Concerning a Royal Princess and a Turtle

At a certain period, at the time when a King and a Minister are passing the time with great trust [in each other], the King and the Minister had a talk in this manner. The talk, indeed, was thus: To the Minister the King says, “Minister, let us two at one time contract marriage; having contracted it, and your Queen (Dēvī) having borne a daughter, should my Queen bear a son let us accomplish the wedding festival of the two children who are born first.” [This] was his speech.

Thereupon the Minister said thus, “It is good, O King; your Queen having borne a Princess, should my Queen bear a Prince, [or] my Queen having borne a Princess should your Queen bear a Prince, let us accomplish the wedding festival,” he said. At that the King having been much pleased, the two persons contracted marriage and remained passing the time in friendship.

Thereupon this Minister asked the King thus, “O Lord, Your Majesty, for your Princess and my Turtle, for both of them, the age has now become equal. Because of it, now then, let us accomplish the wedding festival;” [thus] he spoke.

At that time, getting into his mind the notion (lit., word) that, breaking the word the King has said at first, should he subsequently say a word otherwise he will go into hostility, the King unwillingly said thus: “You go and ask my Princess about it,” he said.

Thereupon the Minister having gone near the Princess asked her.

The Princess said thus, “Anē! Appā! I cannot accomplish the festival of the marriage to that Turtle,” she said.

Thereupon the Minister, not even speaking anything about it, came out of the palace. Having come, while still a long time is going he remained without coming back.

Having so remained, after no long time went by they were ready to accomplish the wedding festival for the other six Princesses of the King’s, also. At that time the Minister having gone still [another] time, asked the King; the King told him in the very manner he said before that. Thereupon the Minister having gone asked the Princess.

Thereupon the Princess said thus: “If I am to marry the Turtle, tell the Turtle to bring a Sūriya-kāntā flower; should he bring it I will marry him,” she said.

The Minister having returned [home], it having come [to him] he told it to the Turtle. “Father, I can bring and give it,” the Turtle said.

Then the Minister would say a word thus [doubtingly] to the Turtle, “Turtle, when would you bring it indeed?”

Thereupon the Turtle, feeling (lit., bringing) shame at it in its mind, having descended into a river, went away; and having gone to the place where the Sun [God, Sūriyā], having risen, his chariot comes, and presented its head to [be crushed by] the chariot wheel, remained [there].

At that time the Sun asks thus, “O Turtle, why didst thou place thy head at this chariot wheel?” he asked.

The Turtle says thus, “Anē! O Sun [God], you, Sir, must give me a fifth part from your rays (that is, one-fifth of their brilliancy). If not, unless I die here I will not go,” it said.

Thereupon the Sun having given power to the Turtle for the manner of its coming out into the light from its turtle shell, told it to come outside. Then by the authority of the Sun, the Turtle, abandoning the turtle shell, came into the light. After it came out it was created a man. Thereupon he gave him a fifth part from the Sun’s rays. After he gave it, “What do you want still?” he asked. He said he wanted a Sūriya-kāntā flower also.

Then the Sun, having shown the path to the house of the Dēvatāwā who sleeps three months [at a time], and having said, “Thou having gone, when he arises while thou art displaying games then ask thou [regarding it],” the Sun rose on this side.

Thereupon the Prince who was fettered by the disguise of the turtle, having gone near the Dēvatāwā who sleeps three months, when he was displaying games the Dēvatāwā awoke, and asked, “Because of what came you here?”

The Prince said, “We came regarding the want of a Sūriya-kāntā flower for me.”

At that time the Dēvatāwā showed him the path [leading] near the Dēvatāwā who sleeps two months. Having gone there also, he awoke him. Having awakened, he asked the Prince thus, “Regarding what matter did you awake me?” he asked. There, also, the Prince said he came about the want of a Sūriya-kāntā flower.

The Prince having gone in that very manner, and got hid, while he was there, in the very way the Dēvatāwā said, the Virgin Women came and descended into the pool to bathe.

Thereupon this Prince, taking the wearing apparel of the Virgin Women, went into the dēwālaya which was near there, and shut the door himself. At that time the Virgin Women having come played games [outside]. This Prince, not having looked in their direction even, in the very manner the Dēvatāwā told him before asked for a Sūriya-kāntā flower.

The Virgin Women said, “We will give a Sūri-kāntā flower; [be pleased] to give us our clothes.”

Thereupon the Prince while giving only [some] clothes for them to put on until the time when they give the Sūriya-kāntā flower, kept back the other wearing apparel. After that, the Virgin Women, having given oaths, begged for and got the other wearing apparel, too. [After] begging for them, they brought and gave him a Sūriya-kāntā flower.

