Chapter CXXIV

Chapter CXXIV

Then King Vikramáditya put this question to the friend of the young merchant, who came with him, "You said that you recovered your wife alive after she was dead; how could that be? Tell us, good sir, the whole story at length." When the king said this to the friend of the young merchant, the latter answered, "Listen, king, if you have any curiosity about it; I proceed to tell the story."

Story of Chandrasvámin who recovered his wife alive after her death.

I am a young Bráhman of the name of Chandrasvámin, living on that magnificent grant to Bráhmans, called Brahmasthala, and I have a beautiful wife in my house. One day I had gone to the village for some object, by my father's orders, and a kápálika, who had come to beg, cast eyes on that wife of mine. She caught a fever from the moment he looked at her, and in the evening she died. Then my relations took her, and put her on the pyre during the night. And when the pyre was in full blaze, I returned there from the village; and I heard what had happened from my family who wept before me.

Then I went near the pyre, and the kápálika came there with the magic staff dancing [813] on his shoulder, and the booming drum in his hand. He quenched the flume of the pyre, king, by throwing ashes on it, [814] and then my wife rose up from the midst of it uninjured. The kápálika took with him my wife who followed him, drawn by his magic power, and ran off quickly, and I followed him with my bow and arrows.

And when he reached a cave on the bank of the Ganges, he put the magic staff down on the ground, and said exultingly to two maidens who were in it, "She, without whom I could not marry you, though I had obtained you, has come into my possession; and so my vow has been successfully accomplished," [815] Saying this he shewed them my wife, and at that moment I flung his magic staff into the Ganges; and when he had lost his magic power by the loss of the staff, I reproached him, exclaiming, "Kápálika, as you wish to rob me of my wife, you shall live no longer." Then the scoundrel, not seeing his magic staff, tried to run away; but I drew my bow and killed him with a poisoned arrow. Thus do heretics, who feign the vows of Siva only for the pleasure of accomplishing nefarious ends, fall, though their sin has already sunk them deep enough.

Then I took my wife, and those other two maidens, and I returned home, exciting the astonishment of my relations. Then I asked those two maidens to tell me their history, and they gave me this answer, "We are the daughters respectively of a king and a chief merchant in Benares, and the kápálika carried us off by the same magic process by which he carried off your wife, and thanks to you we have been delivered from the villain without suffering insult." This was their tale; and the next day I took them to Benares, and handed them over to their relations, after telling what had befallen them. [816]

And as I was returning thence, I saw this young merchant, who had lost his wife, and I came here with him. Moreover, I anointed my body with an ointment that I found in the cave of the kápálika; and, observe, perfume still exhales from it, even though it has been washed.

"In this sense did I recover my wife arisen from the dead." When the Bráhman had told this story, the king honoured him and the young merchant, and sent them on their way. And then that king Vikramáditya, taking with him Gunavatí, Chandravatí, and Madanasundarí, and having met his own forces, returned to the city of Ujjayiní, and there he married Gunavatí and Chandravatí.

Then the king called to mind the figure carved on a pillar that he had seen in the temple built by Visvakarman, and he gave this order to the warder, "Let an ambassador be sent to Kalingasena to demand from him that maiden whose likeness I saw carved on the pillar." When the warder received this command from the king, he brought before him an ambassador named Suvigraha, and sent him off with a message.

So the ambassador went to the country of Kalinga, and when he had seen the king Kalingasena, he delivered to him the message with which he had been entrusted, which was as follows, "King, the glorious sovereign Vikramáditya sends you this command, 'You know that every jewel on the earth comes to me as my due; and you have a pearl of a daughter, so hand her over to me, and then by my favour you shall enjoy in your own realm an unopposed sway.'" When the king of Kalinga heard this, he was very angry, and he said, "Who is this king Vikramáditya? Does he presume to give me orders and ask for my daughter as a tribute? Blinded with pride he shall be cast down." When the ambassador heard this from Kalingasena, he said to him, "How can you, being a servant, dare to set yourself up against your master? You do not know your place. What, madman, do you wish to be shrivelled like a moth in the fire of his wrath?"

When the ambassador had said this, he returned and communicated to king Vikramáditya that speech of Kalingasena's. Then king Vikramáditya, being angry, marched out with his forces to attack the king of Kalinga, and the Vetála Bhútaketu went with him. As he marched along, the quarters, re-echoing the roar of his army, seemed to say to the king of Kalinga, "Surrender the maiden quickly," and so he reached that country. When king Vikramáditya saw the king of Kalinga ready for battle, he surrounded him with his forces; but then he thought in his mind, "I shall never be happy without this king's daughter; and yet how can I kill my own father-in-law? Suppose I have recourse to some stratagem."

When the king had gone through these reflections, he went with the Vetála, and by his supernatural power entered the bedchamber of the king of Kalinga at night, when he was asleep, without being seen. Then the Vetála woke up the king, and when he was terrified, said to him laughing, "What! do you dare to sleep, when you are at war with king Vikramáditya?" Then the king of Kalinga rose up, and seeing the monarch, who had thus shown his daring, standing with a terrible Vetála at his side, and recognising him, bowed trembling at his feet, and said, "King, I now acknowledge your supremacy; tell me what I am to do." And the king answered him, "If you wish to have me as your overlord, give me your daughter Kalingasená." Then the king of Kalinga agreed, and promised to give him his daughter, and so the monarch returned successful to his camp.

And the next day, queen, your father the king of Kalinga bestowed you on king Vishamasíla with appropriate ceremonies, and a splendid marriage-gift. Thus, queen, you were lawfully married by the king out of his deep love for you, and at the risk of his own life, and not out of any desire to triumph over an enemy.

"When I heard this story, my friends, from the mouth of the kárpatika Devasena, I dismissed my anger, which was caused by the contempt with which I supposed myself to have been treated. So, you see, this king was induced to marry me by seeing a likeness of me carved on a pillar, and to marry Malayavatí by seeing a painted portrait of her." In these words Kalingasená, the beloved wife of king Vikramáditya, described her husband's might, and delighted his other wives. Then Vikramáditya, accompanied by all of them, and by Malayavatí, remained delighting in his empire.

Then, one day, a Rájpút named Krishnasakti, who had been oppressed by the members of his clan, came there from the Dakkan. He went to the palace-gate surrounded by five hundred Rájpúts, and took on himself the vow of kárpatika to the king. And though the king tried to dissuade him, he made this declaration, "I will serve king Vikramáditya for twelve years." And he remained at the gate of the palace, with his followers, determined to carry out this vow, and while he was thus engaged, eleven years passed over his head.

And when the twelfth year came, his wife, who was in another land, grieved at her long separation from him, sent him a letter; and he happened to be reading this Áryá verse which she had written in the letter, at night, by the light of a candle, when the king, who had gone out in search of adventures, was listening concealed, "Hot, long, and tremulous, do these sighs issue forth from me, during thy absence, my lord, but not the breath of life, hard-hearted woman that I am!"

When the king had heard this read over and over again by the kárpatika, he went to his palace and said to himself, "This kárpatika, whose wife is in such despondency, has long endured affliction, and if his objects are not gained, he will, when this twelfth year is at an end, yield his breath. So I must not let him wait any longer." After going through these reflections, the king at once sent a female slave, and summoned that kárpatika. And after he had caused a grant to be written, he gave him this order, "My good fellow, go towards the northern quarter through Omkárapítha; there live on the proceeds of a village of the name of Khandavataka, which I give you by this grant; you will find it by asking your way as you go along."

When the king had said this, he gave the grant into his hands; and the kárpatika went off by night without telling his followers. He was dissatisfied, saying to himself, "How shall I be helped to conquer my enemies by a single village that will rather disgrace me? Nevertheless my sovereign's orders must be obeyed." So he slowly went on, and having passed Omkárapítha, he saw in a distant forest many maidens playing, and then he asked them this question, "Do you know where Khandavataka is?" When they heard that, they answered, "We do not know; go on further; our father lives only ten yojanas from here; ask him; he may perhaps know of that village."

When the maidens had said this to him, the kárpatika went on, and beheld their father, a Rákshasa of terrific appearance. He said to him, "Whereabouts here is Khandavataka? Tell me, my good fellow." And the Rákshasa, quite taken aback by his courage, said to him, "What have you got to do there? The city has been long deserted; but if you must go, listen; this road in front of you divides into two: take the one on the left hand, and go on until you reach the main entrance of Khandavataka, the lofty ramparts on each side of which make it attract the eye."

When the Rákshasa had told him this, he went on, and reached that main street, and entered that city, which, though of heavenly beauty, was deserted and awe-inspiring. And in it he entered the palace, which was surrounded with seven zones, and ascended the upper storey of it, which was made of jewels and gold. There he saw a gem-bestudded throne, and he sat down on it. Thereupon a Rákshasa came with a wand in his hand, and said to him, "Mortal, why have you sat down here on the king's throne?" When the resolute kárpatika Krishnasakti heard this, he said, "I am lord here; and you are tribute-paying house-holders whom king Vikramáditya has made over to me by his grant."

When the Rákshasa heard that, he looked at the grant, and bowing before him, said, "You are king here, and I am your warder; for the decrees of king Vikramáditya are binding everywhere." When the Rákshasa had said this, he summoned all the subjects, and the ministers and the king's retinue presented themselves there; and that city was filled with an army of four kinds of troops. And every one paid his respects to the kárpatika; and he was delighted, and performed his bathing and his other ceremonies with royal luxury.

Then, having become a king, he said to himself with amazement; "Astonishing truly is the power of king Vikramáditya; and strangely unexampled is the depth of his dignified reserve, in that he bestows a kingdom like this and calls it a village!" Full of amazement at this, he remained there ruling as a king: and Vikramáditya supported his followers in Ujjayiní.

And after some days this kárpatika become a king went eagerly to pay his respects to king Vikramáditya, shaking the earth with his army. And when he arrived and threw himself at the feet of Vikramáditya, that king said to him, "Go and put a stop to the sighs of your wife who sent you the letter." When the king despatched him with these words, Krishnasakti, full of wonder, went with his friends to his own land. There he drove out his kinsmen, and delighted his wife, who had been long pining for him; and having gained more even than he had ever wished for, enjoyed the most glorious royal fortune.

So wonderful were the deeds of king Vikramáditya.

Now one day he saw a Bráhman with every hair on his head and body standing on end; and he said to him, "What has reduced you, Bráhman, to this state?" Then the Bráhman told him his story in the following words:

Story of Devasvámin the permanently horripilant Bráhman.

There lived in Pátaliputra a Bráhman of the name of Agnisvámin, a great maintainer of the sacrificial fire; and I am his son, Devasvámin by name. And I married the daughter of a Bráhman who lived in a distant land, and because she was a child, I left her in her father's house. One day I mounted a mare, and went with one servant to my father-in-law's house to fetch her. There my father-in-law welcomed me; and I set out from his house with my wife, who was mounted on the mare, and had one maid with her.

And when we had got half way, my wife got off the mare, and went to the bank of the river, pretending that she wanted to drink water. And as she remained a long time without coming back, I sent the servant, who was with me, to the bank of the river to look for her. And as he also remained a long time without coming back, I went there myself, leaving the maid to take care of the mare. And when I went and looked, I found that my wife's mouth was stained with blood, and that she had devoured my servant, and left nothing of him but the bones. [817] In my terror I left her, and went back to find the mare, and lo! her maid had in the same way eaten that. Then I fled from the place, and the fright I got on that occasion still remains in me, so that even now I cannot prevent the hair on my head and body from standing on end. [818]

"So you, king, are my only hope." When the Bráhman said this, Vikramáditya by his sovereign fiat relieved him of all fear. Then the king said, "Out on it! One cannot repose any confidence in women, for they are full of daring wickedness." When the king said this, a minister remarked, "Yes, king! women are fully as wicked as you say. By the bye, have you not heard what happened to the Bráhman Agnisarman here?"

Story of Agnisarman. [819]

There lives in this very city a Bráhman named Agnisarman, the son of Somasarman; whom his parents loved as their life, but who was a fool and ignorant of every branch of knowledge. He married the daughter of a Bráhman in the city of Vardhamána; but her father, who was rich, would not let her leave his house, on the ground that she was a mere child.

And when she grew up, Agnisarman's parents said to him, "Son, why do you not now go and fetch your wife?" When Agnisarman heard that, the stupid fellow went off alone to fetch her, without taking leave of his parents. When he left his house a partridge appeared on his right hand, and a jackal howled on his left hand, a sure prophet of evil. [820] And the fool welcomed the omen saying, "Hail! Hail!" and when the deity presiding over the omen heard it, she laughed at him unseen. And when he reached his father-in-law's place, and was about to enter it, a partridge appeared on his right, and a jackal on his left, boding evil. And again he welcomed the omen, exclaiming "Hail! Hail!" and again the goddess of the omen, hearing it, laughed at him unseen. And that goddess presiding over the omen said to herself, "Why, this fool welcomes bad luck as if it were good! So I must give him the luck which he welcomes, I must contrive to save his life." While the goddess was going through these reflections, Agnisarman entered his father-in-law's house, and was joyfully welcomed. And his father-in-law and his family asked him, why he had come alone, and he answered them, "I came without telling any one at home."

Then he bathed and dined in the appropriate manner, and when night came on, his wife came to his sleeping apartment adorned. But he fell asleep fatigued with the journey; and then she went out to visit a paramour of hers, a thief, who had been impaled. But, while she was embracing his body, the demon that had entered it, bit off her nose; and she fled thence in fear. And she went and placed an unsheathed [821] dagger at her sleeping husband's side; and cried out loud enough for all her relations to hear, "Alas! Alas! I am murdered; this wicked husband of mine has got up and without any cause actually cut off my nose." When her relations heard that, they came, and seeing that her nose was cut off, they beat Agnisarman with sticks and other weapons. And the next day they reported the matter to the king, and by his orders they made him over to the executioners, to be put to death, as having injured his innocent wife.

But when he was being taken to the place of execution, the goddess presiding over that omen, who had seen the proceedings of his wife during the night, said to herself, "This man has reaped the fruit of the evil omens, but as he said, 'Hail! Hail!' I must save him from execution." Having thus reflected, the goddess exclaimed unseen from the air, "Executioners, this young Bráhman is innocent; you must not put him to death: go and see the nose between the teeth of the impaled thief." When she had said this, she related the proceedings of his wife during the night. Then the executioners, believing the story, represented it to the king by the mouth of the warder, and the king, seeing the nose between the teeth of the thief, remitted the capital sentence passed on Agnisarman, and sent him home; and punished that wicked wife, and imposed a penalty on her relations [822] also.

"Such, king, is the character of women." When that minister had said this, King Vikramáditya approved his saying, exclaiming, "So it is." Then the cunning Múladeva, who was near the king, said, "King, are there no good women, though some are bad? Are there no mango-creepers, as well as poisonous creepers? In proof that there are good women, hear what happened to me."

Story of Múladeva. [823]

I went once to Pátaliputra with Sasin, thinking that it was the home of polished wits, and longing to make trial of their cleverness. In a tank outside that city I saw a woman washing clothes, and I put this question to her, "Where do travellers stay here?" The old woman gave me an evasive answer, saying, "Here the Brahmany ducks stay on the banks, the fish in the water, the bees in the lotuses, but I have never seen any part where travellers stay." When I got this answer, I was quite nonplussed, and I entered the city with Sasin.

There Sasin saw a boy crying at the door of a house, with a warm [824] rice-pudding on a plate in front of him, and he said, "Dear me! this is a foolish child not to eat the pudding in front of him, but to vex himself with useless weeping." When the child heard this, he wiped his eyes, and said laughing, "You fools do not know the advantages I get by crying. The pudding gradually cools and so becomes nice, and another good comes out of it; my phlegm is diminished thereby. These are the advantages I derive from crying; I do not cry out of folly; but you country bumpkins are fools because you do not see what I do it for."

When the boy said this, Sasin and I were quite abashed at our stupidity, and we went away astonished to another part of the town. There we saw a beautiful young lady on the trunk of a mango-tree, gathering mangoes, while her attendants stood at its foot. We said to the young lady, "Give us also some mangoes, fair one." And she answered, "Would you like to eat your mangoes cold or hot?" When I heard that, I said to her, wishing to penetrate the mystery, "We should like, lovely one, to eat some warm ones first, and to have the others afterwards." When she heard this, she flung down some mango-fruits into the dust on the ground. We blew the dust off them and then ate them. Then the young lady and her attendants laughed, and she said to us, "I first gave you these warm mangoes, and you cooled them by blowing on them, and then ate them; catch these cool ones, which will not require blowing on, in your clothes." When she had said this, she threw some more fruits into the flaps of our garments.

We took them, and left that place thoroughly ashamed of ourselves. Then I said to Sasin and my other companions, "Upon my word I must marry this clever girl, and pay her out for the way in which she has made a fool of me; otherwise what becomes of my reputation for sharpness?" When I said this to them, they found out her father's house, and on a subsequent day we went there disguised so that we could not be recognised.

And while we were reading the Veda there, her father the Bráhman Yajnasvámin came up to us, and said, "Where do you come from?" We said to that rich and noble Bráhman, "We have come here from the city of Máyápurí to study;" thereupon he said to us, "Then stay the next four months in my house; shew me this favour, as you have come from a distant country." When we heard this, we said, "We will do what you say, Bráhman, if you will give us, at the end of the four months, whatever we may ask for." When we said this to Yajnasvámin, he answered, "If you ask for anything that it is in my power to give, I will certainly give it." When he made this promise, we remained in his house. And when the four months were at an end, we said to that Bráhman, "We are going away, so give us what we ask for, as you long ago promised to do." He said, "What is that?" Then Sasin pointed to me and said, "Give your daughter to this man, who is our chief." Then the Bráhman Yajnasvámin, being bound by his promise, thought, "These fellows have tricked me; never mind; there can be no harm in it; he is a deserving youth." So he gave me his daughter with the usual ceremonies.

And when night came, I said laughing to the bride in the bridal chamber, "Do you remember those warm and those cool mangoes?" When she heard this, she recognised me, and said with a smile, "Yes, country bumpkins are tricked in this way by city wits." Then I said to her, "Rest you fair, city wit; I vow that I the country bumpkin will desert you and go far away." When she heard this, she also made a vow, saying, "I too am resolved, for my part, that a son of mine by you shall bring you back again." When we had made one another these promises, she went to sleep with her face turned away, and I put my ring on her finger, while she was asleep. Then I went out, and joining my companions, started for my native city of Ujjayiní, wishing to make trial of her cleverness.

The Bráhman's daughter, not seeing me next morning, when she woke up, but seeing a ring on her finger marked with my name, said to herself, "So he has deserted me, and gone off; well, he has been as good as his word; and I must keep mine too, dismissing all regrets. And I see by this ring that his name is Múladeva; so no doubt he is that very Múladeva, who is so renowned for cunning. And people say that his permanent home is Ujjayiní; so I must go there, and accomplish my object by an artifice." When she had made up her mind to this, she went and made this false statement to her father, "My father, my husband has deserted me immediately after marriage; and how can I live here happily without him; so I will go on a pilgrimage to holy waters, and will so mortify this accursed body."

Having said this, and having wrung a permission from her unwilling father, she started off from her house with her wealth and her attendants. She procured a splendid dress suitable to a hetæra, and travelling along she reached Ujjayiní, and entered it as the chief beauty of the world. And having arranged with her attendants every detail of her scheme, that young Bráhman lady assumed the name of Sumangalá. And her servants proclaimed everywhere, "A hetæra named Sumangalá has come from Kámarúpa, and her goodwill is only to be procured by the most lavish expenditure."

Then a distinguished hetæra of Ujjayiní, named Devadattá, came to her, and gave her her own palace worthy of a king, to dwell in by herself. And when she was established there, my friend Sasin first sent a message to her by a servant, saying, "Accept a present from me which is won by your great reputation." But Sumangalá sent back this message by the servant, "The lover who obeys my commands may enter here: I do not care for a present, nor for other beast-like men." Sasin accepted the terms, and repaired at night-fall to her palace.

And when he came to the first door of the palace, and had himself announced, the door-keeper said to him, "Obey our lady's commands. Even though you may have bathed, you must bathe again here; otherwise you cannot be admitted." When Sasin heard this, he agreed to bathe again as he was bid. Then he was bathed and anointed all over by her female slaves, in private, and while this was going on, the first watch of the night passed away. When he arrived, having bathed, at the second door, the door-keeper said to him, "You have bathed; now adorn yourself appropriately." He consented, and thereupon the lady's female slaves adorned him, and meanwhile the second watch of the night came to an end. Then he reached the door of the third zone, and there the guards said to him, "Take a meal, and then enter." He said "Very well," and then the female slaves managed to delay him with various dishes until the third watch passed away. Then he reached at last the fourth door, that of the lady's private apartments, but there the door-keeper reproached him in the following words, "Away, boorish suitor, lest you draw upon yourself misfortune. Is the last watch of the night a proper time for paying the first visit to a lady?" When Sasin had been turned away in this contemptuous style by the warder, who seemed like an incarnation of untimeliness, he went away home with countenance sadly fallen.

In the same way that Bráhman's daughter, who had assumed the name of Sumangalá, disappointed many other visitors. When I heard of it, I was moved with curiosity, and after sending a messenger to and fro I went at night splendidly adorned to her house. There I propitiated the warders at every door with magnificent presents, and I reached without delay the private apartments of that lady. And as I had arrived in time I was allowed by the door-keepers to pass the door, and I entered and saw my wife, whom I did not recognise, owing to her being disguised as a hetæra. But she knew me again, and she advanced towards me, and paid me all the usual civilities, made me sit down on a couch, and treated me with the attentions of a cunning hetæra. Then I passed the night with that wife of mine, who was the most beautiful woman of the world, and I became so attached to her, that I could not leave the house in which she was staying.

She too was devoted to me, and never left my side, until, after some days, the blackness of the tips of her breasts shewed that she was pregnant. Then the clever woman forged a letter, and shewed it to me, saying, "The king my sovereign has sent me a letter: read it." Then I opened the letter and read as follows, "The august sovereign of the fortunate Kámarúpa, Mánasinha, sends thence this order to Sumangalá, 'Why do you remain so long absent? Return quickly, dismissing your desire of seeing foreign countries.'"

When I had read this letter, she said to me with affected grief, "I must depart; do not be angry with me; I am subject to the will of others." Having made this false excuse, she returned to her own city Pátaliputra: but I did not follow her, though deeply in love with her, as I supposed that she was not her own mistress.

And when she was in Pátaliputra, she gave birth in due time to a son. And that boy grew up and learned all the accomplishments. And when he was twelve years old, that boy in a childish freak happened to strike with a creeper a fisherman's son of the same age. When the fisherman's son was beaten, he flew in a passion and said, "You beat me, though nobody knows who your father is; for your mother roamed about in foreign lands, and you were born to her by some husband or other." [825]

When this was said to the boy, he was put to shame; so he went and said to his mother, "Mother, who and where is my father? Tell me!" Then his mother, the daughter of the Bráhman, reflected a moment, and said to him, "Your father's name is Múladeva: he deserted me, and went to Ujjayiní." After she had said this, she told him her whole story from the beginning. Then the boy said to her, "Mother, then I will go and bring my father back a captive; I will make your promise good."

Having said this to his mother, and having been told by her how to recognise me, the boy set out thence, and reached this city of Ujjayiní. And he came and saw me playing dice in the gambling-hall, making certain of my identity from the description his mother had given him, and he conquered in play all who were there. And he astonished every one there by shewing such remarkable cunning, though he was a mere child. Then he gave away to the needy all the money he had won at play. And at night he artfully came and stole my bedstead from under me, letting me gently down on a heap of cotton, while I was asleep. So when I woke up, and saw myself on a heap of cotton, without a bedstead, I was at once filled with mixed feelings of shame, amusement and astonishment.

Then, king, I went at my leisure to the market-place, and roaming about, I saw that boy there selling the bedstead. So I went up to him and said, "For what price will you give me this bedstead?" Then the boy said to me, "You cannot get the bedstead for money, crest-jewel of cunning ones; but you may get it by telling some strange and wonderful story." When I heard that, I said to him, "Then I will tell you a marvellous tale. And if you understand it and admit that it is really true, you may keep the bedstead; but if you say that it is not true and that you do not believe it, [826] you will be illegitimate, and I shall get back the bedstead. On this condition I agree to tell you a marvel; and now listen!--Formerly there was a famine in the kingdom of a certain king; that king himself cultivated the back of the beloved of the boar with great loads of spray from the chariots of the snakes. Enriched with the grain thus produced the king put a stop to the famine among his subjects, and gained the esteem of men."

When I said this, the boy laughed and said, "The chariots of the snakes are clouds; the beloved of the boar is the earth, for she is said to have been most dear to Vishnu in his Boar incarnation; and what is there to be astonished at in the fact that rain from the clouds made grain to spring on the earth?"

When the cunning boy had said this, he went on to say to me, who was astonished at his cleverness, "Now I will tell you a strange tale. If you understand it, and admit that it is really true, I will give you back this bedstead, otherwise you shall be my slave."

I answered "Agreed;" and then the cunning boy said this, "Prince of knowing ones, there was born long ago on this earth a wonderful boy, who, as soon as he was born, made the earth tremble with the weight of his feet, and when he grew bigger, stepped into another world."

When the boy said this, I, not knowing what he meant, answered him, "It is false; there is not a word of truth in it." Then the boy said to me, "Did not Vishnu, as soon as he was born, stride across the earth, in the form of a dwarf, and make it tremble? And did he not, on that same occasion, grow bigger, and step into heaven? So you have been conquered by me, and reduced to slavery. And these people present in the market are witnesses to our agreement. So, wherever I go, you must come along with me." When the resolute boy had said this, he laid hold of my arm with his hand; and all the people there testified to the justice of his claim.

Then, having made me his prisoner, bound by my own agreement, he, accompanied by his attendants, took me to his mother in the city of Pátaliputra. And then his mother looked at him, and said to me, "My husband, my promise has to-day been made good, I have had you brought here by a son of mine begotten by you." When she had said this, she related the whole story in the presence of all.

Then all her relations respectfully congratulated her on having accomplished her object by her wisdom, and on having had her disgrace wiped out by her son. And I, having been thus fortunate, lived there for a long time with that wife, and that son, and then returned to this city of Ujjayiní.

"So you see, king, honourable matrons are devoted to their husbands, and it is not the case that all women are always bad." When king Vikramáditya had heard this speech from the mouth of Múladeva, he rejoiced with his ministers. Thus hearing, and seeing, and doing wonders, that king Vikramáditya [827] conquered and enjoyed all the divisions of the earth.

"When the hermit Kanva had told during the night this story of Vishamasíla, dealing with separations and reunions, he went on to say to me who was cut off from the society of Madanamanchuká; 'Thus do unexpected separations and reunions of beings take place, and so you, Naraváhanadatta, shall soon be reunited to your beloved. Have recourse to patience, and you shall enjoy for a long time, son of the king of Vatsa, surrounded by your wives and ministers, the position of a beloved emperor of the Vidyádharas.' This admonition of the hermit Kanva enabled me to recover patience; and so I got through my time of separation, and I gradually obtained wives, magic, science, and the sovereignty over the Vidyádharas. And I told you before, great hermits, how I obtained all these by the favour of Siva, the giver of boons."

By telling this his tale, in the hermitage of Kasyapa, Naraváhanadatta delighted his mother's brother Gopálaka and all the hermits. And after he had passed there the days of the rainy season, he took leave of his uncle and the hermits in the grove of asceticism, and mounting his chariot, departed thence with his wives and his ministers, filling the air with the hosts of his Vidyádharas. And in course of time he reached the mountain of Rishabha his dwelling-place; and he remained there delighting in the enjoyments of empire, in the midst of the kings of the Vidyádharas, with queen Madanamanchuká, and Ratnaprabhá and his other wives; and his life lasted for a kalpa.

This is the story called Vrihatkathá, told long ago, on the summit of mount Kailása, by the undaunted [828] Siva, at the request of the daughter of the Himálaya, and then widely diffused in the world by Pushpadanta and his fellows, who were born on the earth wearing the forms of Kátyáyana and others, in consequence of a curse. And on that occasion that god her husband attached the following blessing to this tale, "Whoever reads this tale that issued from my mouth, and whoever listens to it with attention, and whoever possesses it, shall soon be released from his sins, and triumphantly attain the condition of a splendid Vidyádhara, and enter my everlasting world."

END OF THE COLLECTION OF TALES CALLED THE KATHÁ SARIT SÁGARA.

NOTES TO VOLUME I

[1] Dr. Brockhaus explains this of Ganesa, he is probably associated with Siva in the dance. So the poet invokes two gods, Siva and Ganesa, and one goddess Sarasvatí, the goddess of speech and learning.

[2] Sítkára a sound made by drawing in the breath, expressive of pleasure.

[3] There is a double meaning: padártha also means words and their meanings.

[4] Possibly the meaning is that the mountain covers many thousand yojanas.

[5] This mountain served the gods and Asuras as a churning stick at the churning of the ocean for the recovery of the Amrita and fourteen other precious things lost during the deluge.

[6] Siva himself wears a moon's crescent.

[7] The Sanskrit word Asti meaning "thus it is" is a common introduction to a tale.

[8] The linga or phallus is a favourite emblem of Siva. Flame is one of his eight tanus or forms.

[9] He was burnt up by the fire of Siva's eye.

[10] Compare Kumára Sambhava Sarga V, line 86.

[11] Reading tatsanchayáya as one word. Dr. Brockhaus omits the line. Professor E. B. Cowell would read priyam for priye.

[12] One of Siva's favourite attendants.

[13] Attendants of Siva, presided over by Ganesa.

[14] For the ativiníta of Dr. Brockhaus's text I read aviníta.

[15] Pramatha, an attendant on Siva.

[16] Kausámbí succeeded Hastinápur as the capital of the emperors of India. Its precise site has not been ascertained, but it was probably somewhere in the Doabá, or at any rate not far from the west bank of the Yamuná, as it bordered upon Magadha and was not far from the Vindhya hills. It is said that there are ruins at Karáli or Karári about 14 miles from Allahábád on the western road, which may indicate the site of Kausámbí. It is possible also that the mounds of rubbish about Karrah may conceal some vestiges of the ancient capital--a circumstance rendered more probable by the inscription found there, which specifies Kata as comprised within Kausámba mandala or the district of Kausámbí. [Note in Wilson's Essays, p. 163.] See note on page 281.

[17] A tree of Indra's Paradise that grants all desires.

[18] More literally, the goddess that dwells in the Vindhya hills. Her shrine is near Mirzápúr.

[19] Dr. Brockhaus makes parusha a proper name.

[20] Ficus Indica.

[21] Pumán = Purusha, the spirit.

[22] Prakriti, the original source or rather passive power of creating the material world.

[23] Prajápati.

[24] The spirit was of course Brahmá whose head Siva cut off.

[25] It appears from an article in Mélusine by A Bart, entitled An Ancient Manual of Sorcery, and consisting mainly of passages translated from Burnell's Sámavidhána Bráhmana, that this power can be acquired in the following way, "After a fast of three nights, take a plant of soma (Asclepias acida;) recite a certain formula and eat of the plant a thousand times, you will be able to repeat anything after hearing it once. Or bruise the flowers in water, and drink the mixture for a year. Or drink soma, that is to say the fermented juice of the plant for a month. Or do it always." (Mélusine, 1878, p. 107; II, 7, 4-7.)

In the Milinda Pañho, (Pali Miscellany by V. Trenckner, Part. I, p. 14,) the child Nágasena learns the whole of the three Vedas by hearing them repeated once.

[26] A grammatical treatise on the rules regulating the euphonic combination of letters and their pronunciation peculiar to one of the different Sákhás or branches of the Vedas.--M. W. s. v.

[27] i. e., died.

[28] Here we have a pun which it is impossible to render in English. Anátha means without natural protectors and also poor.

[29] Taking chháyá in the sense of sobhá. It might mean "affording no shelter to the inmates."

[30] Dr. Brockhaus translates the line--Von diesem wurde ich meinem Manne vermählt, um seinem Hauswesen vorzustehen.

[31] Like the Roman fascinum. guhya = phallus.

[32] I read tat for táh according to a conjecture of Professor E. B. Cowell's. He informs me on the authority of Dr. Rost that the only variants are sá for táh and yoshitá for yoshitah. Dr. Rost would take evamkrite as the dative of evamkrit. If táh be retained it may be taken as a repetition "having thus prepared it, I say, the women give it." Professor Cowell would translate (if táh be retained) "the women then do not need to receive anything to relieve their fatigue during the cold and hot weather."

Professor E. B. Cowell has referred me to an article by Dr. Liebrecht in the Zeitschrift der Morgenländischen Gesellschaft.

He connects the custom with that of the Jewish women mentioned in Jeremiah VII. 18, "The women knead their dough to make cakes to the queen of heaven," and he quotes a curious custom practised on Palm Sunday in the town of Saintes. Dulaure states that in his time the festival was called there La fête des Pinnes; the women and children carried in the procession a phallus made of bread, which they called a pinne, at the end of their palm branches; those pinnes were subsequently blessed by the priest, and carefully preserved by the women during the year. This article has been republished by the learned author in his "Zur Volkskunde" (Heilbronn, 1879) p. 436 and f f. under the title of "der aufgegessene Gott." It contains many interesting parallels to the custom described in the text.

[33] Literally bodiless--she heard the voice, but saw no man.

[34] Vara = excellent ruch = to please.

[35] I. e. Palibothra.

[36] Wilson remarks (Essays on Sanskrit Literature, Vol. I, p. 165). "The contemporary existence of Nanda with Vararuchi and Vyádi is a circumstance of considerable interest in the literary history of the Hindus, as the two latter are writers of note on philological topics. Vararuchi is also called in this work Kátyáyana, who is one of the earliest commentators on Pánini. Nanda is the predecessor or one of the predecessors of Chandragupta or Sandrakottos; and consequently the chief institutes of Sanskrit grammar are thus dated from the fourth century before the Christian era. We need not suppose that Somadeva took the pains to be exact here; but it is satisfactory to be made acquainted with the general impressions of a writer who has not been biassed in any of his views by Pauránik legends and preposterous chronology."

[37] I. e., of learning and material prosperity.

[38] Literally the gate of the Ganges: it is now well known under the name of Haridvár (Hurdwar).

[39] Dr. Brockhaus renders the passage "wo Siva die Jahnaví im goldenen Falle von den Gipfeln des Berges Usínara herabsandte."

[40] Skanda is Kártikeya and his mother is of course Durgá or Párvatí the consort of Siva.

[41] This may be compared with Grimm's No. 60, "Die zwei Brüder." Each of the brothers finds every day a gold piece under his pillow. In one of Waldau's Böhmische Märchen, Vogelkopf und Vogelherz (p. 90) a boy named Fortunat eats the heart of the Glücksvogel and under his pillow every day are found three ducats. See also Der Vogel Goldschweif, in Gaal's Märchen der Magyaren, p. 195.

[42] In this case the austerities which he had performed in a former birth to propitiate Siva.

[43] This story is, according to Dr. Rajendra Lál Mitra, found in a MS. called the Bodhisattva Avadána. (Account of the Buddhist Literature of Nepal, p. 53).

[44] I. e., bali, a portion of the daily meal offered to creatures of every description, especially the household spirits. Practically the bali generally falls to some crow, hence that bird is called balibhuj.

[45] A similar incident is found in Grimm's Fairy Tales translated by Mrs. Paull, p. 370. The hero of the tale called the Crystal Ball finds two giants fighting for a little hat. On his expressing his wonder, "Ah", they replied, "you call it old, you do not know its value. It is what is called a wishing-hat, and whoever puts it on can wish himself where he will, and immediately he is there." "Give me the hat," replied the young man, "I will go on a little way and when I call you must both run a race to overtake me, and whoever reaches me first, to him the hat shall belong." The giants agreed and the youth taking the hat put it on and went away; but he was thinking so much of the princess that he forgot the giants and the hat, and continued to go further and further without calling them. Presently he sighed deeply and said, "Ah, if I were only at the Castle of the golden sun."

