Chapter VI: Part 6

When his father-in-law spoke to him he turned and got up. When he said, "Boy, we were afraid that the boar would have eaten you," he replied, "The boar indeed came; I beat it. Look there; it is dead, look." Having looked at it, both of them went home, taking it. Thereafter he was much pleased with the son-in-law. Afterwards [the man] came home.

Tom-tom Beater. North-western Province.

NO. 213

ÆWARIYAKKA

The first part of this story is a repetition, with little variation, of the incidents in No. 58, vol. i, and the first part of No. 10. After eating the fruit in the plantain garden the youth was set afloat in the river, and had a similar experience at a Kaekiri garden, where he said his name was Ena-ena-gaeta Kanna, Wael Peralanna,--Eater of the young fruits which keep coming, Turner-over of creepers. The present story continues:--

Then the ship (raft) went to the place where the washerman-uncle was washing clothes. "Ane! Washerman-uncle, take me out," the boy said. He got him ashore, and after taking him asked, "What is your name?" "Hukiyanna" (He who calls "Hu"), he said. Well then, calling him they went home. The woman who was in the house asked, "What is your name?" "Asiya," [129] he said.

After that, the boy went with the washerman-uncle to a house, to tie cloths for decoration [on the walls and ceiling]. [130] While tying them the cloths became insufficient, so the washerman-uncle said, "Go home; take cloths from the box at the foot of the bed, [131] and bring them."

The boy having gone home and opened the box, took cloths from it, and as he was coming back decorated with the cloths a Jambu tree [132] that was near the path. Having decorated it (that is, hung them from the branches), while he was there Hettiralas who were going trading in cloth [came up and] asked the boy, "What is that?"

"This Jambu tree produces cloth as fruit," he said.

When he said this, the Hettiralas said, "Give the cloth tree to us for money."

Afterwards the boy having given them the cloth tree for money, said, "I have no cloth to wear. Give me those two cloths; the tree will bear other cloths for you." The men gave him the two cloths.

After that, while he was taking the cloths he met with a Banyan tree, and decorated that tree also with the two cloths. While he was there [after] decorating it, a man was taking an elephant [along the path]. When he came near the tree he asked, "What is that?"

"This Banyan tree produces cloth as fruit," the boy replied.

After he said this [the man] said, "Taking this elephant give me that cloth tree."

Then the boy, having given that man the cloth tree, took the elephant to a house.

After he went there, having tied up the elephant he made the elephant eat (swallow) the gold [coins] which he had [got from the cloth traders]. Next morning it had voided them.

Afterwards, taking [the elephant's dung], while he was washing it [and picking out the gold coins] the house man, [learning from him that the elephant always dropped gold coins in that way], said, "Give that elephant to me for money." He gave the elephant.

After that, the boy, taking the money, went to his father's house.

Tom-tom Beater. North-western Province.

The last incident is given in The Indian Antiquary, vol. xviii, p. 120, in a Tamil story by Pandit Natesa Sastri. A Brahmana's son who was sent away by his father, stayed at a courtesan's house. At dawn he put two gold coins in each of the droppings of his horse, and when the sweeper came he refused to let him remove the horse dung until he took out his money. After the courtesan bought the horse, and learnt the spell which he said was necessary, he went away to Madura.

In the same Journal, vol. iii, p. 11, in a Bengal story by Mr. G. H. Damant, a farmer made his cow swallow one hundred rupees. Six men who saw him afterwards collecting the rupees from the cow-dung, bought the animal for five thousand rupees. When they returned after discovering the trickery the stick incident followed, in which the wife was beaten in order to change her into a girl.

In Indian Nights' Entertainment (Swynnerton), p. 109, a man made his servant insert rupees into his mule's dung overnight, and in the morning break it up and remove them. He then sold the mule for four thousand rupees to some people who had robbed his brother.

In a Khassonka story of the interior of West Africa, given in Contes Soudanais (C. Monteil), p. 66, a boy received from a credulous King a thousand slaves in exchange for a hen which he averred changed all the herbs it ate into nuggets of gold. He explained that he did not know what to do with it because gold was nothing to him. The King kept the hen in confinement for a month, caused the dung to be washed, and of course found no gold.

NO. 214

THE HORIKADAYA STORY

In a certain country there are seven Queens, it is said. For the whole seven Queens there are no children.

In the King's garden one Jak fruit grew [133]; after the Jak fruit ripened he cut it; in it there was one section containing a seed (madula). Afterwards the King said, "Can a Queen eat this Jak section and bear a child?" Six Queens said they cannot; one Queen ate it.

She having eaten it, ten months were fulfilled (lit., filled) for bearing a child. Then the King happened to go for a war. Afterwards pains seized that Queen; she bore a Chank shell. Then when the six Queens made an Asura figure, [134] having taken that Chank shell they buried it in the dunghill. Well then, having waited until the time when the King came, the six persons showed him the Asura figure. Afterwards the King having struck blows at the Queen who was confined, drove her away.

A bull having come to the place where that Chank shell was buried, and dug it with its horns, saw the Chank shell and swallowed it. The bull having gone to the sea evacuated the Chank shell; there also the shark having seen it swallowed it. From there, having killed the shark, fishermen (kewulo) took it to the city; when taking it along the street to sell, the Queen who bore that Chank shell met with them. Having seen the shark the Queen asked, "For how much are you selling this shark?"

The fishermen said, "We are selling it for four tuttu (three half-pence)."

