Chapter IX: Part 9

In a certain country a poor man, having nothing to eat, went to another country. Having gone there, and gone to a travellers' shed, he remained lying down.

During the time while he was there, still [another] man of the city who was without food and clothing came to the travellers' shed. Then the man who came first asked the man who came afterwards, "Where art thou going?"

The man said, "Being without [food] to eat, I am going to this city to beg something."

Then the man who came first says, "I, indeed, being without [food] to eat have come here. Now then, because we two are men without [food] to eat, I will tell you a device," said the man who came first to the man who came afterwards.

Then the man who came afterwards asked, "What is it?"

The man says, "Thou having gone to the royal palace and made obeisance, say at the hand of the King, 'From the exalted royal palace I ought to receive a salary.' Then the King will ask, 'On what account should I give pay to thee?' Then say thou, 'In this your kingdom, Sir, either for any needed fight, or any needed thing, when I have come into the midst of it I can manage the affair. I can [also] beat the notification tom-toms. Because of that, indeed, I am asking pay.'"

Then the man having gone near the royal palace, asked in that manner. The King asked, "For what shall I give pay to thee?" The man replied in the very way which that man told him.

Then the King having heard the words and being pleased, appointed a salary for that man, and said, "From to-day thou must look after the troubles of this city."

The man having said, "It is good," said at the hand of the King, "I have nothing to eat," asking for the pay also, [and he received a sum in advance].

Having gone near that man who gave him the instructions, and told him this talk which occurred at the royal palace, and given the teacher a half share from that pay which was given, taking the other half share the man went to his village. That man who gave the instructions, not going anywhere else, remained cooking and eating at that very travellers' shed.

Thereafter, for the man who received the pay the King established the name Beri-Nadaya. [199] Well then, when that Beri-Nadaya was coming and going to [and from] the palace, he was providing assistance for that teacher.

At that time, on a road of the city a lion having lain in wait began to kill people. In those days, Beri-Nadaya, having come to his village, stayed [there]. Without telling Beri-Nadaya, because he was a new man, having sent the old accustomed Ministers and other multitudes for killing the lion, [the King] told them to return [after] killing the lion.

Thereupon, the party having been sent to go, after they went, when Beri-Nadaya was going to the royal palace he went to the place where the teacher was staying.

At that time, the news regarding this lion having reached the teacher, he said, "In this manner, a lion which eats men is staying at this city. I have news that men went from the royal palace to kill the lion. Because of it, as soon as you go, 'You must seize the lion,' the King will say. Thereupon, say 'I can,' and asking for a piece of cord, and placing it [coiled] round your neck, go. Then the men will come [after] killing the lion. Then say, 'There! People, the work you have done is good! (sarcastically). Asking for a cord I came from the palace [in order] to go [back after] seizing it [alive], so as to place it as a present [200] [for the King]. Concerning this, blame will fall on you from the King.' Having said this, frighten them. Thereupon the party will say, 'Ane! Beri-Nadaya, don't say that we killed it.' Then say thou, 'It is good. If so, let no one speak [about it]. Having placed [the deed] upon my own back, I will say it myself.' Then the men will say, 'It is good.'"

When Beri-Nadaya was doing this, it happened in this very manner. [The King] gave Beri-Nadaya at the rate of a thousand masuran a month. Then Beri-Nadaya, taking the pay, as on other days continued to give little by little [only] to that teacher, so that his regard [for him] became lost, and remained so.

At that time, to seize that city seven Kings and seven armies came, and surrounded the city. On account of it, this King having said, "To this Mara [201] army what shall I do?" was in fear.

Then the King having waited until the time when Beri-Nadaya came, says, "It is not like you killed the lion. Seven Kings and seven armies having come, are near the city gates. Go and fight."

That Beri-Nadaya went near that teacher, and told him this. The teacher said, "[After] asking for the King's festival tusk elephant and sword, come thou."

After that, Beri-Nadaya having gone near the King, when he came [after] asking for the festival tusk elephant and the sword, both of them went for the fight. Having gone, Beri-Nadaya, being on the tusk elephant, when he peeped and looked having seen those monarchs [202] and the multitude, fell unconscious under the tusk elephant.

Thereupon, that teacher, having dragged Beri-Nadaya aside, and cast him away, wrote a letter and shot it [attached to an arrow] to the place where those seven Kings were. The royal party said, "What is this that is fallen from the sky?" When they looked there was written, "It is I myself whom they call Danuddara Panditayo. [203] If you can, be pleased to come to fight." The royal party becoming afraid regarding it, all ran off to the quarters to which each one went.

The Panditayo came to the palace on the tusk elephant. After he came, the Panditayo was placed by the King in the post of Prime Minister.

North-western Province.

In The Jataka, No. 80 (vol. i, p. 204) there is a story which closely agrees with this. The clever man was a dwarfish Brahmana who, aware that he would not be employed on account of his small size, joined with a huge ignorant weaver, who received an appointment as archer to the King at Benares. By following the Brahmana's instructions the weaver obtained all the credit of killing a tiger and buffalo as in this tale, but becoming proud, he treated his adviser with scorn. Afterwards, when ordered to attack a hostile force he was so overcome with fear that the Brahmana made him descend from the elephant on which they were riding, and he himself then attacked the enemy's camp, captured the King, and was loaded with honours.