Wilson (Collected Works, Vol. III, p. 169, note,) observes that "the story is told almost in the same words in the Bahár Dánish, a purse being substituted for the rod; Jahándár obtains possession of it, as well as the cup, and slippers in a similar manner. Weber [Eastern Romances, Introduction, p. 39] has noticed the analogy which the slippers bear to the cap of Fortunatus. The inexhaustible purse, although not mentioned here, is of Hindu origin also, and a fraudulent representative of it makes a great figure in one of the stories of the Dasa Kumára Charita" [ch. 2, see also L. Deslongchamps Essai sur les Fables Indiennes, Paris, 1838, p. 35 f. and Grässe, Sagen des Mittelalters, Leipzig, 1842, p. 19 f.] The additions between brackets are due to Dr. Reinholdt Rost the editor of Wilson's Essays.

The Mongolian form of the story may be found in Sagas from the Far East, p. 24. A similar incident is also found in the Swedish story in Thorpe's Scandinavian Tales, entitled "the Beautiful Palace East of the Sun and North of the Earth." A youth acquires boots by means of which he can go a hundred miles at every step, and a cloak, that renders him invisible, in a very similar way.

I find that in the notes in Grimm's 3rd Volume, page 168, (edition of 1856) the passage in Somadeva is referred to, and other parallels given. The author of these notes compares a Swedish story in Cavallius, p. 182, and Pröhle, Kindermärchen, No. 22. He also quotes from the Sidi Kür, the story to which I have referred in Sagas from the Far East, and compares a Norwegian story in Ashbjörnsen, pp. 53, 171, a Hungarian story in Mailath and Gaal, N. 7, and an Arabian tale in the continuation of the 1001 Nights. See also Sicilianische Märchen by Laura Gonzenbach, Part I, Story 31. Here we have a table-cloth, a purse, and a pipe. When the table-cloth is spread out one has only to say--Dear little table-cloth, give macaroni or roast-meat or whatever may be required, and it is immediately present. The purse will supply as much money as one asks it for, and the pipe is something like that of the pied piper of Hamelin,--every one who hears it must dance. Dr. Köhler in his notes, at the end of Laura Gonzenbach's collection, compares (besides the story of Fortunatus, and Grimm III. 202,) Zingerle, Kinder- und Hausmärchen, II. 73 and 193. Curze, Popular Traditions from Waldock, p. 34. Gesta Romanorum, Chap. 120. Campbell's Highland Tales, No. 10, and many others. The shoes in our present story may also be compared with the bed in the IXth Novel of the Xth day of the Decameron.

See also Ralston's Russian Folk-Tales, p. 230 and Veckenstedt's Wendische Sagen, p. 152.

See also the story of "Die Kaiserin Trebisonda" in a collection of South Italian tales by Woldemar Kaden, entitled "Unter den Olivenbäumen" and published in 1880. The hero of this story plays the same trick as Putraka, and gains thereby an inexhaustible purse, a pair of boots which enable the wearer to run like the wind, and a mantle of invisibility. See also "Beutel, Mäntelchen und Wunderhorn" in the same collection, and No. XXII in Miss Stokes's Indian Fairy Tales. The story is found in the Avadánas translated by Stanislas Julien: (Lévêque, Mythes et Légendes de L'Inde et de la Perse, p. 570, Liebrecht, Zur Volkskunde, p. 117.) M. Lévêque thinks that La Fontaine was indebted to it for his Fable of L' Huître et les Plaideurs. See also De Gubernatis, Zoological Mythology, Vol. I, pp. 126-127, and 162.

We find a magic ring, brooch and cloth in No. XLIV of the English Gesta. See also Syrische Sagen und Märchen, von Eugen Prym und Albert Socin, p. 79, where there is a flying carpet. There is a magic table-cloth in the Bohemian Story of Büsmanda, (Waldau, p. 44) and a magic pot on p. 436 of the same collection; and a food-providing mesa in the Portuguese story of A Cacheirinha (Coelho, Contos Portuguezes, p. 58). In the Pentamerone No. 42 there is a magic chest. Kuhn has some remarks on the "Tischchen deck dich" of German tales in his Westfälische Märchen, Vol. I, p. 369.

For a similar artifice to Putraka's, see the story entitled Fischer-Märchen in Gaal, Märchen der Magyaren, p. 168, Waldau, Böhmische Märchen, pp. 260 and 564, and Dasent's Norse Tales, pp. 213 and 214.

[46] Compare the way in which Zauberer Vergilius carries off the daughter of the Sultán of Babylon, and founds the town of Naples, which he makes over to her and her children: (Simrock's Deutsche Volksbücher, Vol. VI, pp. 354, 355.) Dunlop is of opinion that the mediæval traditions about Vergil are largely derived from Oriental sources.

[47] I. e., infantry, cavalry, elephants, and archers.

[48] Literally she was splendid with a full bosom, ... glorious with coral lips. For uttama in the 1st half of sloka 6 I read upama.

[49] Considered to be indicative of exalted fortune.--Monier Williams.

[50] The bimba being an Indian fruit, this expression may he paralleled by "currant lip" in the Two Noble Kinsmen I. I. 216 or "cherry lip" Rich. III. I. I. 94.

[51] Goddess of eloquence and learning.

[52] See Dr. Burnett's "Aindra grammar" for the bearing of this passage on the history of Sanskrit literature.

[53] And will not observe you.

[54] Instead of the walls of a seraglio.

[55] This story occurs in Scott's Additional Arabian Nights as the Lady of Cairo and her four Gallants, [and in his Tales and Anecdotes, Shrewsbury, 1800, p. 136, as the story of the Merchant's wife and her suitors]. It is also one of the Persian tales of Arouya [day 146 ff.]. It is a story of ancient celebrity in Europe as Constant du Hamel or la Dame qui attrapa un Prêtre, un Prévôt et un Forestier [Le Grand d'Aussy, Fabliaux et Contes. Paris, 1829, Vol. IV, pp. 246-56]. It is curious that the Fabliau alone agrees with the Hindu original in putting the lovers out of the way and disrobing them by the plea of the bath. (Note in Wilson's Essays on Sanskrit Literature, edited by Dr. Rost, Vol. I, p. 173.) See also a story contributed by the late Mr. Damant to the Indian Antiquary, Vol. IX, pp. 2 and 3, and the XXVIIIth story in Indian Fairy Tales collected and translated by Miss Stokes, with the note at the end of the volume. General Cunningham is of opinion that the dénouement of this story is represented in one of the Bharhut Sculptures; see his Stúpa of Bharhut, p. 53. A faint echo of this story is found in Gonzenbach's Sicilianische Märchen, No. 55, pp. 359-362. Cp. also No. 72(b) in the Novellæ Morlini. (Liebrecht's Dunlop, p. 497.)

Cp. the 67th Story in Coelho's Contos Populares Portuguezes, and the 29th in the Pentamerone of Basile. There is a somewhat similar story in the English Gesta (Herrtage, No. XXV) in which three knights are killed.

A very similar story is quoted in Mélusine, p. 178, from Thorburn's Bannu or our Afghan Frontier.

[56] Dr. Brockhaus translates "alle drei mit unsern Schülern."

[57] This forms the leading event of the story of Fadlallah in the Persian tales. The dervish there avows his having acquired the faculty of animating a dead body from an aged Bráhman in the Indies. (Wilson.)

[58] Compare the story in the Panchatantra, Benfey's Translation, p. 124, of the king who lost his body but eventually recovered it. Benfey in Vol. I, page 128, refers to some European parallels. Liebrecht in his Zur Volkskunde, p. 206, mentions a story found in Apollonius (Historia Mirabilium) which forms a striking parallel to this. According to Apollonius, the soul of Hermotimos of Klazomenæ left his body frequently, resided in different places, and uttered all kinds of predictions, returning to his body which remained in his house. At last some spiteful persons burnt his body in the absence of his soul. There is a slight resemblance to this story in Sagas from the Far East, p. 222. By this it may be connected with a cycle of European tales about princes with ferine skin &c. Apparently a treatise has been written on this story by Herr Varnhagen. It is mentioned in the Saturday Review of 22nd July, 1882 as, "Ein Indisches Märchen auf seiner Wanderung durch die Asiatischen und Europäischen Litteraturen."

[59] Or Yogananda. So called as being Nanda by yoga or magic.

[60] I read ásvásya.

[61] Compare this with the story of Ugolino in Dante's Inferno.

[62] Dr. Liebrecht in Orient und Occident, Vol. I, p. 341 compares with this story one in the old French romance of Merlin. There Merlin laughs because the wife of the emperor Julius Cæsar had twelve young men disguised as ladies-in-waiting. Benfey, in a note on Dr. Liebrecht's article, compares with the story of Merlin one by the Countess D'Aulnoy, No. 36 of the Pentamerone of Basile, Straparola IV. I, and a story in the Suka Saptati. This he quotes from the translation of Demetrios Galanos. In this some cooked fish laugh so that the whole town hears them. The reason is the same as in the story of Merlin and in our text.

[63] Cp. the following passage in a Danish story called Svend's exploits, in Thorpe's Yuletide Stories, page 341. Just as he was going to sleep, twelve crows came flying and perched in the elder trees over Svend's head. They began to converse together, and the one told the other what had happened to him that day. When they were about to fly away, one crow said, "I am so hungry; where shall I get something to eat?" "We shall have food enough to-morrow when father has killed Svend," answered the crow's brother. "Dost thou think then that such a miserable fellow dares fight with our father?" said another. "Yes, it is probable enough that he will, but it will not profit him much as our father cannot be overcome but with the Man of the Mount's sword, and that hangs in the mound, within seven locked doors, before each of which are two fierce dogs that never sleep." Svend thus learned that he should only be sacrificing his strength and life in attempting a combat with the dragon, before he had made himself master of the Man of the Mount's sword. So Sigfrid hears two birds talking above his head in Hagen's Helden-Sagen, Vol. I, p. 345. In the story of Lalitánga extracted by Professor Nilmani Mukerjea from a collection of Jaina tales called the Kathá Kosha, and printed in his Sáhitya Parichaya, Part II, we have a similar incident.

[64] Compare the "mole cinque-spotted" in Cymbeline.

[65] Compare Measure for Measure.

[66] Cp. the story of OEdipus and the Mahábhárata, Vanaparvan, C. 312. where Yudhishthira is questioned by a Yaksha. Benfey compares Mahábhárata XIII (IV, 206) 5883-5918 where a Bráhman seized by a Rákshasa escaped in the same way. The reader will find similar questioning demons described in Veckenstedt's Wendische Sagen, pp. 54-56, and 109.

[67] Reading chuddhis for the chudis of Dr. Brockhaus' text.

[68] Sâmanta seems to mean a feudatory or dependent prince.

[69] Benfey considers that this story was originally Buddhistic. A very similar story is quoted by him from the Karmasataka. (Panchatantra I, p. 209) cp. also c. 65 of this work.

[70] Probably his foot bled, and so he contracted defilement.

[71] The preceptor of the gods.

[72] See the Mudrá Rákshasa for another version of this story. (Wilson, Hindu Theatre, Vol. II.) Wilson remarks that the story is also told differently in the Puránas.

[73] Sanskrit, Prákrit and his own native dialect.

[74] I change Dr. Brockhaus's Sákásana into Sákásana.

[75] As, according to my reading, he ate vegetables, his blood was turned into the juice of vegetables. Dr. Brockhaus translates machte dass das herausströmende Blut zu Krystallen sich bildete.

[76] A celebrated place of pilgrimage near the source of the Ganges, the Bhadrinath of modern travellers. (Monier Williams, s. v.)

[77] Pratishthána according to Wilson is celebrated as the capital of Saliváhana. It is identifiable with Peytan on the Godávarí, the Bathana or Paithana of Ptolemy,--the capital of Siripolemaios. Wilson identifies this name with Saliváhana, but Dr. Rost remarks that Lassen more correctly identifies it with that of Srí Pulimán of the Andhra dynasty who reigned at Pratishthána after the overthrow of the house of Saliváhana about 130 A. D.

[78] Fabulous serpent-demons having the head of a man with the tail of a serpent.--(Monier Williams, s. v.)

[79] It seems to me that tvam in Dr. Brockhaus' text must be a misprint for tam.

[80] I. e., rich in virtues, and good qualities.

[81] From the Greek dênarion = denarius. (Monier Williams s. v.) Dramma = Gr. drachmê is used in the Panchatantra; see Dr. Bühler's Notes to Panchatantra, IV and V, Note on p. 40, l. 3.

[82] Literally wood-carriers.

[83] He had made money without capital, so his achievements are compared to pictures suspended in the air?

[84] hetaira.

[85] The vita or roué meant "conciliation" but the chanter of the Sáma Veda took it to mean "hymn."

[86] I. e., seize him with curved hand, and fling him out neck and crop. The Precentor supposed them to mean a crescent-headed arrow.

[87] I.e., rich in accomplishments.

[88] Indra's pleasure-ground or Elysium. For a similar Zaubergarten see Liebrecht's translation of Dunlop's History of Fiction, p. 251, and note 325; and Gonzenbach's Sicilianische Märchen, Vol. I, p. 224. To this latter story there is a very close parallel in Játaka No. 220, (Fausböll, Vol. II, p. 188) where Sakko makes a garden for the Bodhisattva, who is threatened with death by the king, if it is not done.

[89] Guhyaka here synonymous with Yaksha. The Guhyakas like the Yakshas are attendants upon Kuvera the god of wealth.

[90] The tilaka a mark made upon the forehead or between the eyebrows with coloured earths, sandal-wood, &c., serving as an ornament or a sectarial distinction. Monier Williams s. v.

[91] The negative particle má coalesces with udakaih (the plural instrumental case of udaka) into modakaih, and modakaih (the single word) means "with sweetmeats." The incident is related in Táránátha's Geschichte des Buddhismus in Indien, uebersetzt von Schiefner, p. 74.

[92] So explained by Böhtlingk and Roth s. v. cp. Taranga 72 sl. 103.

[93] He afterwards learns to speak in the language of the Pisáchas, goblins, or ogres.

[94] Called also Kumára. This was no doubt indicated by the Kumára or boy, who opened the lotus.

[95] The chátaka lives on rain-drops, but the poor swan has to take a long journey to the Mánasa lake beyond the snowy hills, at the approach of the rainy season.

[96] Kártikeya.

[97] More literally sprinkling her with water. See also the 60th Tale in Gonzenbach's Sicilianische Märchen, Vol. II, p. 17.

[98] Skanda is another name of Kártikeya.

[99] This grammar is extensively in use in the eastern parts of Bengal. The rules are attributed to Sarvavarman, by the inspiration of Kártikeya, as narrated in the text. The vritti or gloss is the work of Durgá Singh and that again is commented on by Trilochana Dása and Kavirája. Vararuchi is the supposed author of an illustration of the Conjugations and Srípati Varmá of a Supplement. Other Commentaries are attributed to Gopí Nátha, Kula Chandra and Visvesvara. (Note in Wilson's Essays, Vol. I. p. 183.)

[100] Rishis.

[101] Sanskára means tendency produced by some past influence, often works in a former birth. This belief seems to be very general in Wales, see Wirt Sikes, British Goblins, p. 113. See also Kuhn's Herabkunft des Feuers, p. 93, De Gubernatis, Zoological Mythology, Vol. II, p. 285.

[102] For the idea cp. Shakespeare, Hamlet, Act I. Sc. 1. (towards the end) and numerous other passages in the same author.

[103] Brockhaus renders it Fromme, Helden und Weise.

[104] Vaisvánara is an epithet of Agni or Fire.

[105] Siva.

[106] Cp. the 1st story in the Vetála Panchavinsati, Chapter 75 of this work. See also Ralston's Russian Folk-Tales, p. 241, where Prince Ivan by the help of his tutor Katoma propounds to the Princess Anna the fair, a riddle which enables him to win her as his wife.

[107] The god of justice.

[108] Benfey considers this story as Buddhistic in its origin. In the "Memoires Sur les Contrées Occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stanislas Julien" we are expressly told that Gautama Buddha gave his flesh to the hawk as Sivi in a former state of existence. It is told of many other persons, see Benfey's Panchatantra, Vol. I, p. 388, cp. also Campbell's West Highland Tales, p. 239, Vol. I, Tale XVI. M. Lévêque (Les Mythes et Légendes de L'Inde p. 327) connects this story with that of Philemon and Baucis. He lays particular stress upon the following lines of Ovid:

Unicus anser erat, minimæ custodia villæ Quem Dîs hospitibus domini mactare parabant: Ille celer penna tardos ætate fatigat, Eluditque diu, tandemquo est visus ad ipsos Confugisse deos. Superi vetuere necari.

See also Gubernatis, Zoological Mythology, Vol. II, pp. 187, 297 and 414.

[109] I. e., Siva.

[110] Vrihat Kathá.

[111] Compare the story of Orpheus.

[112] It is unnecessary to remind the reader of the story of the Sibyl.

[113] I. e., Durgá.

[114] I believe this refers to Arjuna's combat with the god when he had assumed the form of a Kiráta or mountaineer. Siva is here called Tripurári, the enemy or destroyer of Tripura. Dr. Brockhaus renders it quite differently.

[115] Composed of rice, milk, sugar and spices.

[116] Certain female divinities who reside in the sky and are the wives of the Gandharvas. Monier Williams, s. v.

[117] Brahmá. He emerges from a lotus growing from the navel of Vishnu.

[118] In the word sasnehe there is probably a pun; sneha meaning love, and also oil.

[119] The charioteer of Indra.

[120] For illustrations of this bath of blood see Dunlop's Liebrecht, page 135, and the note at the end of the book. The story of Der arme Heinrich, to which Liebrecht refers, is to be found in the VIth Volume of Simrock's Deutsche Volksbücher. Cp. the story of Amys and Amylion, Ellis's Early English Romances, pp. 597 and 598, the Pentamerone of Basile, Vol. I, p. 367; Prym and Socin's Syrische Märchen, p. 73; Grohmann's Sagen aus Böhmen, p. 268; Gonzenbach's Sicilianische Märchen, p. 354, with Dr. Köhler's notes.

[121] This is the Roc or Rokh of Arabian romance, agreeing in the multiplicity of individuals as well as their propensity for raw flesh.

(See Sindbad's Voyages ed. Langlès, p. 149.) The latter characteristic, to the subversion of all poetical fancies, has acquired, it may be supposed, for the Adjutant (Ardea Argila) the name of Garuda. A wundervogel is the property of all people, and the Garuda of the Hindoos is represented by the Eorosh of the Zend, Simoorgh of the Persians, the Anka of the Arabs, the Kerkes of the Turks, the Kirni of the Japanese, the sacred dragon of the Chinese, the Griffin of Chivalry, the Phoenix of classical fable, the wise and ancient bird that sits upon the ash Yggdrasil of the Edda, and according to Faber with all the rest is a misrepresentation of the holy cherubim that guarded the gate of Paradise. Some writers have even traced the twelve knights of the round table to the twelve Rocs of Persian story. (Wilson's Essays, Vol. I, pp. 192, 193, note.)

Gigantic birds that feed on raw flesh are mentioned by the Pseudo-Callisthenes, Book II, ch. 41. Alexander gets on the back of one of them, and is carried into the air, guiding his bird by holding a piece of liver in front of it. He is warned by a winged creature in human shape to proceed no further, and descends again to earth. See also Liebrecht's Dunlop, p. 143 and note. See also Birlinger, Aus Schwaben, pp. 5, 6, 7. He compares Pacolet's horse in the story of Valentine and Orson.

[122] A wild mountaineer. Dr. Bühler observes that the names of these tribes are used very vaguely in Sanskrit story-books.

[123] Sovereign of the snakes.

[124] I. e., given by Fortune.

[125] Cp. the story of Sattvasíla, which is the seventh tale in the Vetála Panchavinsati, and will be found in Chapter 81 of this work. Cp. also the story of Saktideva in Book V. ch. 26, and Ralston's remarks on it in his Russian Folk-Tales, p. 99.

[126] Vishnu assumed the form of a dwarf and appeared before Bali, and asked for as much land as he could step over. On Bali's granting it, Vishnu dilating himself, in two steps deprived him of heaven and earth, but left the lower regions still in his dominion.

[127] This incident may be compared with one described in Veckenstedt's Wendische Sagen, p. 82.

[128] Ananta, endless, or infinite, is a name of the thousand-headed serpent Sesha.

[129] Reading khadgam for the khadge of Dr. Brockhaus's text.

[130] Female demon. The Rákshasas are often called "night-wanderers."

[131] Or more literally of the month Chaitra, i. e., March-April.

[132] At nine o'clock in the morning.

[133] Anas Casarca, commonly called the Brahmany duck. The male has to pass the night separated from its female: if we are to trust the unanimous testimony of Hindu poets.

[134] A name of Durgá. Cp. Prescott's account of the human sacrifices in Mexico, Vol. I pp. 62, 63.

[135] This incident reminds us of the fifth rule in Wright's Gesta Romanorum.

[136] Or it may mean "from a distance," as Dr. Brockhaus takes it.

[137] Pulinda, name of a savage tribe.

[138] Mr. Growse remarks: "In Hindi the word Nágasthala would assume the form Nágal; and there is a village of that name to this day in the Mahában Pargana of the Mathurá District."

[139] A common way of carrying money in India at the present day.

[140] Compare the last Scene of the Toy Cart in the 1st volume of Wilson's Hindu Theatre.

[141] The esculent white lotus (Sanskrit kumuda) expands its petals at night, and closes them in the daytime.

[142] In Sanskrit poetry horripilation is often said to be produced by joy. I have here inserted the words "from joy" in order to make the meaning clear.

[143] Literally drunk in.

[144] Alluding to his grey hairs. In all eastern stories the appearance of the first grey hair is a momentous epoch. The point of the whole passage consists in the fact that jará, old age, is feminine in form. Cp. the perturbation of King Samson in Hagen's Helden-Sagen, Vol. I, p. 26, and Spence Hardy's Manual of Buddhism (1860) pp. 129 and 130.

[145] There is a pun between the name of the king Udayana and prosperity (udaya).

[146] Not Vásuki, but his eldest brother.

[147] Chháyá means "colour;" he drank their colour, i. e., made them pale. It also means "reflection in the wine."

[148] i. e., given by Buddha.

[149] The four Upáyas or means of success are sáman, negotiation, which his pride would render futile, dána, giving, which appeals to avarice, bheda, sowing dissension, which would be useless where a king is beloved by his subjects, and danda, open force, of no use in the case of a powerful king like Udayana.

[150] The chief vices of kings denounced by Hindu writers on statecraft are: Hunting, gambling, sleeping in the day, calumny, addiction to women, drinking spirits, dancing, singing, and instrumental music, idle roaming, these proceed from the love of pleasure, others proceed from anger, viz., tale-bearing, violence, insidious injury, envy, detraction, unjust seizure of property, abuse, assault. See Monier Williams s. v. vyasana.

[151] Sudhádhauta may mean "white as plaster," but more probably here "whitened with plaster" like the houses in the European quarter of the "City of palaces."

[152] A linga of Siva in Ujjayiní. Siva is here compared to an earthly monarch subject to the vyasana of roaming. I take it, the poet means, Ujjayiní is a better place than Kailása.

[153] Cp. the way in which Kandar goes in search of a sword in Prym and Socin's Syrische Märchen, p. 205.

[154] Dr. Brockhaus translates it--Stürzte den Wagen des Königs um. Can Syandana mean horses, like magni currus Achilli? If so, áhatya would mean, having killed.

[155] Rasa means nectar, and indeed any liquid, and also emotion, passion. The pun is of course most intentional in the original.

[156] Cp. the story of Ohimé in the "Sicilianische Märchen" collected by Laura von Gonzenbach where Maruzza asks Ohimé how it would be possible to kill him. So in Indian Fairy Tales, collected by Miss Stokes, Hiralál Básá persuades Sonahrí Rání to ask his father where he kept his soul. Some interesting remarks on this subject will be found in the notes to this tale (Indian Fairy Tales, p. 260.) See also No. I, in Campbell's Tales of the Western Highlands, and Dr. Reinhold Köhler's remarks in Orient and Occident, Vol. II, p. 100. Cp. also Ralston's Russian Folk-Tales, pp. 80, 81 and 136. Cp. also Veckenstedt's Wendische Sagen, p. 72. In the Gehörnte Siegfried (Simrock's Deutsche Volksbücher, Vol. III, pp. 368 and 416), the hero is made invulnerable everywhere but between the shoulders, by being smeared with the melted fat of a dragon. Cp. also the story of Achilles. For the transformation of Chandamahásena into a boar see Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, pp. 144, 145, and Gubernatis, Zoological Mythology, Vol. II, p. 14. See also Schöppner's Geschichte der Bayerischen Lande, Vol. I, p. 258.

[157] They would not go near for fear of disturbing it. Wild elephants are timid, so there is more probability in this story, than in that of the Trojan horse. Even now scouts who mark down a wild beast in India, almost lose their heads with excitement.

[158] I. e., they sat in Dharna outside the door of the palace.

[159] Perhaps we should read samantatah one word.

[160] Sattva, when applied to the forest, means animal, when applied to wisdom, it means excellence.

[161] Vetála is especially used of a goblin that tenants dead bodies. See Colonel R. Burton's Tales of Vikramáditya and the Vampire. They will be found in the 12th book of this work. In the Vth Chapter of Ralston's Russian Folk-Tales will be found much interesting information with regard to the Slavonic superstitions about Vampires. They resemble very closely those of the Hindus. See especially p. 311. "At cross-roads, or in the neighbourhood of cemeteries, an animated corpse of this description often lurks, watching for some unwary traveller whom it may be able to slay and eat."

[162] Cp. the way in which the Ritter Malegis transmutes Reinold in the story of Die Heimonskinder (Simrock's Deutsche Volksbücher, Vol. II, p. 86). "He changed him into an old man, a hundred years of age, with a decrepit and misshapen body, and long hair." See also p. 114. So Merlin assumes the form of an old man and disguises Uther and Ulfin, Dunlop's History of Fiction, translated by Liebrecht, p. 66.

[163] Such people dance in temples I believe.

[164] Mr. Growse writes to me with reference to the name Lohajangha--"This name still exists on the spot, though probably not to be found elsewhere. The original bearer of the title is said to have been one of the demons whom Krishna slew, and a village is called Lohaban after him, where an ancient red sandstone image is supposed to represent him, and has offerings of iron made to it at the annual festival.

[165] Ráginí means affectionate and also red.

[166] Ataví is generally translated "forest." I believe the English word "forest" does not necessarily imply trees, but it is perhaps better to avoid it here.

[167] For the vritam of the text I read kritam. Cp. this incident with Joseph's adventure in the 6th story of the Sicilianische Märchen. He is sewn up in a horse's skin, and carried by ravens to the top of a high mountain. There he stamps and finds a wooden trap-door under his feet. In the notes Dr. Köhler refers to this passage, Campbell No. 44, the Story of Sindbad and other parallels. Cp. also Veckenstedt's Wendische Sagen, p. 124. See also the story of Heinrich der Löwe, Simrock's Deutsche Volksbücher, Vol. I, p. 8. Dr. Köhler refers to the story of Herzog Ernst. The incident will be found in Simrock's version of the story, at page 308 of the IIIrd Volume of his Deutsche Volksbücher.

[168] Names of Vishnu, who became incarnate in the hero Krishna.

[169] See Chapter 22 sl. 181 and ff. Kasyapa's two wives disputed about the colour of the sun's horses. They agreed that whichever was in the wrong should become a slave to the other. Kadrú, the mother of the snakes, won by getting her children to darken the horses. So Garuda's mother Vinatá became a slave.

[170] Divine personages of the size of a thumb; sixty thousand were produced from Brahmá's body and surrounded the chariot of the sun. The legend of Garuda and the Bálakhilyas is found in the Mahábhárata, see De Gubernatis, Zoological Mythology, p. 95.

[171] A yojana is probably 9 miles, some say 2-1/2, some 4 or 5. See Monier Williams s. v.

[172] Compare the 5th story in the first book of the Panchatantra, in Benfey's translation.

Benfey shows that this story found its way into Mahometan collections, such as the Thousand and one Nights, and the Thousand and one Days, as also into the Decamerone of Boccaccio, and other European story-books, Vol. I, p. 159, and ff.

The story, as given in the Panchatantra, reminds us of the Squire's Tale in Chaucer, but Josephus in Ant. Jud. XVIII, 3, tells it of a Roman knight named Mundus, who fell in love with Paulina the wife of Saturninus, and by corrupting the priestess of Isis was enabled to pass himself off as Anubis. On the matter coming to the ears of Tiberius, he had the temple of Isis destroyed, and the priests crucified. (Dunlop's History of Fiction, Vol. II, p. 27. Liebrecht's German translation, p. 232). A similar story is told by the Pseudo-Callisthenes of Nectanebos and Olympias. Cp. Coelho's Contos Populares Portuguezes, No. LXXI, p. 155.

[173] Thus she represented the Arddhanárísvara, or Siva half male, and half female, which compound figure is to be painted in this manner.

[174] She held on to it by her hands.

[175] Wilson remarks that this presents some analogy to the story in the Decamerone (Nov. 7 Gior. 8) of the scholar and the widow "la quale egli poi, con un suo consiglio, di mezzo Luglio, ignuda, tutto un dì fa stare in su una torre." It also bears some resemblance to the story of the Master Thief in Thorpe's Yule-tide Stories, page 272. The Master thief persuades the priest that he will take him to heaven. He thus induces him to get into a sack, and then he throws him into the goose-house, and when the geese peck him, tells him that he is in purgatory. The story is Norwegian. See also Sir G. W. Cox's Mythology of the Aryan Nations, Vol. 1. p. 127.

[176] Cp. the way in which Rüdiger carries off the daughter of king Osantrix, Hagen's Helden-Sagen, Vol. I, p. 227.

[177] têrêsantes nykta cheimerion hydati kai anemô kai ham' aselênon exêsan. Thucyd. III. 22.

[178] The word dasyu here means savage, barbarian. These wild mountain tribes called indiscriminately Savaras, Pulindas, Bhillas &c., seem to have been addicted to cattle-lifting and brigandage. So the word dasyu comes to mean robber. Even the virtuous Savara prince described in the story of Jímútaváhana plunders a caravan.

[179] Cathay?

[180] Compare the rose garland in the story of the Wright's Chaste Wife; edited for the early English Text Society by Frederick J. Furnivall, especially lines 58 and ff.

"Wete thou wele withowtyn fable "Alle the whyle thy wife is stable "The chaplett wolle holde hewe; "And yf thy wyfe use putry "Or telle eny man to lye her by Then welle yt change hewe, And by the garland thou may see, Fekylle or fals yf that sche be, Or elles yf she be true.

See also note in Wilson's Essays on Sanskrit Literature, Vol. I, p. 218. He tells us that in Perce Forest the lily of the Kathá Sarit Ságara is represented by a rose. In Amadis de Gaul it is a garland which blooms on the head of her that is faithful, and fades on the brow of the inconstant. In Les Contes à rire, it is also a flower. In Ariosto, the test applied to both male and female is a cup, the wine of which is spilled by the unfaithful lover. This fiction also occurs in the romances of Tristan, Perceval and La Morte d'Arthur, and is well known by La Fontaine's version, La Coupe Enchantée. In La Lai du Corn, it is a drinking-horn. Spenser has derived his girdle of Florimel from these sources or more immediately from the Fabliau, Le Manteau mal taillé or Le Court Mantel, an English version of which is published in Percy's Reliques, the Boy and the Mantel (Vol. III.) In the Gesta Romanorum (c. 69) the test is the whimsical one of a shirt, which will neither require washing nor mending as long as the wearer is constant. (Not the wearer only but the wearer and his wife). Davenant has substituted an emerald for a flower.

The bridal stone, And much renowned, because it chasteness loves, And will, when worn by the neglected wife, Shew when her absent lord disloyal proves By faintness and a pale decay of life.

I may remark that there is a certain resemblance in this story to that of Shakespeare's Cymbeline, which is founded on the 9th Story of the 2nd day in the Decamerone, and to the 7th Story in Gonzenbach's Sicilianische Märchen.

See also "The king of Spain and his queen" in Thorpe's Yule-tide Stories, pp. 452-455. Thorpe remarks that the tale agrees in substance with the ballad of the "Graf Von Rom" in Uhland, II, 784; and with the Flemish story of "Ritter Alexander aus Metz und Seine Frau Florentina." In the 21st of Bandello's novels the test is a mirror (Liebrecht's Dunlop, p. 287). See also pp. 85 and 86 of Liebrecht's Dunlop, with the notes at the end of the volume.

[181] A man of low caste now called Dom. They officiate as executioners.

[182] Compare the way in which the widow's son, the shifty lad, treats Black Rogue in Campbell's Tales of the Western Highlands (Tale XVII d. Orient und Occident, Vol. II, p. 303.)

[183] Datura is still employed, I believe, to stupefy people whom it is thought desirable to rob.

[184] I read iva for the eva of Dr. Brockhaus's text.

[185] A precisely similar story occurs in the Bahár Dánish. The turn of the chief incident, although not the same, is similar to that of Nov VII, Part 4 of Bandello's Novelle, or the Accorto Avvedimento di una Fantesca à liberare la padrona e l' innamorato di quella de la morte. (Wilson's Essays, Vol. I, p. 224.) Cp. also the Mongolian version of the story in Sagas from the Far East, p. 320. The story of Saktimatí is the 19th in the Suka Saptati. I have been presented by Professor Nílmani Mukhopádhyáya with a copy of a MS. of this work made by Babu Umesa Chandra Gupta.

[186] Cp. the story of the Chest in Campbell's Stories from the Western Highlands. It is the first story in the 2nd volume and contains one or two incidents which remind us of this story.

[187] I read mahâkulodgatáh.

[188] Alluding to Indra's having cut the wings of the mountains.

[189] The peafowl are delighted at the approach of the rainy season, when "their sorrow" comes to an end.

[190] It is often the duty of these minstrels to wake the king with their songs.

[191] Weapons well known in Hindu mythology. See the 6th act of the Uttara Ráma Charita.

[192] Sútrapátam akarot she tested, so to speak. Cp. Taranga 21, sl. 93. The fact is, the smoke made her eyes as red as if she had been drinking.

[193] Or "like Kuvera." There is a pun here.

[194] Young Deformed.

[195] Cp. the distribution of presents on the occasion of King Etzel's marriage in the Nibelungen Lied.

[196] It must be remembered that a king among the Hindus was inaugurated with water, not oil.

[197] The word "adders" must here do duty for all venomous kinds of serpents.

[198] A similar story is found in the IVth book of the Panchatantra, Fable 5, where Benfey compares the story of Yayáti and his son Puru. Benfey Panchatantra I. 436. Bernhard Schmidt in his Griechische Märchen, page 37, mentions a very similar story, which he connects with that of Admetos and Alkestis. In a popular ballad of Trebisond, a young man named Jannis, the only son of his parents, is about to be married, when Charon comes to fetch him. He supplicates St. George, who obtains for him the concession, that his life may be spared, in case his father will give him half the period of life still remaining to him. His father refuses, and in the same way his mother. At last his betrothed gives him half her allotted period of life, and the marriage takes place. The story of Ruru is found in the Ádiparva of the Mahábhárata, see Lévêque, Mythes et Légendes de l'Inde, pp. 278, and 374.

[199] I read dhátá for dhátrá.

[200] i. e. Hastinápura.

