Shchepkin (in his work on "Russian Fable-lore," p. 109) says: "_Yaga_, instead of _yagaya_, means properly noisy, scolding, and must be connected with the root _yagat'_ = to brawl, to scold, still preserved in Siberia. The accuracy of this etymology is confirmed by the use, in the speech of the common people, of the designation _Yaga Baba_ for a quarrelsome, scolding old woman." Kastorsky, in his "Slavonic Mythology," p. 138, starts a theory of his own. "The name _Yaga Baba_, I take to be _yakaya baba_, _nycyakaya baba_, and I render it by _anus quædam_." Bulgarin (Rossiya, ii. 322) refers the name to a Finnish root. According to him, "_Jagga-lema_, in Esthonian, means to quarrel or brawl, _jagga-lemine_ means quarrelling or brawling." There is some similarity between the Russian form of the word, and the Singalese name for a (male) demon, _yaka_, which is derived from the Pali _yakkho_, as is the synonymous term _yakseya_ from the Sanskrit _yaksha_ (see the valuable paper on Demonology in Ceylon by Dandris de Silva Gooneratne Modliar in the "Journal of the Ceylon Branch of the Royal Asiatic Society," 1865-6). Some Slavonic philologists derive _yaga_ from a root meaning to eat (in Russian _yest'_). This corresponds with the derivation of the word _yaksha_ contained in the following legend: "The Vishnu Purāna, i. 5, narrates that they (the Yakshas) were produced by Brahmā as beings emaciate with hunger, of hideous aspect, and with long beards, and that, crying out 'Let us eat,' they were denominated Yakshas (fr. _jaksh_, to eat)." Monier Williams's "Sanskrit Dictionary," p. 801. In character the Yaga often resembles a Rákshasí. [161] Afanasief, i. No. 3 b. From the Voroneje Government. [162] Khudyakof, No. 60. [163] See Grimm, _KM._ iii. 97-8. Cf. R. Köhler in "Orient und Occident," ii. 112. [164] Grimm, No. 79. "Die Wassernixe." [165] Asbjörnsen and Moe, No. 14. Dasent, p. 362. "The Widow's Son." [166] Hahn, No. 1. [167] Campbell's "Tales of the West Highlands," No. 2. [168] Töppen's "Aberglauben aus Masuren," p. 146. [169] Miss Frere's "Old Deccan Days," p. 63. [170] "Kathásaritságara," vii. ch. xxxix. Translated by Wilson, "Essays," ii. 137. Cf. Brockhaus in the previously quoted "Berichte," 1861, p. 225-9. For other forms, see R. Köhler in "Orient and Occident," vol. ii. p. 112. [171] See, however, Mr. Campbell's remarks on this subject, in "Tales of the West Highlands," i. pp. lxxvii-lxxxi. [172] Afanasief, viii. No. 6. [173] See the third tale, of the "Siddhi Kür," Jülg's "Kalm. Märchen," pp. 17-19. [174] Schleicher's "Litauische Märchen," No. 39. (I have given an analysis of the story in the "Songs of the Russian People," p. 101.) In the variant of the story in No. 38, the comrades are the hero Martin, a smith, and a tailor. Their supernatural foe is a small gnome with a very long beard. He closely resembles the German "Erdmänneken" (Grimm, No. 91), and the "Männchen," in "Der starke Hans" (Grimm, No. 166.)