The despatch of the message attached to the arrow is not mentioned in this story; but in the Jataka tale No. 181 (vol. ii, p. 62) Prince Asadisa, son of a King of Benares, is represented as scratching a message on an arrow, firing it into the camp of some hostile forces headed by seven Kings who were besieging the city, and thereby scaring these enemies away. A footnote states that in the Mahavastu the message was wrapped round the arrow.

In two instances in the Maha Bharata (Drona Parva, xcix, and cci) the senders' names were engraved on arrows.

In the Arabian Nights (Lady Burton's ed., vol. 4, p. 103), a Prince wrote a letter, set it on the point of an arrow, and shot it into a garden in which a lady was walking.

In the Katha Sarit Sagara (Tawney), vol. i, p. 519, a young Brahmana suggested to a Prince that he should receive a daily salary of one hundred gold pieces; this was paid to him. In the same work, vol. ii, p. 251, an unknown man demanded and received five hundred dinars (about £250) as his daily wage. In the Hitopadesa an unknown Rajput was granted four hundred gold pieces as his daily pay.

While the Sinhalese were besieging the Portuguese in Colombo in A.D. 1588, the Sinhalese King shot into the fort a letter containing a demand for the safe conduct of officials who were to arrange a truce (Pieris, Ceylon, vol. i, p. 243).

NO. 133

A POOR MAN AND A WOMAN

At a certain city there were a poor woman and a man. Because the two persons had not [anything] to eat and to wear, the woman having pounded and pounded [paddy] obtained a livelihood.

When not much time had gone in this manner, being unable to pound and eat, her strength and ability [to work] went. Thereupon she one day having beaten the man with the broom, [204] and having said, "Strumpet's son, bring thou from somewhere or other things for food," seized him by the hair-knot, and cast him out of the door-way.

Then the man, through shame at what the woman had done, having gone along a road and sat down at a tree, when the time for eating rice came, wept.

Thereupon, the Devatawa who stayed in that tree came and asked at the hand of the man, "Bola, what art thou crying for?"

Then this man says, "O Lord, my wife having become without strength or ability [to work], because we two were unable to obtain [anything] having beaten me with the broom, seized me by the hair-knot and put me outside. Having come [here] owing to it, because I cannot bear my hunger I wept."

The Devatawa asked, "What dost thou want?"

The man said, "I want goods."

Thereupon the Devatawa, having given the man three pills, says, "Taking these three pills, having thought of the thing thou wantest cast them down. The things thou wantest will be created."

Then the man, taking the pills, for one said, "May my house be created a palace, together with the possession of wealth," and threw away one pill. In that manner this occurred.

For the next one he said, "On each side of the door-way of my house, may a horse of silver and a tusk elephant of gold be created," and threw away a pill. In that manner they were created.

For the other one he said, "A road to my house having been created, let a carriage for me to go in, and many things come into existence," and threw away the other pill. In that very way they were created. After that, having come home he remained in happiness.

After that, a woman of another house came to this house for fire. Having come and seen these matters, she asked this woman, "Sister-in-law, how did you obtain these things?"

Thereupon this woman says, "Having beaten my husband with the broom, I caught him by the hair-knot, and put him out at the door-way, to seek goods and come back. After that, he went, and having been near a tree came back [after] receiving them." Having said [this], she told the woman about these matters [and that her husband received the things he thought of].

Afterwards the woman, having gone home and beaten the woman's husband with the broom, caught him by the hair-knot, and put him out at the door-way. The man having gone also, stayed near the tree, weeping and weeping.

At that time, by the Devatawa three pills were given (lit., gave) to [this] man also. The man, taking them, came home.

Thereupon the woman having warmed water, and made him bathe, and given him to eat, and given him betel to eat, asked the man, "What have you brought?" The man showed her the three pills.

The woman, taking the three pills in her hand, and having looked at them, said, "Are these ani that you have brought?" and threw them away. Then in every place on the woman's body ani were created.

Then for three years having striven, finding the three pills she said, "Leaving the anus which was there, may the others be obliterated," and having picked up the three pills she threw them away. Thereupon she became as at first.

North-central Province.

The plight of the woman is nearly similar to that of Indra after he had been cursed by Gautama for visiting Ahalya, as related in the Katha Sarit Sagara, vol. i, p. 123.

In Folklore in Southern India (Natesa Sastri), p. 208, while an indigent Brahmana was asleep in a forest, the God Siva and his wife Parvati ate his cooked rice, leaving in its place five magic cups of gold out of each of which an Apsaras came and served him with delicious food. After he had returned home and given a feast to the villagers, a rich landholder went off to obtain similar prizes, the God and Goddess ate his rice, and left five cups for him. As soon as he returned home he summoned the whole village to a feast; but when the cups were opened out several barbers issued from each, and held and shaved all the guests clean.

In the Arabian Nights (Lady Burton's ed., vol. iv, p. 114) a man heard in the Night of Power that three prayers would be granted to him. After consulting his wife, he prayed that his nose might be magnified, as a sign of his nobility, and it became so large that he could not move. He then prayed to be rid of it, and his nose disappeared altogether; his last prayer caused it to be restored to its first state.

