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adòë by A. After pressing solicitations on the part of D, to which A returns evasive answers through fear of discovery, the "elder brother" says:
D. My masters, who cut reeds! They (the reeds) must lie three nights before they can be set up for plaiting into mats.
If you can yield to my wish, I shall find means to conceal it, so that you may give yourself to me to-morrow and the day after.
A. Go to the mountains and cut rangginòë-wood and bring us back a piece to make a pillar for a fly-wheel.
If thou, oh brother, canst walk beneath the ground, I shall hide you from my husband and give myself to thee.
D. The ricinus-plant is broken at the top; the people make fast a noose to the end of the suganda-plant.
I cannot approach your house; your husband is as fierce as a tiger of Daya.
A. My masters, who cut daréh-wood (for fences); lay the stem down on the main road.
Be not afraid of my wretched husband, I shall give him the coup de grâce on the nose with a grindstone.
D. My masters, climb ye up into the kapok-tree, but bethink you of the thorns that project therefrom.
When folks ask next day (how your husband has come by his death), they must be told that the cat was playing with the stone and that it fell upon him by accident.
A. A great prahu sails for Asahan laden with durians and manggosteens.
If it cannot go by prahu send (that which I desire) by sampan (i. e. if my wish cannot be fulfilled in one way let it be in an another); if we ourselves may not be united, let me at least hear news of you.
There are however also among these pantōns variations played upon the eternal theme of love which the chaste lover can make his own of, as for instance where the adòë says:
A. A dove sits on the ridge of the roof; an eagle will swoop upon her as he passes.
So long as my head remains joined to my neck, so long shall I continue to follow you in close union.
The tunes.The simeunari (male or female dancer) or his or her musicians intone consecutive sets of more or less connected pantōns, each set having