[201] Here Wilson observes: The circumstances here related are not without analogies in fact. It is not marvellous therefore that we may trace them in fiction. The point of the story is the same as that of the "Deux Anglais à Paris," a Fabliau, and of "Une femme à l'extremité qui se mit en si grosse colère voyant son mari qui baisait sa servante qu'elle recouvra la santé" of Margaret of Navarre, (Heptameron. Nouvelle 71). Cp. Henderson's Folk-lore of the Northern Counties, p. 131.

Webster, Duchess of Malfi, Act IV, Sc. 2, tells a similar story,

"A great physician, when the Pope was sick Of a deep melancholy, presented him With several sorts of madmen, which wild object, Being full of change and sport, freed him to laugh, And so the imposthume broke."

[202] Cp. Sagas from the far East, Tale XI, pp. 123, 124. Here the crime contemplated is murder, and the ape is represented by a tiger. This story bears a certain resemblance to the termination of Alles aus einer Erbse, Kaden's Unter den Olivenbäumen, p. 22. See also page 220 of the same collection. In the Pentamerone of Basile, Tale 22, a princess is set afloat in a box, and found by a king, whose wife she eventually becomes. There is a similar incident in Kaden's Unter den Olivenbäumen, p. 220.

[203] Literally a handful of water, such as is offered to the Manes, is offered to Fortune. It is all over with his chance of attaining glory.

[204] Cp. Sicilianische Märchen, Vol. I, p. 220. Liebrecht, in note 485 to page 413 of his translation of Dunlop's History of Fiction, compares this story with one in The Thousand and One Days of a princess of Kashmír, who was so beautiful that every one who saw her went mad, or pined away. He also mentions an Arabian tradition with respect to the Thracian sorceress Rhodope. "The Arabs believe that one of the pyramids is haunted by a guardian spirit in the shape of a beautiful woman, the mere sight of whom drives men mad." He refers also to Thomas Moore, the Epicurean, Note 6 to Chapter VI, and the Adventures of Hatim Tai, translated by Duncan Forbes, p. 18.

[205] In the original it is intended to compare the locks to the spots in the moon.

[206] Reading yad hi.

[207] The moon was the progenitor of the Pándava race.

[208] One of the five trees of Paradise.

[209] Káma the Hindu Cupid.

[210] There is a certain resemblance in the story of Sunda and Upasunda to that of Otus and Ephialtes; see Preller's Griechische Mythologie, Vol. I p. 81. Cp. also Grohmann's Sagen aus Böhmen, p. 35.

[211] The architect or artist of the gods.

[212] This is literally true. The king was addicted to the vyasana or vice of hunting.

[213] I read hastagraháyogyám for the áhastagraháyogyám of Dr. Brockhaus.

[214] The flower closes when the sun sets.

[215] To keep up his character as a Bráhman boy.

[216] I read dáhaishiná.

[217] This applies also to the god of love who bewilders the mind.

[218] Kara means hand, and also tribute.

[219] I read iva for eva.

[220] Reading taddvárasthitamahattaram as one word.

[221] For parallels to the story of Urvasí, see Kuhn's Herabkunft des Feuer's, p. 88.

[222] This, with the water weapon, and that of whirlwind, is mentioned in the Rámáyana and the Uttara Ráma Charita.

[223] Or Devarshi, belonging to the highest class of Rishis or patriarchal saints.

[224] This dance is mentioned in the 1st Act of the Málavikágnimitra.

[225] Literally broke. The vyádhi or disease must have been of the nature of an abscess.

[226] Amare et sapere vix deo conceditur. (Publius Syrus.)

[227] Liebrecht in an essay on some modern Greek songs (Zur Volkskunde, p. 211) gives numerous stories of children who spoke shortly after birth. It appears to have been generally considered an evil omen. Cp. the Romance of Merlin. (Dunlop's History of Fiction, p. 146.) See Baring Gould's Curious Myths of the Middle Ages (New Edition, 1869) p. 170. In a startling announcement of the birth of Antichrist which appeared in 1623, purporting to come from the brothers of the Order of St. John, the following passage occurs,--"The child is dusky, has pleasant mouth and eyes, teeth pointed like those of a cat, ears large, stature by no means exceeding that of other children; the said child, incontinent on his birth, walked and talked perfectly well."

[228] More literally; blockaded his house with policemen, and his throat with tears.

[229] So in the XXIst of Miss Stokes's Indian Fairy Tales the fakir changes the king's son into a fly. Cp. also Veckenstedt's Wendische Sagen, p. 127.

[230] Ficus Indica. Such a tree is said to have sheltered an army. Its branches take root and form a natural cloister. Cp. Milton's Paradise Lost, Book IX, lines 1000 and ff.

[231] Grimm in his Teutonic Mythology (translation by Stallybrass, p. 121, note,) connects the description of wonderful maidens sitting inside hollow trees or perched on the boughs, with tree-worship. See also Grohmann's Sagen aus Böhmen, p. 41.

[232] For the illuminating power of female beauty, see Note 3 to the 1st Tale in Miss Stokes's Collection, where parallels are cited from the folk-lore of Europe and Asia.

[233] Kámadhenu means a cow granting all desires; such a cow is said to have belonged to the sage Vasishta.

[234] Conciliation, bribery, sowing dissension, and war.

[235] The Prákrit word majjáo means "a cat" and also "my lover."

[236] Cp. Schiller's "Der Graf von Habsburg," lines 9-12.

[237] The word pati here means king and husband.

[238] A smile is always white according to the Hindu poetic canons.

[239] The countenance of the fair ones were like moons.

[240] There should be a mark of elision before nimishekshanáh.

[241] The eyes of Hindu ladies are said to reach to their ears. I read tadákhyátum for tadákhyátim with a MS. in the Sanskrit college, kindly lent me by the Librarian with the consent of the Principal.

[242] Love and affection, the wives of Kámadeva the Hindu Cupid.

[243] So the mouse in the Panchatantra possesses power by means of a treasure (Benfey's Panchatantra, Vol. I, p. 320. Vol. II, p. 178.) The story is found also in the 61st Chapter of this work. Cp. also Sagas from the Far East, pp. 257 and 263. The same idea is found in the 39th Játaka, p. 322 of Rhys Davids' translation, and in the 257th Játaka, Vol. II, p. 297 of Fausböll's edition.

[244] Cp. Sagas from the Far East, p. 263.

[245] I read darsayat.

[246] Sati is a misprint for mati, Böhtlingk and Roth sv.

[247] i. e. the Ganges.

[248] In Sanskrit pratápa the word translated "valour," also means heat, and chakra may refer to the wheels of the chariot and the orb of the sun, so that there is a pun all through.

[249] More literally, a torrent of pride and kicking.

[250] Grimm in his Teutonic Mythology (translation by Stallybrass, p. 392) remarks--"One principal mark to know heroes by is their possessing intelligent horses, and conversing with them. The touching conversation of Achilles with his Xanthos and Balios finds a complete parallel in the beautiful Karling legend of Bayard. (This is most pathetically told in Simrock's Deutsche Volksbücher, Vol. II, Die Heimonskinder, see especially page 54). Grimm proceeds to cite many other instances from European literature. See also Note 3 to the XXth story in Miss Stokes's collection. See also De Gubernatis, Zoological Mythology, Vol. I, p. 336 and ff. See the remarks in Bernhard Schmidt's Griechische Märchen, p. 237.

[251] The keeper of a burning or burial-ground would be impure.

[252] Probably the people sprinkled one another with red powder as at the Holi festival.

[253] So in Grimm's Märchen von einem der auszog das Fürchten zu lernen the youth is recommended to sit under the gallows where seven men have been executed. Cp. also the story of "The Shroud" in Ralston's Russian Folk-Tales, p. 307.

The belief that the dead rose from the tomb in the form of Vampires appears to have existed in Chaldæa and Babylon. Lenormant observes in his Chaldæan Magic and Sorcery, (English Translation, p. 37) "In a fragment of the Mythological epopée which is traced upon a tablet in the British Museum, and relates the descent of Ishtar into Hades, we are told that the goddess, when she arrived at the doors of the infernal regions, called to the porter whose duty it was to open them, saying,

"Porter, open thy door; Open thy door that I may enter. If thou dost not open the door, and if I cannot enter, I will attack the door, I will break down its bars, I will attack the enclosure, I will leap over its fences by force; I will cause the dead to rise and devour the living; I will give to the dead power over the living."

The same belief appears also to have existed in Egypt. The same author observes (p. 92). "These formulæ also kept the body from becoming, during its separation from the soul, the prey of some wicked spirit which would enter, re-animate, and cause it to rise again in the form of a vampire. For, according to the Egyptian belief, the possessing spirits, and the spectres which frightened or tormented the living were but the souls of the condemned returning to the earth, before undergoing the annihilation of the 'second death.'"

[254] Cp. Ralston's account of the Vampire as represented in the Skazkas. "It is as a vitalized corpse that the visitor from the other world comes to trouble mankind, often subject to human appetites, constantly endowed with more than human strength and malignity."--Ralston's Russian Folk-Tales, p. 306.

[255] Cp. the way in which the witch treats the corpse of her son in the VIth book of the Æthiopica of Heliodorus, ch. 14, and Lucan's Pharsalia, Book VI, 754-757.

[256] I. e., the corpse tenanted by the Vetála or demon.

[257] Cp. Simrock's Deutsche Volksbücher, Vol. III, p. 399.

[258] Lakshmí or Srí the goddess of Prosperity appeared after the churning of the ocean with a lotus in her hand. According to another story she is said to have appeared at the creation floating on the expanded leaves of a lotus-flower. The hand of a lady is often compared to a lotus.

[259] I. e., rising; the eastern mountain behind which the sun is supposed to rise.

[260] I. e., semi-divine beings supposed to be of great purity and holiness.

[261] General Cunningham identifies Paundravardhana with the modern Pubna.

[262] There is a curious parallel to this story in Táránátha's History of Buddhism, translated into German by Schiefner, p. 203. Here a Rákshasí assumes the form of a former king's wife, and kills all the subjects, one after another, as fast as they are elected to the royal dignity.

[263] Compare the Apocryphal book of Tobit. See also the 30th page of Lenormant's Chaldæan Magic and Sorcery, English translation.

[264] Ralston in his Russian Folk-Tales, p. 270, compares this incident with one in a Polish story, and in the Russian story of the Witch Girl. In both the arm of the destroyer is cut off.

[265] I read iva; the arm was the long bar, and the whole passage is an instance of the rhetorical figure called utprekshá.

[266] Cp. the freeing of Argo by Hercules cutting off Pallair's arm in the Togail Troi, ed. Stokes, p. 67.

[267] There is probably a pun here. Rámártham may mean "for the sake of a fair one."

[268] I read na tad for tatra with a MS. in the Sanskrit College.

[269] Here there is a pun on Ananga, a name of the Hindu Cupid.

[270] Here there is a pun. The word guna also means rope.

[271] For stories of transportation through the air, see Wirt Sikes, British Goblins, p. 157 and ff.

[272] Cp. the way in which Torello informs his wife of his presence in Boccacio's Decameron Xth day Nov. IX. The novels of the Xth day must be derived from Indian, and probably Buddhistic sources. There is a Buddhistic vein in all of them. A striking parallel to the 5th Novel of the Xth day will be found further on in this work.

Cp. also, for the incident of the ring, Thorpe's Yuletide Stories, p. 167. See also the story of Heinrich der Löwe, Simrock's Deutsche Volksbücher, Vol. I, pp. 21 and 22. Cp. also Waldau's Böhmische Märchen, pp. 365 and 432, Coelho's Contos Populares Portuguezes, p. 76; and Prym und Socin's Syrische Märchen, p. 72. See also Ralston's Tibetan Tales, Introduction pp. xlix and 1.

[273] An oblation to gods, or venerable men of, rice, dúrva grass, flowers, &c., with water, or of water only in a small boat-shaped vessel.

[274] Sneha means oil, and also affection.

[275] Sattva when applied to the ocean probably means "monsters." So the whole compound would mean "in which was conspicuous the fury of gambling monsters." The pun defies translation.

[276] I read aushadeh. The Rákshasa is compared to the mountain, Vidúshaka to the moon, his wives to the gleaming herbs.

[277] Thorpe in his Yule-tide Stories remarks that the story of Vidúshaka somewhat resembles in its ground-plot the tale of the Beautiful Palace East of the Sun and North of the Earth. With the latter he also compares the story of Saktivega in the 5th book of the Kathá Sarit Ságara. (See the table of contents of Thorpe's Yule-tide Stories, p. xi.) Cp. also Sicilianische Märchen, Vol. II, p. 1, and for the cutting off of the giant's arm, p. 50.

[278] Perhaps we should read svádvaushadha = sweet medicine.

[279] I. q., Bheels.

[280] I read árúdhah.

[281] A MS. in the Sanskrit College reads sambhavah for the sampadah of Dr. Brockhaus's text.

[282] Lustratio exercitus; waving lights formed part of the ceremony.

[283] It also means "drawing cords."

[284] He is sometimes represented as bearing the entire world on one of his heads.

[285] One of these poison-damsels is represented as having been employed against Chandragupta in the Mudrá Rákshasa. Compare the XIth tale in the Gesta Romanorum, where an Indian queen sends one to Alexander the Great. Aristotle frustrates the stratagem.

[286] Jayastambha. Wilson remarks that the erection of these columns is often alluded to by Hindu writers, and explains the character of the solitary columns which are sometimes met with, as the Lát at Delhi, the pillars at Allahábád, Buddal, &c.

[287] Kalinga is usually described as extending from Orissa to Drávida or below Madras, the coast of the Northern Circars. It appears, however, to be sometimes the Delta of the Ganges. It was known to the ancients as Regio Calingarum, and is familiar to the natives of the Eastern Archipelago by the name of Kling. Wilson.

[288] The clouds are nihsára void of substance, as being no longer heavy with rain. The thunder ceases in the autumn.

[289] Chola was the sovereignty of the western part of the Peninsula on the Carnatic, extending southwards to Tanjore where it was bounded by the Pándyan kingdom. It appears to have been the Regio Soretanum of Ptolemy and the Chola mandala or district furnishes the modern appellation of the Coromandel Coast.--Wilson, Essays, p. 241 note.

[290] Murala is another name for Kerala, now Malabar (Hall.) Wilson identifies it with the Curula of Ptolemy.

[291] Or perhaps more literally "creeper-like sword." Probably the expression means "flexible, well-tempered sword," as Professor Nílmani Mukhopádhyáya has suggested to me.

[292] It had been employed for this purpose by the gods and Asuras. Láta = the Larice of Ptolemy. (Wilson.)

[293] Turks, the Indo-scythæ of the ancients. (Wilson.)

[294] Persians.

[295] A Daitya or demon. His head swallows the sun and moon.

[296] Perhaps the Huns.

[297] The western portion of Assam. (Wilson.)

[298] For the worship of trees and tree-spirits, see Grimm's Teutonic Mythology, p. 75 and ff., and Tylor's Primitive Culture, Vol. II, p. 196 and ff.

[299] I here read durdasáh for the durdarsáh of Dr. Brockhaus' text. It must be a misprint. A MS. in the Sanskrit College reads durdasáh.

[300] The Guhyakas are demi-gods, attendants upon Kuvera and guardians of his wealth.

[301] Literally--having the cardinal points as her only garment.

[302] For the circle cp. Henry VI. Part II, Act I, Sc. IV, line 25 and Henry V. Act V, Sc. 2, line 420. "If you would conjure, you must make a circle." See also Ralston's Russian Folk-Tales, p. 272. Veckenstedt's Wendische Sagen, pp. 292, 302, 303. See also Wirt Sikes, British Goblins, pp. 200, and 201; Henderson's Northern Folk-lore, p. 19, Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 128, 213. Professor Jebb, in his notes on Theophrastus' Superstitious man, observes "The object of all those ceremonies, in which the offerings were carried round the person or place to be purified, was to trace a charmed circle within which the powers of evil should not come." Cp. also Grössler's Sagen aus der Grafschaft Mansfeld, p. 217, Brand's Popular Antiquities, Vol. III, p. 56; Grohmann's Sagen aus Böhmen, p. 226.

[303] i. e. by the fire of Siva's eye.

[304] Perhaps we ought to read sadehasya. I find this rending in a MS. lent to me by the librarian of the Sanskrit College with the kind permission of the Principal.

[305] i. e. Siva.

[306] In this wild legend, resembling one in the first book of the Rámáyana, I have omitted some details for reasons which will be obvious to those who read it in the original.

[307] i. e. the six Pleiades.

[308] Mr. Tylor (in his Primitive Culture, Vol. II, p. 176) speaking of Slavonian superstitions, says, "A man whose eyebrows meet as if his soul were taking flight to enter some other body, may be marked by this sign either as a were-wolf or a vampire." In Icelandic Sagas a man with meeting eyebrows is said to be a werewolf. The same idea holds in Denmark, also in Germany, whilst in Greece it is a sign that a man is a Brukolak or Vampire. (Note by Baring-Gould in Henderson's Folk-lore of the Northern Counties). The same idea is found in Bohemia, see Grohmann's Sagen aus Böhmen, p. 210. Cp. Grimm's Irische Märchen, p. cviii.

[309] I read ásta for ásu.

[310] rajas in Sanskrit means dust and also passion.

[311] i. e. immunity from future births.

[312] i. e. desire, wrath, covetousness, bewilderment, pride and envy.

[313] Cp. the Æthiopica of Heliodorus, Book VII, ch. 15, where the witch is armed with a sword during her incantations; and Homer's Odyssey, XI, 48. See also for the magic virtues of steel Liebrecht, Zur Volkskunde, pp. 312, 313.

[314] See Veckenstedt's Wendische Sagen, p. 289, where a young man overhears a spell with similar results. See also Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 115.

[315] I read tan tad.

[316] Called more usually by English people Allahabad.

[317] This incident reminds one of Schiller's ballad--Der Gang nach dem Eisenhammer. (Benfey Panchatantra, Vol. I, p. 320.)

The story of Fridolin in Schiller's ballad is identical with the story of Fulgentius which is found in the English Gesta Romanorum, see Bohn's Gesta Romanorum, Introduction, page 1. Douce says that the story is found in Scott's Tales from the Arabic and Persian, p. 53 and in the Contes devots or Miracles of the Virgin. (Le Grand, Fabliaux, v. 74.) Mr. Collier states upon the authority of M. Boettiger that Schiller founded his ballad upon an Alsatian tradition which he heard at Mannheim. Cp. also the 80th of the Sicilianische Märchen which ends with these words, "Wer gutes thut, wird gutes erhalten." There is a certain resemblance in this story to that of Equitan in Murie's lays. See Ellis's Early English Metrical Romances, pp. 46 and 47. It also resembles the story of Lalitánga extracted from the Kathá Kosha by Professor Nilmani Mukerjea in his Sáhitya Parichaya, Part II, and the conclusion of the story of Damannaka from the same source found in his Part I. The story of Fridolin is also found in Schöppner's Sagenbuch der Bayerischen Lande, Vol. I, p. 204.

[318] Literally creeper-like.

[319] There is a double meaning here; kshetra means fit recipients as well as field. The king no doubt distributed corn.

[320] i. e. the god Ganesa, who has an elephant's head.

[321] Seven principal mountains are supposed to exist in each Varsha or division of a continent.

[322] There is a reference here to the mada or ichor which exudes from an elephant's temples when in rut.

[323] rága also means passion.

[324] The quarters are often conceived of as women.

[325] In the XVIIIth tale of the Gesta Romanorum Julian is led into trouble by pursuing a deer. The animal turns round and says to him, "Thou who pursuest me so fiercely shalt be the destruction of thy parents." See also Bernhard Schmidt's Griechische Märchen, p. 38. "A popular ballad referring to the story of Digenis gives him a life of 300 years, and represents his death as due to his killing a hind that had on its shoulder the image of the Virgin Mary, a legend the foundation of which is possibly a recollection of the old mythological story of the hind of Artemis killed by Agamemnon." [Sophoclis Electra, 568.] In the Romance of Doolin of Mayence Guyon kills a hermit by mistake for a deer. (Liebrecht's translation of Dunlop's History of Fiction, p. 138) See also De Gubernatis, Zoological Mythology, pp. 84-86.

[326] I. g. Umá and Párvatí. Káma = the god of love.

[327] Cp. Lane's Arabian Nights, Vol. I, p. 96; also an incident in Gül and Sanaubar, (Liebrecht, Zur Volkskunde, p. 144).

[328] Here there is a pun, suvritta meaning also well-rounded.

[329] i. e. burnt herself with his body.

[330] Purogaih means "done in a previous life," and also "going before."

[331] Cp. Gaal, Märchen der Magyaren, p. 364; Gonzenbach's Sicilianische Märchen, Vol. I, pp. 285 and 294.

[332] I read with a MS. in the Sanskrit College patisnehád for pratisnehád. The two wives of the god of Love came out of lovo to their husband, who was conceived in Vásavadattá.

[333] Vidyádhara--means literally "magical-knowledge-holder."

[334] The ceremony of coronation.

[335] Ambiká, i. q., Párvatí the wife of Siva.

[336] Liebrecht, speaking of the novel of Guerino Meschino, compares this tree with the sun and moon-trees mentioned in the work of the Pseudo-Callisthenes, Book III. c. 17. They inform Alexander that the years of his life are accomplished, and that he will die in Babylon. See also Ralston's Songs of the Russian people, p. 111.

[337] A period of 432 million years of mortals.

[338] More literally the cardinal and intermediate points.

[339] Reading manomrigi, the deer of the mind.

[340] Member of a savage tribe.

[341] I. e. of the pearls in the heads of the elephants.

[342] I. e. the sun.

[343] Throbbing of the right eye in men portends union with the beloved.

[344] No doubt by offering the flowers which she had gathered.

[345] Like the two physicians in Gesta Romanorum, LXXVI.

[346] A peculiarly sacred kind of Darbha grass.

[347] M. Lévêque considers that the above story, as told in the Mahábhárata, forms the basis of the Birds of Aristophanes. He identifies Garuda with the hoopoe. (Les Mythes et Légendes de l'Inde et de la Perse, p. 14).

[348] Rájila is a striped snake, said to be the same as the dundubha a non-venomous species.

[349] The remarks which Ralston makes (Russian Folk-tales, page 65) with regard to the snake as represented in Russian stories, are applicable to the Nága of Hindu superstition; "Sometimes he retains throughout the story an exclusively reptilian character, sometimes he is of a mixed nature, partly serpent and partly man." The snakes described in Veckenstedt's Wendische Sagen, (pp. 402-409,) resemble in some points the snakes which we hear so much of in the present work. See also Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 277 and ff.

[350] The word nága, which means snake, may also mean, as Dr. Brockhaus explains it, a mountaineer from naga a mountain.

[351] I conjecture kramád for krandat. If we retain krandat we must suppose that the king of the Vidyádharas wept because his scheme of self-sacrifice was frustrated.

[352] I read adhah for adah.

[353] In the Sicilian stories of the Signora von Gonzenbach an ointment does duty for the amrita, cp. for one instance out of many, page 145 of that work. Ralston remarks that in European stories the raven is connected with the Water of Life. See his exhaustive account of this cycle of stories on pages 231 and 232 of his Russian Folk-tales. See also Veckenstedt's Wendische Sagen, p. 245, and the story which begins on page 227. In the 33rd of the Syrian stories collected by Prym and Socin we have a king of snakes and water of life.

[354] The home of the serpent race below the earth.

[355] Here equivalent to Pátála.

[356] Here there is a pun: ákula may also mean "by descent."

[357] Kulíná may mean falling on the earth, referring to the shade of the tree. Márgasthá means "in the right path" when applied to the wife.

[358] I. e. Madam Contentious. Her husband's name means "of lion-like might."

[359] I read (after Böhtlingk and Roth) Ityakápara. See Chapter 34. sl. 115.

[360] Tejas = also means might, courage. For the idea see note on page 305.

[361] Sneha which means love, also means oil. This is a fruitful source of puns in Sanskrit.

[362] The Hindu Cupid.

[363] Infinitely longer than a mortal kalpa. A mortal kalpa lasts 432 million years.

[364] He is often called Ananga, the bodiless, as his body was consumed by the fire of Siva's eye.

[365] Or virtuous and generous.

[366] It is still the custom to give presents of vessels filled with rice and coins. Empty vessels are inauspicious, and even now if a Bengali on going out of his house meets a person carrying an empty pitcher, he turns back, and waits a minute or two.

[367] A: Peace, war, march, halt, stratagem and recourse to the protection of a mightier king.

[368] The elephant-headed god has his trunk painted with red lead like a tame elephant, and is also liable to become mast.

[369] Followers and attendants upon Siva.

[370] The modern Burdwan.

[371] I. e. Gold-gleam.

[372] For an account of the wanderjahre of young Bráhman students, see Dr. Bühler's introduction to the Vikramánkadevacharita.

[373] More literally--Those whose eyes do not wink. The epithet also means "worthy of being regarded with unwinking eyes." No doubt this ambiguity is intended.

[374] I. e. the city of jewels.

[375] Áskandin is translated "granting" by Monier Williams and the Petersburg lexicographers.

[376] These are worn on the fingers when offerings are made.

[377] A particular posture in religious meditation, sitting with the thighs crossed, with one hand resting on the left thigh, the other held up with the thumb upon the heart, and the eyes directed to the tip of the nose.

[378] Kárpatika may mean a pilgrim, but it seems to be used in the K. S. S. to mean a kind of dependant on a king or great man, usually a foreigner. See chapters 38, 53, and 81 of this work.

[379] First he should be a Brahmachárin or unmarried religious student, next a Grihastha or householder, than a Vánaprastha or anchoret, lastly a Bhikshu or beggar.

[380] i. e. virtue, wealth, pleasure; dharma, artha, káma.

[381] Graha, also means planet, i. e. inauspicious planet. Siva tells the truth here.

[382] i. e. the auspicious or friendly one.

[383] There is probably a double meaning in the word "incomprehensible."

[384] Perhaps we ought to read dattvá for tatra.

[385] A report similar to that spread against Harasvámin was in circulation during the French Revolution. Taine in his history of the Revolution, Vol. I, p. 418 tells the following anecdote: "M. de Montlosier found himself the object of many unpleasant attentions when he went to the National Assembly. In particular a woman of about thirty used to sharpen a large knife when he passed and look at him in a threatening manner. On enquiry he discovered the cause--Deux enfants du quartier ont disparu enlevés par de bohémiens, et c'est maintenant un bruit répandu que M. de Montlosier, le marquis de Mirabeau, et d'autres députés du côté droit se rassemblent pour faire des orgies dans lesquelles ils mangent de petits enfants."

[386] The city of flowers, i. g. Pátaliputra.

[387] Perhaps we ought to read yayau for dadau. This I find is the reading of an excellent MS. in the Sanskrit college, for the loan of which I am deeply indebted to the Principal and the Librarian.

[388] Probably a poor pun.

[389] Cf. Uttara Ráma Charita (Vidyáságara's edition) Act III, p. 82, the speech of the river-goddess Tamasá. Lenormant in his Chaldæan Magic and Sorcery, p. 41, (English Translation), observes: "We must add to the number of those mysterious rites the use of certain enchanted drinks, which doubtless really contained medicinal drugs, as a cure for diseases, and also of magic knots, the efficacy of which was firmly believed in, even up to the middle ages." See also Ralston's Songs of the Russian people, p. 288.

[390] In the story of the Beautiful Palace East of the Sun and North of the Earth, (Thorpe, Yule-tide Stories, p. 158) an old woman sends the youth, who is in quest of the palace, to her old sister, who again refers him to an older sister dwelling in a small ruinous cottage on a mountain. In Signora von Gonzenbach's Sicilianische Märchen, p. 86, the prince is sent by one "Einsiedler" to his brother, and this brother sends him to an older brother and he again to an older still, who is described as "Steinalt" see also p. 162. Compare also the story of Hasan of El Basra in Lane's Arabian Nights. Cp. also Kaden's Unter den Olivenbäumen, p. 56. We have a similar incident in Melusine, p. 447, The story is entitled La Montagne Noire on Les Filles du Diable. See also the Pentamerone of Basile, Tale 49, Ralston's Russian Folk-Tales, p. 76; Waldau's Böhmische Märchen, pp. 37 and 255 and ff; and Dasent's Norse Tales, pp. 31-32, 212-213, and 330-331.

[391] Wild aboriginal tribes not belonging to the Aryan race.

[392] Destiny often elevates the worthless, and hurls down men of worth.

[393] The usual story is that Indra cut off the wings of all except Maináka the son of Himavat by Mená. He took refuge in the sea. Here it is represented that more escaped. So in Bhartrihari Níti Sataka st. 76 (Bombay edition).

[394] For Saktideva's imprisonment in the belly of the fish cp. Chapter 74 of this work, Indian Fairy Tales by Miss Stokes, No. XIV, and Lucian's Vera Historia, Book I. In this tale the fish swallows a ship. The crew discover countries in the monster's inside, establish a "scientific frontier," and pursue a policy of Annexation. See also Lane's Arabian Nights, Vol. III, p. 104.

[395] Cf. Grimm's Märchen, No. 60, Sicilianische Märchen, Nos. 39 and 40, with Dr. Köhler's notes.

[396] If such a word can be applied to a place where bodies are burnt.

[397] Samásvasya, the reading of a MS. in the Sanskrit College, would perhaps give a better sense.

[398] I. e. skull-cleaver.

[399] Perhaps we ought to read smritvá for srutvá, "Remembering, calling to mind."

[400] So in Signora von Gonzenbach's Sicilian Stories, p. 66, a lovely woman opens with a knife the veins of the sleeping prince and drinks his blood. See also Veckenstedt's Wendische Sagen, p. 354. Ralston in his Russian Folk-Tales, p. 17, compares this part of the story with a Russian story and that of Sidi Noman in the "Thousand and One Nights," he refers also to Lane's Translation, Vol. I, p. 32.

[401] One is tempted to read vikritám for vikritim, but vikriti is translated by the Petersburg lexicographers as Gespensterscheinung. Vikritám would mean transformed into a Rákshasí.

[402] Skandha when applied to the Rákshasas means shoulder.

[403] Literally great flesh. "Great" seems to give the idea of unlawfulness, as in the Greek mega ergon.

[404] Cp. the golden rose in Gaal, Märchen der Magyaren, p. 44.

[405] Reading tasyán for tasmán.

[406] Somadeva no doubt means that the hairs on the king's body stood on end with joy.

[407] According to the canons of Hindu rhetoric glory is always white.

[408] Night is compared to a female goblin, (Rákshasí). Those creatures have fiery mouths.

[409] Cp. Sicilianische Märchen collected by Laura von Gonzenbach, Vol. I, p. 160.

[410] Magical sciences, in virtue of which they were Vidyádharas or science-holders.

[411] A son or pupil of Visvámitra.

[412] I.e. the Ocean.

[413] Compare the erineos megas phylloisi tethêlôs in the Odyssey, Book XII., 103.

[414] The metre of this line is incorrect. There is a superfluous syllable. Perhaps we ought to read ambuvegatah, by the current.

[415] I think we ought to read adhah, downwards.

[416] Cp. Odyssey XII., 432

autar egô poti makron erineon hypsos' aertheis tô prosphys echomên hôs nykteris.

See also Lane's Arabian Nights, Vol. III, p. 7.

[417] all' ara hê ge kat' andrôn kraata bainei. Iliad XIX, v. 93.

[418] Pakshapáta also means flapping of wings. So there is probably a pun here.

[419] So in the Swedish tale "The Beautiful Palace East of the Sun and North of the Earth," the Phoenix carries the youth on his back to the Palace. Dr. Rost compares Arabian Nights, Night 77. See Lane, Vol. III, p. 17 and compare the Halcyon in Lucian's Vera Historia, Book II. 40, (Tauchnitz edition,) whose nest is seven miles in circumference, and whose egg is probably the prototype of that in the Arabian Nights. Cp. the Glücksvogel in Prym and Socin, Syrische Märchen, p. 269, and the eagle which carries Chaucer in the House of Fame. In the story of Lalitánga, extracted by Professor Nilmani Mukerjea from the Kathá Kosha, a collection of Jaina stories, a Bhárunda carries the hero to the city of Champá. There he cures the princess by a remedy, the knowledge of which he had acquired by overhearing a conversation among the birds.

[420] We should read sauvarnabhitti.

[421] Or Chandraprabhá, whose name means "light of the moon." The forbidden chamber will at once remind the reader of Perrault's La Barbe Bleue. The lake incident is exactly similar to one in Chapter 81 of this work and to that of Kandarpaketu in the Hitopadesa. See Ralston's Russian Folk-tales page 99. He refers to this story and compares it with that of the Third Royal Mendicant, Lane I, 160-173, and gives many European equivalents. See also Veckenstedt's Wendische Sagen, p. 214. Many parallels will be found in the notes to Grimm's Märchen, Nos. 3 and 46; to which Ralston refers in his exhaustive note. In Wirt Sikes's British Goblins, p. 84, a draught from a forbidden well has the same effect.

[422] The Dánavas are a class of demons or giants. Ruru was a Dánava slain by Durgá.

[423] In Sloka 172 b. I conjecture Saktihasto for Saktidevo, as we read in sl. 181 b. that the boar was wounded with a sakti.

[424] Literally, having auspicious marks.

[425] A spirit that enters dead bodies.

[426] I read Vidyutprabhám for Vidyádharím. But perhaps it is unnecessary.

[427] The Chakora is said to subsist upon moonbeams.

[428] So making him a Vidyádhara or "magic-knowledge-holder."

[429] I. e. Ganesa who is invoked to remove obstacles.

[430] This is an elaborate pun in the original. Guna=string and virtue; vansa=race and bamboo.

[431] The Taxila of the Greek writers. The Vitastá is the Hydaspes of the Greeks, now called Jhelum.

[432] Monier Williams says that Tárá was the wife of the Buddha Amoghasiddha. Benfey (Orient und Occident, Vol. I, p. 373) says she was a well known Buddhist saint. The passage might perhaps mean "The Buddha adorned with most brilliant stars."

It has been suggested to me that Tárávara may mean Siva, and that the passage means that the Saiva and Bauddha religions were both professed in the city of Takshasilá.

[433] I. e. Buddhist ascetics.

[434] A MS. in the Sanskrit College reads sukála for svakála: the meaning is much the same.

[435] A MS. in the Sanskrit College reads nigrahah=blaming one's relations without cause.

[436] Cp. Ralston's Russian Folk-Tales, p. 122. See also Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 90.

[437] Moksha is the soul's final release from further transmigrations.

[438] Cp. Gesta Romanorum CXLIII (Bohn's Edition). This idea is found in the Telapattajátaka, Fausböll, Vol. I, p. 393.

[439] A kind of Pandora.

[440] Compare the argument in the Eunuchus of Terence (III. 5.36 & ff) which shocked St. Augustine so much (Confessions I. 16).

[441] Et tonantem Jovem et adulterantem.

[442] I separate balavad from bhogadáyi.

[443] This appears to be found in a slightly different form in the Harivansa. (Lévêque, Mythes et Légendes de l'Inde, p. 220).

[444] The name of certain aboriginal tribes described as hunters, fishermen, robbers &c.

[445] In the original Mahákála, an epithet of Siva in his character as the destroying deity.

[446] Generally only one mountain named Maináka is said to have fled into the sea, and retained its wings when Indra clipped those of the others. The passage is of course an elaborate pun.

[447] i. e. lion of valour.

[448] i. e. animals, horizontal goers. The pun defies translation, the word I have translated arrow is literally "the not-sideways-goer."

[449] i. e. by burning herself upon the funeral pyre.

[450] The word táraká means also a star. So here we have one of those puns in which our author delights.

[451] Also full of affection. This is a common pun.

[452] Beasts of prey, or possibly Rákshasas.

[453] Compare the translation of the life of St. Brigit by Whitley Stokes, (Three Middle Irish Homilies, p. 65.)

