Told byBikkú Misra, Brahman, Achhnérá village, Agra district.
Butcher buys a Goat—"Spare my life, and I will repay you"—He spares him—The Goat goes into the forest and meets a Jackal—"I am going to eat you." "Wait till I get fat in the forest." "Good: look out for me when you come back"—Meets a Wolf—Same thing happens—Finds a temple of Mahádeva—In it are gold coins—Swallows them—Goes to a flower-seller—"Cover me with flowers"—He does so, and the Goat voids two mohurs—Sets out to return—Meets the Wolf—"Have you seen a Goat?" "No"—Meets the Jackal—"Have you seen a Goat?" "Yes, some distance back"—Proceeds to the Butcher, and voids the rest of the coins—The Butcher is grateful, and never kills him as long as he lives.
Agra district. Tales of animals spitting gold are common, as in Grimm's "Three Little Men in the Wood" ("Household Tales," i. 56) and in Oriental Folk-lore (Tawney, "Katha Sarit Ságara," ii. 8, 453, 637; Knowles, "Folk-tales of Kashmir," p. 443).
Told byBal Bír Prasád, teacher of the school atSultánpur, Oudh.
A Jackal sees melons on the other side of a river—Sees a Tortoise—"How are you and your family?" "I am well, but I have no wife." "Why did you not tell me? some people on the other side have asked me to find a match for their daughter." "If you mean it I will take you across"—Takes him across on his back—When the melons are over the Jackal dresses up a jhau-tree as a bride—"There is your bride, but she is too modest to speak till I am gone"—Tortoise carries him back—Calls to the stump—No answer—Goes up and touches it—Finds itis a tree—Vows revenge—As Jackal drinks, catches his leg—"You fool, you have got hold of a stump by mistake; see, here is my leg," pointing to a stump—Tortoise leaves hold—Jackal escapes—Tortoise goes to Jackal's den—Jackal returns and sees the footprints leading into the den—Piles dry leaves at the mouth, and fires them—Tortoise expires.
This is an unpublished variant of the "Jackal and the Crocodile" (Temple, "Wide-awake Stories," 243).
Told byRám Sinh, Haidar-Garh, district Barau Banki.
A Washerman has an Ass that brays on hearing a conch-shell, thinks he must have been a saint in a former life, but something went wrong (kahin chuk gaya) and he became an Ass—Names him Tulsi Das—Ass dies—"He was valuable to me," shaves head, performs obsequies, gives feast to clansmen—Goes to shop of a Banya—"Why are you in mourning?" "Tulsi Das, who was a great saint, is dead"—Banya shaves, too—Raja's sepoy asks him why—"Tulsi Das is dead"—Shaves, too—Comrades ask why—Same thing—Same with the chief of the sepoys—The minister, the raja, all shave—Queen asks why—Raja tells her—"But who is Tulsi Das?" "A friend of the minister's"—So the report is traced back to the Washerman, who says, "He was my Ass."
N.I.N.Q., iii. § 104, gives the same tale about an ass named Sobhan (beautiful): told by Shyam Sundar, village accountant of Dudhi, Mirzápur district, recorded by Ahmad Ullah. Compare Temple's "Wide-awake Stories," 'The Death and Burial of poor Hen Sparrow;' Lady Burton's "Arabian Nights," iii. 228, 'The Unwise Schoolmaster who fell in Love by Report;' Jacob's "English Fairy Tales," 'Tetty Mouse and Tatty Mouse,' andnote, p. 234.
Told byMakund Lál, Mirzápur.
A Bird-catcher had a Parrot which knew only two words, Beshak (undoubtedly) and Cheshak (what doubt)—Took it to market, and gave out that it knew Persian, price 5 lakhs of rupees—Nobleman asks it, "Do you know Persian?"—"Cheshak"—Buys it—Puts it in a gold cage, and gives it good food—King one day began to talk to the Parrot in Persian—It could say nothing but these two words—The owner threw it on the ground and killed it.
Told byAkbar Sháh, Mánjhi, one of the jungle-folk of Manbasa, Dudhi, Mirzápur, and recorded by Pandit Ramgharíb Chaubé.N.I.N.Q., iii. § 101.
No change. The King of the Snakes is Vásuki Nága.
Told byAkbar Sháh, Mánjhi, of Manbasa, Dudhi,Mirzápur.N.I.N.Q., iv. § 19.