After they gave it, the Prince came near the Dēvatāwā who told him the path. As soon as he came the Dēvatāwā asked, “What else do you want?”

“You must give me a power to beat men, even millions in number,” he said.

Thereupon the Dēvatāwā having given him a cudgel, said, “However many [there may be], even to [the extent of] an army, place this cudgel in the road, and tell it [after] beating them to come back. [After] beating however many persons [there may be] it will come.”

Taking that also, the Prince went near the other Dēvatāwā. When he went, that Dēvatāwā also asked, “What else do you want?”

Thereupon the Prince said, “You must still give me a [magic] lute (vēnāwa), and a power to display the hidden things thought of.”

Taking these and having come here from there, because the Virgin Women are possessors of the power of flight through the air, in order for them to come from the sky he remembered the party, and played the lute.

Thereupon, the party came with the speed with which he played it. After they came, he gave that cudgel and the bag called Kokka, both of them, into the hand of the Virgin Women, saying, “When I want these, as soon as I play the lute you must very speedily bring and give me them;” and taking also the lute he crept into the turtle shell again, and came to his own city. What of his coming! Because he is inside the turtle shell he is still the Turtle.

Well then, having given food and drink to the Turtle, “Did you bring a Sūriya-kāntā flower?” his father the Minister joked.

Thereupon the Turtle said, “I have brought a Sūriya-kāntā flower.”

After that, “If so, bring it,” the Turtle’s father said.

After that, having gone outside the city gate, when he was playing the lute the Virgin Women brought and gave him the Sūri-kāntā flower. After they gave it, having brought it he gave it into his father’s hand. Having so given it, when he presented it to the Princess they accomplished the wedding festival of [the marriages of] six other Princes to the six younger Princesses who still remained to the King, and of the Turtle to the eldest Princess.

Having accomplished it, during the time when they are thus those six Princes went hunting. Because they married and gave the eldest daughter to the Turtle, having built a house outside the palace and given it to these two, they separated [them from the others].

When this party are going near that house they ask at the hand of that eldest daughter, “Where [is he], Bola? Isn’t thy Turtle going hunting?”

Thereupon the Princess remains grieved at it. The Turtle, who had heard it, having called the Princess (dēvi), said, “Go to the royal palace, and asking for a horse and a sword for me bring them.” At that speech the Princess went and asked for them at the King’s hand. At that time the King having said, “For the Turtle what horses! what swords!” became angry at the Princess. The Princess having become grieved, told the Turtle that her father the King will not give them.

After that, having said, “Asking for an old mare and a short sword, come [with them],” he sent her yet [another] time. After that, he gave her an old mare and a short sword. Having given them, after she brought them to the Turtle’s house, to the Princess the Turtle says, “Pull creepers, and having placed me on the back of the mare, twine them [round me and the mare].”

Thereupon the Princess having pulled creepers, wrapped [them round him on the mare]. Having wrapped them, making [the mare] bound he went somewhat far; and having come out of the turtle-shell, the Prince (as he now was), taking the lute, played the lute for the Virgin Women to come. Then the Virgin Women came.

After they gave them, the Prince, having tied the old mare at a tree, putting on the [dress and] ornaments they brought, mounted on the back of the white horse. Having gone to a very large open place, and placed (that is, hung from his shoulder) the bag called Kokka, he thought, “A great number of all quadrupeds must assemble together in my presence.” After that, all the quadrupeds that were in the midst of that forest, the whole having come, collected together.

Without those six Princes meeting with any animal whatever, they approached near the Prince who had collected these quadrupeds together. Having arrived and said, “O Lord, where is Your Majesty going in the midst of this forest?” [the Princes], having paid reverence to him, made obeisance.

Thereupon the Prince says, indeed, “I am the person who exercises sovereignty over the whole of the wild animals in the midst of this forest. Where are ye fellows going?” he asked falsely.

At that time these six Princes said thus regarding it, “O Lord, we six persons came hunting; we did not meet with any animal whatever,” they said.

Thereupon this Prince says thus, “To you six persons I will give six deer should you cut off and give [me] six [pieces] of your cloths,” he said.

Thereupon having cut and given six pieces from the six cloths which the six Princes had been wearing, killing six deer they came away.

Having allowed the party to come, this Prince descended from the back of the horse, and catching a rat and having killed it, brought it home; having come and having crept into the turtle-shell, he says thus [to his wife], “Give a half from this rat to your father the King, and cook the other piece for us two,” he said.