"Shortly after that came a certain nobleman unto Dubthach to ask for his daughter in marriage. Dubthach and his sons were willing, but Brigit refused. Said a brother of her brethren named Beccán unto her: 'Idle is the fair eye that is in thy head not to be on a pillow near a husband.' 'The son of the Virgin knoweth' said Brigit, 'it is not lively for us if it brings harm upon us.' Then Brigit put her finger under her eye and drew it out of her head till it was on her cheek; and she said: 'Lo, here is thy delightful eye, O Beccán.' Then his eye burst forthwith. When Dubthach and his brethren saw that, they promised that she should never be told to go to a husband. Then she put her palm to her eye and it was whole at once. But Beccán's eye was not whole till his death."

That the biographers of Christian saints were largely indebted to Buddhist hagiology, has been shewn by Liebrecht in his Essay on the sources of Barlaam and Josaphat, (Zur Volkskunde, p. 441.) In Mr. Stokes's book, p. 34, will also be found a reference to the practice of shewing reverence by walking round persons or things keeping the right hand towards them. This is pointed out by Mr. Stokes in his Preface as an interesting link between Ireland and India.

Mr. Whitley Stokes has sent me the following quotation in the Revue Celtique V, 130 from P. Cahier, Caracteristiques des Saints I, 105;

"A certain virgin Lucia (doubtful whether of Bologna or of Alexandria) se voyant fréquemment suivie par un jeune homme qui affectait de l'accompagner partout dès q'elle quittait sa maison, lui demanda enfin ce qui l'attachait si fort à ses pas. Celui-ci ayant répondu que c' etait la beauté de ses yeux, la jeune fille se servit de son fuseau pour faire sortir ses yeux de leur orbite, et dit à son poursuivant qu'il pouvait les prendre et la laisser dèsormais en repos. On ajoute que cette generosité effrayante changea si fort le coeur du jeune homme qu'il embrassa la profession religieuse. The story of the ascetic who conquered anger, resembles closely the Khantivádijátaka No. 313 in Fausböll's edition, Vol. III, p. 39. It is also found in the Bodhisattva Avadána, under the title Kshánti Játaka, and in the Mahávastu Avadána in a form closely resembling that of the Páli Játaka book. See Dr. Rajendra Lál Mitra's Nepalese Buddhist Literature, pp. 55, 159, and 160.

[454] They are compared to the five sacred fires.

[455] Literally the worthless straw-heap of &c.

[456] Here there is a pun on the two meanings of Srí.

[457] In the Svayamvara the maiden threw a garland over the neck of the favoured suitor.

[458] Rasa also means water.

[459] This story is compared by Benfey (Orient und Occident, Vol. I, p. 374) with the story of the faithful servant Víravara in the Hitopadesa, which is also found in the Vetálapanchavinsati, (see chapter 78 of this work.) Víravara, according to the account in the Vetálapanchavinsati, hears the weeping of a woman. He finds it is the king's fortune deserting him. He accordingly offers up his son, and finally slays himself. The king is about to do the same when the goddess Durgá restores the dead to life. The story of "Der Treue Johannes" will at once occur to readers of Grimm's tales. According to Benfey, it is also found in the Pentamerone of Basile. The form of the tale in our text is very similar to that in Grimm. (See Benfey's Panchatantra, Vol. I, p. 416.) The story of the faithful Víravara occurs twice in this collection, in chapter 53, and also in chapter 78. Sir G. Cox (in his Aryan Mythology, Vol. I p. 148), compares the German story with one in Miss Frere's Old Deccan Days, the 5th in that collection. Other parallels will be found in the notes in Grimm's third volume. A very striking parallel will be found in Bernhard Schmidt's Griechische Märchen, Story No. 3, p. 68. In this story the three Moirai predict evil. The young prince is saved by his sister, from being burnt, and from falling over a precipice when a child, and from a snake on his wedding-day. See also De Gubernatis, Zoological Mythology, Vol. II, pp. 301-302. Cp. also Coelho's Contos Portuguezes, No. 51, Pedro e Pedrito, p. 118, and Grimm's Irische Märchen, pp. 106, 107. In the Gagga Játaka, No. 135, Fausböll, Vol. II, p. 15, the Buddha tells how the custom of saying "Jíva" or "God bless you" originated. A Yakka was allowed to eat all who did not say "Jíva" and "Patijíva." Zimmer in his Alt-Indisches Leben, p. 60, quotes from the Atharva Veda, "vor Unglück-bedeutendem Niesen."

[460] The same idea is found in Midsummer Night's Dream, Act III, Sc. 2, beginning, "We, Hermia, like two artificial gods &c."

[461] Cp. Ralston's Russian Folk-Tales, pp. 69 and 71, for the three dangers. The custom of saying "God bless you," or equivalent words, when a man sneezes, is shewn by Tylor (Primitive Culture, Vol. I, pp. 88-94) to exist in many parts of the world. He quotes many passages from classical literature relating to it. "Even the emperor Tiberius, that saddest of men, exacted this observance." See also Sir Thomas Browne's Vulgar Errors, Book IV ch. 9, "Of saluting upon sneezing."

[462] There is a story illustrating the "pertinacity" of goblins in Wirt Sikes's British Goblins, p. 191.

[463] I have been obliged to omit some portion of this story. "It was," Wilson remarks, "acceptable to the couteurs of Europe, and is precisely the same as that of 'Le petit diable de Papefigue' of Fontaine."

[464] Suvrittayá means virtuous, and beautifully-rounded.

[465] Cp. Chaucer's Squire's Tale, line 316, "Ye moten trille a pin, stant in his ere."

[466] This may remind the reader of the story of the pestle in Lucian's Philopseudes, that was sent to fetch water. When the Ægyptian sorcerer was away, his pupil tried to perform the trick. But he did not know the charm for stopping the water-carrying process. Accordingly the house was flooded. In despair he chopped the pestle in two with an axe. That made matters worse, for both halves set to work to bring water. The story has been versified by Goethe, and the author of the Ingoldsby Legends.

[467] Here Dr. Brockhaus supposes a line to be omitted. The transition is somewhat abrupt.

[468] Cp. with the story of Kírtisená the substance of two modern Greek songs given in Liebrecht, Zur Volkskunde, p. 187.

[469] i. e. Wealth-preserved.

[470] Böhtlingk and Roth in their Dictionary explain the passage as follows: imam, (i. e., patim) vyutthápya yátá iti, she was unfaithful to her husband.

[471] Gotraja nearly equivalent to the Gentile of Roman law, and applied to kindred of the same general family connected by offerings of food and water; hence opposed to the Bandhu or cognate kindred. She represented that she was a prince whose clansmen were trying to disinherit him.

[472] Cp. Thorpe's Yuletide Stories, p. 341, cited before on p. 25, also Sagas from the Far East, p. 162. The Mongolian version supplies the connecting link between India and Europe. In the Sagas from the Far East, the Rákshasas are replaced by crows. Compare also the way in which the gardener in "Das Rosmarinsträuchlein," Kaden's Unter den Olivenbäumen, p. 12, acquires some useful information. The story of Kírtisená from this point to the cure of the king closely resembles the latter half of Die Zauberkugeln in the same collection. A striking parallel will be found in Basile's Pentamerone, Vol. I, p. 166. See also Waldau's Böhmische Märchen, p. 272; Gaal, Die Märchen der Magyaren, p. 178; Coelho, Contos Populares Portuguezes, p. 47. In Waldau's Story there is a strange similarity in the behaviour of the king, on first seeing the young physician, to that of Vasudatta. See also the Sixth Tale in Ralston's Tibetan Tales and the remarks in the Introduction, p. li.

[473] Names of Rákshasas mentioned in the Rámáyana.

[474] Water is the principal ingredient of the offering called argha or arghya.

[475] This gem is formed from the congelation of the rays of the moon, and dissolves under the influence of its light. There is of course an elaborate pun in Chandrakánta.

[476] This is well known in India now. A crow alighted on a palm-tree when just about to fall, and so it appeared that his weight made it fall. For this and many other hints I am indebted to Pandit S. C. Mookerjea, of the Hindu School.

[477] Benfey considers that this, as well as "Haripriya," means "blockhead," Orient und Occident, Vol. I, p. 374.

[478] A MS. in the Sanskrit College reads jnánavijna, i. e., the knowing one, the astrologer.

[479] This word means tongue.

[480] Cp. Ralston's Russian Folk-Tales, p. 240. So Arthur in the Romance of Artus de la Bretagne (Liebrecht's Dunlop, p. 107) falls in love with a lady he sees in a dream. Liebrecht in his note at the end of the book tells us that this is a common occurrence in Romances, being found in Amadis of Greece, Palmerin of Oliva, the Romans de Sept Sages, the Fabliau of the Chevalier à la Trappe, the Nibelungen Lied, &c., and ridiculed by Chaucer in his Rime of Sir Topas. He also refers to Athenæus, p. 575, and the Hermotimus of Lucian.

[481] The mountain Mandara which served as a churning-stick at the churning of the ocean of milk.

[482] Velátá is evidently corrupt.

[483] This is to be understood literally of Siva and Párvatí, but metaphorically of Ushá and Aniruddha.

[484] I read evam for eva.

[485] The wife of Indra.

[486] i. e. Brihaspati.

[487] For san I should prefer sa which is read in a MS. lent me by the Principal of the Sanskrit College.

[488] Takshasilá has been identified by General Cunningham with the ruins of an ancient city near Shah-deri one mile to the north-east of Kála-ka-serai. Mr. Growse has pointed out to me that I made a mistake in stating (after Wilson) in a note on p. 5 of this translation, that the precise site of Kausámbí, the capital of the king of Vatsa, which Kalingasená reached in one day in the magic chariot, has not been ascertained. He says: "It has been discovered by General Cunningham. The place is still called Kosam, and is on the Yamuná, about 30 miles above Allahabad. The ruins consist of an immense fortress, with earthen ramparts from 30 to 35 feet high, and bastions considerably higher, forming a circuit of 23,100 feet, or exactly four miles and 3 furlongs. The parapets were of brick and stone, some of the bricks measuring 19 in. × 12 1/2 × 2 1/2, which is a proof of their great antiquity. In the midst of these ruins is a large stone monolith, similar to those at Allahabad and Delhi, but without any inscription. The portion of the shaft above ground is 14 feet in length, and an excavation made at the base for a depth of 20 feet did not come to the end of it. Its total length probably exceeds 40 feet. There was, I believe, some talk of removing it to Allahabad and setting it up there, but it was found to be too expensive an undertaking." Srávastí, which Kalingasená passed on the way from Takshasilá, has been identified by General Cunningham with Sáhet-Mahet on the south bank of the Rapti in Oudh.

[489] Here there is a slight omission in my translation. Cp. the story of St. Macarius.

[490] The country lying between the Himálayas on the north, the Vindhya mountains on the south, Vinasana on the west and Prayága (Allahabad) on the east.

[491] A respectful offering to gods or venerable men of rice, dúrva-grass, flowers &c. with water.

[492] Cp. for the artifice used to ruin Kadalígarbhá, Dusent's Norse Tales, pp. 65 and 66.

[493] Cp. the 40th story in Grimm's Kinder- und Hausmärchen, where the girl finds her way by the peas and lentiles which had sprung up. See also the 2nd story in Gonzenbach's Sicilianische Märchen, where the girl scatters bran. The author of the notes to Grimm's Märchen mentions a story from Hesse in which the heroine scatters ashes. See also the 49th of the Sicilianische Märchen. See also Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 265, 313, 441-444, and 447, where peas are used for the same purpose. See also De Gubernatis, Zoological Mythology, p. 165. See also Perrault's Le petit Poucet; Basile's Pentamerone, No. 48.

[494] This is a reproduction of the story of Devasena and Unmádiní in the 3rd book.

[495] Compare the "death-darting eye of cockatrice" in Romeo and Juliet. See also Schmidt's Shakespeare Dictionary under the word "basilisk."

[496] Benfey found this story in the Arabic Version of the Panchatantra and in all the translations and reproductions of it. He finds it also in the Mahábhárata, XII (III, 589) sl. 4930 and ff. He expresses his opinion that it formed a portion of the original Panchatantra. See Benfey's Panchatantra, pp. 544-560, Orient und Occident, Vol. I. p. 383. The account in the Mahábhárata is very prolix.

[497] For nihatya I conjecture nikhanya.

[498] The plant Uraria Lagopodioides (Monier Williams).

[499] For similar instances of forgetting in European stories, see Nos. 13, 14, 54, 55 in the Sicilianische Märchen with Köhler's notes, and his article in Orient und Occident, Vol. II, p. 103.

[500] i. e. Káma the Hindu Cupid.

[501] This probably means in plain English that she wore glittering anklets.

[502] Cp. the conduct of the Meerweib in Hagen's Helden-Sagen, Vol. I, p. 55.

[503] i. e. Siva.

[504] Prajápati.

[505] Literally--placing it upon his head.Cp. also the following passage from Brand's Popular Antiquities, Vol. II, p. 78. "Borlase quotes from Martin's Western Islands. 'The same lustration by carrying of fire is performed round about women after child-bearing, and round about children before they are christened, as an effectual means to preserve both the mother and the infant from the power of evil spirits.'" Brand compares the Amphidromia at Athens. See Kuhn's Westfälische Märchen, Vol. I, pp. 125, and 289: Vol. II, pp. 17 and 33-34.

[506] The superstitious custom of lighting fires, lamps &c., to protect children against evil spirits is found in many countries. Liebrecht (Zur Volkskunde, p. 31,) refers us to Brand's Popular Antiquities, edited by Hazlitt, Vol. II, p. 144, for the prevalence of the practice in England. "Gregory mentions 'an ordinary superstition of the old wives who dare not trust a child in a cradle by itself alone without a candle.' This he attributes to their fear of the night-hag;" (cp. Milton, P. L. II, 662-665). He cites authorities to prove that it exists in Germany, Scotland, and Sweden. In the latter country, it is considered dangerous to let the fire go out until the child is baptized, for fear that the Trolls may substitute a changeling in its place. The custom exists also in the Malay Peninsula, and among the Tájiks in Bokhara. The Roman custom of lighting a candle in the room of a lying-in woman, from which the goddess Candelifera derived her name (Tertullian Adv. nation, 2, 11) is to be accounted for in the same way. See also Veckenstedt, Wendische Sagen, p. 446. The same notion will be found in Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 17, 64, 89, 91; Vol. II, p. 43.

[507] For treasures and their guardians see Veckenstedt's Wendische Sagen, pp. 356-374 and p. 394. For the candle of human fat see Benfey in Orient und Occident, Vol. I, p. 383. For treasures and their guardians see Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 243 and ff., and for the candle of human fat, Vol. II, pp. 333 and 335 of the same work. Cp. also Birlinger, Aus Schwaben, pp. 251 and 262-270.

It appears from Henderson's Folk-lore of the Northern Counties, that in Europe a candle of human fat is used with the Hand of Glory by robbers for the purpose of preventing the inmates of a house from awaking. He gives several instances of its use. The following will serve as a specimen: "On the night of the 3rd of January 1831, some Irish thieves attempted to commit a robbery on the estate of Mr. Napier of Loughcrew, county Meath. They entered the house armed with a dead man's hand with a lighted candle in it, believing in the superstitious notion that a candle placed in a dead man's hand will not be seen by any but those by whom it is used, and also that if a candle in a dead hand be introduced into a house, it will prevent those who may be asleep from awaking. The inmates however, were alarmed, and the robbers fled, leaving the hand behind them." The composition of the candle is evident from the following extract from the Dictionnaire Infernal of Colin de Planey. "The Hand of Glory is the hand of a man who has been hanged, and is prepared in the following manner. Wrap the hand in a piece of winding-sheet, drawing it tight to squeeze out the little blood which may remain; then place it in an earthen-ware vessel with saltpetre, salt and long pepper all carefully and thoroughly powdered. Let it remain a fortnight in this pickle till it is well dried, then expose it to the sun in the dog-days till it is completely parched, or if the sun be not powerful enough, dry it in an oven heated with vervain and fern. Next make a candle with the fat of a hanged man, virgin wax, and Lapland sesame. The Hand of Glory is used to hold this candle when it is lighted. Wherever one goes with this contrivance, those it approaches are rendered as incapable of motion as though they were dead." Southey in Book V of his Thalaba the Destroyer represents a hand and taper of this kind as used to lull to sleep Zohak, the giant keeper of the caves of Babylon. (See the extracts from Grose and Torquemada in the notes to Southey's poem.) Dousterswivel in Sir Walter Scott's Antiquary tells us that the monks used the Hand of Glory to conceal their treasures. (Henderson's Folk-lore of the Northern Counties of England and the Borders, p. 200 and ff.)

Preller, in his Römische Mythologie, p. 488, has a note on incubones or treasure-guarding spirits. Treasures can often be acquired by stealing the caps worn by these incubones as a symbol of their secret and mysterious character. See also the Pentamerone of Basile, p. 96; Grohmann, Sagen aus Böhmen, p. 29 and ff; Bernhard Schmidt's Griechische Märchen, p. 28. The bug-bears were no doubt much of the kind found in Schöppner's Sagenbuch der Bayerischen Lande, Vol. I, p. 87. For the "hand of glory" see Baring Gould's Curious Myths of the Middle Ages, pp. 405-409. Brand in his Popular Antiquities Vol. I, p. 312, quotes from Bergerac's Satirical Characters and Handsome descriptions in his Letters translated out of the French by a Person of Honour, 1658, p. 45, "I cause the thieves to burn candles of dead men's grease to lay the hosts asleep while they rob their houses." A light has this property in Waldau's Böhmische Märchen, p. 360; and in Kuhn's Westfälische Märchen, Vol. I, p. 146.

[508] There is probably a pun too on varti, the wick of a lamp.

[509] Literally "made by the gods."

[510] i. e. prabhutva, the majesty or pre-eminence of the king himself; mantra, the power of good counsel; utsáha energy.

[511] Cp. Odyssey, VII. 116; Spenser's Faery Queene, III, 6, 42.

[512] The pun here lies in the word kalá, which means "accomplishment," and also a sixteenth of the moon's diameter.

[513] This lotus is a friend of the moon's and bewails its absence.

[514] Or perhaps books.

[515] I read virága-vishabhrid.

[516] i. e. Nágavana. For serpent-worship see Tylor's Primitive Culture, Vol. II, pp. 217-220. The author of Sagas from the Far East remarks; "Serpent-Cultus was of very ancient observance, and is practised by both followers of Bráhmanism and Buddhism. The Bráhmans seem to have desired to show their disapproval of it by placing the serpent-gods in the lower ranks of their mythology, (Lassen. I, 707 and 544, n. 2). This cultus, however, seems to have received a fresh development about the time of Asoka circa 250 B. C. (Vol. II, p. 467). When Madhyantika went into Cashmere and Gandhára to teach Buddhism after the holding of the third synod, it is mentioned that he found sacrifices to serpents practised there (II. 234, 235). There is a passage in Plutarch from which it appears to have been the custom to sacrifice an old woman (previously condemned to death for some crime) to the serpent-gods by burying her alive on the banks of the Indus (II. 467, note 4) Ktesias also mentions the serpent worship (II. 642). In Buddhist legends serpents are often mentioned as protecting patrons of certain towns. (Sagas from the Far East, p. 355). See also Mr. F. S. Growse's Mathurá memoir, p. 71.

[517] Literally thorns.

[518] The upáyas which are usually enumerated are four, viz. sowing dissension, negotiation, bribery and open attack.

[519] The six gunas--peace, war, march, halt, stratagem and recourse to the protection of a mightier king.

[520] I read abhyagát with a MS. in the Sanskrit College.

[521] I read vismitá with a MS. in the Sanskrit College.

[522] i. e. mount Sumeru. The moon being masculine in Sanskrit, the words "form of the moon" are used in the original, to satisfy the requirements of classical Hindu Rhetoric, according to which feminine things cannot be compared to masculine.

[523] The sea is always spoken of as full of "inestimable stones, unvalued jewels." There is a double meaning throughout. Sadváhiní, when applied to the sea, may mean "beautiful rivers."

[524] Játarúpá also means "having assumed a form," so that there is another pun here. I read abhavan for abhavad, in accordance with a MS. lent me from the Sanskrit College.

[525] The cedille under the c of candra should be erased in Dr. Brockhaus's text.

[526] Ganesa, who bestows success or the reverse, and is invoked in all undertakings. I read karan dánámbhasá.

[527] The word also means "shade."

[528] I have no idea what this word lílávajra means. It is translated by Böhtlingk and Roth--ein wie ein Donnerkeil aussehendes Werkzeug.

[529] Possibly there is a pun here: dána, giving, also means cutting.

[530] The fruit of the Bel, well-known to Anglo-Indians.

[531] Párvatí or Durgá, the wife of Siva.

[532] The others are the Sun, Fire, Water, Earth, Air, the Moon and the officiating Bráhman. For the latter is sometimes substituted pasupati or lord of animals.

[533] Possibly it also means "the swan of the temple of the mind."

[534] An allusion to the Arddhanárísa form of Siva.

[535] Kalá = digit of the moon and also accomplishment.

[536] The vidyá of the Vidyáharas. I read pratíkshyate.

[537] Here Professor Brockhaus supposes a hiatus.

[538] Cp. this with the "jewel-lamps" on pp. 189 and 305, and the luminous carbuncle in Gesta Romanorum, CVII. Sir Thomas Browne, in his Vulgar Errors, Book II, chapter 5, says, "Whether a carbuncle doth flame in the dark, or shine like a coal in the night, though generally agreed on by common believers, is very much questioned by many." See also Simrock's Deutsche Volksbücher, Vol. I, p. 301; Vol. III, p. 12; Vol. VI, p. 289. Lucian in his De Deâ Syriâ ch. 32, speaks of a precious stone of the name of lychnis which was bright enough to light up a whole temple at night. We read in the history of the Pseudo-Callisthenes, Book II, ch. 42, that Alexander found in the belly of a fish a precious stone which he had set in gold and used at night as a lamp. See also Baring Gould's Curious Myths of the Middle Ages, p. 42. See Gaal, Märchen der Magyaren, p. 155; Ariosto, Orlando Furioso, III, 14.

[539] i. e. supreme lord of jewels.

[540] i. e. as Indra mounts Airávata.

[541] The modern Tamluk. The district probably comprised the small but fertile tract of country lying to the westward of the Húghli river, from Bardwán and Kalna on the north, to the banks of the Kosai river on the south. (Cunningham's Ancient Geography of India, p. 504.)

[542] In the 115th tale of the Gesta Romanorum we read that two chaste virgins were able to lull to sleep and kill an elephant, that no one else could approach.

[543] Both were produced at the churning of the ocean.

[544] A famous linga of Siva in Ujjayiní.

[545] Perhaps the Pushkalávatí described by General Cunningham in his Ancient Geography of India, p. 49.

[546] There is a studied ambiguity in all these words, the usual play on affection and oil being kept up. A marginal correction in a Sanskrit College MS. lent to me, gives hridayam. The text has ránjitam stháthaván. The latter is a vox nihili. Brockhaus's text may be explained--My hand full of my heart was steeped in affection for you.

[547] For "funeral human sacrifice for the service of the dead," see Tylor's Primitive Culture, pp. 413-422. Cp. Hagen's Helden-Sagen, Vol. III, pp. 165 and 166.

[548] i. e. Producer of horns.

[549] Cp. the 31st tale in Signora von Gonzenbach's Sicilianische Märchen, (p. 209) where the black figs produce horns. There is also in the same story a pipe that compels all that hear its sound to dance. See Dr. Reinhold Köhler's notes on the tale: also Grimm's No. 110 and his notes in his third volume. Cp. also Veckenstedt's Wendische Sagen, p. 65. See also Ralston's Russian Folk-Tales, p. 283: Bernhard Schmidt's Griechische Märchen, No. 20, and Liebrecht, Zur Volkskunde, p. 484. The incident in Sicilianische Märchen closely resembles one in the story of Fortunatus as told in Simrock's Deutsche Volksbücher, Vol. III, p. 175. There is a pipe that compels all the hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar fairy harp in Wirt Sikes's British Goblins, p. 97; and a magic fiddle in Das Goldene Schachspiel, a story in Kaden's Unter den Olivenbäumen, p. 160. A fiddler in Bartsch's Sagen aus Meklenburg, (Vol. I, p. 130) makes a girl spin round like a top. From that day she was lame. See also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, and Baring Gould, IInd Series, p. 152. Kuhn, in his Westfälische Märchen, Vol. I, p. 183, mentions a belief that horns grew on the head of one who looked at the Wild Huntsman. It is just possible that this notion may be derived from the story of Actæon. A statue found in the ruins of the villa of Antoninus Pius near Lavinium represents him with his human form and with the horns just sprouting. (Engravings from Ancient Marbles in the British Museum, Plate XLV.) Cp. also the story of Cipus in Ovid's Metamorphoses XV, 552-621. For the magic pipe see Grimm's Irische Märchen, Einleitung, p. lxxxiii; Rohde, Der Griechische Roman, p. 264. Remarks on the pipe and horns will be found in Ralston's Tibetan Tales, Introduction pp. liv-lvi.

[550] Cp. Grimm's Märchen, No. 193. The parallel between Grimm's story and that of Vidúshaka in Chapter 18 is still more striking.

[551] This idea, which is met with so frequently in this work, is found in China also. See Giles's Strange Stories from a Chinese Studio, Vol. I, p. 177, where Miss Li, who is a devil, hears the cock crow and vanishes.

[552] Cp. Veckenstedt's Wendische Sagen, pp. 256 and 394. See also No. CXXIX in Giles's Strange Stories from a Chinese Studio, Vol. II, p. 265, the title of which is "Making of Animals." Cp. with the string the gold rings in the Volsunga Saga, Hagen's Helden-Sagen, Vol. III, p. 30. In Ovid's Metamorphoses VIII, 850, and ff. there is an account of Mestra's transformations. Neptune gave her the power of transforming herself whenever she was sold by her father. See also the story of Achelous and Hercules in book IX of the Metamorphoses; Prym and Socin's Syrische Märchen, p. 229, where we have the incident of the selling; Waldau, Böhmische Märchen, p. 125; Coelho Contos Portuguezes, p. 32.

[553] Pandit Syámá Charan Mukhopádhyáya conjectures ásoshyamáne. This I adopt unhesitatingly.

[554] Cp. Sagas from the Far East, p. 35. This story very closely resembles that of Sidi Noman in the Arabian Nights, and the Golden Ass of Apuleius.

[555] Compare Lane's Arabian Nights, Vol. I, pp. 156, 157, also Campbell's Tales from the Western Highlands, Vol. II, p. 422, and Sagas from the Far East, p. 4. This part of the story comes under Mr. Baring-Gould's Magical Conflict root. (See his Story Radicals in the appendix to Henderson's Folklore of the Northern Counties.) Cp. also Miss Keary's Heroes of Asgard, p. 223, where Loki and Idúna in the forms of a falcon and a sparrow are pursued by the giant Thiassi in the shape of an eagle.

[556] The word samvara, which I have translated "congregation," probably means "sorcery;" see Böhtlingk and Roth s. v.

[557] I adopt kritam the reading of a MS. lent me from the Sanskrit College. I should put a comma after álápam, as that word is used in the masculine.

[558] I. e. lord of horses.

[559] I. e. lord of elephants.

[560] I. e. Man-lion.

[561] Kárpatika; for the use of this word see chapters 24, 63 and 81 of this work.

[562] I follow sákútam the reading of the MS in the Sanskrit College. So the wounds of Sir Urro of Hungary were healed, as soon as they were handled by the valiant Sir Launcelot (La Mort d'Arthure, Vol. III, p. 270).

[563] Here the word Sramana is used, which generally means--"Buddhist ascetic."

[564] I. e. deceitful-minded.

[565] Cp. the story of Phalabhúti in the 20th Taranga. I may here mention that Liebrecht points out a striking parallel to the story of Fulgentius, (with which I have compared that of Phalabhúti,) in the Nugæ Curialium of Gualterus Mapes: (Zur Volkskunde, p. 38).

[566] Cp. Sicilianische Märchen, Vol. II, p. 46, where the giant treacherously lets fall his gauntlet, and asks his adversary to pick it up. His adversary, the hero of the story, tells him to pick it up himself, and when the giant bends down for the purpose, cuts off his head with one blow of his sword.

[567] Here there is an elaborate pun--kara means hand and also proboscis--dána giving and the ichor that exudes from the temples of a mast elephant. "Surrounded with clustering bees" may also mean, "surrounded with handmaids whose consolations worried her."

[568] The word vibudha also means gods--and the gods feed on the moon.

[569] Compare the lichi in the XVth of Miss Stokes's Indian Fairy Tales, and the páyasa in the XVIth Sarga of the Rámáyana. See also Sicilianische Märchen, page 269, and Bernhard Schmidt's Griechische Märchen, pp. 104, 117 and 120. The beginning of this tale belongs to Mr. Baring-Gould's Gold-child root. Another parallel is to be found in Kaden's Unter den Olivenbäumen, p. 168. See also Sagas from the Far East, p. 268; Birlinger, Aus Schwaben, p. 105. See Volsunga Saga in Hagen's Helden-Sagen, Vol. III, pp. 8 and 9.

[570] Kshetra here means "a holy field" or sacred spot.

[571] This part of the story reminds one of the Clerk's Tale in Chaucer's Canterbury Tales.

[572] See Ralston's Russian Folk-Tales, p. 80 where numerous parallels are adduced. Cp. also Gonzenbach's Sicilianische Märchen, Vol. I, p. 199.

[573] Compare the story of "The Golden Lion" in Laura von Gonzenbach's Sicilianische Märchen, Vol. II, p. 76, where the lady places a white cloth round her waist. See Dr. Köhler's note on the passage. Compare also the hint which Messeria gives to her lover in the Mermaid, Thorpe's Yule Tide Stories, p. 198, and the behaviour of Singorra on page 214. See also "The Hasty Word," Ralston's Russian Folk-Tales, p. 368, and The "Water King and Vasilissa the Wise", p. 128; Veckenstedt's Wendische Märchen, pp. 256 and 258, and Liebrecht, Zur Volkskunde, p. 408 and Wirt Sikes's British Goblins, p. 39. The washing of the hero by a chetí is quite Homeric, (Odyssey XIX, 386.) In a Welsh story (Professor Rhys, Welsh Tales, p. 8) a young man discovers his lady-love by the way in which her sandals are tied. There are only two to choose from, and he seems to have depended solely upon his own observation.

[574] A khárí = about 3 bushels.

[575] Compare the way in which Psyche separated the seeds in the Golden Ass of Apuleius, Lib. VI. cap X, and the tasks in Grimm's Märchen, Nos. 62, 186, and 193. A similar incident is found in a Danish Tale, Swend's Exploits, p. 353 of Thorpe's Yule-Tide Stories. Before the king will allow Swend to marry the princess, he gives him a task exactly resembling the one in our text. He is told to separate seven barrels of wheat and seven barrels of rye, which are lying in one heap. The ants do it for him, because he had on a former occasion crumbled his bread for them. See also the story of the beautiful Cardia, Gonzenbach's Sicilianische Märchen, p. 188. The hero has first to eat a cellar full of beans; this he accomplishes by means of the king of the ravens, his brother-in-law. He next disposes of a multitude of corpses by means of another brother-in-law, the king of the wild beasts; he then stuffs a large number of mattresses with feathers by the help of a third brother-in-law, the king of the birds. See also Miss Stokes's Indian Fairy Tales, Tale XXII, and the note at the end of this chapter. So in No. 83 of the Sicilianische Märchen the ants help Carnfedda because he once crumbled his bread for them.

[576] i. e. Siva.

[577] A forest in Kurukshetra sacred to Indra and burnt by Agni the god of fire with the help of Arjuna and Krishna.

[578] Hektor, atar sy moi essi patêr kai potnia mêtêr êde kasignêtos, sy de moi thaleros parakoitês.

[579] I. e., like an arrow in speed.

[580] For this part of the story see Sicilianische Märchen, No 14, with Dr. Köhler's note.

[581] In Ovid's Metamorphoses VIII, 855, the dominus asks Mestra, who has been transformed into a fisherman, if she has seen herself pass that way.

[582] Compare the story of "die kluge Else," the 34th in Grimm's Kinder- und Hausmärchen, where the heroine has a doubt about her own identity and goes home to ask her husband, and No. 59 in the same collection. Cp. also Campbell's Tales from the West Highlands, Vol. II, p. 375, where one man is persuaded that he is dead, another that he is not himself, another that he is dressed when he is naked. See also the numerous parallels given in Ralston's Russian Folk-Tales, p. 54., Liebrecht (Zur Volkskunde, p. 128) mentions a story in which a woman persuades her husband, that he is dead. See also Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 508. In Prym and Socin's Syrische Märchen, No. LXII, page 250, the flea believes himself to be dead, and tells every one so.

[583] Cp. Hagen's Helden-Sagen, Vol. II, p. 167, where Ake makes his wife Wolfriana intoxicated with the object of discovering her secret.

[584] Reading avadishyáma. I find that this is the reading of a MS. in the Sanskrit College.

[585] I. e. a great or distinguished minister. "Bull" is more literal than "ox," but does not suit the English idiom so well. Gomukha means Ox-face.

[586] Guna means virtue and also a thread.

[587] This incident is found in the story of Yavakríta in the 135th chapter of the Mahábhárata.

[588] I read rúpam for rúpyam.

[589] I. e. Indra.

[590] Literally "having no auspicious marks."

[591] I. e. Fond of enjoyment.

[592] I. e. "New moon."

[593] In the Mahávastu Avadána (in Dr. R. L. Mitra's Sanskrit Buddhist Literature of Nepal, p. 123) a girl named Amitá is cured of leprosy by being shut up in an underground chamber.

[594] I suppose this must mean "prepared of the flesh of wild goats." A MS. in the Sanskrit College reads ramyáni "pleasant."

[595] Plushta is a mistake for pushta, see Böhtlingk and Roth s. v.

[596] I. e. free from old age.

[597] This reminds one of Story XII in the Gesta Romanorum.

[598] I. e. long-lived.

[599] See the IVth chapter of Ralston's Russian Folk-Tales, Veckenstedt's Wendische Märchen, page 221, Bernhard Schmidt's Griechische Märchen, p. 125.

[600] Water, rice, dúrva grass, &c. offered to guests.

[601] Fabulous animals with eight feet.

[602] Cp. Sicilianische Märchen, Vol. I, p. 74.

[603] I. e. Camphor-produced. In the Arabian Nights the Camphor islands are mentioned. See Lane's Translation, Vol. I, page 544.

[604] I find that a MS. in the Sanskrit College reads avatitírshum. This is obviously the right reading.

[605] The city of Kuvera the god of wealth.

[606] The mother, i. e., Durgá.

[607] See Ralston's remarks on this story in his Russian Folk-Tales, p. 71. In Hagen's Helden-Sagen, Vol. I, p. 44, Hilda reunites, as fast as she is cut in two, but at last Dietrich, by the advice of Hildebrand, steps between the two pieces, and interferes with the vis medicatrix. Baring Gould seems to identify this story of Indívarasena with that of St. George. In his essay on that hero-saint, (p. 305, New Edition,) he observes, "In the Kathá Sarit Ságara a hero fights a demon monster, and releases a beautiful woman from his thraldom. The story, as told by Soma Deva, has already progressed, and assumed a form similar to that of Perseus and Andromeda.

[608] The word literally means chariot of the mind. There is a pun here.