Afterwards the Queen having given four tuttu, took the shark. Having brought it to her lodgings and cut it, when she looked there was a Chank shell in its stomach. Having put the Chank shell away, [after] cooking the shark meat she ate.

When she was [there after] putting away the Chank shell, one day she looked at it. Then having seen that inside the Chank shell a Prince is drinking milk that is in his hand, [135] she took the Prince out. At that time (e para) the Queen got to know that it was the Chank shell that she bore. She gave the Prince a jacket. At the time when she put it on [136] there was a cutaneous eruption (hori) on his body. Afterwards the Queen said he was Horikadaya (the one with the bit of hori).

After the Prince became big he went to the smithy; having gone and brought a bow, and an arrow-stem, and an arrow-head, [137] he went to shoot animals, and shot a deer. Having come [after] shooting it, he gave it to his nearest uncle. [138] Thus, in that manner, shooting and shooting deer he eats.

When he was thus, one day when going to shoot he met with an Egret (kokka); when he caught it alive (amuwen), taking it [home] he reared it. [After] rearing it, the Egret and Horikadaya every day go to the chena jungle for hunting-meat, [139] to shoot deer for themselves.

One day when they were going thus they saw that there were a horse, and a Prince, and a Minister; afterwards the two went there. Having gone, at that Prince's hand, "What [are you doing here]?" Horikadaya asked.

"Because our father the King tried to kill us, on account of it we came and sprang into the chena jungle," the Prince said. Afterwards the five live in one place.

While there, Horikadaya said to the Prince, "Let us go to seek a marriage."

Afterwards the whole five having gone very near a city to seek the marriage, the Prince and the Minister having gone inside the city, and having tied the horse in the open space (midula) of the city, Horikadaya and the Egret remained among the branches [in the jungle].

The Prince asked the city Princess [in marriage]. The Princess said, "To the Prince I cannot go; I will go indeed to Horikadaya." Afterwards Horikadaya and the Princess contracted (lit., tied) the marriage.

When the whole six having collected together are coming to the village, the horse and the Prince and the Minister say, "We can't give that Princess to that Horikadaya; owing to it let us kill Horikadaya."

Afterwards, when the three, summoning Horikadaya, were going to the forest they met with a well. They made Horikadaya descend into the well; having made him descend and thrown down stones, they trampled [them down]. There Horikadaya died.

Afterwards the three, calling the Princess, came away (enda awa) to the village. The Egret being without Horikadaya went away (giya yanda).

Tom-tom Beater. North-western Province.

In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 82, a girl who was married to a King bore one hundred eggs, out of which eventually issued one hundred Princes. The Queen and concubines, being jealous of her, showed the King a piece of plantain fruit trimmed so as to represent a demon, and stated that she had given birth to it. They placed the eggs in a pot (cruche) and set it afloat in a river, whence a King of a country lower down obtained it.

In the same work, vol. i, p. 305, Sakra gave a Queen of Pañcala a fruit, telling her that after eating it she would have a son.

NO. 215

THE STORY OF BAHU-BHUTAYA

In a certain city a woman had become dexterous at dancing. It became public everywhere that there was not a single person in the whole of Great Dambadiva (India) to dance with (i.e., equal to) the woman.

At the same time, there was also a boy called Bahu-Bhutaya, a boy of a widow woman. While he is [there], one day the aforesaid woman went for dancing to the village called Balaellaewa. [140] Having danced that day, she obtained a thousand masuran.

Thereafter, she went to dance at the house of the Dippitiyas [141], at the village called Kotikapola, which was near the same village. On the same day the aforesaid Bahu-Bhutaya also went in order to look at the woman's dances. Bahu-Bhutaya before this had learnt dances from the Dandapola Korala (headman).

While Bahu-Bhutaya, having gone, and looked and looked, was there, she began to dance, having sung and sung poetical songs, and beaten and beaten cymbals. The woman says,

"The savages that are to Lanka bound!
Alas! the savages upon my Lanka bound!" [142]

When, in singing it, she had made it about Lankawa (Ceylon), when she [thought she] had made no opportunity (idak) for any other dancing person who might be present [to surpass her], having sung the poetical song she danced.

At that time Bahu-Bhutaya, after having decorated himself with [dancer's] dress, taking the udakkiya (the small hand tom-tom), and asking permission from all (according to the usual custom), sang a song (a parody of the other). The very song indeed [was]:--

"Alas! Alas! Daub oil my head around;
Or, if you won't,
Athwart my chest observe how hairs abound." [143]

(Ane! Ane! Mage isa wata tel gapan
Baeri nan bada [144] wata kehuru balan.)

Having sung the song, Bahu-Bhutaya descended to dance.

Because the Dandapola Korala previously taught Bahu-Bhutaya that same song, and because the same teacher had given his sworn word [not to teach it to another person], the woman was unable to dance the same song. After having made obeisance to Bahu-Bhutaya, she says, "You, Sir, must give me teaching," the woman said to Bahu-Bhutaya.

After that, Bahu-Bhutaya, marrying that very woman, began to teach her. After he had taught her, one day the woman thinks, "I must kill this Bahu-Bhutaya," she thought. "What of my being married to this Bahu-Bhutaya! From dancing I have no advantage; he himself receives the things. Because of it I will kill him," she thought.

