ry
1875, vol. IV. p. 54), where the hero, who has married both the
Rakshas-king's daughter and his niece, asks his father-in-law's leave
to return home with his Rakshas-wives. The King consents (p. 58), but
says, "We Rakshases do not travel in palkis (palanquins), but in the
air." Accordingly the prince, his two Rakshas wives and his mortal
wife, all travel towards his father's country through the air "along
the sky." One kind of jinn travel in the same way (Lane's _Arabian
Nights_, vol. I., "Notes to Introduction," p. 29). So do the drakes
and kobolds in Northern Germany. The drake is as big as a cauldron, "a
person may sit in him," and travel with him to any spot he pleases.
Both drakes and kobolds look like fiery stripes. The kobolds appear
sometimes as a blue, sometimes as a red, stripe passing through the
air (Thorpe's _Northern Mythology_, vol. III. pp. 155, 156).

3. Dunkni says, "All Rakshases keep their souls in birds." Those that
do so resemble in this respect some of the Indian demons, and the
giants, trolls, and such like noxious actors in the Norse, Scotch, and
other popular tales.

Tylor (_Primitive Culture_, vol. II. pp. 152, 153) mentions the Tatar
story of the giant who could not be killed till the twelve-headed
snake in which he kept his soul was destroyed. This tale, he says,
"illustrates the idea of soul-embodiment," and "very likely" indicates
the sense of the myths where giants, &c., keep their souls out of
their own bodies. The civilized notion of soul-embodiment, he adds
(quoting from "Grose's bantering description of the art of laying
ghosts in the last century,") is that of conjuring ghosts into
different objects: "one of the many good instances of articles of
savage belief serving as jests among civilized men." Possibly these
giants, trolls, rakshases, demons, once belonged to that class of
spirits who could, in popular belief, enter at pleasure into stocks
and stones and other objects of idolatrous veneration.

But all Rakshases do not keep their souls in birds. Some have their
souls in bees (see a Dinajpur tale published by Mr. G. H. Damant in
the _Indian Antiquary_ for April 6, 1872, p. 115): and in another
Dinajpur story printed by Mr. Damant in the _Indian Antiquary_ for
June 7, 1872, p. 120, a whole tribe of Rakshases dwelling in Ceylon
kept theirs in one and the same lemon.

4. In the first quoted of these stories collected by Mr. Damant, that
where the Rakshases keep their life in