[609] This resembles the German story of the two brothers as given in Cox's Aryan Mythology, Vol. I, p. 162. See also Gonzenbach's Sicilianische Märchen, Nos. 39 and 40, with Dr. Köhler's note. He there refers us to his own remarks on the 4th of Campbell's West Highland Tales in Orient und Occident, Vol. II, p. 118, and to Grimm, Nos. 60 and 85, Hahn No. 22, Widter-Wolf, No. 8, Vernaleken, No. 35, &c. In Grimm's No. 60, we have a magic sword, and the temporary death of one of the brothers is indicated by the dimming of one side of a knife. This story resembles Grimm's more closely, than that of Asokadatta and Vijayadatta in ch. 25. See also Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 474. See also De Gubernatis, Zoological Mythology, Vol. I, p. 328, Vol. II, p. 317. The story of Amys and Amylion, in Ellis's Metrical Romances, resembles closely the tale, as given by Grimm and Gonzenbach. So too do the 7th and 9th stories of the 1st day in the Pentamerone of Basile, and the 52nd in Coelho's Contos Populares Portuguezes, p. 120. Perhaps the oldest mythological pair of brothers are the Asvins, who have their counterpart in the Dioscuri and in Heracles and Iphiclus.

[610] I. e., brightness of the sun. Chandravatí means moonlike.

[611] I. e. Siva the beloved of Párvatí.

[612] I read sarastírát for sarittírát.

[613] Here there is a pun, as the words may also be construed "woven of excellent threads."

[614] Maya was the architect of the Daityas. According to some Maya = Ptolemaios.

[615] I. e. holding life.

[616] Cp. the Metamorphoses (Golden Ass) of Apuleius, Lib. V, cap. III. Visoquestatim semirotundo suggestu propter instrumentum coenatorum, rata refectui suo commodum, libens accumbit. Et illico vini nectarei eduliumque variorum fercula copiosa, nullo serviento, sed tantum spiritu quodam impulsa, subministrantur. See also the romance of Parthenopex of Blois in Dunlop's History of Fiction, (Liebrecht's translation, p. 175). See Liebrecht's translation of the Pentamerone of Basile, Vol. I, p. 55.

[617] I. e., holding or possessing a kingdom.

[618] I. e., greed of wealth.

[619] Cp. Die Sieben Weisen Meister c. 18, (Simrock's Deutsche Volksbücher, Vol. XII, p. 185).

[620] See note on page 305.

[621] Cp. Herodotus III. 119; Antigone, vv. 909-912. See also the Pentamerone of Basile, Vol. II, p. 131, and the Ucchanga Játaka, No. 67 in Dr. Fausböll's edition.

[622] A mere pun.

[623] I read with a MS. in the Sanskrit College--bhayade há múrta iva sáhase.

[624] "Wish" is literally "chariot of the mind," so here there is a pun.

[625] Both Srí and the Amrita came out of the sea when it was churned. Sudasárha kúlena seems to be corrupt.

[626] i. e., Ganesa.

[627] i. e., Diamond-peak.

[628] For ubhayavedyeka the Petersburg lexicographers read ubhayavedyardha. I have followed this reading.

[629] Identified by General Cunningham with the Sangala of Alexander. (Ancient Geography of India, p. 179 & ff.)

[630] i. e., Siva.

[631] I read bodhitah.

[632] Kánchí means girdle, guna excellence and thread. The last clause might be translated--made of threads.

[633] I read Súryaprabha for Súryachandra.

[634] Vidyunmálá means "garland of lightning."

[635] Alluding to Indra's slaying the demon Vritra, who was regarded as a Bráhman, and to his conduct with Ahalyá.

[636] I. q. Siva.

[637] i. e., Siva.

[638] One of the seven under-worlds.

[639] I. q. Acesines and Hydraotes.

[640] I. e., a day of Brahmá consisting of 1000 yugas.

[641] Cp. the halo or aureole round the heads of Christian saints, the circle of rays and nimbus round the head of Greek divinities, and the beam that came out of Charles the Great's mouth and illumined his head. (Grimm's Teutonic Mythology, translated by Stallybrass, p. 323.) Cp. Livy I, 39; and Le Lotus de la Bonne Loi (Burnouf) p. 4.

[642] Kála means Time, Fate, Death.

[643] I divide sa sivákhyánám and take sa to be the demonstrative pronoun.

[644] I. e. the Yoga system.

[645] This superstition appears to be prevalent in China. See Giles's Strange Stories from a Chinese Studio, Vol. I, p. 23, and other passages. It was no doubt carried there by the same wave of Buddhism that carried there many similar notions connected with the transmigration of souls, for instance the belief that children are born able to speak, and that this is very inauspicious. (Cp. Giles's Strange Stories from a Chinese Studio, Vol. I, p. 184 with the story of Dharmagupta and Chandraprabhá in the 17th chapter of this work.) The existence of this latter belief in Europe is probably to be ascribed to the influence of Buddhism.

[646] Here I read Srutasarma-sapakshatvam.

[647] Usanas here means Sukra, the spiritual guide of the Asuras.

[648] I read pasyásya rúpam. This gives a better sense. It is partly supported by a MS. in the Sanskrit College. The same MS. in the next line reads tvám tu pasyati chaiko'pi--I read tvám tu pasyatu chaisho'pi.

[649] Lit. "the shape of the moon"; put for the moon, because the author is speaking of a woman. See Böhtlingk and Roth s. v.

[650] I. e. áryaputra, used by a wife in addressing a husband.

[651] A MS. in the Sanskrit College reads asau where Brockhaus reads amúr.

[652] The Petersburg lexicographers remark that sampadád is "wohl fehlerhaft." A MS. in the Sanskrit College has sádarád. But this seems improbable with sádare in the line above. Babu Syámá Charan Mukhopádhyáya conjectures sammadád which I have adopted.

[653] The eight Lokapálas or guardians of the world.

[654] I. e. the Vidyádharas.

[655] His charioteer.

[656] I read samárúdha-Bhútásana-vimánakáh.

[657] Reading rabhasokti for nabhasokti. Perhaps siddhimitam in sl. 78, a, should be siddhamidam.

[658] In the MS. lent me from the Sanskrit College I find sodháhidansasya and visodhavahnes.

[659] Reading aneko dhanyártho.

[660] Cp. Odyssey 4. 841 hôs hoi enarges oneiron epessyto nyktos amolgô, where some suppose amolgos to mean the four hours before daybreak.

[661] I read cha ranadíksháyám.

[662] The MS. in the Sanskrit College reads tatrásyástu sivam távat; let him succeed in the battle.

[663] I. e. attendants of Siva.

[664] The word, which I have translated "human sacrifice," is purushamedha. For the prevalence of human sacrifices among all nations of antiquity see Grimm's Teutonic Mythology, translated by Stallybrass, Vol. I, p. 44 and ff; see also Tylor's Primitive Culture, Vol. II, p. 246, 353, 361, 365. Dr. Rajendralála Mitra. Rai Bahadúr, in an essay in the Journal of the Asiatic Society for 1876, entitled "Human Sacrifices in India," traces the history of the practice in India, and incidentally among the principal nations of antiquity. The following is his own summary of his conclusions with respect to the practice in India. (1) That, looking to the history of human civilization, and the rituals of the Hindus, there is nothing to justify the belief that in ancient times the Hindus were incapable of sacrificing human beings to their gods. (2) That the Sunahsepha hymns of the Rig Veda Sanhitá most probably refer to a human sacrifice. (3) That the Aitareya Bráhmana refers to an actual, and not a typical human sacrifice. (4) That the Purushamedha originally required the actual sacrifice of men. (5) That the Satapatha Bráhmana sanctions human sacrifice in some cases, but makes the Purushamedha emblematic. (6) That the Taittiríya Bráhmana enjoins the sacrifice of a man at the Horse sacrifice. (7) That the Puránas recognise human sacrifices to Chandiká but prohibit the Purushamedha rite. (8) That the Tantras enjoin human sacrifices to Chandiká, and require that, when human victims are not available, an effigy of a human being should be sacrificed to her. Of the sacrifices to Chandiká we have enough and to spare in the Kathá Sarit Ságara. Strange to say, it appears that human sacrifices were offered in Greece on Mount Lykaion in Arcadia even in the time of Pausanias. Dim traditions with respect to the custom are still found among the inhabitants of that region, (Bernhard Schmidt, Griechische Märchen, p. 27). Cp. the institution of the pharmakoi connected with the worship of Apollo! Preller, Griechische Mythologie, Vol. I, p. 202; see also pp. 240 and 257 and Vol. II, pp. 310 and 466; Herodotus VII, 197; Plato, Min. p. 315, C; Preller, Römische Mythologie, p. 104.

[665] Cp. chapter 45. In chapter 73 will be found another instance of a "rifted rock whose entrance leads to hell." Cp. the Hercules Furens of Seneca, v. 662 & ff.

[666] For a parallel to the absurdities that follow, see Campbell's West Highland Tales, p. 202.

[667] The personified energies of the principal deities, closely connected with the worship of the god Siva. Professor Jacobi compares them with the Greek goddesses called mêteres, to whom there was a temple in the Sicilian town of Engyion. (Indian Antiquary, January 1880.)

[668] For ávaham I read áhavam.

[669] Labdhakakshyáh is probably a misprint for baddhakakshyáh.

[670] I read abhikánkshá for abhikánksho which is found in Brockhaus's text. This is supported by a MS. in the Sanskrit College.

[671] The MS. in the Sanskrit College reads jagme.

[672] Possibly an arrow with a head resembling two hands joined.

[673] There is probably a pun here. Kshetra, besides its astrological sense, means a wife on whom issue is begotten by some kinsman or duly appointed person, as in the Jewish law.

[674] Tvashtri is the Vulcan of the Hindus. Bhaga is an Áditya regarded in the Vedas as bestowing wealth, and presiding over marriage, his Nakshatra is the Uttara Phálguní. Aryaman is also an Áditya; Púshan, originally the sun, is in later times an Áditya. The "canopy of arrows" reminds us of the saying of Dieneces, Herodotus, VII. 227, and of Milton, P. L., VI. 666.

[675] An epithet of Siva in his character of the destroying deity.

[676] There are three different styles of music called tára, udára, and mudára. So the word márga contains a pun.

[677] Ogha means current and also quick time in music.

[678] Chhaláhatah is a mistake for chhaládritah. See Böhtlingk and Roth, (s. v. han with á). The MS. in the Sanskrit College has chhaládatah.

[679] Here Brockhaus makes a hiatus.

[680] I read Gunasarmanah or Gunasarmane.

[681] The old story of Hippolyte, the wife of Acastus, (the "Magnessa Hippolyte" of Horace,) and Peleus, of Antea and Bellerophon, of Phædra and Hippolytus, of Fausta and Crispus. See also the beginning of the Seven Wise Masters, Simrock's Deutsche Volksbücher, Vol. XII, pp. 128, 129. Cp. also Grössler, Sagen der Grafschaft Mansfeld, p. 192. See the remarkable statement in Rohde, Der Griechische Roman, p. 31, quoted from Pausanias I, 22, 1, to the effect that the story of Phædra was known to "Barbarians."

[682] Cp. the English superstitions with regard to the raven, crow and magpie (Henderson's Folk-lore of the Northern Counties, pp. 95 and 96, Hunt's Romances and Drolls of the West of England, p. 429, Thiselton Dyer, English Folk-lore, pp. 80 and 81). See also Horace, Odes, III, 27. In Europe the throbbing or tingling of the left ear indicates calamity, (Liebrecht, Zur Volkskunde, p. 327, Hunt's Romances and Drolls of the West of England, p. 430, Thiselton Dyer, English Folk-lore, p. 279). See also Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, p. 313, and Birlinger, Aus Schwaben, pp. 374-378, and 404. For similar superstitions in ancient Greece see Jebb's Characters of Theophrastus, p. 163, "The superstitious man, if a weasel run across his path, will not pursue his walk until some one else has traversed the road, or until he has thrown three stones across it. When he sees a serpent in his house, if it be the red snake, he will invoke Sabazius, if the sacred snake, he will straightway place a shrine on the spot * * * * If an owl is startled by him in his walk, he will exclaim "Glory be to Athene!" before he proceeds." Jebb refers us to Ar. Eccl. 792.

[683] The Sanskrit College MS. reads nyáyam for práptam "hear my suit against Gunasarman." This makes a far better sense.

[684] Daridryo is probably a misprint for daridro.

[685] Cp. Thiselton Dyer's English Folk-lore, p. 280. He remarks: "A belief was formerly current throughout the country in the significance of moles on the human body. When one of these appeared on the upper side of the right temple above the eye, to a woman it signified good and happy fortune by marriage. This superstition was especially believed in in Nottinghamshire, as we learn from the following lines, which, says Mr. Briscoe, (author of 'Nottinghamshire Facts and Fictions') were often repeated by a poor girl at Bunny:--

'I have a mole above my right eye, And shall be a lady before I die. As things may happen, as things may fall Who knows but that I may be Lady of Bunny Hall?'

The poor girl's hopes, it is stated, were ultimately realized, and she became 'Lady of Bunny Hall.' See Brand's Popular Antiquities, Vol. III, pp. 252-255.

[686] I read dehatyágam and vánchasi.

[687] I. e. "beautiful." There is a pun here.

[688] Pátála = Hades, i. e., the world below, vasati = dwelling.

[689] Here Brockhaus supposes a hiatus.

[690] Savará should probably be saraká.

[691] Here Brockhaus supposes a hiatus.

[692] The god of Death.

[693] i. e. Destruction (a goddess of death and corruption).

[694] i. e. the god of the wind.

[695] The god of wealth.

[696] Cp. Homer's Iliad, Book XV, 113-141.

[697] For anyonyais I read anye' anyais.

[698] Or perhaps--with arrows having ten million points.

[699] Cp. Thiselton Dyer's English Folk-lore, p. 203.

[700] Probably some kind of sparkling gem.

[701] Said to mean, planets or demons unfavourable to children.

[702] Cp. Odyssey VII, 117. The same is asserted by Palladius of the trees in the island of Taprobane, where the Makrobioi live. The fragment of Palladius, to which I refer, begins at the 7th Chapter of the IIIrd book of the History of the Pseudo-Callisthenes edited by Carolus Mueller.

[703] i. e., connected in some way with Buddha. See Böhtlingk and Roth s. v.

[704] i. e., the Himálaya.

[705] This seems to agree with the story as told in the Bhágavata Purána. For various forms of the Ráma legend, see the translation of the Uttara Ráma Charita by M. Félix Nève.

[706] The story of Genovefa in Simrock's Deutsche Volksbücher, Vol. I, p. 371, bears a striking resemblance to that of Sítá. The way in which Schmerzensreich and his father retire to the forest at the end of the story is quite Indian. In the Greek novel of Hysminias and Hysmine the innocence of the heroine is tested by the fountain of Diana (Scriptores Erotici, p. 595). For parallels to the story of Genoveva or Genovefa see Prym und Socin, Syrische Märchen, LII, and the Introduction, p. xxii.

[707] One of the five trees of Paradise. For the golden lotuses, see Chapter XXV. In Ch. LII we find trees with trunks of gold and leaves and fruit of jewels. A similar tree is found in the mediæval romance of king Alexander. Dunlop compares the golden vine carried away by Pompey. Liebrecht remarks that there was also a golden vine over the gate of the temple at Jerusalem, and compares the golden lotus made by the Chinese emperor Tunghwan. He refers also to Huon of Bordeaux, Ysaie le Triste, and Grimm's Kindermärchen 130 and 133. (Liebrecht's Dunlop, p. 184). See also Milton's Paradise Lost, IV. 220 and 256. Cp. Thalaba the Destroyer, Book I, 30. The passage in the Pseudo-Callisthenes will be found in III, 28, Karl Mueller's Edition.

[708] See page 445.

[709] Cp. the story of Seyf ul Mulk in the Persian Tales, and the Bahar-Danush, c. 35 (Dunlop, Vol. II, p. 208, Liebrecht's translation, p. 335) see also Dunlop's remarks upon the Polexandre of Gomberville. In this romance Abdelmelec, son of the emperor of Morocco, falls in love with Alcidiana by seeing her portrait (Vol. II, p. 276, Liebrecht's translation, p 372.) A similar incident is found in the romanco of Agesilaus of Colchos, (Liebrecht's Dunlop, p. 157.) See Prym und Socin, Syrische Märchen, p. 3; Rohde, Der Griechische Roman, p. 49; Coelho, Contos Populares Portuguezes, p. 109.

[710] For the vidruteshu of Brockhaus's edition I read nihateshu, which I find in the Sanskrit College MS.

[711] An elaborate pun. Rasika also means "full of (poetical) flavour."

[712] Dim traditions of this mountain seem to have penetrated to Greece and Rome. Aristophanes (Acharnians v. 82) speaks of the king of Persia as engaged for 8 months epi chrysôn orôn. Clark tells us that Bergler quotes Plautus, Stichus 24, Neque ille mereat Persarum sibi montes qui esse perhibentur aurei. (Philological Journal, VIII. p. 192.) See also Ter. Phormio I, 2, 18, Pers. III, 65. Naraváhanadatta's journey through the air may remind the reader of the air-voyage of Alexander in the Pseudo-Callisthenes, II, 41. He sees a serpent below him, and a halôs in the middle of it. A divine being, whom he meets, tells him, that these objects are the earth and the sea.

[713] I. e. Siva.

[714] See note on page 488.

[715] i. e. city of heroes. See Cunningham's Ancient Geography of India, p. 99.

[716] Cp. the properties of the magic ring given to Canace in the Squire's tale, and Grimm's story of "Die drei Sprachen," (No. 33, Kindermärchen). See also Tylor's Primitive Culture, Vol. I, pp. 18, 423. In the Edda, Sigurd learns to understand the language of birds by tasting the blood of Fafner. For other parallels see Liebrecht's Dunlop, p. 184, and note 248.

[717] Cp. the 77th chapter of this work, the second in the Vetála Panchavinsati, and Ralston's exhaustive note, in his Russian Folk-tales, pp. 231, 232, 233. Cp. also Bernhard Schmidt's Griechische Märchen, p. 114, and Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 486. The Pseudo-Callisthenes (Book II, c. 40) mentions a fountain that restored to life a salt fish, and made one of Alexander's daughters immortal. This is perhaps the passage that was in Dunlop's mind, when he said (page 129 of Liebrecht's translation) that such a fountain is described in the Greek romance of Ismenias and Ismene, for which Liebrecht takes him to task. See the parallels quoted by Dunlop and Liebrecht. Wheeler, in his Noted Names of Fiction, tells us that there was a tradition current among the natives of Puerto Rico, that such a fountain existed in the fabulous island of Bimini, said to belong to the Bahama group. This was an object of eager and long-continued quest to the celebrated Spanish navigator, Juan Ponce de Leon. By Ismenias and Ismene Dunlop probably means Hysminias and Hysmine. See also Birlinger, Aus Schwaben, p. 185. Kuhn in his "Herabkunft des Feuers" traces this story back to the Satapatha Bráhmana.

[718] Here there is an elaborate pun. "King" may also mean "mountain," "race" may mean "wings," and the whole passage refers to Indra's clipping the wings of the mountains.

[719] Compare the remarkable passage which M. Lévêque quotes from the works of Empedocles (Les Mythes et les Légendes de l'Inde, p. 90).

Estin anankês chrêma, theôn psêphisma palaion, aidion, plateessi katesphrêgismenon horkois, eute tis amplakiêsi phonô phila gyia miênê haimasin ê epiorkon hamartêsas epomossê daimôn, hoi te makraiônos lelachasi bioio, tris min myrias hôras apo makarôn alalêsthai, phyomenon pantoia dia chronou eidea thnêtôn, argaleas biotoio metallassonta keleuthous.

I have adopted the readings of Ritter and Preller, in their Historia Philosophiæ, in preference to those of M. Lévêque. It is clear that Empedocles supposed himself to be a Vidyádhara fallen from heaven in consequence of a curse. As I observed in an article in the Calcutta Review of 1875, "The Bhagavad Gítá and Christianity," his personality is decidedly Indian.

[720] Cp. Odyssey IX. 27, 28.

[721] Comprising the modern provinces of Allahabad, Agra, Delhi and Oude.

[722] For anrityata I should like to read anartyata.

[723] i. e., one who has obtained a prize.

[724] Badarínátha is a place sacred to Vishnu in the Himálayas. The Badarínátha peaks, in British Gurwhal, form a group of six summits, from 22,000 to 23,400 feet above the sea. The town of Badarínátha is 55 miles north-east of Srínagar, on the right bank of the Vishnuganga, a feeder of the Alakananda. The temple is situated in the highest part of the town, and below it a tank, supplied by a sulphureous thermal spring, is frequented by thousands of pilgrims. The temple is 10,294 feet above the sea. (Akbar, an Eastern Romance, by Dr. Van Limburg-Brouwer, with an introduction by Clements Markham, p. 1, note.)

[725] Prajá means subjects and also offspring.

[726] The word artha means wealth, and also meaning.

[727] The story of Anangaprabhá may be the origin of the seventh Novel of the IInd day in the Decameron of Boccacio.

[728] Prayága--Allahabad, the place of sacrifice kat' exochên. Here the Gangá and Yamuná unite with the supposed subterranean Sarasvatí.

[729] The word in the original is kárpatika. Böhtlingk and Roth explain it in this passage as "ein im Dienste eines Fürsten stehender Bettler." It appears from Taranga 81, that a poor man became a kárpatika by tearing a karpata, a ragged garment, in a king's presence. The business of a kárpatika seems to have been to do service without getting anything for it.

[730] Cp. the 1st Novel in the 10th Day of the Decameron and Ralston's Russian Folk Tales, p. 197.

[731] There is a pun here. The word palása also means "cruel, unmerciful."

[732] The word used shews that he was probably a Buddhist mendicant.

[733] Cp. Miss Frere's Old Deccan days, p. 171, and Giles's Strange Stories from a Chinese Studio, p. 430, where the young lady says to Ma; "You have often asked me for money, but on account of your weak luck I have hitherto refrained from giving you any."

[734] This story is found in the Hitopadesa, p. 89 of Johnson's translation.

[735] These two lines are an elaborate pun--ku = evil, and also earth, guna = virtue, and also string, avichára = injustice, also the movement of sheep.

[736] I follow the MS. in the Sanskrit College which reads rodorandhre.

[737] Here with the Sanskrit College MS. I read ruditam for the unmetrical kranditam.

[738] I read dhrishyan, i. e., rejoicing, from hrish.

[739] The word sattvavara here means "possessing pre-eminent virtue."

[740] In sl. 163 (a) I read mama for mayá with the Sanskrit College MS.

[741] The story, as told in Chapter 78, is somewhat different from this.

[742] There is a pun in this word mahásattva. It means noble, good, virtuous, and also full of great monsters.

[743] This reminds one of the description which Palladius gives of the happy island of Taprobane. St. Ambrose in his version speaks of it as governed by four kings or satraps. The fragment begins at the 7th chapter of the 3rd book of the History of the Pseudo-Callisthenes edited by Carolus Müller. See Rohde, Der Griechische Roman, p. 239.

[744] i. e. Lakshmí or Srí.

[745] Hansa--means swan and also supreme soul, i. e., Vishnu.

[746] War, peace, marching, encamping, dividing one's forces, seeking the alliance of a more powerful king.

[747] Or sects. The word used for "bee" means literally the six-footed. The whole passage is full of double meanings, charana meaning foot, line, i. e., the fourth part of a stanza, and also sect.

[748] Darsana utsukah should probably be read here for the sake of the metre.

[749] Here there is a pun.

[750] This passage is an elaborate pun throughout.

[751] I read phalam which I find in the Sanskrit College MS. instead of param.

[752] i. e., possessor of much gold.

[753] i. e., Durgá. For mritajátir I read mritajánir which is the reading of the MS. in the Sanskrit College. In the next line jívitá should be jívatá.

[754] Cp. the story of Dhanagupta and Upabhuktadhana, Benfey's Panchatantra, Vol. II, p. 197. It is part of the fifth story, that of Somilaka. See Benfey, Vol. I, p. 321, where he traces it to a Buddhist source.

[755] I read tapahstha-púrva-drishtáyás one word.

[756] Siva is invoked by a different name for each limb which he is asked to protect. See the quotations in Brand's Popular Antiquities (Bohn's Edition, Vol. I, pp. 365 and 366) from Moresini Papatus and Melton's Astrologaster. Brand remarks, "The Romanists, in imitation of the heathens, have assigned tutelary gods to each member of the body."

[757] Víra means hero.

[758] The puns here defy translation.

[759] Here the Sanskrit text has "and so resembled himself." Each of the Sanskrit compounds may be taken in another sense. The "heat" is valour; the "swans" subject kings; the sight of the king delighted his subjects, and he possessed furious elephants.

[760] The Sanskrit College MS. reads Asíkalahayárúdhah.

[761] Cp. The Lament of Moschos for Bion, 1. 99-104.

[762] I. e. Female snake, somewhat of the nature of the Echidna of our boyhood;

hêmisy men nymphên helikôpida kalliparêon hêmisy d' aute pelôron ophin, deinon te megan te.

Hesiod. Theog. 298.

[763] Cp. the following passage which Wirt Sikes (British Goblins, p. 385) quotes from the Mabinogion. "Take the bowl and throw a bowlful of water on the slab," says the black giant of the wood to Sir Kai, "and thou wilt hear a mighty peal of thunder, so that thou wilt think that heaven and earth are trembling with its fury. With the thunder will come a shower so severe that it will be hardly possible for thee to endure and live. And the shower will be of hailstones; and after the shower the weather will become fair, but every leaf that was upon the tree will have been carried away by the shower." Cp. Prym und Socin, Syrische Märchen, p. 116, and Gaal, Märchen der Magyaren, pp. 101 and 102.

[764] I read with the Sanskrit College MS. ajayyah.

[765] Böhtlingk conjectures súrpa for súrya; súrpa is a winnowing-basket.

[766] This is the sense, but--épsur cannot be right; the Sanskrit College MS. reads--echchhum. Perhaps--echchhuh will do.

[767] I read tadá for padá, a conjecture of Babu S. C. Mookerjea's. The Sanskrit College MS. reads atyánandabhrite yuktam návartetám yadátmani.

[768] I. e. showerer of riches.

[769] The MS. in the Sanskrit College reads svasainyam which saves the metre.

[770] Svasuravesmavartmásritas is the reading of the MS. in the library of the Sanskrit College.

[771] I read mánitaprakritih, following the MS. in the Sanskrit College.

[772] I. e. earth-protector, king.

[773] Compare for the idea Richard II. Act III, Sc. 2. line 41 and ff.

[774] Here I have omitted a short story.

[775] He seems to correspond to the Junker Voland or Herr Urian of the Walpurgisnacht; (see Bayard Taylor's notes to his translation of Goethe's Faust). See also, for the assembly of witches and their uncanny president, Birlinger, Aus Schwaben, pp. 323 and 372. In Bartsch's Sagen &c. aus Meklenburg, pp. 11--44, will be found the recorded confessions of many witches, who deposed to having danced with the Teutonic Bhairava on the Blocksberg. The Mothers of the second part of Faust probably come from Greece.

[776] Mukta for yukta, which is clearly a misprint.

[777] This story is identical with the story of "The merchant who struck his mother," as given by the Rev. S. Beal in the Antiquary for September 1880. It is also found in the Avadána Sataka: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 28, where the above MS. is described. See also Dr. R. Morris's remarks in the Academy of the 27th of August, 1881.

[778] A similar transferable wheel is found in the Panchatantra, Vth Book, 3rd Story. Benfey's Panchatantra, Vol. II, p. 331.

[779] Cp. Ralston's Russian Folk-Tales, p. 358. "Great stress is laid in the skazkas and legends upon the terrible power of a parent's curse. The hasty word of a father or mother will condemn even an innocent child to slavery among devils and when it is once uttered, it is irrevocable." Throughout the present work curses appear to be irrevocable but susceptible of modification and limitation. See Waldau's Böhmische Märchen, p. 537, and the remarks of Preller in his Griechische Mythologie, Vol. II, p. 345.

[780] Perhaps we should read mrishyatám, forgive me, be patient.

[781] This character is probably taken from the Mahábhárata (see Dowson's Classical Dictionary of Hindu Mythology, p. 90).

[782] I have followed the Sanskrit College MS. which gives ádarsa.

[783] I. e. Benevolent, and also satisfied at heart.

[784] Sadguna means good quality, also "good thread."

[785] The epithet refers also to the arrows and means "bright with excellent heads."

[786] So in Heliodorus, Æthiopica, Lib. III, cap. XIII.

alla tois t' aphthalmois an gnôstheien atenes diolou blepontes kai to blepharon ou pot' epimyontes.--In the third canto of the Purgatorio Dante is much troubled at finding that Virgil, being a disembodied spirit, casts no shadow.

[787] Kali is the side of the die marked with one point. Dvápara is the side marked with two. They are personified here as demons of gambling. They are also the present, i. e., the fourth and the third Yugas or ages of the world.

[788] Cp. Milton's Comus, v. 421 and ff. The word "might" also means "fire". This "fire" burnt up the hunter.

The pun in the previous sentence cannot be rendered in English.

[789] Here there is a pun. Ambara also means the sky.

[790] Preller in his Griechische Mythologie, Vol. II, p. 475, refers to a Servian story, in which a shepherd saves the life of a snake in a forest fire. In return for this service, the snake's father gives him endless treasures, and teaches him the language of birds.

[791] For the jewels in the heads of reptiles see the long note in Benfey's Panchatantra, Vol. I, p. 214. The passage in "As you like it" will occur to every one. Snakes' crowns are mentioned in Grössler, Sagen der Grafschaft Mansfeld, p. 178, in Veckenstedt's Wendische Märchen, pp. 403-405, and in Grohmann, Sagen aus Böhmen, pp. 219 and 223.

[792] Dasa means "ten," and also "bite."

[793] In Prester John's letter quoted by Baring Gould, Curious Myths of the Middle Ages, New Edition, p. 43, we find, "In one of our lands, hight Zone, are worms called in our tongue Salamanders. These worms can only live in fire, and they build cocoons like silkworms, which are unwound by the ladies of our palace, and spun into cloth and dresses, which are worn by our Exaltedness. These dresses, in order to be cleansed and washed, are cast into flames."

[794] Or robe. The pun is obvious.

[795] Cp. the 28th story in the 1st Part of Sicilianische Märchen by Laura Gonzenbach, "Von der Tochter der Sonne." Here Lattughina says "Fire, be lighted," and immediately a clear fire burned upon the hearth. Then she said "Come along, pan," and a golden pan came and placed itself upon the fire. "Come along oil," and the oil came and poured itself into the pan. In "The story of Shams ul dín and his son," Hasan Badr ul dín is discovered by his skill in cooking (Lane's Arabian Nights, Vol. I, p. 266.) De Gubernatis (Zoological Mythology, Vol. I, p. 158,) remarks that service in the kitchen is especially dear to the young hero. Bhíma disguises himself as a cook in the Viráta parvan of the Mahábhárata. Pausanias tells us, Book I, ch. 16, Seleukô gar, hos hôrmato ek Makedonias syn Alexandrô, Thyonti en Pellê tô Dii, ta xyla epi tou bômou keimena proubê te automata pros to agalma, kai aneu pyros hêphthê.

[796] The Petersburg lexicographers think that samvritti should be sadvritti.

NOTES TO VOLUME II

[1] I read mada for madya.

[2] Nrisinha, Vishnu assumed this form for the destruction of Hiranyukasipu.

[3] See the note on page 14 of this work. Parallels will be found also in the notes to No. 52 of the Sicilian Tales, collected by Laura von Gonzenbach. I have referred, in the Addenda to the 1st Fasciculus, to Ralston's Russian Folk-tales, p. 230, and Veckenstedt's Wendische Sagen, p. 152. The Mongolian form of the story is found in Sagas from the Far East, p. 148. See also Corrigenda and Addenda to Vol. I, and Dasent's Norse Tales, pp. 12, 264, and 293-295, and xcv of the Introduction. The first parallel is very close, as the hero of the tale lets out his secret, when warmed with wine. For the most ancient example of this kind of tale, see Rhys Davids, Buddhist Birth Stories, Introduction, pp. xvi-xxi. Cp. Prym und Socin Syrische Märchen, p. 343; Grimm, Irische Märchen, No. 9, "Die Flasche," p. 42. In the Bhadraghatajátaka, No. 291 Sakko gives a pitcher, which is lost in the same way. Grimm in his Irische Elfenmärchen, Introduction, p. xxxvii, remarks that "if a man discloses any supernatural power which he possesses, it is at once lost."

[4] In Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 41, a man possesses himself of an inexhaustible beer-can. But as soon as he told how he got it, the beer disappeared. Another (page 84) spoils the charm by looking into the vessel, at the bottom of which he sees a loathsome toad. This he had been expressly forbidden to do.

[5] Wealth in her case, salvation in that of the hermit.

[6] Cp. Winter's Tale, Act VI, Scene 4, line 140.

[7] i. e., beautiful.

[8] I find in the Sanskrit College MS. kimmuchyate for vimuchyate.

[9] In La Fontaine's Contes et Nouvelles III, 13, there is a little dog qui secoue de l'argent et des pierreries. The idea probably comes from the Mahábhárata. In this poem Srinjaya has a son named Suvarnashtívin. Some robbers treat him as the goose that laid the golden eggs was treated. There are also birds that spit gold in the Mahábhárata. (See Lévêque, Les Mythes et Légendes de l'Inde, pp. 289-294.) There is an ass with the same gift in Sicilianische Märchen, No. 52. For the wishing-stone see Dasent's Norse Tales, Introduction, p. xcv. He remarks that the stone in his tale No. LIX, which tells the prince all the secrets of his brides, "is plainly the old Okastein or wishing-stone."

[10] The reading should be Makarakatyevam.

[11] There is a certain resemblance between this story and the Xth Novel of the VIIIth day in Boccacio's Decameron. Dunlop traces Boccacio's story to the Disciplina Clericalis of Petrus Alphonsus (c. 16). It is also found in the Arabian Nights (story of Ali Khoja, the merchant of Baghdad) in the Gesta Romanorum (c. 118), and in the Cento Novelle Antiche (No. 74), see also Fletcher's Rule a Wife and have a Wife. (Dunlop's History of Fiction, p. 56, Liebrecht's German translation, p. 247).

[12] An elaborate pun.

[13] Ralston remarks (Songs of the Russian people, p. 327.) "The fact that in Slavonic lands, a thousand years ago, widows used to destroy themselves, in order to accompany their dead husbands to the world of spirits, seems to rest upon incontestable evidence, and there can be no doubt that 'a rite of suttee, like that of modern India' prevailed among the heathen Slavonians, the descendant, perhaps as Mr. Tylor remarks (Primitive Culture, I, 421) of 'widow-sacrifice' among many of the European nations, of 'an ancient Aryan rite belonging originally to a period even earlier then the Veda'". See also Zimmer, Alt-Indisches Leben, pp. 329-331.

[14] i. e., of bad character.

[15] The Sanskrit College MS. inserts nícho after kritam.

[16] Cp. the falcon in Chaucer's Squire's Tale and the parallels quoted by Skeat in his Introduction to Chaucer's Prioresses Tale &c., p. xlvii.

[17] An elaborate pun on dvija and sákhá.

[18] For the conception of the sun as an eye see Kuhn, Die Herabkunft des Feuers und des Göttertranks, pp. 52, 53. The idea is common in English poetry. See for instance Milton, P. L. V. 171, Spenser's Faery Queene, I, 3, 4. For instances in classical poetry, see Ovid, Met. IV, 228, Ar. Nub. 286, Soph. Tr. 101.

[19] I read tvadvákyam with the Sanskrit College MS. and ahitásanki tachcha in sl. 141 with the same MS.

[20] Cp. Aristophanes, Aves, pp. 169, 170.

anthrôpos ornis astathmêtos, petomenos atekmartos, ouden oudepot' en tautô menôn

[21] This is also found in the Panchatantra and the Hitopadesa. See Benfey's Panchatantra, Vol. I, (Einleitung), p. 100. In fact the present chapter corresponds to the 2nd book of the Hitopadesa, "The separation of friends," Johnson's Translation, p. 40, and to the 1st book of the Panchatantra. In sl. 15, I read, with Dr. Kern, sashpán.