At that time the Princess doing thus, went and gave a half to the King. Thereupon the King having become angry at it, put her also outside the [palace] gate. The Princess, feeling (lit., bringing) vexation at it, having come weeping and weeping, the two cooked and ate the other half.

In this way, six days they went hunting. On the whole of the six days the Turtle also having gone, gave hunting-meat to those six Princes, taking the jewelled rings from their fingers, ears, and the hairs of the head; all these when the seventh day was coming were finished.

What of this Prince’s acting with so much ability! That he is a Prince even yet any person you like has no knowledge.

At the time when he is thus, having gone hunting and finished, on the seventh day making ready an eating like a very great feast they remained at the royal palace with the Kings [who had come for it]. Thereupon, on that day this Turtle was minded to bathe. Having become so minded, he told [his wife] to warm and give him water; having told her to give it, he told her to tie and give him mats also, round about [as a screen].

That day the Princess had boiled and boiled paddy at the hearth in the open space in front of the house. Having warmed water and tied the mats, she gave [it to him] to bathe. Having given it, this Princess went to light the fire [afresh] at the paddy hearth. When she was going, this Prince having gone to bathe, and having come out of the turtle-shell [within the screen], went outside from the place where the mats were tied, for the purpose of lowering water over his body.

When he was going, this Princess having seen that he was a Prince, went running, and taking the turtle shell put it on the hearth at which she boiled that paddy. Thereupon the Prince having gone crying out, got only the lute that was in the turtle shell. The turtle shell burnt away.

At that time the Prince, decorating himself, went to the royal palace. After he went he began to relate the manner in which he gave hunting-meat to the six Princes. While telling it he showed the [rings from the] fingers, ears, and hair, and the pieces of cloth of the six Princes.

After he showed them, [the King], having given the sovereignty to the Prince, made the other Princes servants of the Prince. He married those six Princesses also to that very Prince.

Finished.

North-western Province.

In The Story of Madana Kāma Rāja (Naṭēśa Sāstrī), p. 141, a tortoise (turtle) Prince went to the Sun in search of divine Pārijāta flowers; see vol. i, p. 71. The Queen bore the turtle and the Minister’s wife the girl. The Minister refused to agree to their marriage, but the girl told him that she had vowed to marry whoever brought the divine flowers. The Apsaras who gave him the flowers also presented him with a vīnā, or lute, playing on which would summon her. From the first sage who showed him the way and who opened his eyes at each watch he got a magic cudgel in exchange for it, from the second sage who opened his eyes after two watches a purse which supplied everything required, from the third sage who opened his eyes after three watches he received magic sandals which would transport their wearer wherever desired. After exchanging the lute for each of these articles he recovered it each time by the aid of the cudgel. Afterwards he left the articles with the Apsaras, returned as a turtle with the flowers, and was married to the Minister’s daughter. After his marriage the husbands of his sisters-in-law went hunting, the turtle followed tied on the back of a horse, got his club from a banyan tree where he had hidden it, went to the hunt on the magic sandals, and got from his brothers-in-law (who thought him Śiva) the tips of their little fingers and their rings. On regaining his Prince’s form he produced these, but the brothers-in-law were not punished. His wife broke the turtle shell when he was bathing, and in the end he succeeded to the throne.

In The Indian Antiquary, vol. iv, p. 54, in a Bengal story by Mr. G. H. Damant, a Prince went in search of a beautiful woman seen in a dream by his father. An ascetic told him of five heavenly nymphs who came to bathe in a pool at the full moon, and instructed him to take their clothes and remain concealed. After being cursed and turned to ashes he was revived by the ascetic, again carried off their clothes, and sat in Śiva’s temple. They cursed him ineffectively and then agreed that he should marry one of them. He selected the ugliest, who was the disguised beauty; she gave him a flute by means of which he could summon her at any time. The rest of the story is unlike the Sinhalese one.

In Mr. Thornhill’s Indian Fairy Tales, p. 15, a Prince went in search of his wife, an Apsaras who had left him, to a sage who slept six months at a time, and after attending on him for three months was accompanied by him to the pool in which the Apsarases bathed on the full moon night. After being once turned to ashes and revived by the sage, he again stole his wife’s shawl and escaped with it to the sage’s hut, where he was safe. The Apsarases then agreed to give up his wife if he could select her. He picked out the ugliest, and Indra afterwards turned her into a mortal.

In Indian Nights’ Entertainment (Swynnerton), p. 343, a Prince secreted the feather dress of one of four fairies who, in the form of white doves, came to bathe at a pool in a palace garden. She was then unable to fly away, and he married her.