No change in first part. The music-shop is in the original the house of the Chamâr (a caste of labourers and leather-workers), who gives a drum, which is broken by a woman husking rice, who strikes it with a pestle. The crop in the last scene is rice.
Told byParmanand Tiwári, student, Anglo-Sanskrit School,Mirzápur.N.I.N.Q., iv. § 17.
A Kurmi (one of the agricultural tribes) used to go to his field—At noon his wife brought the dinner—Meets Jackal, and all falls out as in tale till the tail is cut off—Jackal returns and finds wife gathering cow-dung—"Your son (sic) has cut off my tail, and I must bite you." "He is dead, come to the funeral feast?"—He and his friends come—"To prevent you squabbling, let me tie you up"—Ties them to the cattle pegs, tailless Jackal with specially strong chain—Kurmi comes out with bludgeon—They break their ropes and flee, all but tailless Jackal, which Kurmi kills.
This is connected with the Æsopian fable of "The Fox who Lost his Tail."
Told byBrij Mohan Lál, second master, High School, Manipuri,N.W.P. The bird is aHansa.N.I.N.Q., iii. § 295.
Told and recorded byBabu Gandharab Sinh, of Etah.
Kingdom of Mice—Mouse King and Fox Wazir—All animals of forest did homage—Caravan passed—Camel left behind—Eats the Mouse King's garden—Fox brings him in—Mocks the King—Nose-string gets entangled—King says he is served right—He begs release and promises service—Mouse gnaws string—Camel serves him—Woodcutters find Camel and take him—King sends to fetch them—Demands his Camel—The Woodcutters tell their King—He refuses—King of Mice collects armies and burrowsunder Woodcutter's treasury—Brings all the money out in charge of a detachment of Mice—Wise man sees it—Covets the money—Old Mouse says, "Why do you covet? our King will give you service"—Goes to the King—The King bids him fetch more of his brethren—With these the Mouse King invades the realm of Woodcutters—Mice undermine the walls of the enemy's fort—Woodcutters' army flee—King of Mice gets back his Camel, and makes the Woodcutter King his vassal.
(The episode of the wise man seems to be interpolated, as the men play no part in the attack.)
Another version inN.I.N.Q., iii. § 292, told byThákur Umráo Sinhof Sonhár, Etah district, N.W.P. For Kings of Animals, compareNo. 9of this book.
Told byWazíran, a Mohammedan servant of Mirzápur, andrecorded byMirza Muhammad Beg.
A Podna (weaver bird) and his mate lived in a tree—The Raja catches the wife—Podna builds carts of reeds, yokes pairs of frogs, makes kettle-drum, armed with piece of reed, sets out drumming—Meets a Cat—"Where are you going?" "Sarkande ki to gári, do mendak jote jaen, Raja mári Podni, ham bair bisahne jaen" ("My carriage is of reed with two frogs yoked thereto; the King has seized my Podni; I go to take my revenge"). "May I go with you?" "Get into my car"—Meets in same way Ants, Rope and Club, River—Drives into King's courtyard and demands Podni—King orders him to be shut in henhouse—"Nikal billi, teri bári. Kán chhor, kanpati mári" ("Come out, Cat, your turn now: come out of my ear and hit them on the head")—Cat comes out and kills fowls—Next night shut in stable—"Niklo rassi, aur sonte tumhari bari. Kan chhor, kanpati mari"—Rope ties horses and Club kills them—Next night shut in with elephants—"Niklo chiunti tumhári bári. Kán chhor, kanpati mári"—Ants run up trunks and sting their brains—Next night tied to the Raja's bed—"Niklodarya teri bári. Kán chhor, kanpati mári"—River begins to drown King and bed—"For God's sake, take your wife and go."
Here, as in other tales of this collection, we have the incident of the Helping Animals, for which see Tawney, "Katha Sarit Ságara," ii. 103, 596; Crooke, "Popular Religion and Folk-lore of Northern India," ii. 202. SeeN.I.N.Q., iii. § 173.
Told bySúraj Singh, assistant master of the Kándhla school,district Muzafarnagar, N.W.P. SeeN.I.N.Q., iv. § 430.