[22] Weber supposes that the Indians borrowed all the fables representing the jackal as a wise animal, as he is not particularly cunning. He thinks that they took the Western stories about the fox, and substituted for that animal the jackal. Benfey argues that this does not prove that these fables are not of Indian origin. German stories represent the lion as king of beasts, though it is not a German animal. (Benfey's Panchatantra, Vol. I, pp. 102, 103). See also De Gubernatis, Zoological Mythology, p. 122.

[23] This story is found in the Hitopadesa, the Panchatantra, the Kalilah and Dimnah, Anvár-i-Suhaili, Livre des Lumières, p. 61, Cabinet des Fées, XVII. 152, and other collections (Benfey's Panchatantra, Vol. I, p. 105.) For the version of the Panchatantra, see Benfey, Vol. II, p. 9, for that of the Hitopadesa, Johnson's Translation, p. 44. For that of the Kalíla and Dimna Benfey refers us to Knatchbull's translation, p. 88, for that of the Anvár-i-Suhaili to Eastwick's translation, p. 86. Benfey considers a fable of Æsop, in which an ape tries to fish and is nearly drowned, an imitation of this. It reminds one of the trick which the fox played the bear in Reineke Fuchs, (Simrock's Deutsche Volksbücher, Vol. I, p. 148.)

[24] Cp. Panchatantra, Vol. II, p. 21. In the 1st volume Benfey tells us that in the old Greek version of the fables of Bidpai, the fox, who represents the jackal, loses through fear his appetite for other food, and for a hen in the Anvár-i-Suhaili, 99. The fable is also found in Livre des Lumières, p. 72, Cabinet des Fées, p. XVII, 183, and other collections. The Arabic version and those derived from it leave out the point of the drum being found on a battle-field (Benfey's Panchatantra, Vol. I, p. 132).

Cp. also Campbell's West Highland Tales, p. 268, "A fox being hungry one day found a bagpipe, and proceeded to eat the bag, which is generally made of hide. There was still a remnant of breath in the bag, and when the fox bit it, the drone gave a groan, when the fox, surprised but not frightened, said--'Here is meat and music.'"

[25] I follow the reading of the Sanskrit College MS. múdhabuddih prabhur nyáyam ukshnánenádya sikshyate. This satisfies the metre, which Brockhaus's reading does not.

[26] This word generally means crocodile. But in the Hitopadesa the creature that kills the crane is a crab.

[27] This fable is the 7th in Benfey's translation of the Panchatantra, Vol. II, p. 58. It is found in the 4th book of the Hitopadesa, Johnson's translation, p. 103. It is also found in the Arabic version (Wolff, I, 41, Knatchbull, 114), Symeon Seth (Athenian edition, p. 16,) John of Capua, c. 4, b., German translation (Ulm., p. 1483. D., V, b.,) Spanish translation, XIII, 6, Firenzuola, 39, Doni, 59, Anvár-i-Suhaili, 117, Livre des Lumières, 92, Cabinet des Fées, XVII, 221, Thousand and one Nights (Weil, III, 915.) Cp. Lafontaine, X, 4. (Benfey, Vol. I, p. 175). Benfey shews that it may be Buddhistic in origin, quoting a story from Upham's Sacred and Historical Books of Ceylon, III, 292. He also shews that it may have come into Buddhist books from the Greek, as Alcæus appears to have been acquainted with a similar Greek fable, (Æsopus, Furia 231, Cor., 70). See also Weber's Indische Studien, III, 343. I may as well mention that in the notes taken from Benfey's Panchatantra I substitute Johnson's translation of the Hitopadesa for Max Mueller's. The story is found in Rhys Davids' translation of the Játakas, (pp. 317-321,) which has just been published.

[28] Here he is called a jhasha which means "large fish."

[29] Cp. Hitopadesa, Johnson's translation, Fable, IX, p. 61, Arabic, (Wolff., 46, Knatchbull, 117,) Symeon Seth, 18, John of Capua c., 5, b., German translation (Ulm edition) 1483, E., II, a, Spanish, XIII, 6, Firenzuola, 43, Doni, 62, Anvár-i-Suhaili, 124, Livre des Lumières, 99, Cabinet des Fées, XVII, 236, Baldo 4th Fable, Livre des Merveilles (in Edéléstand du Méril, Poésies Inédites, 234), also Sukasaptati, 31. Benfey considers it to be Buddhistic in origin, referring to Memoires sur les contrées occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stan. Julien I, 361, Köppen, Religion des Buddha, p. 94, Note I, (Benfey's Panchatantra, Vol. I, p. 179 and ff.) This is the 30th story in my copy of the Sukasaptati.

[30] Dr. Kern conjectures abhigarjinam but the Sanskrit College MS. reads matvá tatrátigarjitam iti sinham, thinking that he was outroared there, however, the word sinham must be changed if this reading is to be adopted.

[31] I prefer the reading kas of the Sanskrit College MS., and would render, "Whom can the king make his equal? Fortune does not proceed in that way."

[32] I read dosham for dosho with the Sanskrit College MS.

[33] Cp. the ninth in Benfey's translation, Vol. II, p. 71. Cp. also Kalilah and Dimnah, (Wolff. I, 59, Knatchbull, 126), Symeon Seth, p. 22, John of Capua d, 1, b, German translation (Ulm, 1483) E., V., a, Spanish translation, XVI a, Firenzuola, 49, Doni, 75, (Benfey, Vol. I, p. 223).

[34] Cp. Johnson's translation of the Hitopadesa, Fable XI, p. 110. Benfey compares Kalilah and Dimnah (Wolff. 1, 78, Knatchbull 138), John of Capua, d., 3, Symeon Seth, p. 25, German translation (Ulm 1483) F. 1, 6, Spanish translation, XVII, 6 and ff, Firenzuola, 57, Doni 54, Anvár-i-Suhaili, 153, Livre des Lumières, 118, Cabinet des Fées, XVII, 294, (Benfey's Panchatantra, Vol. I, p. 230.) Cp. also Sagas from the Far East, Tale XIX. In sl. 145, I read vairaktyam; see Böhtlingk and Roth s. v. vairatya.

[35] I adopted this translation of desajna, in deference to the opinion of a good native scholar, but might not the word mean simply "knowing countries?" The crow then would be a kind of feathered Ulysses, cp. Waldau's Böhmische Märchen, p. 255. The fable may remind some readers of the following lines in Spenser's Mother Hubberd's Tale.

He shortly met the Tygre and the Bore That with the simple Camell raged sore In bitter words, seeking to take occasion Upon his fleshly corpse to make invasion.

[36] Benfey (Panchatantra, Vol. I, p. 231) quotes the following passage from John of Capua's version, "Dicitur autem, melior omnium regum est qui aquilæ similatur in cujus circuitu sunt cadavera, pejor vero omnium est qui similatur cadaveri in cujus circuitu sunt aquilæ." It is wanting in De Sacy's edition of the Arabic version, and in the old Greek translation. This looks as if the Hebrew version, from which John of Capua translates, was the best representation of the original Indian work.

[37] This corresponds to the 2nd Fable in the IVth book of the Hitopadesa, Johnson's translation, page 99. Benfey considers that the fable of Æsop, which we find in Babrius, 115, is the oldest form of it. He supposes that it owes its present colouring to the Buddhists. It appears in the Arabic version (Wolff. I, 91, Knatchbull, 146), Symeon Seth, p. 28, John of Capua d., 5, b., German translation (Ulm., 1483) F., VIII, 6, Spanish translation, XIX a, Firenzuola, 65, Doni 93, Anvár-i-Suhaili, 159, Livre des Lumières, 124, Cabinet des Fées, XVII, 309. (Benfey's Panchatantra, Vol. I, pp. 239, 240). See also Weber, Indische Studien, III, 339. This story is found in the Avadánas translated from the Chinese by Stanislas Julien No. XIV, Vol. I, pp. 71-73, (Liebrecht, Zur Volkskunde, p. 111.) It is the 3rd in La Fontaine's tenth book. The original source is probably the Kachchhapa Játaka; see Rhys Davids' Introduction to his Buddhist Birth stories, p. viii. In Coelho's Contos Portuguezes, p. 15, the heron, which is carrying the fox, persuades it to let go, in order that she may spit on her hand. (A similar incident on page 112 of this volume.) Gosson in his School of Abuse, Arber's Reprints, p. 43, observes, "Geese are foolish birds, yet, when they fly over mount Taurus, they shew great wisdom in their own defence for they stop their pipes full of gravel to avoid gagling, and so by silence escape the eagles."

[38] i. e., the provider for the future, the fish that possessed presence of mind, and the fatalist, who believed in kismat. This story is found in the Hitopadesa, Book IV, Fable 11, Johnson's translation. Benfey has discovered it in the Mahábhárata, XII, (III, 538) v. 4889, and ff. He compares Wolff., I, 54, Knatchbull, 121, Symeon Seth, p. 20, John of Capua, c., 6, b., German translation (Ulm., 1483), E. III, a., Spanish, XV, b, Firenzuola, 47, Doni, 73, Anvár-i-Suhaili, 130, Livre des Lumières, 105, Cabinet des Fées, XVII, 250. (Benfey, Vol. I, pp. 241 and 242)

[39] For the story of the pair of tittibha birds, cp. Hitopadesa, Book II, fable X, Johnson's translation, p. 65. Benfey compares Wolff, I, 84, Knatchbull 145, Symeon Seth, 28, John of Capua d., 5, a., German translation (Ulm 1483) F., VII, a., Spanish, XIX, a., Firenzuola, 63, Doni, 92, Anvár-i-Suhaili, 158, Livre des Lumières, 123, Cabinet des Fées, XVII, 307, (Benfey's Panchatantra, Vol. I, p. 235) Benfey adduces evidence in favour of its Buddhistic origin.

[40] The following story is the 17th in the 1st Book of the Panchatantra, Benfey's translation. He compares the Arabic version (Wolff, I, 91, Knatchbull, 150,) Symeon Seth, 31, John of Capua e., 1., German translation (Ulm 1483) G., IV., Spanish translation, XX, a., Firenzuola, 70, Doni, 98, Anvár-i-Suhaili, 170; Cabinet des Fées, XVII, 329. Symeon Seth has for the firefly lithon stilbonta: the Turkish version in the Cabinet des Fées "Un morceau de crystal qui brillait." (Benfey's Panchatantra, Vol. I, pp. 269, 270).

[41] Benfey compares the Arabic version, (Wolff, I, 93, Knatchbull, 151,) Symeon Seth, 31, John of Capua, o., 2., German translation (Ulm 1483) G., VI, b., Spanish, XXI, a., Firenzuola, 73, Doni, 104, Anvár-i-Suhaili, 172, Livre des Lumières, 129, Cabinet des Fées, XVII, 333, Baldo, Fab. XIX, in Edéléstand du Méril. Benfey points out that that Somadeva agrees wholly or partly with the Arabic version in two points. The judges set the tree on fire (or apply smoke to it,) not Dharmabuddhi, (as in Panchatantra, Benfey, Vol. II, pp. 114 & ff.) Secondly, in the Panchatantra the father dies and the son is hanged, in De Sacy's Arabic and the old Greek version both remain alive, in Somadeva, and John of Capua, and the Anvár-i-Suhaili, the father dies and the son is punished. Here we have a fresh proof that the Hebrew version, from which John of Capua translated, is the truest representative of the oldest Arabic recension. (Benfey's Panchatantra, Vol. I, p. 275 and ff.) This story has been found in Tibet by the Head Master of the Bhútia School, Darjiling, Babu Sarat Chandra Dás.

[42] I read with the Sanskrit College MS. asadvyayi.

[43] i. e., "Virtuously-minded." His brother's name means--"Evil-minded."

[44] Cp. Hitopadesa, Johnson's translation, Fable, VIII, p. 60. Benfey appears not to be aware that this story is in Somadeva. It corresponds to the sixth in his 1st Book, Vol. II, p. 67. He thinks that Somadeva must have rejected it though it was in his copy. Benfey says it is of Buddhistic origin. It is found in the Arabic version (Wolff, p. 40, Knatchbull, p. 113), Symeon Seth, (Athenian edition, p. 16), John of Capua, e., 4, a., German translation, Ulm, 1483 D., IV. b., Spanish, XIII, 6, Firenzuola, 38, Doni, 57, Anvár-i-Suhaili, p. 116, Livre des Lumières, 91, Cabinet des Fées, XVII, 220. It is connected with the 20th of the 1st book in Benfey's translation, in fact it is another form of it. (Somadeva's fable seems to be a blending of the two Panchatantra stories). Cp. also Phædrus, I, 28, Aristophanes, Aves, 652. (Benfey's Panchatantra, Vol. I. pp. 167-170.)

[45] This corresponds to the 21st of the first book in Benfey's translation, Vol. II, p. 120. Cp. Arabic version (Wolff, I, 98, Knatchbull, 156.), Symeon Seth, 33, John of Capua, e., 4, German translation (Ulm, 1483) H., II, b., Firenzuola, 82, Doni, 113, Anvár-i-Suhaili, 187, Livre des Lumières, 135, Cabinet des Fées, XVII, 353, Robert, Fables inédites, II, 193-196. (Benfey, I, 283). It is the 1st of the IXth Book of La Fontaine's Fables, Le depositaire infidèle.

This is the 218th Játaka. A gámavásí deposits ploughshares with a nagaravásí who sells them and buys músikavaccam. "Phálá te músike hi kháditá ti músikavaccam dassesi." The rest much as in our tale. A kulalo is said to have carried off the son. (Fausböll, Vol. II, p 181.) If Plutarch is to be believed, the improbability of the merchant's son's story is not so very striking, for he tells us, in his life of Marcellus, that rats and mice gnawed the gold in the temple of Jupiter Capitolinus.

[46] The argument reminds one of that in "Die kluge Bauerntochter," (Grimm's Märchen, 94). The king adjudges a foal to the proprietor of some oxen, because it was found with his beasts. The real owner fishes in the road with a net. The king demands an explanation. He says, "It is just as easy for me to catch fish on dry land, as for two oxen to produce a foal." See also Das Märchen vom sprechenden Bauche, Kaden's Unter den Olivenbäumen, pp. 83, 84.

[47] This is No. 84 in Stanislas Julien's translation of the Avadánas.

[48] This is No. 67 in Stanislas Julien's translation of the Avadánas. This story is found in Coelho's Contos Portuguezes, p. 112. So Ino persuaded the women of the country to roast the wheat before it was sown, Preller Griechische Mythologie, Vol. II, p. 312. To this Ovid refers, Fasti, II, 628, and III, 853-54.

[49] This is No. 70 in Stanislas Julien's translation of the Avadánas.

[50] Cp. The Two Noble Kinsmen, Act IV, Scene 2, 1. 110,

His nose stands high, a character of honour.

[51] This is No. 57 in Stanislas Julien's translation of the Avadánas.

[52] This is No. 71 in the Avadánas.

[53] The MS. in the Sanskrit College reads rájakuládishtakharjúránayanam. This is No. 45 in the Avadánas translated by Stanislas Julien.

[54] The reading of the Sanskrit College MS. is ádritánoparenate, but probably the reading is ádritá no, panena te they were not honoured but on the contrary punished with a fine.

[55] I think tad should be tam. The story is No. 58 in the Avadánas.

[56] The Sanskrit College MS. reads gahvaragrámavásí, but below sa gahvarah. This story is No. 38 in the Avadánas.

[57] This story is No. 98 in the Avadánas.

[58] Benfey shews that this introduction is probably of Buddhistic origin. He quotes from Upham's Sacred and Historical books of Ceylon a story about some snipe, which escape in the same way, but owing to disunion are afterwards caught again. Cp. also Mahábhárata, V (II, 180) v. 2455 and ff., also Baldo Fab. X, in Edéléstand du Méril, Poésies Inédites, pp. 229, 230, La Fontaine, XII, 15. (Benfey, Vol. I, p. 304, and ff.) See the first book of the Hitopadesa, (page 3, Johnson's translation) and the 2nd book of the Panchatantra (page 176, Benfey's translation). It is to be found in Rhys Davids' translation of the Játakas, which has just reached India, pp. 296-298.

[59] Cp. Wolff, I, 159, Knatchbull, 201, Symeon Seth, 47, John of Capua, g., 3, b., German translation (Ulm, 1483) M., IV, b., Spanish translation, XXXI, b., Doni, 18, Anvár-i-Suhaili, 273, Livre des Lumières, 211, Cabinet des Fées, XVII, 410, Hitopadesa (Johnson) Fable V, p. 22. (Benfey, Vol. I, p. 316.)

[60] For jata we must read játa. Cp. for the power given by a treasure the 18th chapter of this work, see also Benfey, Vol. I, p. 320.

[61] The Sanskrit College MS. has ullambya, having hung it upon a peg.

[62] Cp. Wolff, I, 160, Knatchbull, 202, Symeon Seth, 48, John of Capua, g., 6, German translation (Ulm) M., IV, b., Anvár-i-Suhaili, 275, Livre des Lumières, 214, Cabinet des Fées, XVII, 412. (Benfey, Vol. I, p. 318.)

[63] Cp. Hitopadesa, Fable VII, p. 30. Benfey compares Wolff, I, 162, Knatchbull, 203, Symeon Seth, 48, John of Capua, g., 6, German translation (Ulm, 1483) M., V, Spanish translation, XXXII, a, Doni, p. 20, Anvár-i-Suhaili, 275, Livre des Lumières, 216, Cabinet des Fées, XVII, 413, Camerarius, Fab. Æsop., 388, Lafontaine, VIII, 27, Lancereau, French translation of the Hitopadesa, 222, Robert, Fables Inédites, II, 191. (Benfey, Vol. I, p. 320). Cp. also Sagas from the Far East, p. 189.

[64] Perhaps we should read--sáyake.

[65] Here Somadeva departs from the Panchatantra, (Benfey, Vol. I, p. 318.)

[66] As he does the lion in Babrius, 107.

[67] Benfey compares Grimm R. F. CCLXXXIV, Renart, br. 25, Grimm Kinder- und Hausmärchen, 58, (III, 100) Keller, Romans des sept Sages, CLII, Dyocletian, Einleitung, 48, Conde Lucanor, XLIII. (Benfey, Vol. I, p. 333). See also Lafontaine's Fables, XII, 15. This is perhaps the story which General Cunningham found represented on a bas-relief of the Bharhut Stúpa. (See General Cunningham's Stúpa of Bharhut, p. 67.) The origin of the story is no doubt the Birth-story of "The Cunning Deer," Rhys Davids' translation of the Játakas, pp. 221-223. The Kurunga Miga Játaka, No. 206 in Fausböll Vol. II, p. 152 is a still better parallel. In this the tortoise gnaws through the bonds, the crane (satapatto) smites the hunter on the mouth as he is leaving his house; he twice returns to it on account of the evil omen; and when the tortoise is put in a bag, the deer leads the hunter far into the forest, returns with the speed of the wind, upsets the bag, and tears it open.

[68] Benfey compares with this the fifth story in the 4th book of his Panchatantra, Wie eine Frau liebe belohnt. But the very story is found in Taranga 65, which was not published when Benfey wrote his book. For parallel stories see Liebrecht, Zur Volkskunde, p. 39 and ff. where he is treating of a tale in the Nugæ Curialium of Gualterus Mapes. The woman behaves like Erippe in a story related by Parthenius (VIII). In the heading of the tale we are told that Aristodemus of Nysa tells the same tale with different names.

[69] The Sanskrit College MS. reads pallím for patním.

[70] Nága in the original--a fabulous serpent demon with a human face. Cp. Ralston's Russian Folk-Tales, p. 65. "He flies as a fiery snake into his mistress's bower, stamps with his foot on the ground and becomes a youthful gallant."

[71] Cp. Arrian's Indika, chapter xvii, McCrindle's translation.

[72] This story corresponds to No. XLIII, in the Avadánas.

[73] This to a certain extent resembles the 129th story in the Gesta Romanorum, "Of Real Friendship." Douce says that the story is in Alphonsus. A story more closely resembling the story in the Gesta is current in Bengal, with this difference, that a goat does duty for the pig of the Gesta. A son tells his father he has three friends, the father says that he has only half a friend. Of course the half friend turns out worth all the three put together. The Bengali story was told me by Pandit Syámá Charan Mukhopádhyáya. See also Liebrecht's Dunlop, p. 291, and note 371. See also Herrtage's English Gesta, p. 127, Tale 33.

[74] A perpetually recurring pun! The word can either mean "oiliness" or "affection."

[75] Cp. what Sganarelle says in Le Mariage Forcé:

"La raison. C'est que je ne me sens point propre pour le mariage, et que je veux imiter mon père et tous ceux de ma race, qui ne se sont jamais voulu marier."

[76] This story bears a certain resemblance to the European stories of grammarians who undertake to educate asses or monkeys. (See Lévêque, Les Mythes et Légendes de l'Inde et de la Perse, p. 320.) La Fontaine's Charlatan is perhaps the best known. This story is found in Prym und Socin's Syrische Märchen, p. 292, where a man undertakes to teach a camel to read.

[77] This story is No. LI in the Avadánas.

[78] See Felix Liebrecht, Orient und Occident, Vol. I, p. 135 on the Avadánas translated from the Chinese by Stanislas Julien, Paris, 1859 where this story is found (No. LXIX.) He compares a story of an Irishman who was hired by a Yarmouth Malster to assist in loading his ship. As the vessel was about to set sail, the Irishman cried out from the quay. "Captain, I lost your shovel overboard, but I cut a big notch on the rail-fence, round stern, just where it went down, so you will find it when you come back." Vol. II, p. 544, note. Liebrecht thinks he has read something similar in the Asteia of Hierokles. See also Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349.

[79] See Liebrecht, Zur Volkskunde, pp. 119 and 120, also Benfey's Panchatantra. Vol. I, p. 391, Nachträge II, 543. This is No. CIII. in the Avadánas.

[80] This is No. XLIX in the Avadánas.

[81] This is No. XXXVII in the Avadánas.

[82] In the original the husband is called a "vessel of alms," i. e., "receiver of alms," but the pun cannot be retained in the translation without producing obscurity.

[83] See Benfey's Panchatantra, IIIrd book, page 213, Vol. II. Benfey points out that in the Mahábhárata, Drona's son, one of the few Kauravas that had survived the battle, was lying under a sacred fig-tree, on which crows were sleeping. Then he sees one owl come and kill many of the crows. This suggests to him the idea of attacking the camp of the Pándavas. In the Arabic text the hostile birds are ravens and owls. So in the Greek and the Hebrew translation. John of Capua has "sturni," misunderstanding the Hebrew. (Benfey, Vol. I, 335). Rhys Davids states in his Buddhist Birth Stories (p. 292 note,) that the story of the lasting feud between the crows and the owls is told at length in Játaka, No. 270.

[84] For Pradívin the Petersburg lexicographers would read Prajívin, as in the Panchatantra.

[85] Benfey remarks that this fable was known to Plato; Cratylus, 411, A, (but the passage might refer to some story of Bacchus personating Hercules, as in the Ranæ,) and he concludes that the fable came from Greece to India. He compares Æsop, (Furia, 141, Coraes, 113,) Lucianus, Piscator, 32, Erasmus, "Asinus apud Cumanos," Robert, Fables Inédites, I, 360. (Benfey, Vol. I, p. 463.) I cannot find the fable in Phædrus or Babrius. The skin is that of a tiger in Benfey's translation, and also in Johnson's translation of the Hitopadesa, p. 74 in the original (Johnson's edition). See also Liebrecht, Zur Volkskunde, p. 119. It is No. 189 in Fausböll's edition of the Játakas, and will be found translated in Rhys Davids' Introduction to his Buddhist Birth Stories, p. v.

[86] Benfey compares Grimm's Märchen, Vol. III, 246, where parallels to story No. 171 are given; Thousand and one Nights (Weil, III, 923). In a fable of Æsop's the birds choose a peacock king. (Æsop, Furia, 183, Coraes, 53). (Benfey, Vol. I, p. 347.) See also Liebrecht, Zur Volkskunde, p. 110, Veckenstedt's Wendische Märchen, p. 424, De Gubernatis, Zoological Mythology, Vol. II, p. 206. See also p. 246 for an apologue in which the owl prevents the crow's being made king. See also Rhys Davids' Buddhist Birth Stories, p. 292. See also Brand's Popular Antiquities, Vol. III, pp. 196, 197. The story of the crow dissuading the birds from making the owl king is Játaka, No. 270. In the Kosiya Játaka, No. 226, an army of crows attacks an owl.

[87] Cp. Hitopadesa, 75, Wolff, I, 192; Knatchbull, 223, Symeon Seth, 58, John of Capua, h., 5, b., German translation (Ulm 1483) O., II, Spanish translation, XXXVI, a.; Doni, 36, Anvár-i-Suhaili, 315, Livre des Lumières, 246; Cabinet des Fées, XVII, 437. This fable is evidently of Indian origin. For the deceiving of the elephant with the reflexion of the moon, Benfey compares Disciplina Clericalis XXIV. (Benfey, Vol. I, pp. 348, 349.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 76.

[88] i. e. moon-lake.

[89] Common epithets of the moon. The Hindus find a hare in the moon where we find a "man, his dog, and his bush."

[90] This story is found in Wolff, I, 197, Knatchbull, 226, Symeon Seth, 60, John of Capua, h., 6, b, German translation (Ulm 1483) O., IV, 6, Spanish translation, 36, b, Doni, 38, Anvár-i-Suhaili, 322, Livre des Lumières, 251, Cabinet des Fées, XVII, 442, Baldo Fab. XX, in Edéléstand du Méril, Poesies Inédites, p. 249. Benfey finds three "moments" in the Fable; the first is, the "hypocritical cat"; this conception he considers to be "allgemein menschlich" and compares Furia, 14, Coraes, 152, Furia, 15, Coraes, 6, Furia, 67, Coraes, 28, Robert, Fables Inédites, I, 216; also Mahábhárata V. (II, 283) 5421 and ff., where the cat manages to get herself taken to the river, to die, by the rats and mice, and there eats them. The second moment is the folly of litigiousness: here he compares a passage in Dubois's Panchatantra. The third is the object of contention, the nest, for which he compares Phædrus, I, 21. (Benfey, Vol. I, pp. 350-354). I should compare, for the 1st moment, Phædrus, Lib. II, Fabula, IV, (recognovit Lucianus Mueller) Aquila, Feles et Aper, La Fontaine, VII, 16. See also for the "hypocritical cat" Liebrecht, Zur Volkskunde, p. 121. The cat's tactics are much the same as those of the fox in Reineke Fuchs (Simrock, Deutsche Volksbücher, Vol. I, p. 138.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 54. The story is No. CXXV in the Avadánas. From De Gubernatis, Zoological Mythology, pp. 227-228 it appears that kapinjala means a heath-cock, or a cuckoo. Here the word appears to be used as a proper name. There is a very hypocritical cat in Prym und Socin, Syrische Märchen, p. lx. See especially p. 242, and cp. p. 319.

[91] This is the 3rd story in Benfey's translation of the third book of the Panchatantra. See Johnson's translation of the Hitopadesa, p. 110. Wolff, I. 205, Knatchbull, 233. Symeon Seth, 62, John of Capua, i., 1, b., German translation O., VI, 6, Spanish, XXXVII, a., Doni, 42, Anvár-i-Suhaili, 331, Livre des Lumières, 254, Cabinet des Fées, XVII, 444. Benfey translates a reference to it in Pánini. He shews that there is an imitation of this story in the Gesta Romanorum, 132. In Forlini, Novel VIII, a peasant is persuaded that his kids are capons. Cp. also Straparola, I, 3; Loiseleur Deslongchamps, Essai, 47, 2. Liebrecht's translation of Dunlop, note 356, Lancereau on the Hitopadesa, 252. (Benfey, Vol. I, pp. 355-357.) See also Till Eulenspiegel, c. 66, in Simrock's Deutsche Volksbücher, Vol. X, p. 452. In the XXth tale of the English Gesta Romanorum (Ed. Herrtage) three "lechis" persuade Averoys that he is a "lepre;" and he becomes one from "drede," but is cured by a bath of goat's blood. The 69th tale in Coelho's Contos Populares, Os Dois Mentíroses, bears a strong resemblance to this. One brother confirms the other's lies.

[92] Benfey compares this with the story of Zopyrus. He thinks that the Indians learned the story from the Greeks. See also Avadánas. No. V, Vol. I, p. 31.

[93] Benfey compares Wolff, I, 210, Knatchbull, 237, Symeon Seth, p. 64, John of Capua i., 2, German translation (Ulm., 1483) No. VIII, 6, Spanish translation, XXXVIII, a., Doni, 44, Anvár-i-Suhaili, 336, Livre des Lumières, 259, Cabinet des Fées, XVII, 449. (Benfey's Panchatantra, Vol. I, p. 366.) See also La Fontaine, IX, p. 15.

[94] Dr. Kern suggests vyatíta-pushpa-kálatvád. The Sanskrit College MS. has the reading of Dr. Brockhaus's text.

[95] Cp. Wolff, I, 212, Knatchbull, 238, Symeon Seth, p. 64, John of Capua i., 2, b., German translation (Ulm, 1483) P., I, b., Spanish translation, XXXVIII, a., Doni, 45, Anvár-i-Suhaili, 338, Livre des Lumières, 261, Cabinet des Fées, XVII, 451. (Benfey, Vol. I, p. 368.)

[96] See Chapter VII of this work.

[97] Benfey compares the Arabic version, Wolff, I, 214, Knatchbull, 240, Symeon Seth, 65, John of Capua i., 3, b., German translation (Ulm, 1483), P., II. b., Spanish translation, XXXVIII, b., Doni, 47, Anvár-i-Suhaili, 340, Livre des Lumières, 264; Cabinet des Fées, XVII, 453, cp. also Hitopadesa, (Johnson's translation, p. 78). (Benfey, Vol. I, p. 371.)

[98] This story is found in the Arabic version, Wolff, I, 219, Knatchbull, 243, Symeon Seth, 68, John of Capua, i., 4, b., German translation (Ulm, 1483) P. IV, b., Spanish translation, XXXIX, a., Doni, 50, Anvár-i-Suhaili, 355, Livre des Lumières, 279, Cabinet des Fées, XVII, 466, La Fontaine, IX, 7, Polier, Mythologie des Indes, II, 571, Hitopadesa, (similar in some respects) Johnson, p. 108, Mahábhárata, XII, (III, 515) v. 4254 and ff. Benfey compares also the story of the cat which was changed into a virgin, Babrius, 32. It is said to be found in Strattis (400 B. C.) (Benfey, Vol. I, pp. 373 and ff.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 65. This bears a strong resemblance to A Formiga e a Neve, No. II, in Coelho's Contos Portuguezes.

[99] This reminds one of Babrius, Fabula LXXII.

[100] I follow the Sanskrit College MS. which reads bhajámi not bhanjámi.

[101] See Liebrecht's notes on the Avadánas, translated by Stanislas Julien, on page 110 of his "Zur Volkskunde." He adduces an English popular superstition. "The country people to their sorrow know the Cornish chough, called Pyrrhocorax, to be not only a thief, but an incendiary, and privately to set houses on fire as well as rob them of what they find profitable. It is very apt to catch up lighted sticks, so there are instances of houses being set on fire by its means." So a parrot sets a house on fire in a story by Arnauld of Carcassès (Liebrecht's translation of Dunlop's History of Fiction, p. 203.) Benfey thinks that this idea originally came from Greece (Panchatantra, Vol. I, p. 383.) Cp. also Pliny's account of the "incendiaria avis in Kuhn's Herabkunft des Feuers, p. 31.

[102] This story is found in Wolff, I, 226, Knatchbull, 250, Symeon Seth, 70, John of Capua, i., 6, German translation (Ulm, 1483) Q. I, Spanish translation, XL, b., Anvár-i-Suhaili, 364, Livre des Lumières, 283, Cabinet des Fées, XIII, 467, Hitopadesa, Johnson's translation, p. 112. Benfey compares the western fable of the sick lion. This fable is told in the Kathá Sarit Ságara, X, 63, sl. 126, and ff., and will be found further on. (Benfey, Vol. I, p. 384.)

[103] This is No. XVII in the Avadánas. Cp. Grohmann, Sagen aus Böhmen, p. 35.

[104] i. e. sweet, salt, acid, astringent, bitter, and pungent.

[105] This is No. XLVI in the Avadánas.

[106] Naukaha should be no doubt 'anokaha on Dr. Brockhaus's system.

[107] This is No. CIV in the Avadánas.

[108] This is No. LXVI in the Avadánas.

[109] Cp. the 37th story in Sicilianische Märchen, part I. p. 249. Giufá's mother wished to go to the mass and she said to him "Giufá, if you go out, draw the door to after you." (Ziehe die Thür hinter dir zu.) Instead of shutting the door, Giufá took it off its hinges and carried it to his mother in the church. See Dr. Köhler's notes on the story.

[110] For the superstition of water-spirits see Tylor's Primitive Culture, p. 191, and ff.

[111] Does this throw any light upon the expression in Swift's Polite Conversation, "She is as like her husband as if she were spit out of his mouth." (Liebrecht, Volkskunde, p. 495.)

[112] The fact of this incident being found in the Arabian Nights is mentioned by Wilson (Collected Works, Vol. IV, p. 146.) See Lane's Arabian Nights, Vol. I, p. 9. Lévêque (Les Mythes et les Légendes de l' Inde et de la Perse, p. 543) shews that Ariosto borrowed from the Arabian Nights.

[113] I follow the Sanskrit College MS. which reads rakshatyubhayalokatah.

[114] This is the beginning of the fourth book of the Panchatantra. Benfey does not seem to have been aware that it was to be found in Somadeva's work. It is also found, with the substitution of a boar for the porpoise, in the Sindibad-namah and thence found its way into the Seven Wise Masters, and other European collections. (Benfey's Panchatantra, Vol. I, p. 420.) See also Liebrecht, Zur Volkskunde, pp. 122, 123. For the version of the Seven Wise Masters see Simrock's Deutsche Volksbücher, Vol. XII, p. 139. It is also found in the Mahávastu Avadána, p. 138 of the Buddhist Literature of Nepal by Dr. Rajendra Lál Mitra, Rai Bahadúr. (I have been favoured with a sight of this work, while it is passing through the press.) The wife of the kumbhíla in the Varanindajátaka (57 in Fausböll's edition) has a longing for a monkey's heart. The original is, no doubt, the Sumsumára Játaka in Fausböll, Vol. II, p. 158. See also Mélusine, p. 179, where the story is quoted from Thorburn's Bannu or our Afghan Frontier.

[115] The Sanskrit College MS. reads cákshipan where Brockhaus reads ca kshipan.

[116] In Bernhard Schmidt's Griechische Märchen, No. 5, the Lamnissa pretends that she is ill and can only be cured by eating a gold fish into which a bone of her rival had been turned. Perhaps we ought to read sádyá for sádhyá in sl. 108.

[117] For stories of external hearts see Ralston's Russian Folk-Tales, pp. 109-115, and the notes to Miss Stokes's XIth Tale.

