Story 137 - The Rakshasa-eating Prakshasa

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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^[2] 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,^[3] 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,

“Ayi-yo ! 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^[4] of that village. Having gone he said,

“Ane ! Hettirala-hami, 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^[5] 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^[6]-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,”^[7]

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.

 

Note:

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 ofi alone. While they were in the midst of a forest a Rakshasi carried ofi the girl during her brother’s temporary absence, so he returned home, informed the others, and he and his two brothers set ofi 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 Natesha Sastri, a tiger which knew magic took the form of a youth, married a girl who went ofi 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 ofi, 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 snufi-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 ofi 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.^[8] (Variant b.)

At a certain village there were a Gamarala and a Tomtom 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 tojhe Gamarala. So the Gamarala having told him to take it, the Gamarala took the Tom-tom Beater’s field.

The Tom-tom Beater having cut the growing rice in the field and trampled it [with buffaloes], got the paddy. The Gamarala obtained hardly anything (tikapitika). So not much time was occupied in eating it.

After that, a daughter of the Gamarala’s was taken away by a Rakshasa. Then the Gamarala having come near the Tom-tom Beater, and said,

“Let us go on a search for my daughter,”

both persons went together.

At that time the Gamarala took a bag of money. The Tom-tom Beater, not showing it to the Gamarala, took a bag of fragments of broken plates. The Gamarala tied up a bag of cooked rice; the Tom-tom Beater tied up a bag of rice-dust porridge.

At the time when they were going, being hungry they stopped at the bottom of a tree and made ready to eat the cooked rice. Having made ready, the Tom-tom Beater, taking a small quantity of rice from the Gamarala’s leaf [plate] of cooked rice, ate it.

Having eaten it, the Tom-tom Beater says,

“Don’t you eat the cooked rice which I have polluted by eating; be good enough to eat my bag of cooked rice.”

Having said it, he gave him the bag of rice-dust porridge. Then when the Gamarala unfastened the bag there was only porridge.

Having said,

“Well then, what [else] shall I do ?”

the Gamarala ate the rice-dust porridge. The Tom-tom Beater ate the package of good cooked rice which the Gamarala brought.

Thereupon the Gamarala said at the hand of the Tom-tom Beater,

“I ate the rice-dust porridge; don’t tell anyone whatever,”

he said. The Tom-tom Beater said,

“It is good.”

At the time when they were going away, yet [another] Tom-tom Beater, taking a drum to sell, came up. So this

Tom-tom Beater, thinking of taking the drum, spoke to the Gamarala [about it]. Then the Gamarala said,

“If there is money in thy hand give it, and take it.”

The Tom-tom Beater, having shaken the package of plate fragments said,

“There is money by me; I cannot unfasten it. If you have money be good enough to give it.”

The Gamarala said,

“I will not.”^[9]

Then the Tom-tom Beater said,

“If so, I will say that you ate the rice-dust porridge.”

Then the Gamarala said,

“Here is money,”

and gave it. So the Tom-tom Beater got the drum.

Taking it, at the time when they were going along the path again, a man came taking a deer-hide rope. That, also, the Tom-tom Beater having thought of taking, in the very same way as at first he asked the Gamarala for money. The Gamarala said,

“I will not give it.”

So the Tom-tom Beater said,

“I will say that you ate the rice-dust porridge.”

Then having said,

“Don’t say it,”

the Gamarala gave the money.

After that, the Tom-tom Beater taking the deer-hide rope, at the time when they were going along the road, a man came bringing a pair of elephant tusks.

Then the Tom-tom Beater in the very same way as at first asked the Gamarala for money.

The Gamarala said,

“I will not [give it].”

So the Tom-tom Beater said,

“If so, I will say that you ate the rice-dust porridge.”

Then the Gamarala, having said,

“Don’t say it,”

gave the money.

The Tom-tom Beater taking the pair of elephant tusks, they went to the Rakshasa’s house. When they went, the Rakshasa having gone for human flesh food, only the Gamarala’s daughter was [there]. The girl quickly having given food to the two persons, the Gamarala’s daughter told them to go to the upper story floor.^[10] Afterwards the Gamarala and the Tom-tom Beater went to the upper story floor.

In the evening, the Rakshasa having come said,

“Smell of fresh human flesh !”

Then the Gamarala’s daughter said,

“ Having come [after] eating fresh human flesh, what smell of human flesh!” After that the Rakshasa without speaking lay down.

