In a country there was, it is said, a man called Gōnaka-Bokkā. There were ten younger brothers of that Gōna-Bokkā, it is said.

The ten younger brothers spoke: “From elder brother Gōna-Bokkā 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 Oṭannāpahuwa,” the young younger brother went to the village, it is said. He went to that Oṭannāpahuwa to ask about the marriage.

After that, the other nine persons speak, it is said: “When we say to our elder brother, ‘Gōna-Bokkā,’ the woman they are bringing for us will say, Bola, that the name called Gōna-Bokkā 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 Goḷu-Bayiyā. Let us give her to our Goḷu-Bayi elder brother also to neutralise2 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 Oṭannāpahuwa. The woman indeed is of good lineage (wan̥śe). They sent word, ‘Who gives in marriage to a young youngster?3 Tell the elder brothers, one of them, to come.’ ”

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

Well, the person they call Goḷu-Bayiyā 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, Goḷu-Bayiyā 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 Goḷu-Bayiyā. 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 Oṭannāpahuwa to ask about a marriage,” he said. [He told her of his brother’s visit.]

After that, the woman says, “Aniccan̥ dukkhan̥! 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, Goḷu-Bayiyā having thought, “Because the woman is good-looking, and because she has been asked before, not having gone at all to Oṭannāpahuwa 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 Oṭannāpahuwa.” 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 Goḷu-Bayiyā 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 Goḷu-Bayiyā also goes.

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

While they are thus, on a day when the first-mentioned ten persons went to work, Gaeṭapadayā says to the aforesaid Goḷu-Bayiyā, “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.” Gaeṭapadayā told Goḷu-Bayiyā to look at it and come back.

While Goḷu-Bayiyā went to look at the Sambhar deer, Gaeṭapadayā taking the woman, taking also the goods that were at the house, both of them absconded.

Tom-tom Beater. North-western Province.

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.’ ”1 Furthermore he said, “Every day when I say ‘Hū,’ 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 “Hū” 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 “Hū.” 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 Akaraganē jungle.” Afterwards the woman came home.

That man, having eaten the cooked rice, went to the Akaraganē jungle, and having rolled himself in a mud hole,2 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 (kankāriyakaṭa) 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 Yakā?”

Then a man said, “I can.”

The King said, “What do you want?”

“Having built a house in the chena jungle (landē) and tied white cloths [inside, on the walls and ceiling],3 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 Yakā, after it became night having eaten and drunk, taking also a thread, came onto the bed in the house; having come he utters spells (maturanawā). Then the man who is under the bed shakes the jingling bangle a little.

The man who is uttering spells, after saying, “Hā, are you getting caught?” utters spells loudly, loudly.4

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 Yakā?”

The man having said, “Anē! 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 Akaraganē 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 Lord5 came. The King asked if the Lord could seize the Yakā who is in the Akaraganē jungle. Then the Lord asked, “When I have seized the Yakā 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 Akaraganē jungle.” The King said, “For seizing the Yakā 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, “Hā, 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 Yakā?”

Then the Lord having said, “Anē! 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 Yakā of the Akaraganē 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 Akaraganē jungle as a Nindema.”6 The King said, “For seizing the Yakā what do you want?”

Then the man said, “I don’t want anything.”

Having gone to the Akaraganē 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 Yakā.

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 Akaraganē 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 Akaraganē jungle, building a house in that jungle all remained in that very place.

Tom-tom Beater. North-western Province.

At a certain village there are five Gamarālas; 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 Gamarālas came home, having seen that the five women were not [there] they went to seek them.

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

One Rākshasa said to another Rākshasa, “Take him for yourself.”

Then the other Rākshasa says, “I don’t want him; you take him.”

This Rākshasa says, “I don’t want him.”

Then that Rākshasa said, “Give him to me, if so.”