[118] Benfey does not seem to have been aware of the existence of this story in Somadeva's work. It is found in the Sanskrit texts of the Panchatantra (being the 2nd of the fourth book in Benfey's translation) in the Arabic version, (Knatchbull, 264, Wolff I, 242,) Symeon Seth, 75, John of Capua, k., 2, b., German translation (Ulm 1483) Q., VII, Spanish translation, XLIV, a, Doni, 61, Anvár-i-Suhaili, 393, Cabinet des Fées, XVIII, 26; Baldo fab. XIII, in Edéléstand du Méril, p. 333; Benfey considers it to be founded on Babrius, 95. There the fox only eats the heart. Indeed there is no point in the remark that if he had ears he would not have come again. The animal is a stag in Babrius. It is deceived by an appeal to its ambition. In the Gesta Romanorum the animal is a boar, which returns to the garden of Trajan, after losing successively its two ears and tail. (Benfey's Panchatantra, Vol. I, p. 430 and ff.) See also Weber's article in Indische Studien, Vol. III, p. 338. He considers that the fable came to India from Greece. Cp. also De Gubernatis, Zoological Mythology, Vol. I, p. 377. An ass is deceived in the same way in Prym und Socin, Syrische Märchen, p. 279. In Waldau's Böhmische Märchen, p. 92, one of the boys proposes to say that the Glücksvogel had no heart. Rutherford in the Introduction to his edition of Babrius, p. xxvii, considers that the fable is alluded to by Solon in the following words:

hymeôs d' heis men hekastos alôpekos ichnesi bainei sympasin d' hymin chouros enesti noos· es gar glôssan horate kai eis epos aiolon andros, eis ergon d' ouden gignomenon blepete.

But all turns upon the interpretation of the first line, which Schneidewin renders "Singuli sapitis, cuncti desipitis."

[119] I have followed the Sanskrit College MS. in reading nirbádhasukham.

[120] For parallels to this story compare Liebrecht, Zur Volkskunde, p. 33, where he treats of the Avadánas, and the Japanese story in the Nachträge. In this a gentleman who had much enjoyed the smell of fried eels, pays for them by exhibiting his money to the owner of the cook-shop. See also p 112 of the same work. M. Lévêque shews that Rabelais' story of Le Facquin et le Rostisseur exactly resembles this as told in the Avadánas. He thinks that La Fontaine in his fable of L'Huître et les Plaideurs is indebted to the story as told in Rabelais: (Les Mythes et les Légendes de l'Inde, pp. 547, 548.) A similar idea is found in the Hermotimus of Lucian, chapters 80 and 81. A philosopher is indignant with his pupil on account of his fees being eleven days in arrear. The uncle of the young man, who is standing by, being a rude and uncultured person, says to the philosopher--"My good man, pray let us hear no more complaints about the great injustice with which you conceive yourself to have been treated, for all it amounts to is, that we have bought words from you, and have up to the present time paid you in the same coin." See also Rohde, Der Griechische Roman, p. 370 (note). Gosson in his School of Abuse, Arber's Reprint, pp. 68-69, tells the story of Dionysius.

[121] There is a certain resemblance between this story and a joke in Philogelos, p. 16. (Ed. Eberhard, Berlin, 1869.) Scholasticus tells his boots not to creak, or he will break their legs.

[122] This corresponds to the 14th story in the 5th book of the Panchatantra, Benfey, Vol. II, p. 360. At any rate the leading idea is the same. See Benfey, Vol. I, p. 537. It has a certain resemblance to the fable of Menenius. There is a snake in Bengal with a knob at the end of his tail. Probably this gave rise to the legend of the double-headed serpent. Sir Thomas Browne devotes to the Amphisbæna Chapter XV of the third book of his Vulgar Errors, and craves leave to "doubt of this double-headed serpent," until he has "the advantage to behold, or iterated ocular testimony." See also Liebrecht, Zur Volkskunde, p. 120, where he treats of the Avadánas. The story is identical with that in our text. M. Lévêque shews that this story, as found in the Avadánas, forms the basis of one of La Fontaine's fables, VII, 17. La Fontaine took it from Plutarch's life of Agis.

[123] This story is No. LIX in Sir G. Cornewall Lewis's edition of the Fables of Babrius, Part II. The only difference is that the tail, when in difficulties, entreats the head to deliver it.

[124] I read hanum, the conjecture of Dr. Kern.

[125] This story appears to have been known to Lucian. In his Demonax (28) he compares two unskilful disputants to a couple, one of whom is milking a goat, the other holding a sieve. So Aristophanes speaks of onou pokai and ornithôn gala. It must be admitted that some critics doubt Lucian's authorship of the Demonax. Professor Aufrecht in his Beiträge zur Kenntniss Indischer Dichter quotes a Strophe of Amarasinha in which the following line occurs,

Dugdhá seyam achetanena jaratí dugdhásayát súkarí. Professor Aufrecht proposes to read gardabhí for súkarí.

[126] Benfey does not appear to have been aware that this story was to be found in Somadeva's work. It is found in his Panchatantra, Vol. II, p. 326. He refers to Wolff, II, 1; Knatchbull, 268; Symeon Seth, 76; John of Capua, k., 4; German translation, (Ulm, 1483) R., 2; Spanish translation, XLV. a; Doni, 66; Anvár-i-Suhaili, 404; Cabinet des Fées, XVIII, 22; Baldo fab. XVI, (in Edéléstand du Méril p. 240). Hitopadesa, IV, 13, (Johnson's translation, page 116.) In Sandabar and Syntipas the animal is a dog. It appears that the word dog was also used in the Hebrew translation. John of Capua has canis for ichneumon in another passage, so perhaps he has it here. Benfey traces the story in Calumnia Novercalis C., 1; Historia Septem Sapientum, Bl. n.; Romans des Sept Sages, 1139; Dyocletian, Einleitung, 1212; Grässe, Gesta Romanorum II, 176; Keller, Romans, CLXXVIII; Le Grand d' Aussy, 1779, II, 303; Grimm's Märchen, 48. (Benfey, Vol. I, pp. 479-483.) To Englishmen the story suggests Llewellyn's faithful hound Gelert, from which the parish of Bethgelert in North Wales is named. This legend has been versified by the Hon'ble William Robert Spencer. It is found in the English Gesta, (see Bohn's Gesta Romanorum, introduction, page xliii. It is No. XXVI, in Herrtage's Edition.) The story (as found in the Seven Wise Masters) is admirably told in Simrock's Deutsche Volksbücher, Vol. XII, p. 135. See also Baring Gould's Curious Myths of the Middle Ages, 1st Series, p. 126.

[127] Here, as Wilson remarked, (Collected Works, Vol. IV, p. 149) we have the story of Rhampsinitus, Herodotus, II, 121. Dr. Rost compares Keller, Dyocletianus Leben, p. 55, Keller Li Romans des Sept Sages, p. cxciii, Liebrecht's translation of Dunlop's History of Fiction, pp. 197 and 264. Cp. also Sagas from the Far East, Tale XII; see also Dr. R. Köhler in Orient und Occident, Vol. II, p. 303. He gives many parallels to Campbell's Gaelic Story of "the Shifty lad," No. XVIII, d., Vol. I, p. 331, but is apparently not aware of the striking resemblance between the Gaelic story and that in the text. Whisky does in the Highland story the work of Dhattúra. See also Cox's Mythology of the Aryan Nations, I, p. 111 and ff. and Liebrecht, Zur Volkskunde, p. 34. A similar stratagem is described in Grössler's Sagen aus der Grafschaft Mansfeld, p. 219.

[128] Of course Karpara is the Sanskrit for pot. In fact the two friends' names might be represented in English by Pitcher and Pott. In modern Hindu funerals boiled rice is given to the dead. So I am informed by my friend Pandit Syámá Charan Mukhopádhyáya, to whom I am indebted for many kind hints.

[129] I read áhritendhanah. The Sanskrit College MS. seems to me to give hritendhana.

[130] So Frau Claradis in "Die Heimonskinder" advises her husband not to trust her father (Simrock's Deutsche Volksbücher, Vol. II, p. 131.)

[131] The Sanskrit College MS. has mama for the mayá of Dr. Brockhaus.

[132] Mr. Gough has kindly pointed out to me a passage in the Sarvadarsana Sangraha which explains this. The following is Mr. Gough's translation of the passage; "We must consider this teaching as regards the four points of view. These are that

(1) Everything is momentary and momentary only: (2) Everything is pain and pain only: (3) Everything is individual and individual only: (4) Everything is baseless and baseless only."

[133] This story is identical with the 5th in the 4th book of the Panchatantra in Benfey's translation, which he considers Buddhistic, and with which he compares the story of the Bhilla in chapter 61 of this work. He compares the story of Dhúminí in the Dasakumára Charita, page 150, Wilson's edition, which resembles this story more nearly even than the form in the Panchatantra. Also a story in Ardschi Bordschi, translated by himself in Ausland 1858, No. 36, pages 845, 846. (It will be found on page 305 of Sagas from the Far East.) He quotes a saying of Buddha from Spence Hardy's Eastern Monachism, page 166, cp. Köppen, Religion des Buddha, p. 374. This story is also found in the Forty Vazírs, a collection of Persian tales, (Behrnauer's translation, Leipzig, 1851, page 325.) It is also found in the Gesta Romanorum, c. 56. (But the resemblance is not very striking.) Cp. also Grimm's Kinder- und Hausmärchen, No. 16. (Benfey's Panchatantra, Vol. I, pp. 436 and ff.) This story is simply the Cullapadumajátaka, No. 193 in Fausböll's edition. See also Ralston's Tibetan Tales, Introduction, pp. lxi-lxiii.

[134] In La Fontaine's Fables X, 14, a man gains a kingdom by carrying an elephant.

[135] In the story of Satyamanjarí, a tale extracted by Professor Nilmani Mookerjee from the Kathá Kosa, a collection of Jaina stories, the heroine carries her leprous husband on her back.

[136] This story is found, with the substitution of a man for a woman, on p. 128 of Benfey's Panchatantra, Vol. 11; he tells us that it is also found in the 17th chapter of Silvestre de Sacy's Kalila o Dimna (Wolff's Translation II, 99; Knatchbull, 346,) in the 11th section of Symeon Seth's Greek version, 14th chapter of John of Capua; German translation Ulm, 1483 Y., 5; Anvár-i-Suhaili, p. 596 Cabinet des Fées, XVIII, 189. It is imitated by Baldo, 18th fable, (Poesics Inédites du Moyen Age by Edéléstand du Méril, p. 244.) Benfey pronounces it Buddhistic in origin, though apparently not acquainted with its form in the Kathá Sarit Ságara. Cp. Rasaváhini, chap. 3. (Spiegel's Anecdota Paliea). It is also found in the Karma Sataka. Cp. also Matthæus Paris, Hist. Maj. London, 1571, pp. 240-242, where it is told of Richard Coeur de Lion; Gesta Romanorum, c. 119; Gower, Confessio Amantis, Book V; E. Meier Schwäbische Volksmärchen. (Benfey's Panchatantra, Vol. I, p. 192 and ff.) Cp. also for the gratitude of the animals the IVth story in Campbell's Tales of the West Highlands. The animals are a dog, an otter and a falcon, p. 74 and ff. The Mongolian form of the story is to be found in Sagas from the Far East, Tale XIII. See also the XIIth and XXIInd of Miss Stokes's Indian Fairy Tales. There is a striking illustration of the gratitude of animals in Grimm's No. 62, and in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 483. De Gubernatis in a note to p. 129 of Vol. II, of his Zoological Mythology, mentions a story of grateful animals in Afanassief. The hero finds some wolves fighting for a bone, some bees fighting for honey, and some shrimps fighting for a carcase; he makes a just division, and the grateful wolves, bees, and shrimps help him in need. See also p. 157 of the same volume. No. 25 in the Pentamerone of Basile belongs to the same cycle.

See Die dankbaren Thiere in Gaal's Märchen der Magyaren, p. 175, and Der Rothe Hund, p. 339. In the Saccamkirajatátaka No. 73, Fausböll, Vol. I, 323, a hermit saves a prince, a rat, a parrot and a snake. The rat and snake are willing to give treasures, the parrot rice, but the prince orders his benefactor's execution, and is then killed by his own subjects. See Bernhard Schmidt's Griechische Märchen, p. 3, note. See also Ralston's Tibetan Tales, Introduction, pp. lxiii-lxv.

[137] In Giles's Strange Stories from a Chinese Studio, a tiger, who has killed the son of an old woman, feeds her henceforth, and appears as a mourner at her funeral. The story in the text bears a faint resemblance to that of Androclus, (Aulus Gellius. V, 14). See also Liebrecht's Dunlop, p. 111, with the note at the end of the Volume.

[138] Cp. Gijjhajátaka, Fausböll, Vol. II, p. 51.

[139] Cp. the 46th story in Sicilianische Märchen gesammelt von Laura von Gonzenbach, where a snake coils round the throat of a king, and will not let him go, till he promises to marry a girl, whom he had violated. See also Benfey's Panchatantra, Vol. I, p. 523.

[140] The Petersburg lexicographers explain takka as Geizhals, Filz; but say that the word thaka in Marathi means a rogue, cheat. The word kadarya also means niggardly, miserly. General Cunningham (Ancient Geography of India, p. 152) says that the Takkas were once the undisputed lords of the Panjáb, and still subsist as a numerous agricultural race in the lower hills between the Jhelum and the Rávi.

[141] So in the Russian story of "The Miser," (Ralston's Russian Folk-tales, p. 47.) Marko the Rich says to his wife, in order to avoid the payment of a copeck; "Harkye wife! I'll strip myself naked, and lie down under the holy pictures. Cover me up with a cloth, and sit down and cry, just as you would over a corpse. When the moujik comes for his money, tell him I died this morning." Ralston conjectures that the story came originally from the East.

[142] This resembles the conclusion of the story of the turtle Kambugríva and the swans Vikata and Sankata, Book X, chap. 60, sl. 169, see also Ralston's Russian Folk-Tales, p. 292. A similar story is told in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349, of the people of Teterow. They adopted the same manoeuvre to get a stone out of a well. The man at the top then let go, in order to spit on his hands.

[143] I follow Dr. Kern's conjecture avikritânanâ.

[144] In the Sicilianische Märchen, No. 14, a prince throws a stone at an old woman's pitcher and breaks it. She exclaims in her anger, "May you wander through the world until you find the beautiful Nzentola!" Nos. 12 and 13 begin in a similar way. A parallel will be found in Dr. Köhler's notes to No. 12. He compares the commencement of the Pentamerone of Basile.

[145] Cp. the Yaksha to whom Phalabhúti prays in Ch. XX. The belief in tree-spirits is shewn by Tylor in his Primitive Culture to exist in many parts of the world. (See the Index in his second volume.) Grimm in his Teutonic Mythology (p. 70 and ff) gives an account of the tree-worship which prevailed amongst the ancient Germans. See also an interesting article by Mr. Wallhouse in the Indian Antiquary for June 1880.

[146] The Sanskrit College reads anena for asanena. Dr. Kern wishes to read suhitasyápy asanena kim. This would still leave a superfluity of syllables in the line.

[147] This part of the story may be compared with the story of As tres Lebres in Coelho's Contos Portuguezes, p. 90, or that of the Blind Man and the Cripple in Ralston's Russian Folk Tales.

[148] In the notice of the first ten fasciculi of this translation which appeared in the Saturday Review for May 1882, the following interesting remark is made on this story:

"And the story of the woman, who had eleven husbands, bears a curious but no doubt accidental likeness to an anecdote related by St. Jerome about a contest between a man and his wife as to which would outlive the other, she having previously conducted to the grave scores of husbands and he scores of wives."

[149] So in the Novellæ Morlini, No. 4, a merchant, who is deeply involved, gives a large sum of money to the king for the privilege of riding by his side through the town. Henceforth his creditors cease their importunities. (Liebrecht's Dunlop, p. 494.)

[150] I follow the Sanskrit College MS. which reads vidyábhih saha samsmritá.

[151] An allusion to the custom of choosing a husband in the Svayamvara ceremony, by throwing a garland on the neck of the favoured suitor.

[152] Dr. Kern would read ásata.

[153] Compare Book III of the novel of Achilles Tatius, c. 5.

[154] Cp. Enmathius' novel of Hysminias and Hysmine, Book IX, ch. 4.

Epi dê toutois pasin ophthalmos hêlato mou ho dexios, kai ên moi to sêmeion agathon, kai to promanteuma dexiôtaton

See also Theocritus III, 37.

halletai ophthalmos meu ho dexios· ê rha g' idêsô autan?

Where Fritsche quotes Plant. Pseudol. 1.1.105. Brand in his Popular Antiquities, Vol. III, p. 172, quotes the above passage from Theocritus, and a very apposite one from Dr. Nathaniel Home's Demonologie--"If their ears tingle, they say they have some enemies abroad that doe or are about to speake evill of them: so, if their right eye itcheth, then it betokens joyful laughter."

Bartsch in his Sagen, Märchen, und Gebraüche aus Mecklenburg, says, "Throbbing in the right eye betokens joy, in the left, tears." In Norway throbbing in the right ear is a good sign, in the left a bad sign (Liebrecht, Zur Volkskunde, p. 327.) Forcellini s. v. Salisatores quotes from Isidor. VIII, 9. Salisatores vocati sunt, qui dum eis membrorum quæcunque partes salierint, aliquid sibi exinde prosperum, seu triste significare prædicunt.

[155] i. e., under the protection of a Buddha.

[156] So Malegis in Die Heimonskinder represents that his blind brother will be freed from his affliction when he comes to a place where the horse Bayard is being ridden. (Simrock's Deutsche Volksbücher, Vol. II, p. 96.)

[157] See note in Vol. I, p. 121. So Balder is said to be so fair of countenance and bright that he shines of himself. (Grimm's Teutonic Mythology, translated by Stallybrass, p. 222.) In Tennyson's Vivien we find

"A maid so smooth, so white, so wonderful, They said a light came from her when she moved."

[158] This probably means that she was burnt with his corpse.

[159] Böhtlingk and Roth read sákinísiddhisamvará.

[160] We have had many transformations of this kind and shall have many more. A very amusing story of a transformation is found in Campbell's Highland Tales, Vol. II, p. 60 which may be compared with this. The biter is bit as in our text, and in the story of Sidi Noman in the Arabian Nights, which closely resembles this.

[161] I read kritvá for kírtvá.

[162] Cp. the story of the Porter and the Ladies of Baghdad in the Arabian Nights. (Lane's translation, Vol. I, page 129.) The bitches are solemnly beaten in the same way as the mare in our story. They are the sisters of the lady who beats them.

[163] Professor Cowell informs me that there is a passage in the Sankara Dig Vijaya which explains this. A seer by means of this vidyá gains a life equivalent to 11 years of Brahmá. It seems to be a life-prolonging charm.

[164] So "one who dwelt by the castled Rhine" called the flowers, "the stars that in earth's firmament do shine."

[165] This story extends to the end of the book.

[166] The word tejas also means "courage."

[167] An elaborate pun, only intelligible in Sanskrit.

[168] Cp. the long black tongue which the horrible black man protrudes in Wirt Sikes's British Goblins, p. 177. In Birlinger's Aus Schwaben, Vol. I, p. 341, the fahrende schüler puts out his tongue in a very uncanny manner.

[169] Cp. Ralston's Russian Folk-Tales, p. 15, Giles's Strange Stories from a Chinese Studio, p. 294, and the classical legend of the birth of Adonis. A similar story will be found in Liebrecht, Zur Volkskunde, p. 306. In Bernhard E. Schmidt's Griechische Märchen, No. 5, three maidens come out of a citron, and one of them again out of a rosebush. For other parallels see the Notes to No. XXI, in Miss Stokes's Indian Fairy Tales. Cp. also Das Rosmarinsträuchlein in Kaden's Unter den Olivenbäumen, (Stories from the South of Italy), p. 10. In the 49th Story of the Pentamerone of Basile a fairy comes out of a citron. The word I have translated "tear" is in the original vírya. See Rohde, Der Griechische Roman, p. 195, and Ralston's Tibetan Tales, Introduction, p. lii.

[170] See the story of Polyidos, in Preller, Griechische Mythologie, Vol. II, p. 478. Preller refers to Nonnus, XXV, 451 and ff. The story terminates psychê d' eis demas êlthe to deuteron. See also Baring Gould's Curious Myths of the Middle Ages, New Edition, 1869, pp. 399-402, and Rohde, Der Griechische Roman, pp. 112 and 126.

[171] Dr. Kern conjectures evam.

[172] In Bengal no animal sacrifices are offered to Siva at the present day.

[173] Cp. "The Story of the First Royal Mendicant," Lane's Arabian Nights, Vol. I, p. 136.

[174] I follow the Sanskrit College MS. which reads kesakapáládi; perhaps for kesa we should read vesa. The skulls have been mentioned before.

[175] For ásvasto I read visvasto. Perhaps we ought to read asvastho, i. e., sick, ill.

[176] The wanderings of Herzog Ernst are brought about in a very similar manner. (See Simrock's Deutsche Volksbücher, Vol. III, p. 278).

[177] Compare the myths of Attis and Cyparissus. In the story called "Der rothe Hund," Gaal, Märchen der Magyaren, p. 362, the queen becomes a dry mulberry tree. See also Grohmann, Sagen aus Böhmen, p. 116. In Ovid's Metamorphoses, XIV, 517 an abusive pastor is turned into an oleaster.

[178] Triphalá according to Professor Monier Williams means the three myrobalans, i. e., the fruits of Terminalia Chebula, T. Bellerica, and Phyllanthus Emblica; also the three fragrant fruits, nutmeg, areca-nut, and cloves; also the three sweet fruits, grape, pomegranate and date. The first interpretation seems to be the one usually accepted by the Pandits of Bengal.

[179] i. e., Nága a kind of snake demon. See Ralston's Russian Folk-Tales, page 65, Veckenstedt's Wendische Märchen, pp. 400-409, Prym und Socin, Syrische Märchen, pp. 100, 101. The sword with a name may remind the reader of Balmung, Excalibur, Durandal &c.

[180] The Sanskrit College MS. reads sámpusáraih perhaps for sámbusârasaih i. e., with the water-cranes.

[181] Anáyata is a misprint for anáyatta.

[182] I read kulamandiram with the MS. in the Sanskrit College.

[183] i. e., Máyá.

[184] For vanopamám I conjecture vanopamát.

[185] i. q., Ganesa.

[186] Or "the elephants of his enemies." Here there is probably a pun.

[187] Literally, "water-men." Perhaps they were of the same race as Grendel the terrible nicor. See also Veckenstedt's Wendische Märchen, p. 185 and ff., Grimm's Irische Märchen, p. cv, Kuhn's Westfälische Märchen, Vol. II, p. 35, Waldau's Böhmische Märchen, p. 187 and ff., and the 6th and 20th Játakas. See also Grohmann's account of the "Wassermann," Sagen aus Böhmen, p. 148.

[188] The MS. in the Sanskrit College seems to me to read púrnosya.

[189] I read 'nyuvesustham, which is the reading of the Sanskrit College MS.

[190] The silk-cotton tree.

[191] Or Hansávalí.

[192] Or Kamalákara.

[193] It may also mean a host of Bráhmans or many birds and bees. It is an elaborate pun.

[194] Another pun! It may mean "by obtaining good fortune in the form of wealth."

[195] For vátáyanoddesát the Sanskrit College MS. reads cháyatanoddesát; perhaps it means "entering to visit the temple."

[196] Cp. Die Gänsemagd, Grimm's Kinder- und Hausmärchen, No. 89. See also Indian Fairy Tales, by Miss Stokes, No. 1; and Bernhard Schmidt's Griechische Märchen, p. 100. In the 1st Tale of Basile's Pentamerone, Liebrecht's translation, a Moorish slave-girl supplants the princess Zoza. See also the 49th tale of the same collection. In Gonzenbach's Sicilianische Märchen, Nos. 33 and 34, we have tales of "A substituted Bride;" see Dr. Köhler's notes.

[197] i. e., Vishnu.

[198] The sword seems to be essential in these rites: compare the VIth book of the Æthiopica of Heliodorus, where the witch Cybele raises her son to life, in order that he may prophesy; see also the story of Kálarátri, Chapter 20 of this work.

[199] The debased form of Buddhism found throughout this work is no doubt the Tantra system introduced by Asanga in the sixth century of our era (Rhys Davids' Manual of Buddhism, pp. 207, 208, 209.) To borrow Dr. Rajendralála Mitra's words, who is speaking of even worse corruptions, (Introduction to the Lalita Vistara, p. 12) it is a wonder "that a system of religion so pure and lofty in its aspirations as Buddhism could be made to ally itself with such pestilent dogmas and practices." The whole incantation closely resembles similar practices in the West. See Brand's Popular Antiquities, Vol. III, pp. 56 and ff. especially the extract from Mason's Anatomie of Sorcerie, 1612, p. 86--"Inchanters and charmers, they which by using of certaine conceited words, characters, circles, amulets, and such like wicked trumpery (by God's permission) doo worke great marvailes: as namely in causing of sicknesse, as also in curing diseases in men's bodies.

[200] Here there is a pun, as Kamalákara means a bed of lotuses, the word paksha meaning wing and also "side." She was of good lineage by her father's and mother's side. Manorathasiddhi means "the attainment of desire."

[201] Compare the Soldier's Midnight Watch in Ralston's Russian Folk-Tales, p. 274.

[202] In the Golden Ass of Apuleius, Pamphile turns herself into an owl; when Apuleius asks to be turned into an owl, in order to follow her, Fotis turns him by mistake into an ass. See also the Ass of Lucian. The story of Circe will occur to every one in connection with these transformations. See also Baring Gould's Myths of the Middle Ages, 1st Series, p. 143.

[203] I read prátah for práyah.

[204] This city is identified by General Cunningham with Adikot near Ramnagar in Rohilcund. (Ancient Geography of India, p. 359 and ff.)

[205] The male and female of this bird are represented by Hindu poets as separated at night.

[206] The sword may be compared with that of Chandamahásena in the eleventh chapter, and with Morglay, Excalibur, Durandal, Gram, Balmung, Chrysaor &c. (See Sir G. Cox's Mythology of the Aryan nations, Vol. I, p. 308.) The same author has some remarks upon Pegasus and other magic horses in his IInd Vol. p. 287 and ff. See also Ralston's Russian Folk-Tales, p. 256 and ff.

[207] Excessive rain, drought, rats, locusts, birds, and foreign invasion.

[208] I have before referred to Ralston's remarks on snakes in his Russian Folk-Tales, p. 65. Melusina is a clear instance of a snake-maiden in European Folk-lore. See her story in Simrock's Deutsche Volksbücher, Vol. VI. There is a similar marriage in Prym und Socin, Syrische Märchen, p. 246.

[209] Compare the commencement of the story of the Blind Man and the Cripple in Ralston's Russian Folk-Tales, and Waldau's Böhmische Märchen, p. 445. This tale appears to belong to the Atalanta cycle.

[210] The passage is full of puns, which it is impossible to translate: the "ornaments" may be rhetorical ornaments, there is also a reference to the gunas of rhetorical writers. "Sweetly-tinkling" might mean "elegant words." Gunákrishtá in sloka 76 b, may also mean that the princess was attracted by the good qualities of her opponent.

[211] Dr. Kern conjectures udaghátayat, which is as far as I can make out, the reading of the Sanskrit College MS.

[212] There is probably a pun here. It may mean that his joints and body were relaxed by old age.

[213] This seems to be the meaning of mánava here. See Böhtlingk and Roth s. v.

[214] The word also means "dust."

[215] Or "by great sorrow."

[216] Mára, the god of Love, is the Buddhist devil.

[217] The Kumuda remains with its petals closed during the day.

[218] I follow the Sanskrit College MS. reading dhrityá.

[219] A being recording the vices and virtues of mankind in Yama's world. Kuhn, in his Westfälische Sagen, p. 71, speaks of "a devil who records the evil deeds of men." Böhtlingk and Roth say that utpunsayati in sl. 323 should be utpánsayati.

[220] Compare the story in Waldau's Böhmische Märchen, p. 242, Gut dass es den Tod auf Erden gibt!

[221] Cp. the speech of Chi, the scribe of the realms below, in Giles's Strange Stories from a Chinese Studio, p. 366.

[222] I substitute Bauddham for bodhum.

[223] I follow the Sanskrit College MS. which reads lopatah for lobhatah.

[224] This idea is found in the story of Jímútaváhana in the 21st Taranga of this work, where see note. Cp. also "Das Wasser des Lebens," Grimm. 97, and the notes in his 3rd volume. See also note on page 499 of Vol. I; and Herrtage's edition of the English Gesta, page 344.

[225] I read ullághayan, which is found in the Sanskrit College MS.

[226] I read with the MS. in the Sanskrit College bhuktottaram.

[227] It also means "the virtues of good or learned men."

[228] It also means "without wealth;" vritta also means "metre."

[229] i.e. female Yaksha.

[230] The notion which Lucretius ridicules in his famous lines, (Book III, 776 and ff,)

Denique conubia ad Veneris partusque ferarum Esse animas præsto deridiculum esse videtur, Expectare immortales mortalia membra &c.

would, it is clear, present no difficulty to the mind of a Hindu. Nor would he be much influenced by the argument in lines 670-674 of the same book,

Præterea si immortalis natura animai Constat, et in corpus nascentibus insinuetur, Cur super anteactam ætatem meminisse nequimus, Nec vestigia gestarum rerum ulla tenemus?

[231] i.e. vision of the goddess of Fortune: something like Fortunatus.

[232] I read báhú and vidhvastatá: kim tad in sl. 78 should probably be tat kim.

[233] In the original there is a most elaborate pun: "free from calamity" may mean also "impolitic" or "lawless."

[234] A name of Siva.

[235] My native friends tell me that the hand is waved round the head, and the fingers are snapped four or ten times.

[236] Possibly this story is the same as that of Tannhäuser, for which see Baring-Gould's Curious Myths of the Middle Ages, pp. 196-208. He remarks that the story of Tannhäuser is a very ancient myth christianized.

[237] For the consequences entailed in European Stories by eating fruit in the under-world, see Kuhn, Westfälische Märchen, Vol. 1, p. 127; Grimm, Irische Märchen, p. ciii.

[238] The Sanskrit College MS. has dantadríshtádharotkatán. Perhaps drishta should be dashta. It would then mean terrible because they were biting their lips.

[239] The Sanskrit College MS. reads vimánavijigíshayá.

[240] Descendants of Vrishni and relatives of Krishna. In Achyuta there is a pun: the word may mean "Vishnu" and also "permanent": rámam may also refer to Balaráma, who is represented us a drunkard.

[241] Pátála, like Milton's lower world, "wants not her hidden lustre, gems and gold."

[242] Kumudiní means an assemblage of white water-lilies: female attendants may also mean bees, as the Sandhi will admit of ali or áli: rajendram should probably be rájendum, moon of kings, as the kumudiní loves the moon.

[243] Cp. the story of Saktideva in Chapter 26.

[244] By the laws of Hindu rhetoric a smile is regarded as white.

[245] We have an instance of this a little further on.

[246] I read dúrabhrashtá. The reading of the Sanskrit College MS. is dúram bhrashtá.

[247] See Vol. I. pp. 327 and 577, also Prym und Socin, Syrische Märchen, p. 36, and Southey's Thalaba the Destroyer, Book I, 30, with the notes.

[248] The moon suffers from consumption in consequence of the curse of Daksha, who was angry at his exclusive preference for Rohiní.

[249] Here there is a pun: upachitam means also "concentrated."

[250] Cp. a story in the Nugæ Curialium of Gualterus Mapes, in which a corpse, tenanted by a demon, is prevented from doing further mischief by a sword-stroke, which cleaves its head to the chin. (Liebrecht's Zur Volkskunde, p. 34 and ff.) Liebrecht traces the belief in vampires through many countries and quotes a passage from François Lenormant's work, La Magie chez les Chaldéens, which shews that the belief in vampires existed in Chaldæa and Babylonia.--See Vol. I, p. 574.

[251] Cp. the Vampire stories in Ralston's Russian Folk-Tales, especially that of the soldier and the Vampire, p. 314. It seems to me that these stories of Vetálas disprove the assertion of Herz quoted by Ralston, (p. 318) that among races which burn their dead, little is known of regular corpse-spectres, and of Ralston, that vampirism has made those lands peculiarly its own which have been tenanted or greatly influenced by Slavonians. Vetálas seem to be as troublesome in China as in Russia, see Giles's Strange Stories from a Chinese Studio, Vol. II, p. 195. In Bernhard Schmidt's Griechische Märchen, p. 139, there is an interesting story of a Vampire, who begins by swallowing fowls, goats and sheep, and threatens to swallow men, but his career is promptly arrested by a man born on a Saturday. A great number of Vampire stories will be found in the notes to Southey's Thalaba the Destroyer, Book VIII, 10. See also his poem of Roprecht the Robber, Part III. For the lamps fed with human oil see Addendum to Fasciculus IV, and Brand's Popular Antiquities, Vol. I, p. 312, Waldau's Böhmische Märchen, p. 360, and Kuhn's Westfälische Märchen, p. 146.

[252] A series of elaborate puns.

[253] The significance of those names will appear further on.

[254] The word may mean "man of romantic anecdote."

[255] Cp. Vol. I, pp. 355 and 577.

[256] The Sanskrit College MS. reads na for tu.

[257] I read jánási with the Sanskrit College MS. instead of jánámi which Dr. Brockhaus gives in his text.

[258] For European methods of attaining invisibility see Brand's Popular Antiquities, Vol. I, p. 315; Bartsch, Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. II, pp. 29 and 31; Kuhn, Westfälische Märchen, Vol. I, p. 276, Vol. II, p. 177. The virtues of the Tarnkappe are well-known. In Europe great results are expected from reciting certain sacred formulæ backwards. A somewhat similar belief appears to exist among the Buddhists. Milton's "backward muttering of dissevering charms" is perhaps hardly a case in point.

[259] An elaborate pun! varna = caste and also colour: kalá = digit of the moon and accomplishment, or fine art: doshákara = mine of crimes and also the moon. Dowson, in his Classical Dictionary of Hindu Mythology, tells us that Láta is a country comprising Kandesh and part of Guzerat about the Mhye river. It is now called Lár and is the Larikê of Ptolemy.

[260] I read prápnomyaham the reading of the Sanskrit College MS.

[261] i. e. Dice-mendicant.

[262] I conjecture oghaprasántyaiva.

[263] Cp. No. LXVI in the English Gesta, page 298 of Herrtage's edition, and the end of No. XII of Miss Stokes's Fairy Tales. See also Prym und Socin, Syrische Märchen, pp. 83 and 84.

[264] Cp. Odyssey, Book IV, 441-442.

[265] I read dámabhih for dhámabhih.

[266] Benfey (Panchatantra, Vol. I, p. 214, note,) traces this superstition through all countries.

[267] This passage is a concatenation of puns.

[268] The whole passage is an elaborate pun. The lady is compared to a bow, the string of which vibrates in the notches, and the middle of which is held in the hand.

[269] I read, with the MS. in the Sanskrit College, drutam anuddhritya for drutam anugatya.

[270] As a life-buoy to prevent him from drowning.

[271] There must be a reference to the five flowery arrows of the god of Love.

[272] When applied to the moon, it means "glorious in its rising."

[273] Böhtlingk and Roth give upasankhya as überzählig (?).

[274] I adopt pramattá the reading of the Sanskrit College MS.

[275] The gods and Asuras used it as a churning-stick at the churning of the ocean for the recovery of the Amrita, and other precious things lost during the deluge.

[276] The Mongolian form of these stories is to be found in Sagas from the Far East. This work appears to be based upon a translation made by Jülg from the Calmuck language. Oesterley, in his German version of these tales, tells us that Jülg's translation appeared in Leipzig in the year 1866 under the title of "The tales of the Siddhikür." Oesterley mentions a Sanskrit redaction of the tales, attributed to Sivadása, and one contained in the Kathárnava. He also mentions a Tamul version translated into English by Babington under the title of Vetála Cadai; two Telugu versions, a Mahratta version, the well-known Hindi version, a Bengali version based upon the Hindi, and a Canarese version.

[277] Here there is probably a pun. The word translated "jackal" also means the god Siva. Bhairava is a form of Siva.