NO. 134

THE STORY OF THE RAKSHASA AND THE PRINCESS [205]

In a certain country there are a King and a Queen, it is said. The Queen bore a Princess. In that very country there are a Rakshasa and a Rakshasi. The Rakshasi, too, bore a son. In that Princess's horoscope there was [found] that she will contract marriage with a Rakshasa; in that Rakshasa's horoscope there was [found] that he will marry a Princess.

After both had become considerably big the King and Queen died; only that Princess is in the palace.

The Rakshasa can create anything [he has] thought of. The Rakshasa thought, "The palace and royal goods that are in the palace all are to disappear." In that very manner they disappeared.

There not being a place for the Princess to stay in, when she is weeping and weeping the Rakshasa having come there asked at the hand of the Princess, "What are you weeping for?"

Then the Princess said, "I weep as there is not a place for me to be in, and not a thing to eat,--because of that."

After that the Rakshasa said, "I will give food and clothing; can you come to our house?" Then the Princess said, "I can."

After that, the Rakshasa and the Princess came to the Rakshasa's house. Then at the hand of the Rakshasa asked the Rakshasa's mother, "Who, son, is that?"

Then he said, "Mother, I have come summoning such and such a King's Princess, for you to get [some] ease." [206]

After that, the Rakshasi having said, "Yes, it is good," while, having employed the Princess, she was making her do all the work, the Princess being like a servant of the Rakshasi's, the Rakshasi had the thought, "[How] if I eat the Princess?"

Having thought it, one day when the Rakshasi was preparing to go to eat human bodies she said at the hand of the Princess, "[By the time] when I am coming, having brought and placed [ready] seven large pots of water, and brought and placed [ready] seven bundles of firewood, and boiled and pounded seven paelas of paddy (each about three-eighths of a bushel), and plastered cow-dung on [the floors of] seven houses, and cooked, warm water for me to bathe and place thou it [ready]. If not, I will eat thee." Having said this the Rakshasi went to eat human bodies.

After that, the Princess remained weeping and weeping. So the Rakshasa asked, "What art thou crying for?"

The Princess said, "Mother, telling me so many works, went away. How shall I do them?"

Then the Rakshasa said, "Don't thou be doubtful about it. When mother, having come back, has asked, say thou that thou didst all the works."

After that, the Princess, having remained silent in the very manner the Rakshasa said, told at the hand of the Rakshasi [on her return] that she did the works. When the Rakshasi looked to see if the works were right, all were right. Well then, to eat the Princess there was no means for the Rakshasi.

After that, she sent word to the Rakshasi's younger sister, "There is a girl of the palace [here]; I have no means of eating that girl; whatever work I told her that work has been quite rightly done. Now then, how shall I eat [her]? I will send this girl near you; then you eat her."

The Rakshasi said at the hand of the Princess, "Go to the house of our younger sister's people; a box of mine is there. If thou dost not bring it I will eat thee."

After that, the Princess having come near the stile, while she was weeping and weeping the Rakshasa came there and asked, "What art thou weeping for?"

Then the Princess said, "Mother told me that there is a box at the house of little-mother's people. [207] Having said [I am] to bring it, if not she will eat me, when I have gone for the box little-mother will eat me. To-day indeed I cannot escape."

After that, the Rakshasa [said], "Little-mother is blowing and blowing [the fire] at the hearth; the box is near the door. Thou having gone running, taking the box come away."

Afterwards, having gone running, at the time when the Princess looked the Rakshasi is blowing and blowing at the hearth; the box was near the door. The Princess having gone into the house, taking the box came running. The Rakshasi chased after her; she was unable to eat her. For that Rakshasi [who sent her] there, also there was not a way to eat her.

When she was there in that way for a considerable time they asked for a marriage for the Rakshasa. Having asked it, the Rakshasi also having become ready to go for the marriage, said at the hand of the Princess, "When we come summoning the bride, having well prepared the house, and set the tables and chairs, and boiled and cooked for the marriage party, place [the food ready]." Saying [this] the Rakshasi went for the marriage.

The Rakshasa having been behind said at the hand of the Princess, "Thou having remained without speaking, say thou didst all the works that mother told thee." Having said it the Rakshasa, too, went for the marriage.

Afterwards the Princess having been [there] without speaking, after the wedding-party, summoning the bride, returned, the Rakshasi asked at the hand of the Princess, "Didst thou do all the works I told thee? Didst thou do them?"

The Princess said, "Yes." When the Rakshasi looked all the works were right; there also there was no way to eat her.

Afterwards she taught the bride, "Daughter, there! Eat that girl if you can; I tried to eat her in [every] possible manner." After that, the girl tried if she could eat her; [208] she was unable to eat the Princess.

When she was there in that manner a considerable time, the Rakshasa and the Princess having got hid went away. Having thus gone, and having created the Princess's royal palace in the very manner in which it was [before], the two remained at the palace.

Finished.

North-western Province.

In the Katha Sarit Sagara (Tawney), vol. i, p. 215, a Brahmana married a Rakshasi Princess, and there is an account of a similar union in the story No. 135 which follows.

