Monteil), p. 145, there are incidents of the same type. A hunter met with a female gazelle, which recommended him to look for a larger animal. He fired at it, but it did not fall. Then he killed it with a charmed bullet, saying, "Eh! Who is the stronger?" The animal replied, "Oh, oh! It is not finished!" It made the same remark when he cut its throat, when he skinned it, and also when he carried it home and learnt that his wife and son had died of colic. The man said no more words, bat cat it op and placed it in a pot on the fire, on which it repeated the words. After cooking it for some hours he found the meat as hard as at first, and it murmured. "It is not finished." Neighbours seeing him cooking all day inquired what was in the pot. A voice came from it, "An antelope that won't be cooked. It is not finished." At last the man threw a magical powder into the pot. and the meat then became cooked, and he ate it without any ill result.

Parker. The Pots of Oil

From Village Folk-Tales of Ceylon by H. Parker, volume 1, 53. This is the first part of the story; you can read the second part at Hathi.

This is ATU 1430 Air Castles.

THE POTS OF OIL

A man having gone to the Lower Twelve Pattus (the name of a district) to seek for coconuts, and having collected fifty or sixty coconuts at a shed [where he was lodging, found that] because of their great weight he was unable to bring them; and so he expressed [the oil from] them.

Having expressed it, on the morning of the following day he asked for two large pots, and filling them with the oil he tied them as a pingo (carrying-stick) load (one below each end of the stick), and set off with them.

During the time while he was coming on his way to his village, he met a man in the road, and having given him betel, etc., to eat, said, "Ane! Friend, you must assist me a little. Take this pingo load somewhat far, and hand it over to me. I will give you four tuttu (three halfpence)."

[The man agreed to help him, and took the load.] Then the man, as he was going along the road, thought, "With the funds provided by these four tuttu I shall buy a hen chicken. Having taken it home, after it has become large and laid twelve eggs I shall [set them under it and] get twelve chickens. After the twelve chickens have become big, I shall sell them for sixpence apiece. With that money I shall get a he-goat and a she-goat, and that she-goat will bear two kids.

"When the kids have become large I can sell them for five rupees apiece, and having given the ten rupees I shall get a buffalo cow. While I am rearing the buffalo cow she will bear a calf.

(water buffalo with calf)

At that time I shall go to ask about a lucky hour (fixed by astrology) for taking the [first] milk.

"After I have got to know the lucky hour and gone to take the milk, the buffalo cow, becoming afraid, will kick at me." 

Saying this, he jumped aside in order to avoid it.

As he was coming on the path, at this time he had reached a foot-bridge formed of a single tree trunk (edanda), and while going along at the middle of it he made the jump [to escape the cow's kick]. As he jumped, he fell off the tree trunk, taking the load of oil with him [and the two pots were smashed].

NOTES

Tom-tom Beater. North-western Province.

Some Eastern variants have been mentioned above in the story of the kitul seeds.

In The Orientalist, vol. ii, p. 102, there is a story by Mr. A. E. R. Corea, in which a man who was going in search of work gathered some leaves on the road-side, which are eaten as a vegetable. In another district where there were no vegetables he exchanged them for fishes, a leaf for a fish. Going on, he bartered these for digging hoes, and these again for oxen, with which he set off on his return home. Having nothing to eat, he continued to give two oxen for two rice cakes, until at last he arrived at his house empty-handed.

In the Panchatantra (Dubois), a Brahmana who had been at two feasts on the same day, carried away from the second some pots of ghl—or liquid butter—milk, and flour, and began to consider how be would acquire wealth by means of them. He would sell them, and buy a she-goat, which would have kids, and in a short time he would possess a flock. He would then sell the goats and buy a cow and a mare, by selling the calves and foals from which he would become a rich man. He would get married and have numerous children, who would be well educated and well dressed. His wife would become inattentive to her duties at the house. During her absence the children would run about near the cows, and the youngest one would be injured by them. For neglecting them he would beat his wife, and taking up his stick to beat her he smashed the pots containing his provisions.

Parker. The Female Quail

From Village Folk-Tales of Ceylon by H. Parker, volume 1, 28.

This is yet another example of ATU 2030. The Old Woman and her Pig. 

THE FEMALE QUAIL

(quail hen in India)

A female Quail having laid an egg on a rock, went to eat food. Then the [overhanging] rock closed over it, and when the bird returned there was no egg. "Ando! There is no egg," she said.

Well then, she went to the Mason. The Mason said, "Sit down, O Bird."