Goat and Hog friends—Goat goes to seek his fortune—Enters shop of a Banya—Eats all he can find—Goes into inner room—Banya returns—Little girl cries for sugar—Goes in to get some—Goat says, "Ek sing anrur ganrur; dusri sing meri, soni marhawal. Banya beti awo nahin, dhenruki phoron" ("One of my horns is twisted, one is gilt with gold. Don't come in, Banya girl, or I will tear your stomach open")—Runs out—Father sends for the Kotwal—Same thing—Prays to him—Goat comes out: "I want sweetmeats, ornaments for my head, neck, feet, horns, tail"—Gives them, putting on all the jewels he has in pawn—Goat shows all this to the Hog—Hog goes to try his luck—Knew no verses—No one frightened—Banya drives him out with stick and dogs.
Told byBachau Kasera, Mirzápur.N.I.N.Q., v. § 72.
Banker taught his parrot to speak—A Sadhu passed by—Quoth Parrot, "Salaam, Maharáj, how can I get out?" "Let me ask my Guru"—Guru when asked swooned—Sádhu told Parrot what had happened, and apologised for not being able to help—"I understand," says Parrot—Feigns death—Cage opened.
Told bySuryabali, Mirzápur.
No change. The verse is:—
Biná budhí ke bágh biláná:Kharhá san kahún bágh maráná.
Told and recorded byRameswar-Puri, teacher, Khairwávillage school, district Mirzápur.
The Story of Gangá Bûrhi (name of the old woman). No change in the incidents, except that the cowherd is grinding corn, and the last sentence is added. The verses are:—
Wáh, jangle men se lakari láyá,Wáh, lakari main burhyá ko dinh,Burhiyá monkon roti dinh,Wáh rotiyá main tokôn dinhKyá tun mokôn mataki na degá?5
"Hullo! I brought fuel from the forest. (2) I gave it to the old woman. (3) The old woman gave me cake. (4) I gave that cake to thee. (5) Wilt not thou give me jugs?"
U roti main kohrá ko dinh,4Kohrá monkôn metuki dinh,U metuki main tokôn dinh,Kyá tu mujhko makkhan na degá?
"I gave that cake to the Potter. (5) The Potter gave me an earthen vessel. (6) I gave that earthen vessel to thee. (7) Wilt not thou give me butter?"
Wáh roti main kumhará ko dinh,4Kumhará monkon metuki dinh,Wáh metuki main gwálin ko dinhGwálin monkon londi dinh,Wáh londi main tokôn dinh,Kyá tu monkôn ek bail bhí na degá?
"(6) I gave that earthen vessel to the cowherd's wife. (7) The cowherd's wife gave me a lump of butter. (8) I gave that lump to thee. (9) Wilt not thou give me an Ox?"
The others are not given, except the last lines:—
Baj meri dholaki dhámak dhûn;Râni ke badle ái tun.
"O my drum, make sounds likedhámak dhûn: thou art come in exchange for a Queen."
Told and recorded byLálá Bhawání Dín, teacher of Majhgáondistrict Hamirpur.
A Banya sold milk mixed with water—Earns 100 rupees—Sets out for home—Stops to wash at a tank—Lays the bag down—Monkey takes the bag up a tree—Drops 50 rupees in the tank—Throws down the bag to the man—"You sold half water and half milk: therefore I have thrown half your money into this tank"—Banya goes home a better man.
Told byPandit Jagannáth Prasád, master of Marári Kalán village school, and recorded by Pandit Madhuban, second master of the same, Unáo district, Oudh.
Khusat Bird and Bull—The rest as in the story, save that "the Almighty King of the Universe" promises his help to the Lion—Bull tells Bird—Bird says, "Did not I warn you? still I will help"—Tells him that he has dreamt a marriage has been arranged for himself with Mahadeva's spouse—They apply to Mahadeva for explanation—Mahadeva thinks, "If I say visions are real things, this Bird will claim my wife"—So says, "Dreams go by contraries: go home and don't be foolish."
See the value of friendship.
Told byLála Shankar Lál, village accountant, and recorded byChangan Sinh, master of the school at Chamkari, Etah district, N.W.P.
No change, except Wazir for Judge and Gayá for Jerusalem. The Judge is a Hindu, and the Crow promises to take his father's bones to the sacred city of Gayá, in Bengal.
Told byAkbar Sháh, Mánjhi, one of the jungle-folk ofManbasa, district Mirzápur.
No change. The animal with one eye is supposed to be cunning and uncanny (Crooke, "Popular Religion and Folk-lore of Northern India," ii. 37, 51). CompareNo. 37of this collection.
