University of Virginia Library

MYTH: THE STORY OF NANG PHRAKOSOB

(THE FEMALE SPIRIT OF RICE)[1]

In the time of Phraya Wirupakha[2] rice grew by itself in his garden. The
rice stalk was big in girth—seven times the size of the human fist. The

rice plant had many stalks with many heads of paddy on them. The
circumference of each grain of paddy was five times that of the fist; its
length was five finger spans. The grain was as bright as silver and it had
the fragrance of coconut and cow's milk. Human beings were attracted by
these qualities in the rice and so brought it to Chao Rathi,[3] who informed
them that the rice belonged to Phraya Wirupakha, who lived in heaven
and came down to earth in the company of Phraa Chao Kakusantho[4] to
eat it. Human beings then cut the rice, cooked and ate it. In this way life
was sustained, and they built a barn to store the rice. Ever since then
rice has been their food.

Phraa Chao Kakusantho,[5] when he was reborn in Chompoo (India),
brought rice with him in order to feed (human) life and religion. He lived
for 10,000 years. He said that religion (Buddhism) would last for 8,000
years. At this time rice kept its original fragrance.

Next, Phraa Gonagamano[6] was reborn in this world, and he had much
supernatural power. In his time the rice grain was already becoming
smaller—its circumference was four times that of the human fist and its
length was four finger spans. This Lord Buddha lived on this kind of
grain. He said that religion would last 7,000 years. The rice preserved its
fragrance, people did not starve, and there was no death caused by
starvation.

At this time there lived an old widow who had been married seven
times. She had neither children nor grandchildren. She decided to build
a barn, and while it was being built her merit caused rice to grow by itself
under her barn. The paddy was plentiful. She was annoyed with this
profusion of growth, and so she hit the rice grains with a stick. The grains
broke into pieces, both big and small, and these pieces flew up into the
sky. The big pieces fell in the jungle and took root there. This variety is
called khaw doy (mountain rice). Other pieces fell into water and grew
there. This rice was called Nang Phrakosob,[7] and she lived in the company
of a fish by the name of Toloptalan. Rice became angry with people and
did not return to them. Thus people starved for 1,000 years.

There was the son of a rich man who went into the forest to earn a living.
Unfortunately he lost his way one day and therefore had to spend several
nights in the forest. During his wanderings he came to a swamp, and

because he could not go any farther, he sat down and cried. A fish called
Plaa Kang, who heard the weeping of the young man, came and addressed
him in sweet and gentle words. The fish told him that it would bring
Nang Phrakosob to him, and that if a person eats Nang Phrakosob he
will be cured of fever, stomach ache and abscess, and will derive many
other benefits. She lived in a cave in the forest, and the elephants, lions
and tigers which lived in the forest paid homage to her because she was
virtuous. The young man was told to take Nang Phrakosob back with him
to feed life and religion.

The fish told the young man where Nang Phrakosob lived and he
went there intending to take some grains to grow at his home. On his
approach, Nang Phrakosob flew to meet him, he caught her by the leg,
and her fragrance spread in all directions, even up to Indra's heaven.
She protested that she did not want to return to her previous abode
among humans, for the old woman had badly beaten her. The rich man's
son, glad that he had met Nang Phrakosob, tried to persuade her again
and again that she should accompany him, but she refused.

Now there were two thewada (divine angels) who sympathized with the
fish's (Plaa Kang's) plan. One changed into a golden deer (suvanna mika)
and the other into a parrot (nog kaeg tao). They endeavoured to help the
fish, and tried to persuade Nang Phrakosob with sweet words. The fish
said, `Dear Nang Phrakosob, please return. Don't live with fishes in this
manner, go back to feed human life and religion.' Then the wise deer
said, `Dear Nang Phrakosob, please return home. Don't live in the forest.
Go and sustain life and religion.' And the parrot also told her that she
should go and support religion; it was not the right thing to remain in
the forest. The Buddha would return to be reborn, and she would be
praised more than before.

When Nang Phrakosob learned that she was being asked by thewada
in disguise, she agreed to accompany the rich man's son. When she returned
to the town she still smelled fragrant and she sustained people and religion.
The gratitude of the rich man's son was great beyond measure. This was
the time of Phraa Chao Kassapo (the third Buddha). The rice grain had
diminished in size again—its girth was thrice as large as the human fist
and its length was four finger spans. It smelled as fragrant as before, and
the Buddha lived on the rice. Phraa Kassapo lived for 4,000 years and
entered nirvana. It was said that religion would last for 6,000 years.

It was now the time of Phraa Chao Sakkyamuni Godhom,[8] who was
considered the most excellent being in the world. Phraya Mara[9] had been

defeated by him. The rice grain had again grown smaller—its circumference
was 1½ times that of the human fist and it was 2½ finger spans long. It was
sweet-smelling and the Buddha lived on the rice. When Phraa Sakkyamuni
was eighty years old he entered nirvana.

One thousand years later there lived a man of high rank (Phraya)
whose heart was filled with jealousy. He never made any meritorious
acts; he committed demerit. He ordered his men to build a barn to store
rice in, and he sold the rice. Nang Phrakosob took umbrage again because
she was being sold. She threatened to go away, but she did not know
where to go, because wherever she went there would be human beings
who would find her. She therefore went to stay with Chao Rathi at the
mountain called Hin Nong Tho. As a result of her departure people died
of starvation and this continued for 320 years.