"What is [the use of] sitting and staying? What is [the use of] betel leaf and areka nut at the corner of the bed? Cut the rock, and give me the egg, O Mason," she said.

The Mason said, "I will not."

From there she went to the Village Headman. The Village Headman said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Village Headman, tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Village Headman said, "I will not."

From there she went to the Pig. The Pig said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Pig, feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Pig said, "I will not."

From there she went to the Vedda. The Vedda said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Vedda, shoot (with bow and arrow) the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Vedda said, "I will not."

From there she went to the Timbol creeper [which has long, sharp thorns]. The Timbola said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Timbola, prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Timbola said, "I will not."

From there she went to the Fire. The Fire said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Fire, burn the Timbola, the Timbola that did not prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Fire said, '' I will not."

From there she went to the Water-pot. The Water-pot said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Water-pot, quench the Fire, the Fire that did not burn the Timbola, the Timbola that did not prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Water-pot said, "I will not."

From there she went to the Elephant. The Elephant said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Elephant, make muddy the Water-pot, the Water-pot that did not quench the Fire, the Fire that did not burn the Timbola, the Timbola that did not prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Head- man, the Village Headman who did not tie up the house- door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Elephant said, "I will not."

From there she went to the Rat. The Rat said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Rat, creep into the ear of the Elephant, the Elephant who did not make muddy the Water-pot, the Water-pot that did not quench the Fire, the Fire that did not burn the Timbola, the Timbola that did not prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Rat said, "I will not."

From there she went to the Cat. The Cat said, "Sit down, O Bird."

"What is the use of sitting and staying? What is the use of betel leaf and areka nut at the corner of the bed? O Cat, eat the Rat, the Rat who did not creep into the ear of the Elephant, the Elephant who did not make muddy the Water-pot, the Water-pot that did not quench the Fire, the Fire that did not burn the Timbola, the Timbola that did not prick the body of the Vedda, the Vedda who did not shoot the Pig, the Pig who did not feed in the rice field of the Village Headman, the Village Headman who did not tie up the house-door of the Mason, the Mason who did not cut the rock, and give me the egg," she said.

The Cat said "Ha'' (Yes).

Well then, the Cat went to catch the Rat, the Rat went to creep into the ear of the Elephant, the Elephant went to make muddy the Water-pot, the Water-pot went to quench the Fire, the Fire went to burn the Timbola, the Timbola went to prick the body of the Vedda, the Vedda went to shoot the Pig, the Pig went to feed in the rice field of the Village Headman, the Village Headman went to tie up the house-door of the Mason, the Mason went to cut the rock, and take and give the egg.

Here the story ends.

"Was the egg given?" I asked.

"It would be given," the narrator said.

"No, he gave it," said a listener.


NOTES

North-western Province. In a variant which I heard in the Southern Province, a bird laid two eggs in a crevice between two stones, which drew close together. She went to a Mason or Stone-cutter; (2) to a Pig; (3) to a Hunter; (4) to an Elephant, which she requested to kill him; (5) to a Lizard (Calotes), which she told to crawl up the Elephant's trunk into its brain; (6) to a Jungle Hen, which she told to peck and kill the Lizard; (7) to a Jackal, who, when requested to kill the Jungle Hen, at once agreed, and said, " It is very good," and set off after her.

In Wide-Awake Stories (Steel and Temple), p. 209—Tales of the Punjab, p. 195—there is a variant. While a farmer's wife was winnowing corn, a crow carried off a grain, and perched on a tree to eat it. She threw a clod at it, and knocked it down, but the grain of corn rolled into a crack in the tree, and the crow, though threatened with death in case of failure, was unable to recover it. It went for assistance, and requested (1) a Woodman to cut the tree; (2) a King to kill the man; (3) a Queen to coax the King; (4) a Snake to bite the Queen; (5) a Stick to beat the Snake; (6) Fire to burn the Stick; (7) Water to quench the Fire; (8) an Ox to drink the water; (9) a Rope to bind the Ox; (10) a Mouse to gnaw the Rope; (11) a Cat to catch the Mouse. "The moment the Cat heard the name Mouse, she was alter it, for the world would come to an end before a Cat would leave a Mouse alone." In the end the Crow got the grain of corn, and saved its life.