NO. 135

THE WAY THE RAKSHASI DIED

In a certain city there is a Rakshasi, it is said. The Rakshasi seizing each man who is going along, eats him. While a Brahmana was going along, she seized the Brahmana, but because the Brahmana had a good beautiful figure, putting him in her rock-house (cave) and shutting the door, she remained without eating him.

During the time while he was there a child was borne to the Brahmana by the Rakshasi; the child was like the Brahmana. Having sought food she continued to give it to the Brahmana and the little one. While the Rakshasi was there in that way the youngster (paetiya) became big.

One day having waited until the time when the Rakshasi goes to seek food, the youngster asked at the hand of the Brahmana, "Father, what is [the reason why] you have one form and mother a [different] form?"

Then the Brahmana says, "Son, your mother is a Rakshasi. Seizing each man who is going past this place, she eats him. I also came to go this way. Then seizing me she put me in the rock cave. She has not done any harm to me yet."

The youngster said, "Father, we cannot remain in this way. Rakshasis and men cannot be in one place."

Then the Rakshasi came, bringing food. So the youngster said, "Mother, when you are not here how will it be for us? Tell us the limits [of the power] of these persons" (that is, those who lived there).

The Rakshasi said, "In width they are five gawwas (twenty miles); in length they are ten gawwas (forty miles)."

On the following day, during the time when the Rakshasi went to seek food, the Brahmana and the youngster having taken a large quantity of excellent (honda honda) goods, the two persons bounded off to go by the quarter that was ten gawwas long, and went away. Then the Rakshasi having come [after] seeking food, when she looked neither Brahmana nor youngster [was there].

After that, while the Rakshasi was going along continuing to cry aloud, these two persons had not yet succeeded in bounding through the forest that was ten gawwas in length. The Rakshasi, weeping and weeping, having said, "What was this need for you to abandon me?" came back, summoning these two [to accompany her].

On the following day, after the Rakshasi went to seek food, these two persons having bounded through the quarter that was five gawwas in width, reached the far bank of a river.

Then the Rakshasi having come [after] seeking food, when she looked these two were not [there]. After that, as the Rakshasi was coming continuing to cry aloud, these two came to this bank of the river; the Rakshasi, sitting down on the bank on that [other] side, remained crying aloud.

While she was there the Rakshasi said, "Son, there is a spell of mine; [after] learning it go."

Thereupon the youngster said, "I will not [return to learn it]; say it while sitting there."

Afterwards the Rakshasi, sitting on the bank on that side, said the spell. The youngster, sitting on the bank on this side, learnt the spell. "When you have uttered that spell, on this side of twelve years you will meet with any lost thing," the Rakshasi said.

After that, the Brahmana and the youngster came away to the Brahmana's village. That Rakshasi having been looking while a trace of the heads of these two was visible, through the affection there was for the two persons, when those two were hidden [from her view] the Rakshasi's bosom was rent, and she died.

While that Brahmana and the youngster, having gone to the village, were staying there, certain goods of the King's having been lost, the King published a proclamation by beat of tom-toms that to a person who found and gave the goods he will give wealth [amounting] to a tusk elephant's load, and a district from the kingdom.

Then the Brahmana's youngster having said, "I can," and having uttered the spell taught by that Rakshasi, obtained the goods and gave them to the King. He having given them, the King gave to the Brahmana's youngster wealth [amounting] to a tusk elephant's load, and a district from the kingdom.

North-western Province.

This is the first part of the Jataka story No. 432 (vol. iii, p. 298), in which the King and family priest hid some valuable jewels taken by them out of the treasury, in order to test a youngster's power. He discovered them, but the King insisted on his declaring also who was the thief. He endeavoured to avoid doing this, and when at last he made it known, the people rose, killed the King and priest, and set the youngster (who was the Bodhisatta) on the throne.

In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 360, a similar story is also given. The Brahmana was seized by a Kinnari, who is afterwards termed a Yakshi. When the son and father escaped she did not die, but sent the boy a guitar by playing on which he would preserve his life. If, however, he touched the first string with his finger he would experience misfortune; of course he did this.

NO. 136

HOW A RAKSHASA TURNED MEN AND BULLS INTO STONE

In a certain country there are seven elder brothers and younger brothers. In a certain [other] country there are seven elder sisters and younger sisters. At the time when they are there the whole of the seven elder brothers and younger brothers are without wives; the seven elder sisters and younger sisters are without men (husbands).

At the time when the seven elder brothers and younger brothers are doing work in the rice field, the seven elder sisters and younger sisters are going by the place where they are working. "Where are you going?" they asked (haehuwwa).

At the time when they asked they said, "Seven elder sisters and younger sisters are going to seek for themselves seven elder brothers and younger brothers."

"We indeed are seven elder brothers and younger brothers."

With the eldest elder brother the eldest elder sister contracted (lit., tied) marriage; with those [other] six persons these six [other] persons contracted marriage. To the seven houses they took the seven persons (their wives).

A Rakshasa came for religious donations (samadame). Having come, at the very first he got donations from the eldest elder sister. When he begged from the other six, five persons gave donations abundantly (hondatama). When he begged for donations from the youngest younger sister, she tried to give them [while] sitting in the house.

"We do not take them in that way," [he said].