One day, lying down in the house, saying, "I have a very severe (lit., difficult) illness," the woman remained lying down. Bahu-Bhutaya having gone for a work, when he came back saw that she is lying down. Having seen it, he says, "What is it? What illness have you?" he asked.

The woman, in order to kill the man, says, "Now then, I shall not recover; I have much illness," she said.

Thereupon Bahu-Bhutaya, because the woman was good-[looking], thinks, "What medical treatment shall I give for this?" he thought.

After that, the woman says, "If you are to cure my illness, having brought a little water which is at the bottom of the Great Sea beyond the Seventh Ocean, should I drink it (bunnot) my illness will be cured," she said.

After that, Bahu-Bhutaya began to go. Having gone on and on he went on the Great Ocean. Through affection for his wife, because she was very handsome, he jumped [into it] to get the water from the bottom of the ocean. After he jumped [into it], the fishes having bitten him and the water having soaked him, he died.

Beginning from that time, this woman, having associated with another husband also, when dancing brought back presents. After a long time, that very woman also, through the crime committed respecting her first husband, fell into the water and died.

From that time, the persons who saw these [things said] they are in the form of a folk-tale.

Tom-tom Beater. North-western Province.

NO. 216

THE STORY OF GOLU-BAYIYA [145]

In a country there was, it is said, a man called Gonaka-Bokka. There were ten younger brothers of that Gona-Bokka, it is said.

The ten younger brothers spoke: "From elder brother Gona-Bokka there is not any advantage for us [because he idles and does no work]. It is difficult for us, doing [house] work for ourselves. On account of it, we will bring one [woman in] marriage for us ten persons." After having said it, having said, "Let us go to the village called Otannapahuwa," the young younger brother went to the village, it is said. He went to that Otannapahuwa to ask about the marriage.

After that, the other nine persons speak, it is said: "When we say to our elder brother, 'Gona-Bokka,' the woman they are bringing for us will say, Bola, that the name called Gona-Bokka is not good caste [enough] for her. The woman they are bringing for us will come [now]. On account of it, let us call him Golu-Bayiya. Let us give her to our Golu-Bayi elder brother also to neutralise [146] our [inferior] names," they are talking together, it is said.

Then, several days wearing down the road, the youngest brother of all having come, said, it is said, "Elder brothers, I went to ask at Otannapahuwa. The woman indeed is of good lineage (wanse). They sent word, 'Who gives in marriage to a young youngster? [147] Tell the elder brothers, one of them, to come.'"

After that, the ten persons speak [together], it is said, "Let us send elder brother Golu-Bayiya, older than we ten, to ask about the marriage," they talk.

Well, the person they call Golu-Bayiya is a great fool, it is said. After that, those ten spoke: "Elder brother, if you also agree (lit., come) to the things we say, you also come [after] calling [a woman] to live in one marriage for the whole of us eleven."

After that, Golu-Bayiya said, "It is good; I will go." Causing them to cook a lump of rice, he set off and went. He goes and he goes. Because he does not know the path, having gone [part of the way], sitting down on a rock in the midst of the forest he ate the lump of cooked rice.

Having eaten it, while he is there a woman of another country, having become poor, is coming away, it is said, along the path. Having come, she sat down near the rock on which is that Golu-Bayiya. After that, the woman asks, it is said, "Of what country are you? Of what village?" the woman asked the man.

The man said, "I am going to Otannapahuwa to ask about a marriage," he said. [He told her of his brother's visit.]

After that, the woman says, "Aniccan dukkhan! The woman of that village who was asked is I. My two parents, having made a mistake, drove me away. Because of it I am going to a place where they give to eat and to drink," she said.

After that, Golu-Bayiya having thought, "Because the woman is good-looking, and because she has been asked before, not having gone at all to Otannapahuwa I must go [back] calling her [in marriage]," summoning the woman whom he met with while on the path he came to the village. Having come, he says to his younger brothers, "I went to Otannapahuwa." Having said, "The bride,--there, [that is] the woman; for the whole of us let us call her [to be our wife]," he said.

After that, the other ten persons, because they had not seen her [before], from that day marrying the woman stayed [there with her]. Marrying her, while they were there several days the younger ten persons speak: "Elder brother quite alone, without anyone whatever [to assist him], came back calling our [bride in] marriage. It was good cleverness that our elder brother showed (lit., did). Because of it let us all do work. Having handed over our wife to our elder brother Golu-Bayiya to guard her continually, let us do work. Elder brother, guard the woman," they said.

Having said, "It is good; I will guard her," to the places where the woman goes and comes, and to all other places if the woman goes, that Golu-Bayiya also goes.

While [matters were] thus, one day a man came to the village for trading. The man's name was Gaetapadaya. That Gaetapadaya for several days having continued to do trading at the same house, stayed in the maduwa (open shed) at the same house [at which the brothers lived]. While staying there, Golu-Bayiya's wife associated with the same man they call Gaetapadaya.

While they are thus, on a day when the first-mentioned ten persons went to work, Gaetapadaya says to the aforesaid Golu-Bayiya, "I saw a dream to-day. What was it? At such and such a place on the path I saw that a Sambhar deer is dead." Gaetapadaya told Golu-Bayiya to look at it and come back.

While Golu-Bayiya went to look at the Sambhar deer, Gaetapadaya taking the woman, taking also the goods that were at the house, both of them absconded.

Tom-tom Beater. North-western Province.