Then at the time of dawn the Tom-tom Beater was minded to chant verses, so he spoke to the Gamarala [about it]. The Gamarala said,

“Don’t speak.”

Without listening to it he chanted verses softly, softly (hemin hemin).

Thereupon the Rakshasa having arisen, asked,

“Who art thou ?”

The Tom-tom Beater said,

“I myself am the Rakshasis-eating Prakshasa.”

Then the Rakshasa said,

“If so, show me thy teeth.”

The Tom-tom Beater showed him the pair of elephant tusks.

Then the Rakshasa, becoming afraid, said,

“Show me the hair of thy head.”

The Tom-tom Beater showed him the deer-hide rope.

Then the Rakshasa said,

“If that be so, let us roar.”

Then having said,

“It is good,”

the Tom-tom Beater began to beat on the drum. The Rakshasa becoming [more] frightened, said that he was going near his preceptor, and ran away. Then the Tom-tom Beater and the Gamarala, in order to get hidden, went into the midst of the forest of Palmira trees.

Then the Rakshasa, placing his preceptor in front, came up to go through the middle of the forest of Palmira trees. At that time, having seen the two Rakshasas, these two persons being afraid prepared to climb two trees. Thereupon the Tom-tom Beater, taking the drum, went up the tree. The Gamarala being unable to go up the tree, having gone to the middle of the tree, slid down [with a] sin siri [noise] to the ground.

Thereupon the two Rakshasas came near the Gamarala. Then the Tom-tom Beater, from the top of the tree, having shaken the leaves and beaten the drum first, said,

“After I descend leave the big one for me, and do thou eat the little one.”

Then the two Rakshasas becoming afraid,ran off.

Then the Tom-tom Beater descended from the tree, and again having gone with the Gamarala to the Rakshasa’s house, taking the Gamarala’s daughter and the goods that were in the Rakshasa’s house they came to their village.

While at the village the Gamarala said,

“Take thou the goods; after the girl was there it is sufficient for me.”

Then the Tom-tom Beater having brought [home] the goods became very wealthy.

After a little time had gone by since that, the Gamarala came to the Tom-tom Beater’s house to take the debt of paddy. Then what does the Tom-tom Beater do ? Before the Gamarala’s coming, a very large basket was tied up [by him], shells and chaff having been put in it.

After the Gamarala went, the Tom-tom Beater said,

“Because of you, indeed, I have tied up that basket. If you want it, be good enough to take it and go.”

Then the Gamarala having gone and opened the mouth of the basket, when he looked there were only shells and chaff.

Thereupon, at the time when the Gamarala was asking,

“What is this chaff ?”

the Tom-tom Beater said,

“Apoyi! What has happened here ? Through your bad luck there were other things, indeed ! In that way, indeed, you came down from the Palmira tree that day,”

the Tom-tom Beater said.

Then the Gamarala, without speaking, went home without the paddy.

North-central Province.

 

Note:

In The Indian Antiquary, vol. xiv, p. 77, in a Tamil story related by Pandit S. M. Natesha Sastri, two men who had previously frightened some bhutas, or evil spirits, were belated at night in a wood they haunted, so they climbed up a tree for safety. The bhutas afterwards came there with torches in search of animals for food, and this so terrified one of the men that he fell down among them. The other man then shouted to him to catch the stoutest of them if he must eat one, on which the bhutas all ran away.

In Indian Fairy Tales (M. Stokes), p. 38, when a barber and fakir had climbed up a tree in order to overhear the talk of a number of tigers who came there at night, and also to collect valuables left by the tigers, the fakir became so alarmed when he heard the tiger King using threatening language against them, that he lost his hold and fell into the midst of the tigers. The barber instantly cried out loudly,

“Now cut off their ears,”

on hearing which the tigers ran away. The fakir, however, received such injuries that he died.

I have omitted two nocturnal incidents due to the Tom-tom Beater’s inability to control his bodily functions.

 

The Rice-dust Porridge. (Variant c.)

In a certain country there are a Gamarala and a Tom-tom Beater, it is said. The Gamarala having become very poor had not a thing to eat. That Tom-tom Beater was a very rich man.

While they were thus, one day the two persons having spoken about going on a journey and said,

“Let us go to-morrow,”

made ready. There being not a thing for the Gamarala to eat before going, and being without a thing to take for the road, [after] stirring with a spoon a little rice-dust porridge and taking the porridge to the road, he was ready to go.