When, having come to the doorway, she tried to give them [there, the Rakshasa] placed a walking-stick in his hand, and when he extended [it towards her] he began to go in front; the woman, weeping and weeping, began to go behind the Rakshasa [holding the other end of the magic stick].

Having gone on and on, at the time when he stopped there were seven stone posts. When the walking-stick that was in his hand prodded the ground she became stone [like them].

The young younger sister's seven elder brothers and younger brothers went [on a trading journey?] taking seven yokes of bulls. At the time when they were taking them, the seven yokes of bulls and the seven men he made into stone. [209]

He restored that woman to consciousness again; having restored her to consciousness the Rakshasa went with her [to his] home. After he went, when the son of the elder sister of the younger sister who went with [the Rakshasa] proceeded there (etenta gihama) [to seek] the seven yokes of bulls and the men who went [with them], his seven fathers [210] and the seven yokes of bulls were there [turned into stone].

(Apparently this is only a portion of a longer story, but the narrator was unacquainted with the rest of it.)

North-western Province.

In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 222, a Jogi turned into stone seven brothers who had followed him in order to recover the wife of one of them whom he had carried off by getting her arm-tassel and going away with it. She was compelled to follow him while it was in his possession. When her son who was left behind proceeded in search of her, he came to the place where his petrified uncles were. As he was eating his food there he saw the stones weeping, recognised them, and placed a little food on each for them to eat. Afterwards, when he had killed the Jogi and was returning with his mother, he bathed, and then spread a cloth over the stones, on which they recovered their human shape, became alive, and thought they had merely slept.

In the Story of Madana Kama Raja (Natesa Sastri), p. 85, a Prince who had stolen the garments of Indra's daughter while she was bathing, was turned by her spells into stone when he looked back at her. He was revived by an old woman with whom he lived; she sprinkled water on the stone and uttered spells.

In the same work, p. 149, the Turtle Prince was informed that if he looked back after stealing the garments of a divine maid or Apsaras while she was bathing, he would be turned into stone. See the first note after No. 151 in this volume.

See the notes after No. 155.

NO. 137

THE RAKSHASA-EATING PRAKSHASA [211]

In a certain country there is an islet; on the islet there are a few houses. On the islet a Rakshasa dwells. This Rakshasa having seized them eats [the men] from each house at the rate of one man every day.

When the Rakshasa is coming seizing and eating the men in that way for a great number of years, the men of the islet having become finished, at one house, only, men have remained over. In that family there are two parents and four children. The names of the four are One-cubit, Two-cubits, Three-cubits, Four-cubits.

While these children are there, the Rakshasa seized even both the parents of these children. Out of the children, the child called Four-cubits is a female child. The female child for grief at the loss of her mother is weeping and weeping. While these three elder brothers are unable to pacify her, one day at night, One-cubit having spoken says, "Two-cubits, Three-cubits, being now without our mother and father, there is not a thing for us to eat. Our younger sister having remembered mother at all times, is weeping and weeping. Because of it, I and Two-cubits having gone to a country, will come back [after] seeking something for you to eat. Three-cubits, you stay [at home], looking after and soothing younger sister."

One-cubit and Two-cubits having crossed over from the island, and having gone on and on, arrived at a country. Having arrived, while they are going thus, they met with a youth who is looking after cattle. Having met with him, he asked these two, "Where are you two going?"

"We two are going seeking any sort of livelihood," they said.

"Can you two stay to look after cattle?" he asked. "We can," they said.

Having said, "Come. Our Gamarala has many cattle. For looking after them he still wants people," this youth who looks after cattle, calling these two, went to the Gamarala's house.

When they went, the Gamarala asked this youth who looks after the cattle, "Who are these two youths?" "These two came seeking a livelihood," he said.

Then the Gamarala asks these youths, "What can ye do for a living?" "We can graze cattle," they said.

Then the Gamarala asked the big youth, "What name?" "One-cubit," he said. He asked the younger youth, "What is thy name?" "Two-cubits," he said.

Thereupon the Gamarala, having given charge of one hundred cattle to One-cubit, and one hundred cattle to Two-cubits, said, "Having thoroughly caused the cattle given to you to eat and drink, and having looked after them, not giving the cattle to jungle quadrupeds, ye must bring them in the evening, and completely put them in the folds," the Gamarala said.

After many days, the Gamarala thought, "I must go to look at the cattle [that are] with One-cubit and Two-cubits." One day in the evening, at the time when they were putting them in the folds, he went and remained looking on. The cattle are thoroughly healthy. When the Gamarala looked [at the numbers] those of both persons are correct.

The Gamarala, having become much pleased, having gone home, says, "The cattle of One-cubit and Two-cubits are in very good [condition]. Please give food amply to both youths," the Gamarala ordered at the house. Thereupon, they give food amply to both persons. For [many] days besides, the two are thoroughly taking care of the cattle.

While Three-cubits is looking after the younger sister, one day the younger sister, having called to remembrance her mother, began to weep. Thereupon he said, "Four-cubits, younger sister, don't cry. Our big elder brother and little elder brother [after] seeking food for us two will now bring it. Then I will give you a great deal to eat." While he was speaking in order to pacify her, she began to weep still still more. Three-cubits endeavoured much to pacify her; he was unable to pacify her.