NO. 217

THE YAKA OF THE AKARAGANE JUNGLE

In a certain country there are a woman and a man, it is said. The man has worked in a rice field; in it he also built a watch-hut. The man is in the watch-hut every day.

At the time when he is thus, a beggar came to the man's house. Afterwards the man having heaped up a great many coconut husks in the watch-hut [for making fires at night], told the beggar to go to the watch-hut. The beggar went to the watch-hut.

Afterwards this man having gone to the watch-hut and set fire to the watch-hut, came back, and said at the hand of his wife, "You say, 'Our man, having been burnt at the watch-hut, died.'" [148] Furthermore he said, "Every day when I say 'Hu,' near the stile of the rice field, put a leaf-cup of cooked rice for me"; having said it the man went into the jungle.

After it became night, the man having come to the rice field cried "Hu" near the stile. Then the woman brought the cooked rice and placed it there; having placed it there the woman went home. The man ate the cooked rice, and went again into the jungle.

On the following day, also, the man, after it became night, came to the rice field and cried "Hu." Then the woman brought cooked rice and placed it there. While she was there, the man having come said, "Don't you bring cooked rice again; I am going to the Akaragane jungle." Afterwards the woman came home.

That man, having eaten the cooked rice, went to the Akaragane jungle, and having rolled himself in a mud hole, [149] came to the path and remained [there].

Then, when a man was coming bringing cakes and plantains along the path, this man, breaking a bundle of branches, sprang in front of that man who was coming. Thereupon, the man having thrown down the cakes and plantains at that very spot, bounded off and went away.

When this man, [after] taking and putting away the pingo (carrying-stick) load, was there, a potter comes along bringing a pingo load of pots. Then this man, again breaking a bundle of branches, sprang in front of that man who was coming. Thereupon the potter, having thrown down the pingo load of pots at that very spot, bounded off and went away. After that, the man, taking and putting away the pingo load of pots, remains [there].

(He frightened other men in the same manner, and secured pingo loads of coconuts, turmeric, chillies, salt, onions, rice, vegetables, and a bundle of clothes. Thus he had the materials that he required for making curries. The narrator gave the account of each capture in the same words as before.)

Afterwards, this man having taken and put away there the pingo load of rice and vegetables,--near that forest there is a city,--having gone to the city and brought fire, [after] cooking ate. While he was [there], when a man who had gone to a devil-dance (kankariyakata) was coming, this man, breaking a bundle of branches, sprang in front of that man who was coming. Then that tom-tom beater, having thrown down there the box of decorations, and jingling bangles, and all, bounded off and went away.

Afterwards, when this man was there [after] tying them on, while certain men who had gone to a [wedding] feast were coming calling the bride, again this man, breaking a bundle of branches, sprang in front of those men who were coming; and taking the bride and placing her in the chena jungle he sprang into a rock house (cave). Those men through fear bounded off and went away.

Afterwards the King of the city said, "Who can seize that Yaka?"

Then a man said, "I can."

The King said, "What do you want?"

"Having built a house in the chena jungle (lande) and tied white cloths [inside, on the walls and ceiling], [150] and put a bed [in it], you must give me it."

Afterwards the King having caused a house to be built, and caused white cloths to be tied, and caused a bed to be placed [in it], gave it.

Afterwards this man having caused the bride to stay in the rock house, and having gone much beforehand (kalimma), crept under the end of the bed in the house and remained [there] silently.

The man who said he could seize the Yaka, after it became night having eaten and drunk, taking also a thread, came onto the bed in the house; having come he utters spells (maturanawa). Then the man who is under the bed shakes the jingling bangle a little.

The man who is uttering spells, after saying, "Ha, are you getting caught?" utters spells loudly, loudly. [151]

Then the man who was under the bed having arisen, taking the man together with the bed also, went to the rock house. Having gone there, when he was placing the bed in the rock house, the man who was on the bed, crying out and having got up, went to the city.

Then the King asked, "What is it? Didst thou seize the Yaka?"

The man having said, "Ane! O Lord, I indeed cannot seize him," went to the man's village.

Afterwards the King having said that he can seize him, and the King having mounted on his horse, came with the army to the Akaragane jungle.

Then this man, breaking a bundle of branches, sprang in front [of him]. Having sprung in front of the King who was coming, seizing the horse this man came to the rock house. The King and the army went to the city through fear.

After they returned a Lord [152] came. The King asked if the Lord could seize the Yaka who is in the Akaragane jungle. Then the Lord asked, "When I have seized the Yaka what will you give me?"

The King said, "I will give a district from the kingdom, and goods [amounting] to a tusk elephant's load, and the Akaragane jungle." The King said, "For seizing the Yaka what do you want?"

The Lord said, "Having built a house, and tied cloths at it, and placed a bed [in it], please give me it."

Afterwards the King having put a bed in that house which was built [already], gave him it.

This man, just as on that day, crept beforehand under the bed in the house, and remained [there]. Afterwards the Lord having gone, taking also a thread, utters spells while sitting on the bed.

Then the man who is under the bed shakes the jingling bangle a little. Then the Lord while uttering spells says, "Ha, being caught, come." Saying and saying it, he utters spells very loudly.

Then the man who was under the bed, having shaken the jingling bangles loudly, lifting up [and carrying] the bed also, went to the rock house. Having gone there, when he was placing it [there], the Lord, crying out, bounded off and went away.

Having thus gone, when he was [at the palace] the King asked, "What is it? Did you seize the Yaka?"