The other Rākshasa 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 Rākshasas remained over. One Rākshasa having handed over the man to the other Rākshasa, says to the other Rākshasa, “You take charge of this man. Stay in this jungle; I am going to another jungle.” After he said it the Rākshasa 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 Rākshasa 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 Rākshasa said, “I indeed don’t eat these.”

The man says, “O Rākshasa (Rāksayeni), it is for the name of thy Goddess, Mīdum Ammā,1 [that thou must spare me].” He having said this name, the Rākshasa, taking a cake, went to the river; he let the man go.

Then the Rākshasa, having broken the cake into bits, says, “Under the protection (saranē) of Mīdum Ammā, this cake is sprouting.” Then it sprouted.

Then the Rākshasa says, “On this tree four branches are being distributed, under the protection of Mīdum Ammā.” They were distributed.

After they were distributed, he said, “On this tree four flowers are becoming full-grown, under the protection of Mīdum Ammā.” Then four flowers were full-grown.

After that, he said, “Four cakes are becoming fruit on this tree, under the protection of Mīdum Ammā.” Then four cakes became fruit. After they became fruit the Rākshasa climbed the tree. While he was ascending, a Rākshasī came. Having come, she says, “O Rākshasa, please give me also cakes.”

The Rākshasa says, “Because I asked and got them from Mīdum Ammā I cannot give them.”

The Rākshasī says, “Anē! O Rākshasa, you cannot say so. Please give me cakes.” Then the Rākshasa gave her a [cake]-fruit.

The Rākshasī said falsely, “The cake fell into the heap of cow-dung.”

Then the Rākshasa says, “To give cakes to thee, I shall not give again.”

The Rākshasī says, “O Rākshasa, [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 Rākshasa says, “O Rākshasī, what happened to thy Rākshasa?”

The Rākshasī says, “There is no Rākshasa of ours. O Rākshasa, I must take thee away.” Then the Rākshasa says, “It is good.”

The Rākshasī says, “Having been in that cake tree, please jump into my sack.” Then she held the sack. The Rākshasa jumped. He having jumped [into it], the Rākshasī tied the mouth of the sack, and placing it on her head goes on the path to the jungle.2

When going, she met with a Moorman (Marakkek). The Rākshasī, 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 Rākshasa 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 Rākshasa 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 Rākshasa is. Having gone there, he called the Rākshasa; the Rākshasa came. Seeing the Rākshasa, this Moorman says, “O Rākshasa, they are in thy charge, these five hundred.”

Then the Rākshasa again seized the Moorman. The Moorman says, “What didst thou seize me for?”

The Rākshasa says, “To eat thee I seized thee.”

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

The Rākshasa 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 Rākshasa again seized the Moorman. The Moorman says, “What didst thou seize me for?”

The Rākshasa 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 Rākshasa again seized the Moorman. When he was seizing him, he said to the Rākshasa, “I have brought and given thee so many things; thou didst not eat them.”

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

The Moorman says, “O Rākshasa, where are you going?”

The Rākshasa 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 Rākshasa afterwards having gone from the jungle, a Yakā went into the jungle. In that jungle there is a very excellent3 tree. In the excellent [tree] in that jungle the Yakā lives. When he was [there] he saw that the Rākshasa is going, the Yakā. The Yakā having become afraid began to run off, having descended.

Then the Rākshasa came near the tree. Having come, when he looked he perceived that the Yakā had been [there]. The Rākshasa 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 Rākshasa thought, “I must eat these two persons.” Afterwards these two men came to that very tree. After they came the Rākshasa slowly descended. After having descended (baehaelā hiṭan), 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.”4

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

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

Then the Rākshasa says, “Art thou a greater person than I, Bola?” Thereupon the Rākshasa created and took the Rākshasa 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.5

After he seized them that man says, “O Rākshasa, what didst thou hold me for?”

The Rākshasa 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 Rākshasa, having abandoned the Rākshasa 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.”6

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 Rākshasa appearance. [After] creating it, he came running near the rock, the Rākshasa.