Told byAkbar Sháh, Mánjhi, and recorded byPandit Ramgharíb Chaubé. A favourite nursery tale of the Kharwárs of Mirzápur.
Tigress and She-goat great friends—Tigress has two cubs, Goat four kids named Khurbhur, Muddil, Goddil, and Nathil—Tigress thinks: "It is hard that I have only two, and the Goat has four: suppose I eat two of hers to make things even"—Asks the Goat to let one kid sleep with her—Only Khurbhur consents—Khurbhur puts one of her cubs in his place—She eats it—Puts a stone in his place—She breaks her teeth—One-eyed Tiger calls—Tells a "story": "When I eat goats, all the four kids are one mouthful"—Khurbhur says, "When you come to eat us, Muddil will holdyour head, Nathil the fore-paws, Goddil the hind-paws, Khurbhur will cut off your head, if mother holds the light"—Tiger runs away—Meets six more—They go to Goat's house—Khurbhur climbs tree—They jump and miss him—They climb one on another, One-eye at bottom—Khurbhur says, "Mother, a lump of mud to throw in his eye"—One-eye jumps—They fall—They run away, and trouble the goats no more.
The one-eyed animal appears inNo. 35of this collection.
Told and recorded byBalbír Prasád, Brahman,of Mirzápur.
Stag and Crow are friends—Jackal covets Stag—Says, "A crow is not a friend for you; choose a denizen of earth like me"—They become friends—Jackal leads him to snare—Stag is trapped—"I cannot help you, because there is leather in the snare, and it is the Ekádashi (eleventh day of the lunar fortnight) when I fast"—Crow advises him to feign death—He does so, and escapes.
Told bySariju Prasád, teacher of the school at Subhikha,Bahraich district, Oudh.
Crows build nests in a cotton-tree (semal)—In the rains a Monkey arrives soaking—Said the Crows, "We build nests with only a beak: can you not make a better with two hands and two feet?" "Wait till morning"—Then he tears down their nests—"Good advice given to a fool only kindles his malice."
Told byDevi Dín, student, and recorded byBadari Prasád,of the school at Musanagar, Cawnpur district.
No change. The lake in the original is the famous Mana Sarovar lake in Tibet. The Swan at the end repeats this couplet:—
Bit chhoto, chit saugun, bit men chit na samáe:So murak binsat sadan, jirni bakuli nariyar kháe.
("Desire is one thing, capacity is another. The desire exceeds the power. Thus die the foolish, as did the Paddy-bird when she tried to eat the cocoa-nut.")
The Paddy-bird is the Bagla, or Bagula, a sort of small heron (Ardea torra), which frequents the banks of ponds and catches little fish and frogs. In folk-lore, from its quaint appearance, it is the type of demure cunning, and a sanctimonious rogue ascetic is often compared to it.
Compare a similar tale of a crane:Jātaka, No. 236 (Cambridge translation, ii. 161).
Told byShibbá Sinh Gaur, Brahman, resident inSaharanpur, N.W.P.
No change, except that the order of the animals is Elephant, Camel, Ox.
Another version makes the man a carpenter—He goes away and makes a cage—Induces the Lion to enter—Leaves him to starve.
The complaints of the animals against men form the subject of a very amusing Hindustani book derived from the Persian, the Akhwán-us-safa.
Told byShaikh Faríd Ahmad, and recorded by the teacher ofthe village school, Barhauli, district Bahraich, Oudh.
No change, except the Wound is dealt by the Woodman's axe, at the command of the Lion, when first he visits him after the sickness. The verses are—
Samman dhaga prem ka jin toryo chatkayJore se na jurat hai, aut ganth par jay.
Told byBiseshar Dayál, Banya (or corn-chandler), of Bindki, district Fatehpur, N.W.P., and recorded byPandit Baldeo Prasád, teacher of the Tahsili school, Bindki.
No change, except the Parrot says, "I am sitting on the branch of a mango-tree and getting a bill made." Number of cakes not given. And after meeting the Raja, the Cat meets (1) four young of the wild cow (Surahgáya), which she eats, and (2) a pair of Surahgáya, which fall upon her, and tear her stomach open, when all those she has eaten troop out.
Here, as in other tales of this collection, the Parson is the Guru or spiritual adviser of pious Hindus.
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Transcriber's Notes:Obvious punctuation errors repaired.
Obvious punctuation errors repaired.