Then the Lord having said, "Ane! I indeed cannot seize him," the Lord went to his pansala.

Having caused the bride of the man who is in the rock house to remain in the rock house, and having taken off the man's jingling bangles and placed them in the rock house, [the man] came near the King.

Then the King asked, "Can you seize the Yaka of the Akaragane jungle?"

The man having said, "I can," said, "What will you give me?"

The King said, "I will give a district from the kingdom, and goods [amounting] to a tusk elephant's load. I will also give the Akaragane jungle as a Nindema." [153] The King said, "For seizing the Yaka what do you want?"

Then the man said, "I don't want anything."

Having gone to the Akaragane jungle, and having come on the following day taking the jingling bangle and box of tom-tom beater's decorations, he showed them to the King, and said he seized the Yaka.

Afterwards the King, having given the man the articles which the man took [to him], gave the man a district from the kingdom, and goods [amounting] to a tusk elephant's load, and the Akaragane jungle.

The man having taken them, and come to the rock house, that woman and five children were [there]. The five children having gone to the man's village, in the man's village were his first wife and five children of the woman's. The children having sold the house at that village, and the two women and the ten children having come again to the Akaragane jungle, building a house in that jungle all remained in that very place.

Tom-tom Beater. North-western Province.

NO. 218

THE FOUR RAKSHASAS

At a certain village there are five Gamaralas; for those five there are five wives. While the five persons are [there], five traders came to the house. To those women say the five traders, "Go with us." Having said, "Let us go," they went. Then when the five Gamaralas came home, having seen that the five women were not [there] they went to seek them.

When going, they went into the forest jungle (himale) in which are four Rakshasas. The Rakshasas seized the men. Well then, the four Rakshasas having shared four men ate them; one person remained over.

One Rakshasa said to another Rakshasa, "Take him for yourself."

Then the other Rakshasa says, "I don't want him; you take him."

This Rakshasa says, "I don't want him."

Then that Rakshasa said, "Give him to me, if so."

The other Rakshasa said, "I will not give him now, because previously when I was giving him you did not take him."

Owing to it there having been a quarrel, the two [fought each other, and] died.

Still two Rakshasas remained over. One Rakshasa having handed over the man to the other Rakshasa, says to the other Rakshasa, "You take charge of this man. Stay in this jungle; I am going to another jungle." After he said it the Rakshasa goes away.

When going, he met with yet [another] man. Seizing the man he says, "What is in your box?"

"In my box, cakes," he said.

Then the Rakshasa says, "I don't want cakes; I must eat you."

The man says, "It is I alone you eat now. [Spare me, and] I will give you cakes to eat," he said.

The Rakshasa said, "I indeed don't eat these."

The man says, "O Rakshasa (Raksayeni), it is for the name of thy Goddess, Midum Amma, [154] [that thou must spare me]." He having said this name, the Rakshasa, taking a cake, went to the river; he let the man go.

Then the Rakshasa, having broken the cake into bits, says, "Under the protection (sarane) of Midum Amma, this cake is sprouting." Then it sprouted.

Then the Rakshasa says, "On this tree four branches are being distributed, under the protection of Midum Amma." They were distributed.

After they were distributed, he said, "On this tree four flowers are becoming full-grown, under the protection of Midum Amma." Then four flowers were full-grown.

After that, he said, "Four cakes are becoming fruit on this tree, under the protection of Midum Amma." Then four cakes became fruit. After they became fruit the Rakshasa climbed the tree. While he was ascending, a Rakshasi came. Having come, she says, "O Rakshasa, please give me also cakes."

The Rakshasa says, "Because I asked and got them from Midum Amma I cannot give them."

The Rakshasi says, "Ane! O Rakshasa, you cannot say so. Please give me cakes." Then the Rakshasa gave her a [cake]-fruit.

The Rakshasi said falsely, "The cake fell into the heap of cow-dung."

Then the Rakshasa says, "To give cakes to thee, I shall not give again."

The Rakshasi says, "O Rakshasa, [for me] to take [thee] to my house, place two cakes in thy two armpits, and taking one in [each] hand, do thou please jump into my sack."

The Rakshasa says, "O Rakshasi, what happened to thy Rakshasa?"

The Rakshasi says, "There is no Rakshasa of ours. O Rakshasa, I must take thee away." Then the Rakshasa says, "It is good."

The Rakshasi says, "Having been in that cake tree, please jump into my sack." Then she held the sack. The Rakshasa jumped. He having jumped [into it], the Rakshasi tied the mouth of the sack, and placing it on her head goes on the path to the jungle. [155]

When going, she met with a Moorman (Marakkek). The Rakshasi, having become afraid at seeing the man, bounded off. After she sprang off, the Moorman, having gone near the sack, placed the sack on his head; he took the sack away. Having gone again to the jungle he stays [there]. Then the Rakshasa came out and seized the Moorman. The man says, "What didst thou seize me for?"

"Because there is not any food for me I seized thee to eat."

The Moorman says, "Thou wilt eat me, only, now. There are five hundred children [of mine]. In the month I will give thee the children." Afterwards the Rakshasa let him go.

The Moorman went home. The whole of the five hundred children of the Moorman go to school. When they came home from school the Moorman says, "Sons, come, to go on a journey." The five hundred and the Moorman having gone to the jungle, went to the place where the Rakshasa is. Having gone there, he called the Rakshasa; the Rakshasa came. Seeing the Rakshasa, this Moorman says, "O Rakshasa, they are in thy charge, these five hundred."