The Tom-tom Beater, having amply cooked rice and curry, and eaten, tying up a packet of cooked rice for the road also, went to the Gamarala’s house. Having gone there, the two persons went on the journey. The Gamarala took the rice-dust porridge, the Tom-tom Beater took the packet of cooked rice.

Having gone on and on, after it became late in the morning the Tom-tom Beater said,

“Ha. Now then, Gamara-hami, let us eat the packet of cooked rice.”

Afterwards, the Gamarala having said “Ha,” and both of them having unfastened the two bags, the Tom-tom Beater, taking the packet of cooked rice, eats it.

When the Gamarala was taking the rice-dust porridge the Tomtom Beater asked,

“What, Gamarahami, are those ?”

Then the Gamarala said,

“In order to cook rice for myself quickly, I came [after] cooking porridge. Don’t tell it at the hand of anyone.”

The Tom-tom Beater says,

“Ane ! Gamarahami, I shall not tell it. The gentleman (Rahami) will be good enough to eat it.”

The two persons having eaten and finished, when they are going on again, a man is going taking a rice pestle to sell.

Then this Tom-tom Beater says to the Gamarala,

“Ane ! Gamarahami, be good enough to take and give me that rice pestle.”

The Gamarala says,

“Where, Bolat,^[11] have I the money [for it] ?”

Then the Tom-tom Beater says,

“If so, I will say that the Gamaraha mi ate rice-dust porridge.”

Afterwards the Gamarala,—there is a little money in his hand,—having given from it, taking the rice pestle, gave it to the Tom-tom Beater.

Again, when they had gone a great distance, a man is coming taking a [wooden] rice mortar to sell. So the Tomtom Beater again says,

“Gamarahami, Gamarahami, take that rice mortar, and be good enough to give me it.”

Then the Gamarala says,

“Ane ! Bolat, come thou on without speaking there. Where have I money to that extent, to take and give you those things ?”

Thereupon the Tom-tom Beater says,

“If so, I will say that the Gamarahami ate rice-dust porridge.”

Afterwards the Gamarala took and gave him the rice mortar also.

Again, when they had gone a great distance, a man is going taking a millet stone (quern) to sell. The Tom-tom Beater says,

“Gamaralahami, you must indeed take and give me that millet stone.”

Afterwards, anger having come to the Gamarala, he says,

“O Vishnu !^[12] Bolat, where have I money to that extent ?”

Then the Tom-tom Beater says,

“If so, I will say that the Gamarahami ate rice-dust porridge.”

Afterwards, the Gamarala having given money to the man who owned the millet stone, taking the millet stone gave it to the Tom-tom Beater.

Taking that also, again when they are going a great distance a Tom-tom Beater is coming, taking a tom-tom.

Again that Tom-tom Beater says to the Gamarala,

“Gamarahami, be good enough to take and give me that tom-tom.”

Then the Gamarala says,

“Ando ! I having come with this Tom-tom Beater lump,^[13] [see] what is happening to me ! Where is the money to take and give these things in this way ?”

Having said [this], and given money to the man who owned the tom-tom, taking the tom-tom and having given it to the Tom-tom Beater, again they go on.

When the Tom-tom Beater, taking the rice pestle, and the rice mortar, and the millet stone, and the tom-tom, all of them, was going with the Gamarala it became night. After that, they went to a house to ask for a resting-place. The house was a Rakshasa’s house. The Rakshasa was not at home; only the Rakshasa’s wife was at home. This Gamarala and Tom-tom Beater asked at the hand of the woman for a resting-place.

Then the woman says,

“Ane ! What have you come here for ? This indeed is a Rakshasa’s house. The Rakshasa having come and eaten you also, will eat me. Before he comes go away quickly.”

Afterwards these two persons say,

“Ane ! Don’t say so. There is no place for us to go to now. Somehow or other you must give us a resting-place.”

After that, this woman said,

“If so, remain without speaking, having gone to that upper story floor.”

Thereupon these two persons ascended to the upper floor, and stayed [there].

Then the Rakshasa having come, asked at the hand of the woman,

“What, Bola, is this smell of a human body that came, a human body that came ?”

The woman says,

“What is this thing that you are saying! Every day you are eating fresh human flesh indeed; how should there not be a corpse smell ?”

After that, the Rakshasa without speaking lay down.

Then to the Gamarala says the Tom-tom Beater,

“Gamarahami, I must go out.”