In the Kathā Sarit Sāgara (Tawney), vol. ii, p. 452, a person who was in search of his master, a Prince, was advised by a hermit to carry off the clothes of one of the heavenly nymphs who came to bathe in a river. He did so, was followed by her, and the hermit agreed to return her garments on her giving information of the Prince’s whereabouts; she afterwards became the ascetic’s wife. She is termed a Vidyādharī.

In the same work, vol. ii, p. 576, a gambler by order of the God Mahākāla (Bhairava) similarly obtained a daughter of Alambushā, the Apsaras, as his wife.

In A. von Schiefner’s Tibetan Tales (Ralston), p. 54, by the advice of a sage a hunter threw a magic unerring chain received from Nāgas, over a Kinnara Princess when she bathed at a pool at the full moon; and she was unable to escape. She could fly only when wearing a head-jewel.

The female Jinn who in the form of birds visited pools in order to bathe in them, and could not fly without their feather dresses, have been mentioned in vol. i, p. 311. See the Arabian Nights, vol. iii, p. 417, and vol. v, p. 68. In the second story the hero obtained in the Wāk Islands a cap of invisibility, and a copper rod which gave power over seven tribes of Jinn, and by their aid recovered his wife and sons. He got the articles by inducing two sons of a magician to race for a stone which he threw; while they were absent he put on the cap and disappeared. On his return journey he presented the articles to the two magicians who had helped him.

In the same work, vol. iv, p. 161, a man from Cairo obtained for a magician three magical articles, and received from him as a reward a pair of inexhaustible saddle-bags which provided any foods.

In Folk-Tales of Hindustan (Shaik Chilli), p. 72, a Prince who was wandering in search of his fairy wife received from an ascetic, a musician, and a youth respectively, an iron rod which could beat anyone, a guitar that entranced all, and a cap of invisibility; from a Yōgī he obtained balsam for healing burns, and slippers that transported him where desired.

In Les Avadānas (Julien), No. lxxiv, vol. ii, p. 8, each one of two demons (Piśācas) had a box which supplied everything desired, a stick that rendered him invincible, and a shoe that enabled the bearer to fly, and each one wanted to possess those of the other demon. A man who offered to divide them put on both the shoes and flew off, taking the other articles.

In Chinese Nights’ Entertainment (A. M. Fielde), p. 10, a pious man who was wrecked and cast on an island obtained food and clothing from the inhabitants, and an apparent outcast gave him a hat of invisibility, a cloak of flight, and a basket that when tapped filled with gems. He left them to his three sons, and the power of the articles gradually declined.

At p. 58, a woman had a son encased in a chank shell, which he could leave at will. His bride one night hid the shell, and he remained with her for some years, until her grandmother put it out to dry. He got into it, crawled into the sea, and disappeared.

In Sagas from the Far East, p. 148, in a Kalmuk story, an inexhaustible bag was stolen from Dakinis (female evil spirits) by a man. When his brother went to get one the spirits seized him, drew out his nose to a length of five ells, and made nine knots on it.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 365, a Prince who worked as an under-gardener was selected by a Princess and married to her. The King’s sons and sons-in-law through jealousy arranged a hunting expedition, and left him only a mare that no one could ride. He reached the jungle first, shot a jackal, bear, and leopard, cut off the tail, nose, and ear respectively, and when the others, who found no game, took back these animals and showed them as their own game, he produced his trophies. It was settled that he should succeed to the throne.

In Indian Fairy Tales (M. Stokes), p. 41, the son of the youngest Queen, who was born with a removable monkey skin, three times performed the task of hitting a Princess with an iron ball in his Prince’s form, and was married to her. After saving his life when the sons of the other six Queens threw him out of a boat into the water, his wife burnt his monkey skin, and he retained his human shape.

At p. 130, the hunting incident is given, six Princes taking part in it and meeting with the Prince who, while disguised as a labourer, had been selected and married by the youngest daughter of their father-in-law. The others found no game, begged a meal from him, and were burnt with a red-hot pice on their backs, “the mark of a thief.” The Prince rode home in his own form, and afterwards exposed the six Princes who had mocked him on account of his low origin.

At p. 156, a Prince found four fakīrs quarrelling over four articles, a flying bed, an inexhaustible bag, a bowl which yielded as much water as was required, a stick and rope that would beat and tie up everyone. While they raced for arrows that he shot, he got on the bed and went off with the other things.

In Kaffir Folk-Lore (Theal), p. 170, a boy got a pair of inexhaustible horns which when spoken to supplied everything desired. They even provided him with a fine house.