Then the Rakshasa again seized the Moorman. The Moorman says, "What didst thou seize me for?"

The Rakshasa says, "To eat thee I seized thee."

Then the Moorman says, "My five hundred cattle are [there]; I will give them to thee."

The Rakshasa says, "If so, wilt thou bring and give them?"

The Moorman says, "I will bring and give them."

Then the Moorman went to his house. Having gone [there], he came back, taking the five hundred cattle. He gave him them.

Then the Rakshasa again seized the Moorman. The Moorman says, "What didst thou seize me for?"

The Rakshasa says, "To eat thee."

The Moorman says, "Five hundred goats are [there]. I will give them to thee; let me go." Then he let go the Moorman. The Moorman, having gone home, brought those five hundred goats and gave them.

After he gave them the Rakshasa again seized the Moorman. When he was seizing him, he said to the Rakshasa, "I have brought and given thee so many things; thou didst not eat them."

The Rakshasa says, "That is the truth. Take thy five hundred children; take thy five hundred cattle." When he said thus, the Rakshasa, taking the five hundred goats, ate. After that, the Moorman was sent home by the hand of the Rakshasa. After he sent him, this Rakshasa, having come to the Rakshasa's boundary, called the Moorman, and said, "Please take charge of this jungle; I am going away."

The Moorman says, "O Rakshasa, where are you going?"

The Rakshasa says, "I cannot live in this jungle!"

The Moorman says, "If so, I will take over this chena jungle." He took it, the Moorman.

The Rakshasa afterwards having gone from the jungle, a Yaka went into the jungle. In that jungle there is a very excellent [156] tree. In the excellent [tree] in that jungle the Yaka lives. When he was [there] he saw that the Rakshasa is going, the Yaka. The Yaka having become afraid began to run off, having descended.

Then the Rakshasa came near the tree. Having come, when he looked he perceived that the Yaka had been [there]. The Rakshasa thought, "I must create for myself a man's disguise"; he created it. [After] creating it he ascended that tree; having ascended the tree he stayed [there] seven days.

He saw two men taking a hidden treasure. The Rakshasa thought, "I must eat these two persons." Afterwards these two men came to that very tree. After they came the Rakshasa slowly descended. After having descended (baehaela hitan), having come near those men he says, "Where went ye?"

Then the men say, "We came for no special purpose (nikan)."

"What is this meat in your hand?" he asks.

The men say, "This meat is indeed human." [157]

Then the Rakshasa says, "Why didst thou tell me lies?" Having said it he seized them. Having finished seizing them, to those men says the Rakshasa, "I must eat you."

The men say, "Shouldst thou eat us thy head will split into seven pieces."

Then the Rakshasa says, "Art thou a greater person than I, Bola?" Thereupon the Rakshasa created and took the Rakshasa appearance. After he took it he asks, "Now then, art thou afraid of me now?" Then he ate a man. Seeing the other man, he seized his two hands. [158]

After he seized them that man says, "O Rakshasa, what didst thou hold me for?"

The Rakshasa says, "I hold thee for me to eat."

"I have the tiger, greater than thee. Having employed the tiger I will kill thee," [the man said].

Then the Rakshasa, having abandoned the Rakshasa appearance, created the tiger appearance. After creating it, when he seized that man he says, "Is there a child of thine?"

The man says, "There are two children of mine."

The tiger says, "Am I to eat thee, or wilt thou give me thy two children?" he says.

Then he says, "Don't eat me; I will give my two children."

The tiger says, "Thou art telling lies."

The man says, "In three days I will bring and give them to thee."

Both the boys went to the jungle to break firewood. Afterwards, this man having come home, when he looked [they were] not at home. The man asked at the hand of his wife, "Where are the two youths?"

The woman says, "The two boys went to break firewood."

Then the man beat that woman. "Why didst thou send them to the chena jungle?" he said.

The two youths came home. After they came they saw that their mother is weeping and weeping. "What, mother, are you weeping for?" they asked.

Then said that woman, "Sons, your father beat me."

Then the two youths say, "It is good, mother; if so, let him beat." [159]

Thereupon the father called those two youths: "Having gone quite along this path, let one go on the rock that is on the path,--one," he said. He told the other youth to stay below the rock. Then he said to the youth who was going on the rock, "Having gone to the rock call your younger brother."

Those boys having gone to that rock, the youth who went onto it called the other youth. The tiger heard that word. Having heard it he abandoned the tiger appearance; again he created the Rakshasa appearance. [After] creating it, he came running near the rock, the Rakshasa.

Then after that youth who stayed on the ground had seen that Rakshasa, he seized the youth. After seizing him he says, "Who sent thee?"

That youth said, "Father sent me into this chena jungle."

The Rakshasa says, "Didst thou come alone?" [160]

The youth says, "I came with my elder brother." Then the Rakshasa ate him.

After that, that youth who is on the top of the rock says to his younger brother, "Younger brother, hold out your hands; I will jump."

Having said, "Ha, jump," this Rakshasa opened his mouth. Then the youth jumped into his mouth. He having jumped into his mouth the Rakshasa ate him.

Tom-tom Beater. North-western Province.

This rambling story was related by a boy who supplied me with several other better ones. I have inserted it because it is the only one which mentions the deity of the Rakshasas, Midum Amma, the Mist Mother. The rest of the story gives a fair representation of some of the notions of the villagers regarding the Rakshasas.