The Gamarala says,

“Remain without speaking. Now then, after the Rakshasa has come he will eat us both.”

Then this Tom-tom Beater says,

“If so, I will say you ate rice-dust porridge.”

Thereupon the Gamarala says,

“Owing to this one, indeed, I shall not be allowed to save my life and go.”

The Rakshasa having heard the talk, said,

“What, Bola, is that I hear ?”

The woman says,

“On the upper story floor the coconut leaves are shaking.”

At that, also, the Rakshasa remained without speaking.

Again that Tom-tom Beater says,

“Gamarahami, I must go out.”

Then the Gamarala says,

“The Gods be witnesses! Endless times, having heard the talk, the Rakshasa asked at the hand of the woman, ‘ What is that I hear ?’ Now then, having come on this journey indeed, he will eat us. What shall I do ? Let him eat, on account of my foolishness in coming.”

Then the Tom-tom Beater says,

“If so, I will say you ate rice-dust porridge.”

The Rakshasa, having heard that talk also, again asked at the hand of the woman,

“What, Bola, is that I hear ?”

Then the woman says,

“What is it, Ane ! Appa ! that you are making happen to-day ? There is very much wind; owing to it will the coconut leaves stay without waving about ?”

At that time also, having said,

“Aha,”

the Rakshasa remained without speaking.

Then the Tom-tom Beater again says,

“Gamarahami, I have the mind to beat a tom-tom verse.”

The Gamarala said,

“What is the reason why you (ombaheta) have such a mind to die ?”

The Tom-tom Beater says,

“So indeed ! I will say that you ate rice-dust porridge.”

Then the Gamarala said,

“Beat very slightly and slowly, so that [the sound] will not come even to the ear.”

The Tom-tom Beater having said “Ha,” very loudly beat,

“Dombitan, Dombitan.”

Then when the Rakshasa, without asking the woman [about this noise] was ascending a great distance along the ladder, in order to go to the upper floor, the Tom-tom Beater dropped the rice pestle on the Rakshasa, and dropped the rice mortar. When he dropped the millet stone the Rakshasa died.

The Tom-tom Beater, taking the tom-tom, went to his village. The Gamarala calling the Rakshasa’s wife [in marriage] remained at the Rakshasa’s village.

North-western Province.

 

The Evidence that the Appuhami ate Paddy Dust. (Variant d.)

In a certain country a Padu^[14] man, and an Appuhami^[15] having joined together, went away on a journey, it is said. Of the two persons, the Padu man tied up for himself a packet of cooked rice, the Appuhami tied up for himself a packet of paddy dust, it is said.

Those two persons having gone taking the two packets, when the time for eating cooked rice in the daytime arrived they halted at one spot, and having become ready to eat cooked rice, unfastened the two packets, it is said. At the time when they unfastened the two packets, the two persons mutually saw the Padu man’s cooked rice and curry, and the Appuhami’s paddy dust. Having seen them, without having spoken they ate the food in their own packets, and having stayed a little time, set off and went away.

When they are going a considerable distance, a man came, bringing a tom-tom (berayak) to sell.

The Padda having asked the price of the tom-tom from the man who brings the tom-tom to sell, said to the Appuhami,

“Please take and give me this tom-tom.”

Then anger having gone to the Appuhami [he said],

“Be off, dolt !^[16] That I should come with thee being insufficient, thou toldest me to take and give thee this tom-tom !”

“It is good, Appuhami. If so, I will mention the evidence that you ate paddy dust,”

he said.

The Appuhami having become afraid, and having said,

“Ane ! Bola, I will take and give thee the tom-tom. Don’t tell any one about the matter of the dust eating,”

took and gave the tom-tom to the Padda.

Taking the tom-tom, when they are going a considerable distance, still [another] man brought a devil-dancer’s mask (wes-muhuna) to sell.

The Padda having asked the price of the mask, said,

“Appuhami, please take and give me this mask.”

Having said,

“Be off, dolt! Having taken and given thee a tom-tom, am I to take and give thee a mask too ?”

the Appuhami scolded the Padda.

“If so, I will mention the matter of the dust eating,”

he said. Thereupon the Appuhami having become afraid, took and gave the mask.

Taking also the mask, when they are going a considerable distance, yet [another] man brought a pair of devil-dancer's hawk’s bells to sell.

The Padda having asked the price of the bells also, and having said,

“Appuhami, take and give me this pair of bells,”

when the Appuhami said he would not,

“If so, I shall mention the evidence that you ate the dust,”

he said.