There was at this time an old couple called pu yer-ya yer (`grandparents').
They were feeble because they suffered from hunger. They tried hard to
clear the land in search of rice but it was in vain. Thewada (divine angels)
brought them before Chao Rathi.[10] The old couple prostrated before
Chao Rathi, who thought to himself that people were dying of starvation
because they did not follow religious precepts. Chao Rathi sent for Nang
Phrakosob and offered her to the couple and told them to take her and
grow rice in order to feed lives and religion. Nang Phrakosob protested
that she wished to stay with Chao Rathi in order to feed his children, and
that once before she had been beaten by an old widow, and that she now
feared she might be sold. Chao Rathi, however, was not pleased with her
protest. He gave the old couple some gatha (sacred verses) and asked
them to memorize the words, which would prevent misfortune befalling
Nang Phrakosob. These gatha are: Pancha, Ekha, Apicha, Hathayum,
Sahum.[11] He also taught the old couple how to keep rice attached to
religion for ever.

The sacred words made Nang Phrakosob feel that she wanted to go
with the old couple. Chao Rathi then caught her by her wings and tail
and thus the rice grain broke at the middle. Then he directed Nang
Phrakosob to divide herself into varieties of rice: khaw kam (dark rice),
khaw khao (white rice), khaw chao (ordinary rice), khaw niow (glutinous
rice), khaw pee (annual rice), and khaw dyan (monthly rice). She did as
instructed and then she held her breath and died. Her flesh and skin
turned into stones. When religion is about to end Phraa Ariya Mettai

(Maitreya) will be reborn in this world, and rice will also be reborn as
khaw sali (wheat) to feed life and religion.

The old couple grew the many kinds of rice they had received and
obtained much yield. The best seeds of khaw niow and khaw chao were
chosen for growing in the succeeding season. When they planted the
rice they solicited help from phii (spirits) to secure ample harvests and in
return they promised offerings such as liquor, duck and chicken, rice,
betel nut, water for bathing, clothes, and jewellery such as bracelet, anklet
and ring. They constructed a shelf at eye-level height, put all the offerings
on it, and asked phii to render help. Rice grew abundantly, yielding
bountiful harvests, because of the assistance of phii and because of the
efficacy of the sacred lustral water, which was sprinkled on the plants.
The lustral water was made by chanting the sacred words taught by
Chao Rathi.

The old couple distributed rice near and far, to different peoples in
different countries. Among the recipients[12] were the kingdoms of the Naga
(mythical water serpent), of Krut (mythical sky bird Garuda), of Jetawan
(a locality in India associated with the origins of Buddhism), of Chatoom
(the heavenly kingdom of Wirupakha, the King of the Nagas and one of
the four world protectors) as well as Chompoo (India) and Langkha
(Ceylon). Each of these places got 100 heads of rice. But countries and
peoples nearby received 134 heads—namely, the Kula (Khmer of Cambodia),
the Jeen-Jum (Chinese), brahmins (Hindus), the Thai, Lao, and
Vietnamese. People brought their buffaloes and carts to collect and take
away their share of the grain.

When the old people died, people transferred merit to them and they
went to heaven. At mealtime, both morning and evening, people paid
their respects to them and invited their khwan to come and partake of the
food. After the old couple's death, rice yields became smaller and smaller.

From that time, the method of growing rice has been well known to
people who have cultivated it for themselves. The jungle is first cleared;
then several tools like the plough are made; the buffalo is used to draw the
plough; and then rice is planted. A month later heads of paddy appear.
Later they are harvested, tied into bundles, and piled up on the threshing
floor. Khaw haeg (`first paddy') is selected, tied into bundles, and placed
on the top of the pile. At an auspicious day and time, permission is asked
from Nang Phrakosob to beat the rice or to have the buffaloes trample on it.

After threshing is completed, the sukhwan khaw (calling the spirit essence
of the rice) is performed at the threshing floor.[13]

All of us, males and females, do not grow much rice any more. We have
handled the harvested rice and we have made a seven-tiered bajsi (ceremonial
structure), in which we have placed white cloth, candles and joss-sticks.

I invite all good things like ya gao (old grandmother) to enter and
reside in the bajsi. The good teacher is also invited to confer blessings on
the paddy, beautiful long-headed paddy, and to summon together all the
khwan of the paddy. Khwan which stay on the top of the mountain, under
the water, at the mouth of the cave, and on the big mountain are invited
to come together today. We have got together several gifts—cloth, food
dishes in pairs, fish and pork. Also various kinds of flowers, clothes,
bracelet, ring, comb and water for bathing.

Then gatha[14] (verses) are recited like this: Khwan of rice, you may have
gone to live in the Naga town, come back if you are aware; you may
have gone to stay in Chetawan (Jetawana) jungle, the Himmaphan
(Himalaya) jungle, come back if you are aware. Khwan of rice, you may
be in Chatoom, in Langkha (Ceylon), please come back; you may have
gone to Chompoo (India), please come back.

When the khwan hear this calling out, they come from several places—
from the town of Than (heavenly creators), from Naga town, and from
Langkha. When they arrive they are invited to eat yam, taro, betel nut, and
other foods. They are invited to climb up to the house with a wooden
floor and a thatched roof. Inside the house several kinds of fruits are
laid out—such as pomelo and tamarind. These fruits cure diseases like
rheumatism.

Rice is both excellent and costly. Lord Buddha and rice were born at
the same time. Rice came along with religion. Phraa Achaan (the teacher)
has given praise in verses, saying that through the possession of rice can
be achieved transcendent virtues (bahranee). When one eats rice its results
spread out . . . one can wish to be Indra, Brahma, rich man, ruler . . . one
can wish to enter nirvana, to possess an excellent winjan (soul), to be
reborn as Phraa Pachek Pothiyan (Pacceka Buddha) . . .