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

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

The Rākshasa says, “Didst thou come alone?”7

The youth says, “I came with my elder brother.” Then the Rākshasa 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, “Hā, jump,” this Rākshasa opened his mouth. Then the youth jumped into his mouth. He having jumped into his mouth the Rākshasa ate him.

Tom-tom Beater. North-western Province.

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 it1 he went behind them, weeping and weeping.

Having gone thus, and entered a forest wilderness, while they were going they met with the Rākshasa’s house. The youngest youth says, “Anē! Elder brother, having gone into the house place me in the middle, and sit down.”

At that time the Rākshasa 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 Rākshasa gave three mats. The Rākshasa sent the Rākshasa’s two boys, also, to sleep. Those three wore red cloths; that Rākshasa’s two boys wore white cloths.

After that, the Rākshasa, having opened the door, came to eat those three persons. At that time the youngest youth was awake; owing to it the Rākshasa was unable to eat those boys.2 He went back and lay down.

Then that youngest youth taking the white cloths which the Rākshasa 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 Rākshasa came still [another] time, the three were lying down. That time, taking those two youths of the Rākshasa’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 Rākshasa’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 Rākshasa’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 Rākshasa’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 Rākshasa’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 Rākshasa’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 (ē pāra) the Rākshasa awoke; after he awoke he seized that youth. He lit the lamp. Then he prepared to eat that youth, the Rākshasa. That youth said, “You cannot eat me in this way; having roasted me you must eat me.”

After that, that Rākshasa having given that youth into the hand of the Rākshasī, went to cut firewood. Then the youth calling the Rākshasī [to accompany him] came back, taking the Rākshasī 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 Rākshasa’s wife.

Tom-tom Beater. North-western Province.

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

After that, that man having brought a youth gave him to the Rākshasa 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 Hūniyan Yakā1 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 Yakā. After that, the man having gone away went to sleep. Then the Hūniyan Yakā 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 Yakā, “Bring and give me wealth.” Thereupon the Yakā says, “I will bring and give it.”

Having gone to the place where that man is sleeping, says the Yakā, “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 (wayirōḍiya 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”2 (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 Hūniyan Yakā 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.3

The Hūniyan Yakā, [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 Yakā 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 Yakā.” The men say, “That is false which he says; that is indeed a Yakā.” 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 Yakā 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 Rākshasa 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 Rākshasa. After that, they went and gave the other youth. Then that Rākshasa 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 Rākshasa said, “Thou wilt not come.” “I will come back,” he said. Then the Rākshasa 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 Rākshasa. When the Rākshasa came, after he seized the man he ate him. After that, the Rākshasa remains there. A sleepiness came. After he went to sleep, the Rākshasa, having split in two, died. By the power of the [charmed] oil which that man rubbed [on his body], the Rākshasa having been split, died.

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

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

Then the Yakā says, “Are thou a greater one than I?”

The Yakā youngster (the former Rākshasa) says, “These beings called Yakās are much afraid of Rākshasas. Let us two go into the Rākshasa forest, the jungle (himālē) where they are.”

Then that Yakā says, “Is that also an impossible thing [for me]?” The Yakā youngster became angry; then the two go to the Rākshasa 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 Yakā through fear says he cannot go. That Rākshasa youngster says, “Where are you going?”

“I am going to the new grave,” that Yakā said. Well then, having gone to the burial place, he remains there.

A man, catching a thief, is coming [with him] to the burial place. Having come [there], that man tied the thief to the corpse that was at the burial place, back to back. Then while the thief is [left] at the grave, the man came to his village. When he came he went to the thief’s house, and seeing the mother and father he says, “Don’t ye open the door; to-day, in the night, a Yakā will come.” Having gone to the house, also, of that thief’s wife, he says, “Don’t thou open the door to-day; a Yakā will come to thy house to-day.” Having gone to all the houses and said this, he went away.

