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民話をさがす / スリランカ

The Jackal Devatawa

スリランカ(Sri Lanka) / 本文の言語 英語 / 原話の言語 si / 出典の刊年 1910 / 422 語

出典と権利

出典の本Village Folk-Tales of Ceylon, Volume 1
提供Project Gutenberg / https://www.gutenberg.org/ebooks/56614
採集・編者Henry Parker
翻訳Henry Parker
刊年の根拠扉に『LONDON LUZAC & CO … 1910』
権利状態Public Domain (United States)(US)/確認日 2026-09-14
地図上の位置緯度 7.9 / 経度 80.7(精度 culture_region)。話の舞台でも採集地でもなく、この本が扱う文化圏のおおよその中心である。

本文 ・ 和訳対照

Project Gutenberg の本文から、PG のヘッダ・フッタ・商標文言を除いたもの。段落は原文のままである。

左=原文(原資料)右=和訳(AI が作ったもの)

In a certain country there was a dead Elephant, it is said. A Jackal having gone to eat the Elephant's carcase, and having eaten and eaten a hole into the Elephant from behind, passed inside it. While he was eating and eating the carcase of the Elephant as he remained inside it, the skin [dried and] became twisted up, and the path by which the Jackal entered became closed.

ある国に象の死骸があったという。豺がその象の死骸を食いに行って、うしろのほうから食って食って穴をあけ、なかへ入り込んだ。なかにいたまま象の死骸を食って食っているうちに、皮が〔乾いて〕縮み、豺の入った道は塞がってしまった。

A man who was a tom-tom beater was going near it, taking a tom-tom for a devil-dance. Then among the bones the sound of tom-tom beating was heard. So the Jackal asked, "Who is going here?"

太鼓打ちの男が、悪魔踊りのための太鼓を持って、そのそばを通りかかった。すると骨のあいだから太鼓を打つ音が聞こえた。そこで豺が尋ねた。「ここを通るのは誰だ?」

The tom-tom beater said, "I am going to this devil-dance."

太鼓打ちは言った。「これから悪魔踊りに行くところです」

The Jackal said, "What art thou going this way for, without permission?"

豺は言った。「許しも得ずに、なぜここを通る?」

The tom-tom beater replied, "O Lord, I am going without knowing about this [permission's being necessary]."

太鼓打ちは答えた。「旦那さま、〔許しが要るとは〕知らずに通っておりました」

The Jackal asked, "What wilt thou obtain for the dancing?"

豺が尋ねた。「その踊りでおまえは何を得る?」

The tom-tom beater said, "I receive presents and the like."

太鼓打ちは言った。「褒美などをいただきます」

Then the Jackal said, "I will give thee a present better than money. It is owing to thy good luck that thou hast come this way. I am a Devatawa (deity) who is guarding his own treasure here. If I am to give thee the treasure, split one eye (end) of the tom-tom which is in thy hand, and having filled it with water and brought it here, pour it on this Elephant."

そこで豺は言った。「金よりよい褒美をやろう。ここを通ったのはおまえの幸運のおかげだ。わたしはここで自分の宝を守るデーワタワ(神)である。おまえに宝をやろうというのだから、手に持っているその太鼓の面を一つ裂いて、水をいっぱいに入れて持ってきて、この象にかけよ」

After that, the tom-tom beater having plucked out the eye of the tom-tom, filling it with water brought it, and poured it on the Elephant's dried up carcase. The Jackal, also, sitting inside it, worked and worked it into the skin with its muzzle. Having made the skin pliable it sprang out, and went away.

そこで太鼓打ちは太鼓の面をはがし、水をいっぱいに入れて持ってきて、干からびた象の死骸にかけた。豺もまた、なかに坐って、鼻づらでそれを皮にすり込んで、すり込んだ。そして皮を柔らかくすると、跳び出して去っていった。

When this man looked inside, no deity was there, but there were many maggots. So the man, taking his broken tom-tom, went home.

この男がなかを覗いてみると、神などおらず、蛆が大勢いるだけだった。そこで男は壊れた太鼓を持って家へ帰った。

In a few days afterwards, a rain having fallen, the Elephant's carcase floated, and went down into the water-course. From the water-course it passed down to the stream. A flock of crows covered the carcase. As they were going eating and eating the dead body, it descended into the river, and from the river it passed down to the great sea. There the skin having rotted began to fall to the bottom. After the crows had looked [around], there was not even a tree [to be seen], and before they were able to fly to a place where there were trees their wings were broken, and they died.

その数日後、雨が降って象の死骸は浮かび、水路へ流れ下った。水路から川へ下った。烏の群れが死骸を覆った。死骸を食べ食べしているうちに、死骸は大河へ下り、大河から大海へ出た。そこで皮が腐って底へ沈みはじめた。烏たちが〔あたりを〕見まわしても、木の一本すら見えず、木のあるところまで飛べないうちに翼が折れて、みな死んでしまった。

和訳は claude-opus-5 がこのために作ったもので、原資料ではない(translation_type: AI_GENERATED)。 既存の published 訳を写したものではなく、学術的な定訳でもない。 段落は原文と一対一に対応させてあり、段落数の一致は機械で検査している。和訳は Embedding に入れていない —— 入れると測ったことの数字が汚れるためである。

本に付いていた註

Washerman. North-western Province.



A variant related in another village is nearly the same. Some tom-tom
beaters passing the Elephant's carcase were accosted by the Jackal,
to whom they replied that they were going to "a poya tom-tom beating,"
that is, one given on the Buddhist sabbath, at the quarter of the
moon. When he inquired what profit they would get from it, they
stated that they would receive cakes and milk-rice. "You don't want
cakes and milk-rice," he said, "I will give you gold. Bring water
to this Elephant's carcase." They did so, breaking open the "eyes"
of their tom-toms for the purpose, and the Jackal escaped.