Their own statements to me regarding them are that the Rakshasas were found chiefly or only in the jungle called himale, the wild and little-frequented mixture of high forest and undergrowth. There are none in Ceylon now, they say; but in former times they are believed to have lived in the forest about some hills near this village of Tom-tom Beaters, at the north-western end of the Dolukanda hills, in the Kurunaegala district.

Those at each place have a boundary (kada-ima), beyond which they cannot pass without invitation; this is referred to in the story No. 135. Ordinarily, they can only seize people who go within their boundary, unless they have been invited to enter houses or persons have been specially placed in their power.

They are much larger than men, but can take any shape. Their teeth are very long, and are curved like bangles; they are as thick as a boy's arm. Their tangled hair hangs down over their bodies.

They build good houses, and have an abundance of things in them, as well as silver and gold. They commonly rear only horses and parrots. They live on the men and animals they catch. Men are very much afraid when they see them; they seize anyone they can catch, and eat him,--or any animals whatever.

Yakas (Yaksayo) do not usually eat men; they only frighten them. Rakshasas are much worse and more powerful than Yakas.

Other notions of the villagers regarding these two classes of supernatural beings may be gathered from their folk-tales.

In Tales of the Punjab (Mrs. F. A. Steel), p. 135, a Rakshasa is represented as living partly on goats. In the notes, p. 310, Sir R. Temple remarked that this was curious. It is in accordance with Sinhalese belief.

In the Katha Sarit Sagara (Tawney), vol. ii, p. 602, a Rakshasa who had seized a man and was about to eat him, allowed him to go on his taking an oath that he would return, after doing a service for a Brahmana that he had promised. He got married in the place of the Brahmana's son, stole off in the night to redeem his promise, and was followed by his wife, who offered herself to the Rakshasa in his place. When the Rakshasa said that she could live by alms, and stated that if anyone refused her alms his head should split into a hundred pieces, the woman asked him for her husband by way of alms, and on his refusing to give him the Rakshasa's head split up, and he died. See also vol. i, p. 141, of these Sinhalese stories.

In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 405, a demon released a King on his promising to return to be eaten.

NO. 219

THE STORY OF THE RAKSHASA

In a certain country three youths, brothers, go to school. When not much time is going by, the youths' father called them in order to look at their lessons. The youngest one can say the lessons, the other two cannot say the lessons. After that their father drove them from the house.

Well then, the two, setting off, went away from the house. Thereupon this young younger brother began to go with them both. Both those elder brothers having said, "Don't come," beat that youth. Taking no notice of it [161] he went behind them, weeping and weeping.

Having gone thus, and entered a forest wilderness, while they were going they met with the Rakshasa's house. The youngest youth says, "Ane! Elder brother, having gone into the house place me in the middle, and sit down."

At that time the Rakshasa brought and gave them food for all three to eat. These three said, "We cannot eat." After that, for the three persons to sleep the Rakshasa gave three mats. The Rakshasa sent the Rakshasa's two boys, also, to sleep. Those three wore red cloths; that Rakshasa's two boys wore white cloths.

After that, the Rakshasa, having opened the door, came to eat those three persons. At that time the youngest youth was awake; owing to it the Rakshasa was unable to eat those boys. [162] He went back and lay down.

Then that youngest youth taking the white cloths which the Rakshasa youths had put on, these three put them on. They put on those two the red cloths which these three had put on.

When the Rakshasa came still [another] time, the three were lying down. That time, taking those two youths of the Rakshasa's who wore red cloths he ate them.

When it was becoming light the three persons went to another village. After that, the two eldest contracted two marriages; that youngest youth remained to watch goats. To the owner of the goats those two who got married said, "At the Rakshasa's house there is a good parrot."

The owner of the goats asked, "Who can bring it?"

That youth who watched the goats said, "I can bring it." After that, the youth went at night to that Rakshasa's house, and having cut the parrot's cage brought the parrot, and gave it.

Then those two said, "There is a good horse at that Rakshasa's house."

Then, "Who can bring it?" he asked.

The youth who watches the goats said, "I can bring it." After that, he went at night, and having unfastened the horse he brought it. Having brought it, he gave that also to the man who owned the goats.

Then those two said, "At the Rakshasa's house there is a golden pillow."

The man who owned the goats asked, "Who can bring the golden pillow?"

The third boy said, "I can bring it." After that, having gone to the Rakshasa's house at night, opening the doors he went into the house. Having gone in, he took hold of the golden pillow in order to get it. On that occasion (e para) the Rakshasa awoke; after he awoke he seized that youth. He lit the lamp. Then he prepared to eat that youth, the Rakshasa. That youth said, "You cannot eat me in this way; having roasted me you must eat me."

After that, that Rakshasa having given that youth into the hand of the Rakshasi, went to cut firewood. Then the youth calling the Rakshasi [to accompany him] came back, taking the Rakshasi and the pillow. Having brought them, he gave the pillow to the man who owned the goats.

Thereupon the man who owned the goats told the boy to marry his girl (daughter). That youth said, "I cannot. When the woman who saved my life is here, I will marry that woman." After that, he married the Rakshasa's wife.

Tom-tom Beater. North-western Province.