Then Three-cubits says, "Younger sister, don't you cry; I will go on the island, and bring a Kirala [212] fruit, and give you it. You remain [here] without going to bathe, or going anywhere. I will go quickly, and bring Kirala." Having said [this], Three-cubits went to the edge of the island.

Just as he is going there, the Rakshasa having landed on the island to seize and eat human bodies, when he is coming looking and looking at the whole of the houses, he saw this Four-cubits, the little lass, [213] and having sprung into the house, lifted her up and ran away.

On the other bank of the island, sitting in a boat a man is killing fish. Then, having seen this Rakshasa lifting up this child and going away, the man who is killing fish, having become afraid of the Rakshasa, sprang from the boat into the water, and remained under water (lit., swallowed up). After the Rakshasa, not seeing him, went away, the man who is killing fish mounted into the boat.

Well then, Three-cubits, [after] plucking Kirala quickly having gone taking them to give to his younger sister, when he looked his younger sister was not [there]. Thereupon, when Three-cubits, saying and saying, "Four cubits! Younger sister, younger sister!" was going weeping and weeping, seeking her, through not seeing her he sought and sought still still further, and went to the edge of the island.

While he was there weeping and weeping, saying and saying, "Four-cubits! Younger sister!" that man who was rowing the boat heard it, and came to see what this youth is lamenting for.

Having come, "What is it, boy, thou art lamenting for?" the boatman asked.

Then he says, "Ane! Our younger sister was weeping and weeping at home. Then, having come on the island to pluck a Kirala fruit, I went back [after] plucking a Kirala fruit, to give it to younger sister. Having gone home, when I looked for younger sister, younger sister was not [there]," the youth, weeping and weeping, said to the boatman, saying and saying [also], "When elder brothers have come now, and have asked, 'Where is younger sister?' what shall I say?"

Then the boatman says, "Thou having now wept, what [good] will it do? Why didst thou come away, leaving thy younger sister quite alone? It would be thy younger sister whom, a little time before now, when I was fishing and fishing sitting in the boat, I saw the Rakshasa carrying, and going away with, after crossing to the other shore. I also sank in the water through fear, and got hid."

Then this youth, Three-cubits, saying and saying, "Ayiyo! My younger sister! My younger sister!" and again having wept and wept, rolling on the ground, the boatman says to him, "Thou having now lamented, what [good] will it do? Be off home!"

Well then, while Three-cubits is at home, weeping and weeping, One-cubit having said, "Two-cubits! Younger brother," says [also], "Now then, it is enough. We have stayed here. We don't know now what our Three-cubits and Four-cubits our younger sister are doing at this time. Let us go to look."

One-cubit and Two-cubits spoke together, and said, "Let us tell the Gamarala to-day, and to-morrow go to the village, and return. To go to look at either little younger brother or younger sister is good."

One-cubit and Two-cubits, the cattle having gone [home] in the evening, put them in the folds; and having gone to the house told the Gamarala, "We must go to our village, and [after] looking at our younger brother and younger sister, come back," they said to the Gamarala.

Then the Gamarala said, "It is good. Go and come back again." When he said, "What do ye want to take?" they said, "Should you tie up and give us a few cakes to take to the village, it would be good."

Then the Gama-gaeni (wife of the Gamarala) quickly having tied up two packets of cakes in sufficient quantity for both of them, gave them to them to take. Both of them, taking them, set off to go to the village, and went away.

Having gone, and crossed over to that shore, when they went home only Three-cubits, their younger brother, was at home. "Where, little younger brother, is younger sister?" asked One-cubit and Two-cubits.

Then Three-cubits said, "Elder brothers, after you went younger sister began to cry. Then I said, 'Don't cry; I will go on the island and pluck a Kirala fruit, and bring it.' Having gone, when coming [after] plucking a Kirala fruit, a man who was in the boat at the island saw that the Rakshasa went away taking younger sister," he said.

Then both the elder brothers asked, "Where did he bring her?"

"To that side of the island she was brought," he said.

The whole three having been [there] a few days, the three spoke together: "Let us go to seek our younger sister."

Having said, "It is good," while the whole three are going along eating and eating the two packets of cakes that they brought, the two elder ones, having seen that the two packets of cakes are coming to be finished, said to the younger brother, "Our cakes are coming to be finished. You go along this path, and return [after] seeking something for us to eat," they said.

Three-cubits went; he went to seek some food, and return. When going, he went to the house of the Kudu Hettirala [214] of that village. Having gone he said, "Ane! Hettiralahami, the food we brought became finished. You must give something for us to eat for the present on the road."

When he said it, there was much paddy dust at the house of the Hettirala's people. The Hettirala told them to give a little of it. Then he made a large bag (olaguwak), and putting in it paddy powder to the extent it holds, when he was coming he saw (dituwaya) a large tree in the midst of the jungle. When coming near the tree he saw a bats' place. When he looked there, having seen that many bats' skins had fallen down, those also in a sufficient quantity he put into the bag.

When he was coming [after] putting them in, he saw that both One-cubit and Two-cubits, being without food, were sitting at the root of a tree. When he asked, "What are you doing here?" "Until you came we were looking out at the road," they said.

When they asked, "What is there for us to eat?" "Only paddy dust and bats' skins," he said.