The story concludes: "For the tom-tom beaters there was neither gold,
nor cakes and milk-rice. Having broken their tom-toms, lamenting and
lamenting they went to their village."



In the Jataka story No. 148 (vol. i, p. 315), a Jackal became
imprisoned in the same way, but escaped when a tempest soaked the
skin. The tale is also given in No. 490 (vol. iv, p. 206).

In the Katha Sarit Sagara (Tawney), vol. i, p. 77, a man crept inside
the skin of an Elephant from which jackals had eaten the flesh. A
rain-storm caused it to contract (?) and closed the aperture. The flood
carried it into the Ganges and thence to the sea. There a Garuda [Rukh]
picked it up, and took it to Ceylon, where the man escaped when it tore
open the hide. I insert the following as an account of the supposed
state of things in Ceylon under the rule of Vibhisana, the Rakshasa
King of Ceylon, after the death of Ravana: "Two Rakshasas contemplated
him from a distance with feelings of fear." They reported his arrival
to Vibhisana, who sent for him and entertained him in a friendly and
hospitable manner. When asked how he came to Ceylon, the Brahmana
cunningly replied that he had been sent by Vishnu, who had informed
him that Vibhisana would present him with wealth. He stayed some time
in the island, and was allowed a young Garuda on which to ride about
the country, and at last he was carried back to Mathura by it.

In Old Deccan Days (Frere), p. 179, a Jackal got inside a dead bullock,
and informed the scavengers who came to bury it that he was the god
of their village. They poured water on the hide, and he escaped.

In Indian Folk Tales (Gordon), p. 61, a live Elephant swallowed a
Jackal. The Jackal fed on the heart and killed the Elephant, but was
imprisoned inside when the skin dried up. When the God Mahadeo (Siva),
who was passing, heard cries and inquired who was there, the Jackal,
after ascertaining who it was, said that he was Sahadeo, father of
Mahadeo, and induced the latter to prove his identity by causing a
heavy rainfall, owing to which the skin was softened and he escaped.



It is said in the Southern Province that all tom-tom beaters are
fools. [92] In the North-western Province the same opinion is held
regarding some of them. To what extent it is justified I am unable to
say, but an example which supported the general notion fell under my
own observation. Some jungle was being cut for an irrigation channel,
at the side of an uncultivated field belonging to a tom-tom beaters'
village, and one of the men came to watch the progress of the work. I
questioned him regarding eggs. He stated at first that only things
which could fly laid eggs, but he admitted that this rule did not apply
to crocodiles, lizards, and snakes. About bats he was not certain, but
thought they do not lay eggs. Rats certainly do not lay them, he said.

I had seen a Green Bee-eater flying near us, and I observed a small
hole such as this bird makes as its nest-hole, in the sandy ground. I
drew his attention to it, and he at once asserted that it was a
rat-hole; of that he had no doubt whatever. "Well then, let us see
if there are any eggs in it," I said, knowing that it was then the
breeding season of the Bee-eaters.

He looked on, smiling ironically, while I got one of my men to open
the tunnel carefully. When he came to the end, there on the sand,
in a little saucer-shaped cavity, were four shining, spherical white
eggs of the bird. The man was astonished, but was quite satisfied
that they were rat's eggs. "I saw them with my two eyes," he said to
my men, who all laughed at him.

The following stories were written for me as the foolish doings
traditionally attributed to the tom-tom beaters of a village in the
North-western Province. Apparently the village is at the side of a
rice field.

緊張のうつりかわり

本文を 12 等分し、張りつめた語(死・血・恐れ・剣…)から和らいだ語(祝い・眠り・ 婚礼…)を引いて、話の中で 0〜1 に均したもの。自前の辞書である。翻訳を経た本文を測っているので、これは原話ではなくこの訳の性質である。

00.510%25%50%75%100%0% 地点 / 緊張度 09% 地点 / 緊張度 018% 地点 / 緊張度 027% 地点 / 緊張度 036% 地点 / 緊張度 046% 地点 / 緊張度 055% 地点 / 緊張度 064% 地点 / 緊張度 073% 地点 / 緊張度 082% 地点 / 緊張度 091% 地点 / 緊張度 0100% 地点 / 緊張度 1DeathGiftRewardDepartureDeathDeath話の進行 →
縦は緊張度(この話の中での相対値。話をまたいで比べられる量ではない)、横は本文の進行。 上端の小さな字は、その区画で不釣り合いに多く出た出来事語である。

出来事の並び(数え上げ)

区画ごとに、コーパス全体の出現率に対して不釣り合いに多く出た引き金語を採っている。 生の回数で採ると、`father`/`mother` を持つ Family がほぼ全区画で勝つ(実測)。

Death→Gift→Reward→Departure→Death→Death

似ている民話

多言語 Embedding のコサイン近傍。類似度は歴史的な起源や伝播を証明する値ではない。同じ本の話は文体を共有するぶん必ず似るので、そう分かるよう印を付けてある。

#題名文化圏類似度出典
1The Crocodile's Weddingスリランカ0.935同じ本
2The Match-making Jackalベンガル0.928別の本
3Mother's Darling Jackルーマニア0.925別の本
4The Adventures of Two Thieves and of their Sonsベンガル0.923別の本
5Strike but Hearベンガル0.923別の本
6Jack the Giant-killerイングランド0.921別の本
7The Jackal and the Turtleスリランカ0.921同じ本
8The Lion and the Jackalスリランカ0.920同じ本
9The Legend of O-na-wut-a-qut-o北米先住民0.918別の本
10Jack and His Golden Snuff-boxイングランド0.918別の本
11The Man who wished to be Perfectベンガル0.918別の本
12The Undying Head北米先住民0.918別の本

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