NO. 220

THE THIEF AND THE RAKSHASAS

In a certain village a man and a Rakshasa, having become friends, dwell. While they are there this friend went to the Rakshasa jungle. When going, the Rakshasa seized him to eat. Then the man says, "Don't eat me; I will give thee demon offerings." The Rakshasa, having said, "It is good," allowed him to go home.

After that, that man having brought a youth gave him to the Rakshasa to eat. In that manner every day he brought and gave a youth until the time when the youths of the village were finished. All the youths having been finished there was not a youth for this man to give. While he was thus the man died.

After he died, the Huniyan Yaka [163] began to come to the house [visiting the widow in the disguise of a man]. When he was coming, the woman's father having seen him went into the house to seize him. Having gone [there], when he looked there was not a Yaka. After that, the man having gone away went to sleep. Then the Huniyan Yaka having gone to that man's village, said, "Don't come to look at me."

The man said afterwards to his daughter, "Daughter, ask for wealth at the hand of that man." After that, the woman says to the Yaka, "Bring and give me wealth." Thereupon the Yaka says, "I will bring and give it."

Having gone to the place where that man is sleeping, says the Yaka, "Come thou, to go [with me] for me to give thee wealth." He went with the man near the hidden treasure. Having gone, he opened the door of the hidden treasure. "Take for thyself the treasure thou wantest," he said. Then the man took a golden necklace, two cloths, four gem-lamps, four cat's-eye stones (wayirodiya gal), and twelve pearls. Taking those, the man came home.

When he was coming home, [four] other men having seen that he brought the wealth, the men went to break [into] the hidden treasure. After they went there, the four men having uttered spells, and put "life" [164] (i.e., magical life or power) into four stones, buried them at the four corners, in such a manner that no one could come [within the square formed by them]. After that, half the men break into the hidden treasure. (The others were repeating protective spells to keep away evil spirits.)

The Huniyan Yaka ascertained about the breaking. Having ascertained it he came near the hidden treasure, but as the four stones are there he cannot seize the men.

Having come, he created for himself the Cobra appearance; those four persons gave fowls' eggs to the Cobra. Again, he created the Elephant appearance; to the Elephant they gave a plantain stump. Again, a Hen with Chickens began to come near the hidden treasure; to the Chickens and to the Hen the men gave millet (kurahan). After having eaten they went away. [165]

The Huniyan Yaka, [being unable to approach the place on account of the charmed stones, and the feeding of the animals], went to that woman's house. He went to the place where the woman's father is sleeping. The Yaka says, "Quickly go near the hidden treasure." Without hearing it the man slept. Then having come yet [another] time he struck the man. The man having arisen began to run naked near that hidden treasure.

Those men who are breaking [into it], having seen the man [and thought he was a demon], uttered spells still more and more; they uttered spells to the extent they learnt. Notwithstanding, this man comes on. After having seen this man who is coming, those men began to run off through fear; they ran away.

This man ran behind them. Those men, looking and looking back, run; this man runs behind. Then this man says, "Don't run; I am not a Yaka." The men say, "That is false which he says; that is indeed a Yaka." While running, one man stumbled and fell.

Then that man who was coming behind went to the place where the man fell. After that, that man says, "Where are you going?"

That man who had fallen says, "We having come to break [into] a hidden treasure, a Yaka came as we were running on the path. Then, indeed, I fell here." Those other men bounded off and went away.

After that, these two men lament, "What is it that has happened to us? In this forest wilderness what are we to do?" they said.

Having heard that lamenting, that Rakshasa came and said, "What are ye lamenting for?" Having come, he seized both of them. After he seized them he did not let either of them go. The men said, "Don't eat us. We two have two sons; we will give them to thee." Afterwards he let both of them go, and the men came to the village.

After that, taking a youth they gave him to the Rakshasa. After that, they went and gave the other youth. Then that Rakshasa says to that man, "I must eat thee also; for to-morrow there is no corpse for me."

Then the man says, "I must go home and come back," he said. The Rakshasa said, "Thou wilt not come." "I will come back," he said. Then the Rakshasa allowed him to go home.

When he went home, the man having amply cooked, ate. After he ate, the man charmed his body (by repeating spells, etc.). Thereafter having gone to the jungle he called out to the Rakshasa. When the Rakshasa came, after he seized the man he ate him. After that, the Rakshasa remains there. A sleepiness came. After he went to sleep, the Rakshasa, having split in two, died. By the power of the [charmed] oil which that man rubbed [on his body], the Rakshasa having been split, died.

The Rakshasa having gone, was [re]-born in the body of a Yaksani. The Yaksani says to the Yaka, "I am thirsty." Then the Yaka (her husband) having gone, brought and gave her water. The Yaksani again says to the Yaka, "I must sleep." The Yaka told her to go into the house and sleep. Then [while she was asleep], the Yaksani's bosom having been split, she died.

That Rakshasa who was in her body at that time, splitting the bosom came outside. Having come he says to the Yaka (his apparent father), "You cannot remain in this jungle."

Then the Yaka says, "Are thou a greater one than I?"

The Yaka youngster (the former Rakshasa) says, "These beings called Yakas are much afraid of Rakshasas. Let us two go into the Rakshasa forest, the jungle (himale) where they are."

Then that Yaka says, "Is that also an impossible thing [for me]?" The Yaka youngster became angry; then the two go to the Rakshasa forest.

A parrot having been at the side of the road at the time when they are going away, says, "Don't ye go into the midst of this forest."

Then that big Yaka through fear says he cannot go. That Rakshasa youngster says, "Where are you going?"