"What are we to do? Let us go, eating and eating even those," they said.

When they were going very far in that manner, having seen that a man is bringing an ass to sell, said Three-cubits, "One-cubit, Two-cubits, you must take that ass and give it to me," he said; "if not, I will not come to look for younger sister," he said. Then, taking the ass they gave him it.

When going still further having seen that a man is bringing two flat winnowing trays, "One-cubit, Two-cubits, having taken those two winnowing trays, you must give them to me," he said. Taking also the two winnowing trays they gave him them.

When going still a little further, having seen that they are bringing two bundles of creepers, he told them to take them also, and give him them. Taking them also, when going on having seen that yet [another] man was bringing a tom-tom, he told them to take that also, and give him it. Taking that also, they gave him it.

Having seen that still a man was bringing two elephant's tusks, he told them to take them also, and give him them. Taking them also they gave him them.

When going still a little further, having seen that a man was taking porcupine quills, he told them to ask for and give him a few of those also. They asked for and gave them.

When going still a little further, having seen that there were two red ants' nests in a tree, "Please break and give these also to me," he said. Those also they broke off and gave.

When they gave them, having made two wallets, and put the things in the two wallets, tying them well and loading all on the back of the ass, as they were going very far they met with an old mother. Having met with her she asked, "Ane! where are you going on this path? This path is a path going to the house of the Rakshasa. Should you go [on it] the Rakshasa will kill and eat you," she said.

Then they say, "It is on this path itself that our younger sister will be. Let us go on. If the Rakshasa kill us let him kill."

Having said [this], the three persons having gone on and on, when they were going met with a great big house. The three spoke together: "It has now become night. Having stayed at a resting-place at this house, let us go on in the morning to-morrow," they said.

Having said, "It is good," when they went near the house the Rakshasa's wife asked, "Who are you? Where are you going? What came you here for?"

"We are One-cubit, Two-cubits, Three-cubits. Our younger sister, Four-cubits, having been in the island, a Rakshasa brought her away. We are going seeking her," they said.

"Ane! My elder brothers, (ayiyandila)! Did you come seeking me?" Having said, "It is I myself," holding her elder brothers she smelt [215] them, and said, "Apoyi! When the Rakshasa has come now he will eat you." Having quickly called them into the house, she told the whole of them (seramanta) to ascend to the upper room (uda geta), and remain [there]. Even the ass they took up. "When the Rakshasa has gone in the morning we can talk together," she said.

Having said [this], the younger sister, having gone outside, and made fast and tied up the stile, and come back quickly, and given her elder brothers to eat, became as though not knowing anything [about them].

While she was there, when the Rakshasa is coming saying "Hu" three times, the three elder brothers were frightened. The ass was more frightened than that; it began to move about.

Then the younger sister says, "Elder brother, there! The Rakshasa is coming! Remain without moving about until it becomes light to-morrow."

"It is good, younger sister," Three-cubits, the youngest elder brother, said.

There! When that little time was going the Rakshasa came. Washing his face and mouth, he sat down to eat food. Having sat down, eating and eating food, he says, "There is a smell of human flesh; there is a smell of human flesh."

Then the Rakshasi says, "If you eat human flesh, and in your mouth there is human flesh, and in your hand there is human flesh, is there not a smell of human flesh?"

"No, it is a smell of fresh human flesh."

When the Rakshasi said, "If so, it is to eat me you say that," the Rakshasa, having eaten without speaking, rolled over at that very place and went to sleep.

All One-cubit's party (Ekriyanala), through the fatigue of the journey, the whole of them (seramantama) went fast asleep. When a little time is going by, a red ant (dimiya) having come out of a red ants' nest, and as it was going along having climbed up the ass's leg, the red ant bit it. Then the ass, making a sound "Tok, tok," began to kick the boards [of the floor].

Then One-cubit opened his eyes. When he was looking what was the noise, it was the noise of the ass kicking. Then One-cubit held the legs of the ass, for it not to make the noise.

Then the ass, becoming afraid, got up, making a sound, "Didi-bidi."

The Rakshasa having become afraid, and having jumped up, when he was saying, "What, Bola, is this one? I am going to eat this one," Three-cubits says, "Come here, thou! To eat thee is insufficient for me!" he said.

Then the Rakshasa, having been frightened, said, "Who art thou, Clever One, to eat me?"

"I am the Rakshasa [216]-eating Prakshasa," he said.

The Rakshasa, becoming thoroughly frightened, called out, "Get down, and come here."

"Thou come here," Three-cubits called out.

"Who art thou?" he asked again.

"It is I indeed, the Rakshasa-eating Prakshasa," he said.

"If so, throw down thy two Jak trees," [217] he said. Then he lifted up and threw down the two bundles of creepers.

"Throw down thy two tusks," he said. He lifted up and threw down the two [elephant's] tusks.

"Throw down thy two ears," he said. He lifted up and threw down the two winnowing trays.

"Show me one eye," he said. Then having put down the tom-tom at the corner of a plank on which there was plaster he showed him it.

He told him to tap on his belly, and show him it. Then, pressing one hand on one side (end) of the tom-tom, at the other side (end) he made a noise, "Bahak, bahak."

