Two years later, Punchi Menika was still living in the hut which had
belonged to Silindu, but she lived alone. Karlinahami had died slowly
and almost painlessly, like the trees around her. Her death had brought
no difference into Punchi Menika's life, except that now she had to find
food for herself alone.
The years had brought more evil, death, and decay upon the village. Of
the five houses which stood when Punchi Menika returned from her journey
to the prison, only two remained, her own, and that of the headman
Vederala Punchirala. Disease and hunger visited it year after year. It
seemed, as the headman said, to have been forgotten by gods and men.
Year after year, the rains from the north-east passed it by; only the
sun beat down more pitilessly, and the wind roared over it across the
jungle; the little patches of chena crop which the villagers tried to
cultivate withered as soon as the young shoots showed above the ground.
No man, traveller or headman or trader, ever came to the village now. No
one troubled any longer to clear the track which led to it; the jungle
covered it and cut the village off.
Disease and death took the old first, Podi Sinho, and his wife Angohami,
and the jungle crept forward over their compound. And three years later
two other huts were abandoned. In one had lived Balappu with his wife
and sister, and his two children; in the other Bastian Appu with his two
sons, a daughter, a daughter-in-law, and a grandchild. They had tried to
help Punchi Menika by letting her work in their chenas, and by giving
her a share in the meagre crop. They struggled hard against the fate
that hung over them, clinging to the place where they had been born and
lived, the compound they knew, and the sterile chenas which they had
sown. No children were born to them now in their hut, their women were
as sterile as the earth; the children that had been born to them died of
want and fever. At last they yielded to the jungle. They packed up their
few possessions and left the village for ever, to try and find work and
food in the rice-fields of Maha Potana.
They tried to induce Punchi Menika to go with them, but she refused. She
remembered her misery and loneliness upon the road to Tangalla, and the
words of the old man from Mahawelagama, who sat among the cows upon the
hill there. She remembered Babun's words to the Mudalali, 'Surely it is
a more bitter thing to die in a strange place.' It might be a still
bitterer thing to live in a strange place. She was alone in the world;
the only thing left to her was the compound and the jungle which she
knew. She clung to it passionately, blindly. The love which she had felt
for Silindu and Babun--who were lost to her for ever, whose very
memories began to fade from her in the struggle to keep alive--was
transferred to the miserable hut, the bare compound, and the parched
jungle.
So she was left alone with Punchirala. He was an old man now, weak and
diseased. After a while he became too feeble even to get enough food to
keep himself alive. She took him into her hut. She had to find food now
for him, as well as for herself, by searching the jungle for roots and
fruit, and by sowing a few handfuls of grain at the time of the rains in
the ground about the hut. He gave her no thanks; as his strength
decayed, his malignancy and the bitterness of his tongue increased; but
he did not live long after he came to her hut; hunger and age and
parangi at last freed her from his sneers and his gibes.
The jungle surged forward over and blotted out the village up to the
very walls of her hut. She no longer cleared the compound or mended the
fence, the jungle closed over them as it had closed over the other huts
and compounds, over the paths and tracks. Its breath was hot and heavy
in the hut itself which it imprisoned in its wall, stretching away
unbroken for miles. Everything except the little hut with its rotting
walls and broken tattered roof had gone down before it. It closed with
its shrubs and bushes and trees, with the impenetrable disorder of its
thorns and its creepers, over the rice-fields and the tanks. Only a
little hollowing of the ground where the trees stood in water when rain
fell, and a long little mound which the rains washed out and the
elephants trampled down, marked the place where before had lain the tank
and its land.
The village was forgotten, it disappeared into the jungle from which it
had sprung, and with it she was cut off, forgotten. It was as if she was
the last person left in the world, a world of unending trees above which
the wind roared always and the sun blazed. She became one of the beasts
of the jungle, struggling perpetually for life against hunger and
thirst; the ruined hut, through which the sun beat and the rains washed,
was only the lair to which she returned at night for shelter. Her
memories of the evils which had happened to her, even of Babun and her
life with him, became dim and faded. And as they faded, her childhood
and Silindu and his tales returned to her. She had returned to the
jungle; it had taken her back; she lived as he had done, understanding
it, loving it, fearing it. As he had said, one has to live many years
before one understands what the beasts say in the jungle. She understood
them now, she was one of them. And they understood her, and were not
afraid of her. They became accustomed to the little tattered hut, and to
the woman who lived in it. The herd of wild pigs would go grunting and
rooting up to the very door, and the old sows would look up unafraid and
untroubled at the woman sitting within. Even the does became accustomed
to her soft step as she came and went through the jungle, muttering
greetings to them; they would look up for a moment, and their great eyes
would follow her for a moment as she glided by, and then the heads would
go down again to graze without alarm.
But life is very short in the jungle. Punchi Menika was a very old woman
before she was forty. She no longer sowed grain, she lived only on the
roots and leaves that she gathered. The perpetual hunger wasted her
slowly, and when the rains came she lay shivering with fever in the hut.
