The account then continues: “Even as he performed his Act of Truth, Jātaveda [the Fire Deity] went back a space of sixteen lengths; and in going back the flames did not pass away to the forest, devouring everything in their path. No; they went out there and then, like a torch plunged in water.”
There are several other examples in the Jātaka stories, and one in No. 83 in this volume. In the first volume, p. 140, the Prince cut in two the gem through the efficacy of an Act of Truth expressed in a slightly different form: “If so-and-so be true, may so-and-so happen.” This is the usual type of the conjuration; it occurs also in the story numbered 11. See also the Mahāvansa, Professor Geiger’s translation, p. 125, footnote.
Other examples are given in the Kathā Sarit Sāgara (Tawney), vol. i, p. 330, vol. ii, p. 82; Sagas from the Far East, p. 47; Von Schiefner’s Tibetan Tales (Ralston), p. 284; Cinq Cents Contes et Apologues, vol. ii, pp. 358, 396; and in the Mahā Bhārata.
In chapter xvii. of the Mahāvansa (Professor Geiger’s translation, p. 118), King Tissa proved the authenticity of the collar-bone relic of Buddha by an asseveration of this kind. In chapter xviii. (p. 125), the Emperor Aśōka severed the branch of the Bō-tree at Gayā, in order to send it to Ceylon, by an Act of Truth, previously drawing a magic line with a pencil of red arsenic round the branch to mark the place where it was to break off. In chapter xxv. (p. 171), King Duṭṭha-Gāmaṇi by similar means is said to have caused the armour of his troops to take the colour of fire, so that they might be discriminated from the Tamils whom he was fighting.
With regard to the messages given by signals, the reader may remember Rabelais’ account of the argument by signs between Panurge and Thaumaste (Pantagruel, cap. xix.).
Kandian girls make almost imperceptible signals to each other. If without moving the head the eyes be momentarily directed towards the door, the question is asked, “Shall we go out?” An affirmative reply is given by an expressionless gaze, a negative one by closing the eyes for an instant.
[1] The text of this story is given at the end of vol. iii. [↑]
[2] The gawuwa is usually four miles, but in this instance it is evidently the fourth part of a yōjana of about eight miles; the boys would still have a walk of sixteen miles each day. [↑]