Thereupon, the Appuhami having become afraid, and having said,

“Now then, having taken and given thee anything thou art telling and telling [me to give], my money is done, too,”

took and gave the pair of bells.

After that, again having gone a considerable distance they descended to a great abandoned village. When they were going a considerable distance in the village they saw that there is a house. These two persons at the time when it was becoming evening went to that house. The house was a Rakshasi’s house.

The Rakshasi’s daughter having been [there] and having wept says,

“Ane! Brothers,^[17] our mother is a Rakshasi. She is not at home now; at this time she will be coming. As soon as mother comes,^[18] seizing you two she will eat you. Having gone to any possible place, escape,”

she said.

The Appuhami through fear began to tremble.

The Padda says,

“Why, younger sister ? This night where are we to go ? By any possible method get us inside the house,”

he said.

“If so, you two, not talking, having ascended to this store-loft (atuwa) sit down,”

she said.

The Appuhami and the Padda having climbed up to the store-loft, stayed [there].

After a little time the Rakshasi came. When she asked,

“What is the smell of human flesh ?”

the daughter says,

“Why, mother ? Night and day continually having eaten and eaten human flesh and having come, why do you ask me what is the smell of human flesh ?”

she said.

Thereupon the Rakshasi, not speaking, went to sleep, together with the daughter.

The Padda sitting above in the store-loft says to the Appuhami,

“Ane ! Appuhami, it was in my mind to dance a little.”

Thereupon the Appuhami says,

“Cah, Bola ! Dolt! You are preparing to dance; I am hiding in fear. Shouldst thou go for thy dancing, the Rakshasi having killed us both will seize and eat us,”

he said.

“If so, I will mention the fact that the Appuhami ate the dust,”

he said.

The Appuhami then says,

“If so, having taken and placed the tom-tom aside, do thou imagine that thou hast beaten the tom-tom; bringing the devil-dancer's mask near thy face, imagine that thou hast tied it on; and imagining that thou hast tied the pair of bells on thy two legs, having taken and taken all, put them on one side,”

he said.

And the Padda, having said,

“It is good,”

tying on well the devil-dancer’s mask and having made it tight, and tying the pair of bells on his two legs, and tying the tom-tom at his waist, saying “Hu” with great strength, sprang down from the store-loft to the place where the Rakshasi was sleeping; and began to dance.

The Rakshasi having become afraid, asked her daughter,

“What is this ?”

“Why, mother, isn’t that the Rakshasas-eating Prakshasa ?”^[19] she said.

Then the Rakshasi, having become afraid and having gone running, being unable to escape sprang into a well. The Padda having also gone running just behind her, and having rolled into the well some great stones, killed the Rakshasi.

After that, he took in marriage even the Rakshasi’s daughter. The Appuhami went away to his village.

Western Province.

Footnotes and references:

[1]:

In this tale the title is perhaps wrongly written Yakshayin kana Prakshaya, the Yakshas-eating Prakshaya. In variants of the latter part of the story the name is Rakshayan kana Prakshaya, Raksaya kana Praksaya, and Raksin kana Praksaya.

[2]:

A species of cork-tree (Clough).

[3]:

Gaenukollawa, lit., the female lad or youth.

[4]:

Perhaps a shopkeeper who sold rice, and who employed women to clean the husk (kudu) off paddy.

[5]:

The only expression found in the stories,with one exception where a Prince kisses his sister’s portrait; elsewhere " kiss ” does not appear in them. It is the crown of the head which is smelt, or sniffed at with a strong inhalation; the efiect seems to be quite satisfactory.

[6]:

Yakshayin, in this story.

[7]:

Sic., probably a euphemism.

[8]:

Raksin kana Praksaya .

[9]:

Mata bae, lit., “I cannot,” but commonly used with the meaning. “I will not.”

[10]:

Udu-mahal talawa.

[11]:

The form of Bola used when addressing a person of low caste.

[12]:

Vis unnahanse.

[13]:

Gediya.

[14]:

Padda is the Low-country name for a Duraya, a man of the Porter caste, Padu being the adjectival form.

[15]:

Appuhami is a title applied to the son of a Chief, usually in the Low-country, Bastda or Bastdara being the Kandian equivalent.

[16]:

Jadaya.

[17]:

Sahodarayine.

[18]:

A haetiye.

[19]:

Rakshayan kana Prakshaya.