At last the time came when her strength failed her; she lay in the hut
unable to drag herself out to search for food. The fire in the corner
that had smouldered so long between the three great stones was out. In
the day the hot air eddied through the hut, hot with the breath of the
wind blowing over the vast parched jungle; at night she shivered in the
chill dew. She was dying, and the jungle knew it; it is always waiting;
can scarcely wait for death. When the end was close upon her a great
black shadow glided into the doorway. Two little eyes twinkled at her
steadily, two immense white tusks curled up gleaming against the
darkness. She sat up, fear came upon her, the fear of the jungle, blind
agonising fear.
'Appochchi, Appochchi!' she screamed. 'He has come, the devil from the
bush. He has come for me as you said. Aiyo! save me, save me!
Appochchi!'
As she fell back, the great boar grunted softly, and glided like a
shadow towards her into the hut.
[Footnote 1: The lowest rank of headman, the headman over a village.]
[Footnote 2: A Buddhist temple containing an image of Buddha.]
[Footnote 3: Shilling used colloquially for the half rupee or 50 cents
= 8d.]
[Footnote 4: A common method of measuring distance--the distance
being that at which it is possible to hear a man cry 'hoo.']
[Footnote 5: The veddas are the aborigines of Ceylon, and are or were
hunters. They are often identified with Yakkas or devils.]
[Footnote 6: A Sinhalese woman will not speak to or refer to her
husband byname. She always speaks of or to him as 'The father of
my child,' or 'The father of Podi Sinho,' etc., or simply 'He.']
[Footnote 7: _Vide_ note _supra._]
[Footnote 8: Kuruni is a measure employed in the measurement of grain.]
[Footnote 9: Kurakkan, a grain, _Eleusine coracana._]
[Footnote 10: Term applied usually to a rich trader.]
[Footnote 11: Called bhang, ganja, or hashish.]
[Footnote 12: The head of a district for administrative and revenue
purposes is a European Civil servant, and is called an assistant
Government agent. The Sinhalese call him Agent Hamadoru.]
[Footnote 13: A respectful form of address.]
[Footnote 14: A fanam: six cents, one penny.]
[Footnote 15: Disa Mahatmaya is the title used by villagers in referring
to chief headmen or Ratemahatmayas. Koralas are subordinate headmen of
korales under the Ratemahatmayas. Each Korala again has under him
several Arachchis, who are headmen of single villages.]
[Footnote 16: The son of a paternal uncle is regarded as a brother.]
[Footnote 17: A favourite form of abuse among the Sinhalese is to call
some one a Tamil.]
[Footnote 18: Rodiyas are the lowest Sinhalese caste.]
[Footnote 19: Native sugar made from the kitul palm.]
[Footnote 20: Father.]
[Footnote 21: Colloquially used for 50 rupees.]
[Footnote 22: Kandyan district.]
[Footnote 23: The banian-tree.]
[Footnote 24: Typhoid.]
[Footnote 25: Deviyo used of a god.]
[Footnote 26: Kapuralas are persons who perform various services in
temples.]
[Footnote 27: Earthenware pots.]
[Footnote 28: This story is taken from the Ummaga Jataka.]
[Footnote 29: A sort of rice gruel.]
[Footnote 30: The 'hand with which you eat rice' is a common expression
for the right hand, the left hand being used for an unmentionable
purpose.]
[Footnote 31: A small measure.]
[Footnote 32: Sadhu is an exclamation of assent or approval, which
people listening to the reading of Banna or Buddhist scriptures repeat
at intervals. It is also used by pilgrims at the sight of temples or
dagobas.]
[Footnote 33: There are two distinct races in Ceylon, Tamils and
Sinhalese. Their language, customs, and religions are different. The
Tamils are Dravidians, probably the original inhabitants of India; they
are Hindus in religion. The Sinhalese are Aryans, and their religion is
Buddhism. The Tamils inhabit the north and east of the island, the
Sinhalese the remainder.]
[Footnote 34: An expression used frequently in stories to mean a
husband.]
[Footnote 35: Procession, usually a Sinhalese or Buddhist procession.]
[Footnote 36: Lizard. The chirping cry of the gecko is universally
regarded as a warning cry of ill omen.]
[Footnote 37: A holy man or religious beggar Hindu.]
[Footnote 38: Fifteen feet.]
[Footnote 39: Hinnihami addresses Punchirala by name, and thereby shows
him that she does not regard herself as living with him as his wife.]
[Footnote 40: Mother.]
[Footnote 41: A gambaraya is technically a man who oversees the
cultivation of rice-fields for the owners, and is paid usually by a
share of the crop.]
[Footnote 42: Gama means a village.]
[Footnote 43: A poya day is the day of the change of the moon, which is
kept as a sacred day by the Buddhists, answering in some ways to the
Christian Sunday.]
[Footnote 44: Kachcheri is the Government offices.]
[Footnote 45: A term used by superiors to inferiors meaning something
like 'fellow.']
[Footnote 46: Ge is Sinhalese for house. A ge name answers in some
respects to a surname.]
[Footnote 47: A peya is a Sinhalese hour, and is equal to about twenty
minutes.]
[Footnote 48: A term commonly used by villagers, referring to the
Ratemahatmaya.]
[Footnote 49: A hackery is a single bullock cart.]
[Footnote 50: The common lizard: its 'chirp' is always considered by
the Sinhalese to be a warning or sign of ill omen.]
[Footnote 51: Pence.]
[Footnote 52: A shrub which grows in waste places.]
[Footnote 53: Coir, fibre of the cocoa-nut husk.]