In Indian Folk Tales (Gordon), p. 53, there is an allied variant. A bird had bought three grains of corn for three cowries, and while she was on a new cart eating them one fell into a joint of the cart where she was unable to get it. She appealed to (1) the Carpenter to take the cart to pieces, so that she might obtain it; (2) the King to make him do it; (3) the Queen to persuade the King; (4) a Deer to graze in the Queen's garden; (5) the Stick to beat the Deer; (6) the Fire to burn the Stick; (7) the Lake to quench the Fire; (8) the Rats to fill up the Lake; (9) the Cat to attack the Rats; (10) the Elephant to crush the Cat; (11) an Ant to crawl into the Elephant's ear;" (12) the Crow, "the most greedy of all creatures," to eat the Ant. The Crow consented, and the usual result followed.

Parker. How They Killed the Great-Bellied Tambi

From Village Folk-Tales of Ceylon by H. Parker, volume 3: 251 (pp. 336-338).

TMI Z49.11.2. Thief breaks foot climbing wall to rob.

Elsewhere Parker explains the meaning of the term "tambi" as a "Muhammedan traveler or pedlar," including the owners of roadside shops (volume 1). Ironically, the storyteller who supplied Parker with this tale was himself a tambi (see the notes below).

How They Killed the Great-Bellied Tambi

In a certain country there was a King, it is said. This King's palace having been dug into by three dexterous thieves, they stole and got the goods. Having seized these very three robbers, for the purpose of effecting their trial they brought them into the presence of the King. When the King asked these three robbers if they committed the robbery or not, they said that they committed the robbery. "If you thus committed the robbery are ye guilty or not guilty persons?" he asked.

Thereupon they gave notice that they were not guilty persons.

When he asked, "How is that?" [they said that], as it was easy for them to dig into [the wall], because when the mason built the palace the mortar had been put in loosely, the mason was the guilty person owing to his doing that matter.

Thereupon the King having summoned the mason, when he asked him whether, because he put in the mortar loosely, he was guilty or not guilty, he gave notice that he was not guilty.

When he asked again, "How is that?" the mason said thus, "I had appointed a labourer to mix the lime. Owing to his inattention when doing it the mortar had become loose. Because of that, the labourer is the guilty person," the mason said.

Thereupon having summoned the said labourer, he asked him whether because he put the mortar in loose he was guilty or not guilty. Then he gave notice that he was not the guilty person.

How is that? While he was staying mixing the lime, having seen a beautiful woman going by that road, because his mind became attached to her the work became neglected. The labourer said that the woman was the guilty person.

Thereupon having summoned the woman, just as before he asked whether, regarding the circumstance that having gone by that road she caused the neglect of the labourer's work, she was guilty or not guilty. She, too, said that she was not guilty.

Why was that? A goldsmith having promised some of her goods, through her going to fetch them because he did not give them on the [appointed] day, this fault having occurred owing to her doing this business, the goldsmith was the guilty person.

Thereupon having summoned the goldsmith, when he asked him just as before he was not inclined to give any reply.

Because of that, the King, having declared the goldsmith the guilty person, commanded them to kill the goldsmith by [causing him to be] gored by the tusk of the festival tusk elephant.

He ordered them to kill this goldsmith, having set him against a large slab of rock, and causing the tusk elephant to gore him through the middle of the belly.

Well then, when the executioner was taking the goldsmith he began to weep. When [the King] asked him why that was, the goldsmith said thus, "Two such shining clean tusks of the King's festival tusk elephant having bored a hole through my extremely thin body and having struck against the stone slab, will be broken. Because of sorrow for that I wept," he gave answer.

"What is proper to be done concerning it?" the King asked.

Then the goldsmith says, "In the street I saw an extremely great-bellied tambi [pedlar]. If in the case of that tambi, indeed, the tusk elephant gore the belly, no wound will occur to the two tusks," the goldsmith said.

Thereupon the King having summoned the great-bellied tambi, caused the tusk elephant to gore him through his belly. The goldsmith and the whole of the aforesaid [persons] went away in happiness.

(elephant in Sri Lanka)

NOTES

Storyteller: Moorman, a Muhammadan trader. Western Province. In The Indian Antiquary, vol. xx, p. 78, a South-Indian variant was given by Natesa Sastri. In order to commit robbery, a thief made a hole through a wall newly built of mud which slipped down on his neck and killed him. His comrade found the body, and re- ported that the owner of the house had murdered him. The owner blamed the cooly who built the wall; he blamed the cooly who used too much water in mixing the mud; he attributed it to the potter's making too large a mouth for the water-pot; he blamed a dancing-girl for passing at the time and distracting his attention. She in turn laid the blame on a goldsmith who had not reset in time a jewel which she gave him; he blamed a merchant who had not supplied it in time, though often demanded. He being unintelligent could offer no excuse, and was therefore impaled for causing the thief's death.