Then the Rakshasa having become [more] frightened, standing up holding the Rakshasi's hand, and looking for the road so as to run off, told him to cry out.

Then Three-cubits thinks, "When he is running away now, he will run off taking with him younger sister." Having become afraid of it, taking a red ants' nest softly to the end of the boards, he broke and threw down the red ants' nest on the Rakshasa's head. Then the Rakshasa having let go the hand of the Rakshasi, began to scratch his head and body in all places.

At that very time having put the other red ants' nest into the two ears of the ass, the three persons began to prick it with the porcupine quills. Then when it began to give hundreds of brays (buruwe beri), the Rakshasa having become thoroughly frightened, said, "I don't want you below"; and having abandoned even the Rakshasi, crying "Hu," and breaking through the fence also and upsetting the village, on account of the noise of the ass and the cunning of the three persons and the power of the red ants, he ran away.

Then the elder brother, and the younger brothers, the three persons, taking their younger sister, went to their village.

Kumbukkan, Eastern Province.

In a variant (a) of the North-western Province the persons were a youth termed One-span (Ek-wiyata), his two elder brothers, and his elder and younger sisters. A quarrel having arisen among them, One-span and his younger sister went off alone. While they were in the midst of a forest a Rakshasi carried off the girl during her brother's temporary absence, so he returned home, informed the others, and he and his two brothers set off in search of her. The elder sister having been angry with him, gave One-span some cold boiled rice to take with him, and to the others warm rice. When the two opened their bag of warm rice they heard worms or grubs (panuwo) that were in it making a sound, "Mini, mini," as they gnawed at it, so they begged their brother to share his cold rice with them. He did so, and afterwards when they objected to take and carry along with them a coconut tree, a palmira tree, an elephant calf (aet-wassek), and two or three large black ants (kadiyo), on each occasion he demanded the return of the rice and curry they had eaten. They found their younger sister at "a very large tiled house," and she hid them and the young elephant and the other things in the loft. The Rakshasi returned, said, "There is a smell of fresh human flesh," and afterwards was frightened as in the story given above, and ran away.

If the names in this tale and variant indicate the heights of the persons, as appears probable, this is the only instance in which dwarfs are mentioned in the Sinhalese folk-tales that I have collected.

In the Saddharma Pundarika (Kern, S.B.E., vol. xxi, p. 83), mention is made of a form of dwarf demons, "malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements."

In Tales of the Punjab (Mrs. Steel), p. 3 (Wide-Awake Stories, p. 7), there is an account of a dwarf who was only one cubit high; he had magical powers. In Sagas from the Far East, p. 39, a demoness in the form of a woman one span high is mentioned (see p. 171). In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 189, there is an account of a man who was only a span high.

In the last mentioned work, p. 81, two men who were in a tree frightened a Raja and his attendants by dropping a tiger's paunch and beating a drum out of which flew a number of bees that they had placed in it. These attacked and drove away the people below, and the men got their goods.

In The Indian Antiquary, vol. xiv, p. 135 (Folklore in Southern India, p. 116), in a Tamil story by Pandit Natesa Sastri, a tiger which knew magic took the form of a youth, married a girl who went off with him, and had a son who was a tiger. The girl sent a message to her three brothers, and they went to rescue her, taking an ass, an ant, a palmira tree, and a washerman's iron tub that they found. They were put in the loft by her. When the tiger told them to speak, one put the ant in the ear of the ass, to make it bray. He then told them to show him their legs and bellies; they held out the palmira tree and the tub, on seeing which he ran off, and they escaped with her.

In Old Deccan Days (M. Frere), p. 229, a blind man and a deaf man when going for a walk found and took with them a washerman's ass, and the large pot in which he boiled clothes, and also put some large black ants into a snuff-box. They took shelter from a storm in the house of a Rakshasa, and fastened the door. When the ogre tried to enter, saying "I'm a Rakshas," the blind man replied, "Well, if you're Rakshas I'm Bakshas, and Bakshas is as good as Rakshas." The Rakshasa asked to see his face and was shown the donkey's; he asked to see his head and was shown the pot; he told him to scream, and the ants were put in the ears of the ass, the braying of which frightened the Rakshasa away. When they went off next day with his treasure, he came with six friends to kill them. They climbed up a tree (as in the next variant), the ogres stood on each other's shoulders to reach them, the blind man lost his balance, fell on the uppermost one, and all tumbled down together. When the deaf man shouted, "Well done; hold on tight, I'm coming to help you," all the Rakshasas ran away.

THE RAKSHASIS-EATING PRAKSHASA. [218] (Variant b.)

At a certain village there were a Gamarala and a Tom-tom Beater. For the Tom-tom Beater there was nothing to eat. Because of it, having gone to the Gamarala's house he got a large basket of paddy on loan. While he was eating it the two persons having joined together worked the Gamarala's two rice fields.

Out of them, the [rice in the] Gamarala's field being of very good quality was well developed; [that in] the Tom-tom Beater's field was undeveloped. Because of it, the arrangement which the Tom-tom Beater made was thus: "Because I am to give a debt to you, you take my rice field, please, and give me your rice field, please," the Tom-tom Beater said to the Gamarala. So the Gamarala having told him to take it, the Gamarala took the Tom-tom Beater's field.