After that, taking on his back that dead body which was at the burial place, the thief came to his house. When he came he tells the woman to open the door. The woman is silent through fear. Then the thief says, “I am not a Yakā; you must open the door.” The woman at that time, also, is silent through fear.

He went to his father’s house, this thief. Having gone, he says, “Mother, open the door.” Then the woman through fear is silent. He went to the house of the thief’s friends: “O friend, open the door.” Having said, “This is a Yakā,” the friends did not open the door.

That thief afterwards went by the outside villages. When he was going on the journey the light fell. He went to the jungle in which is that Rākshasa. When going, the thief met with a parrot. Then the parrot says, “Friend, what did you come to this jungle for?”

The thief thought, “Who spoke here?” When he looked up he got to know that the parrot is [there]. After that, he says to the parrot, “What art thou here for?”

The parrot says, “I am sitting in my nest.”

The thief says, “If so, how shall I go from this jungle?”

After the parrot descended it cut the tyings of that dead body. Having cut them and finished the parrot says, “Thou canst not go in this jungle.”

The thief says, “What is that for?”

Then the parrot says, “In this there is the Rākshasa. Catching thee he will eat thee. Because of it don’t thou go.” The thief without hearkening to the parrot’s word said he must go.

Then the parrot says, “Listen to the word I am saying. The Rākshasa who is in this jungle is my friend. Say thou camest because I told thee to come.” Afterwards the man went.

After he went, the Rākshasa, with a great loud evil roar, seized the man on the path. After he seized him, the man says, “What didst thou seize me for?”

Thereupon the Rākshasa says, “To eat thee.”

Then the man says, “A parrot told me to come in this manner: ‘The Rākshasa is my friend,’ [he said].”

The Rākshasa says, “Those are lies thou art saying. Let us go, let us go, us two, near the parrot.”

When they came near the parrot, the Rākshasa says to the parrot, “Friend, didst thou send this one to my forest?”

The parrot says, “I sent him.”

Then the Rākshasa says, “Am I to eat this one?”

The parrot says, “Seize another man and eat him. Let that man go.” Then the Rākshasa let him go; after that the man went away.

Having gone and hidden, he stayed in the midst of the forest. The Rākshasa went to watch the path. After that, that man came to the Rākshasa’s house. Having come, the man says to the Rākshasa’s boy (son), “O youth (kollōweni), thy Rākshasa died.”

The Rākshasa youth is grieved, and says, “You are not my mother, not my father; what man are you?”

Then the man says, “I am thy Rākshasa’s elder brother.” The man told a lie.

The Rākshasa youth says, “It is good. There is much wealth of my father’s,” he said.

Then the man went into the Rākshasa’s house to take the wealth. Having gone in, there was a golden mat (kalālē); he took it. There was a golden cloth; he took it. Taking these, the man went away unknown to the Rākshasa youths.4

After he went secretly (himin), the Rākshasa next (dewanu) came to the house. Having finished coming,5 he says, “Where is my golden mat?” he asked.

Thereupon, the Rākshasa youth said, “Your elder brother came and took away the mat.”

Then the Rākshasa says, “Where have I, Bola, an elder brother?”

That thief went near the parrot. “Look here, I met with a golden mat in the midst of this forest,” he said. “Parrot, am I to take thee?” he said. Thereupon the parrot came near the thief.

After he came, he seized the parrot by its two legs. Having waited until the time when he is catching it, when he caught it the thief killed the parrot. After that, the thief went away plucking and plucking off the feathers.

The Rākshasa says to that Rākshasa’s youth, “Where went this thief?”

“He entered your forest wilderness,” he said.

The Rākshasa having gone along the thief’s footprints, after he went to the place where the parrot was, the parrot was not [there]. He looked to see who killed this parrot:—“It is the very thief who killed this parrot.” Then the Rākshasa fell down and wept through grief that the parrot was not [there].

Tom-tom Beater. North-western Province.