[278] See note on page 293.

[279] This story is the 27th in Miss Stokes's collection.

[280] I read satáláni, which I find in the Sanskrit College MS., instead of sajáláni. The mistake may have arisen from the blending of two readings satálani and jatáláni.

[281] In this there is a pun; the word translated "lotus" may also refer to Lakshmí the wife of Vishnu.

[282] Pandit Syámá Charan Mukhopádhyáya thinks that the word dantaghátaka must mean "dentist:" the Petersburg lexicographers take it to mean, "a worker in ivory." His name Sangrámavardhana has a warlike sound. Pandit Mahesa Chandra Nyáyaratna thinks that dantagháta is a proper name. If so, sangrámavardhana must mean prime minister.

[283] Cp. the way in which Pushpadanta's preceptor guesses the riddle in page 44 of Vol. I of this work; so Prince Ivan is assisted by his tutor Katoma in the story of "The Blind Man and the Cripple," Ralston's Russian Folk-Tales, p. 240. Compare also the story of Azeez and Azeezeh in Lane's Arabian Nights, Vol. I, particularly page 484. The rapid manner, in which the hero and heroine fall in love in these stories, is quite in the style of Greek romances. See Rohde, Der Griechische Roman, p. 148.

[284] The Chakora is fabled to subsist upon moonbeams.

[285] See the numerous parallels in Ralston's Russian Folk-Tales, p. 232; and Grimm's Teutonic Mythology, p. 185, note, where he refers to the story of the Machandel boom (Kinder und Hausmärchen, No. 47), the myth of Zeus and Tantalus, and other stories. In the 47th tale of the Pentamerone of Basile, one of the five sons raises the princess to life and then demands her in marriage. In fact Basile's tale seems to be compounded of this and the 5th of the Vetála's stories. In Prym and Socin's Syrische Märchen, No. XVIII, the bones of a man who had been killed ten years ago, are collected, and the water of life is poured over them with the same result as in our text. There is a "Pergamentblatt" with a life-restoring charm written on it, in Waldau's Böhmische Märchen, p. 353.

[286] Nishkântam is perhaps a misprint for nishkrântam the reading of the Sanskrit College MS.

[287] Cp. Sagas from the Far East, p. 303.

[288] Cp. the story told by the "faucon peregryn" in Chaucer's Squire's Tale.

[289] The following story is the Xth in Sagas from the Far East.

[290] The god of love, with Buddhists the Devil. Benfey considers that the Vetála Panchavinsati was originally Buddhistic.

[291] A pun difficult to render in English.

[292] The Sanskrit College MS. reads vibuddhesvatha, i. e., being awake.

[293] I conjecture prahárí for the pahárí of Brockhaus' edition. In dhárá there is a pun as it also means the "edge of a sword."

[294] I read with the Sanskrit College MS. gupta-bhuvane kálatamasi.

[295] Cp. the way in which the Banshi laments in Grimm's Irische Märchen, pp. 121 and 122.

[296] I read kritapratishthá which I find in the Sanskrit College MS.

[297] Sattvavara means distinguished for courage.

[298] i. e., Moonlight.

[299] Vijnána appears to have this meaning here. In the Pentamerone of Basile (Liebrecht's translation, Vol. I, p. 266) a princess refuses to marry, unless a bridegroom can be found for her with a head and teeth of gold.

[300] The wife of Siva, called also Párvatí and Durgá.

[301] The word sukláyám, which is found in the Sanskrit College MS., is omitted by Professor Brockhaus.

[302] So in the Hero and Leander of Musæus the two lovers meet in the temple of Venus at Sestos, and in the Æthiopica of Heliodorus Theagenes meets Chariclea at a festival at Delphi. Petrarch met Laura for the first time in the chapel of St. Clara at Avignon, and Boccacio fell in love with Maria, the daughter of Robert of Naples, in the Church of the bare-footed friars in Naples. (Dunlop's History of Fiction, translated by Liebrecht, p. 9.) Rohde remarks that in Greek romances the hero and heroine usually meet in this way. Indeed it was scarcely possible for two young people belonging to the upper classes of Greek society to meet in any other way, (Der Griechische Roman, p. 146 and note). See also pp. 385 and 486.

[303] For tayá in sl. 10. b, the Sanskrit College MS. reads tathá.

[304] Prasnayah in Professor Brockhaus's text should be prasvayah.

[305] An allusion to the Ardhanárísa, (i. e. half male half female,) representation of Siva.

[306] Grimm in his Teutonic Mythology, p. 185, note, seems to refer to a similar story. He says, "The fastening of heads, that have been chopped off, to their trunks in Waltharius 1157 seems to imply a belief in their reanimation;" see also Schmidt's Griechische Märchen, p. 111. So St. Beino fastened on the head of Winifred after it had been cut off by Caradoc; (Wirt Sikes, British Goblins, p. 348). A head is cut off and fastened on again in the Glücksvogel, Waldau's Böhmische Märchen, p. 108. In Coelho's Portuguese Stories, No. XXVI, O Colhereiro, the 3rd daughter fastens on, in the Bluebeard chamber, with blood, found in a vase marked with their names, the heads of her decapitated sisters.

[307] Cp. Giles's Strange Stories from a Chinese Studio, pp. 98, 99; Do Gubernatis, Zoological Mythology, Vol. I, pp. 303 and 304.

[308] The word translated "ragged garment" is karpata. The word translated "dependent" is kárpatika. Cp. the story in the 53rd Chapter.

[309] Hridayáni should of course be hridyáni, as in the Sanskrit College MS.

[310] Cp. the palace of Morgan la Fay in the Orlando Innamorato, canto 36, (Dunlop's History of Fiction, p. 168, Liebrecht's translation, p. 76); also the continuation of the romance of Huon de Bourdeaux, (Dunlop's History of Fiction, p. 262, Liebrecht's translation, p. 128); and the romance of Ogier le Danois, (Dunlop's History of Fiction, p. 286, Liebrecht's translation, p. 141); cp. also the 6th Fable in the IInd book of the Hitopadesa, (Johnson's translation, p. 57). Stories in which human beings marry dwellers in the water are common enough in Europe, see Ralston's Russian Folk-Tales, p. 116, and ff, Veckenstedt's Wendische Märchen, p. 192, and La Motto Fouqué's story of Undine. The present story resembles in many points "Der rothe Hund" in Gaal's Märchen der Magyaren. There is a similar castle in the sea in Prym und Socin, Syrische Märchen, p. 125. Cp. Hagen's Helden-Sagen, Vol. I, p. 53, where king Wilkinus marries a Meerweib, and the following extract from a letter of Mr. David Fitzgerald's in the Academy.

"The Siren's tale--like many other episodes of the Iliad and the Odyssey--reappears in various forms, one of the most curious of which is perhaps to be found in Ireland. I borrow it from O'Curry; and I omit the depreciatory criticism with which it is now the fashion to season extracts from that scholar's useful works. Ruad, son of Rigdonn, a king's son, crossing over to North-land with three ships and thirty men in each found his vessel held fast in mid-sea. [Compare the tale of Vidúshaka in Vol. I.] At last he leaped over the side to see what was holding it, and sinking down through the waters, alighted in a meadow where were nine beautiful women. These gave him nine boatloads of gold as the price of his embraces, and by their power held the three vessels immoveable on the water above for nine days. Promising to visit them on his return, the young Irish prince got away from the Sirens and their beds of red bronze, and continued his course to Lochlann, where he stayed with his follow-pupil, son to the king of that country, for seven years. Coming back, the vessels put about to avoid the submerged isle, and had nearly gained the Irish shore, when they heard behind them the song of lamentation of the nine sea-women, who were in vain pursuit of them in a boat of bronze. One of these murdered before Ruad's eyes the child she had borne him, and flung it head foremost after him. O'Curry left a version of this tale from the Book of Ballymote. I have borrowed a detail or two given in the Tochmarc Emere (fol. 21b)--e. g., the important Homeric feature of the watery meadow (machaire). The story given by Gervase of Tilbury (ed. Liebrecht, pp. 30, 31), of the porpoise-men in the Mediterranean and the young sailor; the Shetland seal-legend in Grimm's edition of Croker's tales (Irische Elfen-Märchen, Leipzig, 1826, pp. xlvii et seqq.); and the story found in Vincentius Bellovacensis and elsewhere, of the mermaid giantess and her purple cloak, may be named as belonging or related to the same cycle. These legends are represented in living Irish traditions and the purple cloak just referred to appears, much disguised, in the story of Liban in the book of the Dun." Coraes in his notes on the Æthiopica of Heliodorus, p. 225, has the following quotation from the life of Apollonius of Tyana written by Philostratus, IV, 25, referring to Menippus who married a female of the Rákshasí type and was saved from his fate by Apollonius.

"Hê chrêstê nymphê mia tôn Empousôn estin has Lamias te kai Mormolykias hoi polloi hêgountai ......... sarkôn de, kai malista anthrôpeiôn, erôsi, kai palleuousi (is. sphallousi) tois aphrodisiois, hous an ethelôsi daisasthai."

[311] Cp. the 26th Taranga of this work, and the parallels referred to there. See also the Losakajátaka, the 41st in Fausböll's edition. Oesterley refers us to Benfey's Panchatantra, 151 and following pages. See Waldau, Böhmische Märchen, p. 410.

[312] More literally "through my merits in a former state of existence."

[313] Cp. Spenser's Fairy Queen, Book III, canto 6. stanza 42.

There is continual spring, and harvest there Continual, both meeting at one tyme.

Cp. also Odyssey VII 117, Milton, P. L., IV. 148.

[314] Niyogajanitas is a misprint for niyogijanatas, as is evident from the Sanskrit College MS.]

[315] Literally "grove of ancestors," i. e., cemetery.

[316] Here we have one of the puns in which our author delights.

[317] More literally, "for my own two garments." A Hindu wears two pieces of cloth.

[318] See note on Vol. I. p. 499, Liebrecht's translation of the Pentamerone of Basile, Vol. II, p. 215, Herrtage's edition of the English Gesta Romanorum, p. 55, the Greek fable of Teiresias, Waldau, Böhmische Märchen, p. 1. Cp. also Hagen's Helden-Sagen, Vol. II, p. 24. We are told that Melampus buried the parents of a brood of snakes, and they rewarded him by licking his ears so that he understood the language of birds. (Preller, Griechische Mythologie, Vol. II, p. 474.)

[319] This idea is common enough in this work, and I have already traced it in other lands. I wish now to refer to Rohde, der Griechische Roman, p. 126, note. It will be found specially illustrative of a passage in Vol. II, p. 144 of this work. Cp. also the Volsunga-Saga, in Hagen's Helden-Sagen, Vol. III, p. 33, and Murray's Ancient Mythology, p. 43. So Hanumán, in the Rámáyana, brings medicinal herbs from the Himálaya.

[320] The word vajra also means thunderbolt.

[321] Or "to protect the realm of Anga;" a shameless pun! The god of Love was consumed by the fire of Siva's eye.

[322] i. e. wise.

[323] One of our author's puns.

[324] The word that means "mountain" also means "king."

[325] The Sanskrit College MS. reads yantra for Brockhaus's yatra. The wishing-tree was moved by some magical or mechanical contrivance.

[326] The Sanskrit College MS. reads anáyattá, which Dr. Kern has conjectured.

[327] This part of the story may remind the reader of the story of Melusina the European snake-maiden: see Simrock's Deutsche Volksbücher, Vol. VI. It bears a certain resemblance to that of the Knight of Stauffenberg (Simrock's Deutsche Volksbücher, Vol. III.) Cp. also Ein Zimmern und die Meerfrauen, in Birlinger, Aus Schwaben, p. 7. Cp. also De Gubernatis, Zoological Mythology, Vol. II, p. 206. There is a slight resemblance in this story to the myth of Cupid and Psyche.

[328] For bhujagah the Sanskrit College MS. rends bhujaga, which seems to give a better sense than the reading in Brockhaus's text.

[329] Oesterley (Baitál Pachísí, 201) compares the 12th chapter of the Vikramacharitam in which Vikramáditya delivers a woman, who was afflicted every night by a Rákshasa in consequence of her husband's curse.

[330] I follow the reading of a MS. in the Sanskrit College yantradváravápiká.

[331] In the original sinsapá, which Professor Monier Williams renders thus; "the tree Dalbergia Sisu; the Asoka tree." Dr. King informs me that these two trees are altogether different. The translation which I have given of the word sinsapá, throughout these tales of the Vetála, is, therefore, incorrect. The tree to which the Vetála so persistently returns, is a Dalbergia Sisu.

[332] Dveshá must be a misprint for dveshát.

[333] For arudanniva the Sanskrit College MS. reads abhavanniva.

[334] Böhtlingk and Roth s. v. say that chíra in Taranga 73, sloka 240, is perhaps a mistake for chírí, grasshopper; the same may perhaps be the case in this passage.

[335] For virúpa the Sanskrit College MS. gives virúksha.

[336] Oesterley refers to Benfey's Panchatantra, Vol. I, p. 362, for stories in which snakes spit venom into food. Benfey gives at length a fable found in the Latin translation of John of Capua and compares a story in the Sindibád-námah, Asiatic Journal, 1841, XXXVI, 17; Syntipas, p. 149; Scott's Tales of the Seven Vizirs, 196; The 1001 Nights (Breslau) XV, 241; Seven Wise Masters in Grässe, Gesta Romanorum II, 195; Bahár Dánush 1, second and third stories; Keller, Romans des Sept Sages, CL; Dyocletian, Einleitung, 49; Loiseleur-Deslongchamps, Essai, 119, 1.

[337] I.e., Dharmarája, possibly the officer established by Asoka in his fifth edict; (see Senart, Les Inscriptions de Piyadasi, p. 125.) The term Dharmarája is applied to Yudhishthira and Yama. It means literally king of righteousness or religion. There is a Dharm Raja in Bhútán. Böhtlingk and Roth seem to take it to mean Yama in this passage.

[338] I prefer the reading of the Sanskrit College MS. túryakulaih.

[339] See note on page 13. Rohde, (Der Griechische Roman, p. 111,) points out that there are traces of this practice in the mythology of Ancient Greece. Evadne is said to have burnt herself with the body of her husband Capaneus. So OEnone, according to one account, leapt into the pyre on which the body of Paris was burning. See also Zimmer, Alt-Indisches Leben, pp. 329-331. So Brynhild burns herself with the body of Sigurd, (Hagen's Helden-Sagen, Vol. III, p. 166).

[340] Cp. Mahábhárata, Vanaparvan, Adhyáya 297, sl. 39.

[341] His name Manahsvámin would imply that he ought to be.

[342] For gaja the Sanskrit College MS. reads mada.

[343] The word siddha also means a class of demigods who travel through the sky: Sasin means moon.

[344] Cp. the shaving, by the help of which Preziosa, in the Pentamerone, turns herself into a bear. (Liebrecht's translation of the Pentamerone of Basile, Vol. I, p. 212.) As soon as she takes it out of her mouth she resumes her human shape.

[345] Compare Vol. I, p. 45.

[346] This part of the story bears a certain resemblance to the myth of Achilles.

[347] The 10 stages are thus given by Sivadása: (1) Love of the eyes; (2) attachment of the mind (manas); (3) the production of desire; (4) sleeplessness; (5) emaciation; (6) indifference to objects of sense; (7) loss of shame; (8) distraction; (9) fainting; (10) death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinsati, in Bezzenberger's Beiträge).

[348] Here the MS. in the Sanskrit College has mantrináse múlanásád rakshyá dharmakshatir dhruvam, which means, "we should certainly try to prevent virtue from perishing by the destruction of its root in the destruction of the minister."

[349] See Chapter XXII for another version of this story. It is found in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 77.

[350] The MS. in the Sanskrit College reads súrásandrishtaprishthas.

[351] I adopt the reading of the Sanskrit College MS. adhrisya for adhrishya, invincible, instead of adrisya invisible.

[352] i. e., Párvatí or Durgá.

[353] See Vol. I, p. 48, and Baring Gould's remarks in his Curious Myths of the Middle Ages, Second Series, "The piper of Hamelin."

[354] Here there is an insipid pun about the army of the Pándavas penetrating by the help of Arjuna the host of Karna. There seems to be an allusion to Krishna also. For vivikshatím the Sanskrit College MS. reads vimathnatím.

[355] See Vol. I, p. 176.

[356] The Sanskrit College MS. has balád for the balí of Brockhaus's edition. For the "wager" see Vol. I, p. 182.

[357] The Sanskrit College MS. reads Tárkshyan nánákranda nityákarnana nirghrinam.

[358] The Sanskrit College MS. has sánunayám.

[359] The Sanskrit College MS. reads vidadhyád. This is the reading which I follow hero in preference to that of Brockhaus.

[360] Cp. Waldau's Böhmische Märchen, p. 594. See Bernhard Schmidt's Griechische Märchen, p. 106.

[361] The MS. in the Sanskrit College reads anyam vrittátmánam: anyam at any rate must be right.

[362] See Vol. I, pp. 104, 294, and 574.

[363] The Sanskrit College MS. reads prág for náma.

[364] The Sanskrit College MS. gives mándyam for maurkhyam.

[365] The Sanskrit College MS. gives mankshu for mantram.

[366] Duhkhávahe, the reading of Brockhaus's edition, is obviously a misprint for sukhávahe, which I find in the Sanskrit College MS.

[367] May we compare this king to Daphnis, who ton hautô anye pikron erôta, kai es telos anye moiras?

[368] Cp. the behaviour of the followers of the emperor Otho.

[369] Bhanga also means defeat.

[370] This vice was prevalent even in the Vedic age. See Zimmer, Alt-Indisches Leben, pp. 283-287; Muir's Sanskrit Texts, Vol. V, pp. 425-430. It is well-known that the plot of the Mahábhárata principally turns on this vice.

[371] Compare the conduct of Máthura in the Mrichchhakatika. For the penniless state of the gambler, see p. 195, and Gaal, Märchen der Magyaren, p. 3.

[372] I read sakshyámi with the Sanskrit College MS.

[373] Prabodhya should, I think, be prabudhya.

[374] It also means, in the case of Vishnu, "by his incarnation in the form of a boar."

[375] There is a probably a pun in súchitah.

[376] So in the legend of Pope Gregory the child is exposed with a sum of gold at its head, and a sum of silver at its feet. (English Gesta, edited by Herrtage, No. LXI.) The story will also be found in Simrock's Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as in the Gesta. See also No. 85 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes. Cp. V. and VI in Prym and Socin's Syrische Märchen for stories of exposed children who attain wealth and power.

[377] I read with the Sanskrit College MS. prayatah for prayátah. The latter reading however gives a fair sense. In sl. 67 I read tishthaty.

[378] The modern Allahabad.

[379] Literally "head of Gayá." When Gayásura was engaged in devotion on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods came to him, and asked him what object he had in view. He said his wish was that his body might become the holiest thing in the world, so that all, who touched it, might at once obtain salvation. The request was granted. But Yama complained to Brahmá that no one now came to hell, so that his position had become a sinecure. Thereupon Brahmá, after taking counsel with the other gods, went to Gayásura, and asked him to give his body for a place on which to perform a sacrifice. He consented. Then Brahmá performed his sacrifice on the body of Gayásura, placed several gods on it, and made it immovable. His body now lies with its head towards the north and its feet towards the south. It is therefore called Gayákshetra. The area of Gayákshetra is ten square miles. The interior part of Gayákshetra, about two square miles in extent, is called Gayásirah or the head of Gayá. A more usual form appears to be Gayásirah the head of the Asura Gayá. It is a little south-west of Bishnu Pad. The pilgrims offer pindas there. The principal part of Gayásirah is called Gayámukha. Sráddhas are performed there. Dharmáranya which I have translated "Holy wood" is a place in the east of Bodh Gayá, where Dharmarája performed a sacrifice. Gayákúpa or the well of Gayá is in the south-west of Gayásirah. Here pindas are offered to ancestors who have been great sinners. The above note is summarized from some remarks by Babu Sheo Narain Trivedi, Deputy Inspector of Schools, made for my information, at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit Mahesa Chandra Nyáyaratna has pointed out to me, that there is an account of the glories of Gayá in the Váyu Purána, and another in the Padma Purána. [These agree pretty nearly with that given above.] See also Barth's Religions of India, p. 278, note 2.

[380] Used for filtering the soma-juice, see Böhtlingk and Roth, s. v.

[381] i. e., wonderful peak.

[382] Here there is probably a pun. The phrase may mean that the king delighted in the dark-grey skins of the pigs.

[383] This alludes to Indra's clipping with his bolts the wings of the mountains. The Sarabha is a fabulous eight-legged animal.

[384] The natives of India beckon in this way.

[385] The Sanskrit College MS. reads váhyasya, which I have followed.

[386] The Sanskrit College MS. gives dúrádhva-gamana-klántam vikshya tam nripatim tadá, having seen that the king was wearied with his long journey.

[387] The passage is full of puns; "darkness" means the quality of darkness in the mind: and illuminated means also "calmed."

[388] There is also an allusion to the circle of the sun's rays.

[389] See Vol. I, p. 166.

[390] Vinásyaiva should be vinásyeva.

[391] I follow the Sanskrit College MS. which reads etenátyasárena.

[392] Tejas means courage and also brightness.

[393] Asrikkanim is probably a misprint for srikkaním.

[394] ushmá should probably be ushná.

[395] In the Sanskrit College MS. ati is inserted before durbalatám.

[396] The moon is the patron of the kumuda; the sun of the kamala or lotus. Kamalákara means a collection of kamalas.

[397] The Sanskrit College MS. reads achúrnam without powder.

[398] I take anyávinítavanitáhásiní as one word, and read vilapantí instead of vilapantím.

[399] I insert sutám at the beginning of the line. The su is clear enough in the Sanskrit College MS. but the rest of the word is illegible.

[400] I read with the Sanskrit College MS. Kusumapurákhyanagaresvarah. But Kusumapurákhye nagare svarát, the reading of Professor Brockhaus's text, would mean "an independent monarch in the city of Pátaliputra," and would give almost as good a sense.

[401] I follow the Sanskrit College MS. which reads baddhvá for buddhyá.

[402] The Sanskrit College MS. gives the reading, sadanshtrásankatamukhah, which I follow.

[403] I read avikrite with the Sanskrit College MS.

[404] Guna means virtue and also string; kara finger and tribute; the kaliyuga, or age of vice, is the last and worst. Vaikritam in sl. 2, may perhaps mean "anger," as in 79. sl. 2.: see B. and R. s. v.

[405] Oesterley (p. 221,) tells us that a similar incident is found in the Thousand and One Nights, Breslau, Vol. I, p. 62.

[406] i. e., possessed of beauty.

[407] I read visvasya with the Sanskrit College MS. in place of visramya which means "having rested."

[408] I adopt Dr. Kern's conjecture of hata for ahata.

[409] I read param with the MS. in the Sanskrit College.

[410] This idea is also found in European story-books. See Kuhn's Sagen aus Westfalen, p. 277; "Diese Unerschrockenheit gefiel dem Teufel so sehr, dass sich sein Zorn nicht nur legte, sondern &c." See also Grimm's Irische Elfenmärchen (which is based on Croker's Tales), p. 8.

[411] Sramana.

[412] I read with the MS. in the Sanskrit College lipta for klipta, and púrna for púrva.

[413] See Addendum to Fasciculus IV, being a note on Vol. I, p. 306.

[414] The Sanskrit College MS. reads nishkampam. But perhaps we ought to read nishkampa, "O fearless one." Satyam must be used adverbially. Kulabhúbhritám also means "of great mountains."

[415] I read netraiseha for netre cha with the Sanskrit College MS.

[416] Perhaps pátitát would give a better sense.

[417] The story is here taken up from page 232.

[418] The Sanskrit College MS. reads sa kritártham.

[419] So in Melusine, p. 447, the hero of the tale "La Montagne Noire" rides on the back of a crow, to whom he has to give flesh, as often as he says "couac". At last he has to give him flesh from his own thighs. The wounds are healed instantaneously by means of a "fiole de graisse" which he carries with him. See No. 61 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes.

[420] The Sanskrit College MS. reads kopita for mánada i. e., "Since I was separated from you by the curse of the enraged Nága."

[421] Ganesa, who is represented with the head of an elephant. In sl. 8 I read with the Sanskrit College MS. vibhrashtapathá.

[422] This word means the sons of Dhritaráshtra, and also geese with black legs and bills.

[423] This also means "in which Arjuna was displaying great activity."

[424] There is also an allusion to Siva's having drunk the poison that was produced by the churning of the ocean.

[425] There is an allusion to Vishnu's having obtained Lakshmí from the ocean when churned. The passage may also mean that the beauty of the lake was permanent.

[426] This expression also means that "it rested on the head of the serpent Ananta:" which was true of Pátála or Hades.

[427] See Vol. I, pp. 99 and 573, and Brand's Popular Antiquities, Vol. I, p. 225.

[428] The Petersburg lexicographers read kalanayá for kalatayá. The three verbs correspond to the three nouns.

[429] The Sanskrit College MS. read dínáyám for dírgháyám.

[430] When applied to the good man, it means "his heart was benevolent and large."

[431] See Vol. I, p. 362.

[432] I follow the reading of the Sanskrit College MS. áyati-darsiná.

[433] The Sanskrit College MS. gives práchyám saila-sringa-tapovanam.

[434] The Sanskrit College MS. reads sukhite jane. The sense is the same.

[435] See Vol. I, p. 499, Vol. II, p. 296, and Grohmann, Sagen aus Böhmen, p. 242.

[436] The Sanskrit College MS. reads dhátuh sdmágryya-(sic) vaichitryam.

[437] See Vol. I, p. 379.

[438] The Sanskrit College MS. reads manye (I think) for Hara.

[439] The Sanskrit College MS. read sadrisí and anyatra.

[440] For falling in love with a picture see Vol. I, p. 490; Prym und Socin, Syrische Märchen, p. 3; and Rohde, Der Griechische Roman, p. 49, note. For the conventional signs of love in the Greek romances, see Rohde, der Griechische Roman, p. 157 and ff.

[441] Here I omit some part of the inventory of the lady's charms.

[442] The capital of the god of wealth.

[443] Böhtlingk and Roth give nágabandha in this passage as "eine Schlange als Fessel." I do not quite see how to bring in this translation, though I fear that my own is not correct.

[444] I read dhairyád for adhairyád.

[445] Storms play an important part in the Greek romances. See Rohde, Der Griechische Roman, pp. 428 and 468.

[446] The Sanskrit College MS. has jnáta-vrittántá.

[447] The self-existent, a name of Siva, Vishnu, and Buddha.

[448] I read tanna which I find in the Sanskrit College MS. for tatra.

[449] The Sanskrit College MS. has ehi for iha.

[450] I read sudurdharshám; the Sanskrit College MS. reads senaním (sic) iva durdharshám: the word translated "rhinoceros" can also mean "sword;" the adjective before it may mean "uplifted," and the word translated "inhabited by lions" may perhaps mean, "commanded by a king."

[451] I follow the reading of the Sanskrit College MS. which gives daghna instead of lagna.

[452] The Sanskrit College MS. reads vyásaktavírasirasam.

[453] I read with the Sanskrit College MS. pátah for práptih.

[454] vrittántam should probably be vrittánta, and should be joined with the words that follow.

[455] An allusion to the phenomenon of the tides.

[456] The Sanskrit College MS. gives vrishta-hiranya-vastram, in which gold and garments were showered on the people.

[457] I read sápopaníte with the Sanskrit College MS.

[458] See the Dummedhajátaka, Fausböll's edition of the Játakas, Vol. I, p. 259; Liebrecht's translation of the Pentamerone of Basile, Vol. I. p. 83; and Vol. I of this translation, pp. 153 and 575; also Ralston's Tibetan Tales, Introduction, p. lii.

[459] Or "black as tamála."

[460] Or "which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pándavas, who lived disguised as a eunuch in the city of king Viráta. Kíchaka (cane) was the leader of the host of king Viráta, and was conquered by Bhíma (terrible). The passage contains another pun which will be obvious to those acquainted with Hindu customs.

[461] I. e. patatigavritti. The word seems to mean "subsistence of birds." Compare Macbeth IV, 2, 33. Pandit Ráma Chandra of Alwar points out that the reference in patangavritti is to the "rushing of a moth into a candle." In the text therefore "would be a mere reckless rushing on destruction" should be substituted for "is a mere chimerical fancy."

[462] I find tat-sambandhánuráginá in three India Office MSS. kindly lent me by Dr. Rost.

[463] I read Mátangarájadeságato; the reading of the India Office MS. No. 1882 is rájádeságato which would mean "by the invitation of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 reads dútágamana, i. e. "the coming of your messenger." This makes better sense.

[464] A pun! It also means "holding prosperity, and holding out hopes to the world."

[465] All the three India Office MSS., which Dr. Rost has kindly lent me, read nisásrayah.

[466] Professor Monier Williams refers us to Rámáyana III, 75.

[467] So, in the 89th chapter of the Wiikina Saga, Heime goes off to join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242).

[468] The India office MS. No. 2166 reads mátsyanyáyabhayodayát.

[469] His name means "Wild man of the Stronghold" or "Demon of the Stronghold."

[470] The passage is full of puns: vayas means "age" and "bird"; krishna "black" and also the god of that name; bhúbhrit "king" and also "mountain."

[471] Killed by Vishnu in the form of a boar.

[472] Another play on words. It may mean "was the son of the Pándava Bhíma."

[473] I do not understand this allusion. Pandit Ráma Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabáhu, often called Kártavíryya, which is related in the Uttara Kánda of the Rámáyana, Sarga 32.

[474] Anjana is a black pigment applied to the eyes.

[475] Vana might mean "water."

[476] Two of the India office MSS. read cha te datta-dútáh, the other reads cha taddattadútáh. I think these readings give a better sense. The king of the Mátangas is here Durgapisácha.

[477] I read samamánayat the conjecture of Dr. Kern. I find it in MS. No. 1882 and in 2166.

[478] Being a man of high caste, he ate with men who had none, or next to none. Dr. Kern wishes to read kárye, but all the MSS. have káryam.

[479] Compare the way in which king Melias receives the proposals of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's Helden-Sagen, Vol. I, p. 182.)

[480] Or "of the mountains that retained their wings," i. e., by taking refuge from Indra in the sea. The pun is, of course, most intentional.

[481] Krishna, in the form of a man-lion, destroyed Hiranyakasipu. The word man-lion also refers to brave soldiers. For sashpeshu No. 1882 reads sasyeshu.

[482] I read with India Office MS. No. 1882 dividattordhvajhampáni; the two other MSS. agree in reading jampáni. For bhruvasálinám I read bhujasálinám which I find in the three India Office MSS.

[483] The lady's name in Sanskrit is Chaturiká.

[484] The king of the snakes. See for his thousand mouths and thousand tongues p. 313 of this Volume.

[485] No. 1882 has mattairasamvritadvárám.

[486] There is an intentional pun in this passage which may be translated, "illuminated by the moon with his rays" or "pointed out by the moon with his fingers."

[487] For parasparám, I read paramparám, following Böhtlingk and Roth. This is the reading of MS. No. 1882.

[488] I read vá rane the conjecture of Dr. Kern.

[489] Sakárá is a misprint for Sákárá, which I find in MS. No. 1882.

[490] Dr. Kern prefers tejasvinam to tejasvinám--I have adopted this conjecture, which is supported by two of the India Office MSS.

[491] I read kálochitam the conjecture of Dr. Kern; it is found in the three MSS. lent me by Dr. Rost.

[492] Dasibhih is a misprint for dasabhih, the reading of the MSS.

[493] So king Nidung in the Wilkina Saga, (ch. 131,) asks king Sigmund to come to his palace if he wishes to marry his daughter. (Hagen's Helden-Sagen, Vol. I, p. 322)

[494] Dr. Kern points out that Sraddhatus is a misprint for Sraddadhus.

[495] Here No. 1882 reads griheshu kritavairasya gamane.

[496] A bhára = 20 Tulás.

[497] The words are, by a misprint, wrongly divided in Brockhaus's text.

[498] Cp. Heliodorus III. 4. pleon apo tôn ophthalmôn selas ê tôn dadôn apêugazen, quoted by Rohde, Der Griechische Roman, p. 152, note.

[499] For Sarájakávarti I read Sarájakávanti; Mrigánkadatta might be said by an admiring father to have conquered the king of Ujjayiní.

[500] It corresponds to the European ceremony of coronation, though performed with water.

[501] This is the conclusion of the story of Mrigánkadatta, which begins on page 138.

[502] There is of course an allusion to the Mánasa lake.

[503] Here there is a pun; the word translated "bees" can also mean "arrows."

[504] The god of love, the Buddhist devil.

[505] The word "rati" in Sanskrit means "joy."

[506] No. 1882 has dhanyá sa cha naro, No. 2166 dhanyah sa cha naro, i. e., Happy is that man.

[507] Two of the India Office MSS. read álinganadhikam.

[508] I read sammadah for sampadah. I find it in MSS. Nos. 1882 and 2166.

[509] MSS. Nos. 1882 and 2166 give cha tat for tathá.

[510] More literally "creeper-like chain."

[511] I have followed Brockhaus's text, which is supported by MS. No 3003. The other two read tatpremabhayasotkampam.

[512] The words denoting "reflection" "headache" and "ignorance" are feminine in Sanskrit and so the things denoted by them have feminine qualities attributed to them. Ignorance means perhaps "the having no news of the beloved." All the India Office MSS. read vriddhayá for vrittayá.

[513] Here the reading of MS. No. 1882 is Pápamúlá yatah pápaphalabháram prasúyate Tatkshanenaiva bhajyante síghramdhanavishadrumáh. No. 3003 reads práptamulá, tadbharenaiva, and bhujyante. No. 2166 agrees with No. 1882 in the main, but substitutes tana for dhana.

I have followed No. 1882, adopting tadbharenaiva from No. 3003.

[514] I read yas chádharmyo 'gradútuh. MS. No. 1882 reads yas chádhamyo; No. 3003 reads yas chádharmo and No. 2166 reads as I propose.

[515] The word may mean "bridegroom."

[516] I adopt Dr. Kern's conjecture áropya sibikám. It is found in two out of three India Office MSS. for the loan of which I am indebted to Dr. Rost.

[517] The word which means "boddice," means also "the skin of a snake;" and the word translated "beauty" means also "saltness."

[518] Because she really wanted to talk to Madirávatí about her own love affair.

[519] I omit cha after vinodayitum as it is not found in the three India Office MSS.

[520] The whole passage is an elaborate pun resting upon the fact that the same word means "tribute" and "ray" in Sanskrit. Ákranda sometimes means a protector.

[521] I read bándharavat so. The late Professor Horace Hayman Wilson observes of this story. "The incidents are curious and diverting, but they are chiefly remarkable from being the same as the contrivances by which Mádhava and Makaranda obtain their mistresses in the drama entitled Málatí and Mádhava or the Stolen Marriage."

[522] I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This seems to make better sense.

[523] This bears a slight resemblance to the story of Psyche.

[524] Cp. Vol. I, p. 301.

[525] I read with MSS. Nos. 1882 and 2166 tvadnámnyudirite; No. 3003 reads tvattrásyudírite. This seems to point to the same reading, which agrees with sl. 74, a. It is also found in a MS. lent me by the Principal of the Sanskrit College.

[526] The god of fire.

[527] Two of the India Office MSS. read haste. So also the Sanskrit College MS.

[528] I follow Dr. Kern in deleting the inverted commas, and the comma after drishtvá.

[529] Bernhard Schmidt in a note on page 12 of his Griechische Märchen informs us that he considers the connexion between the Vidyádharas and the Phæacians of Homer to be clearly proved. Here we have two points wherein the Gandharvas resemble them; (1) the love of music, (2) the right of ordinary citizens to aspire to the hand of the princess.

[530] I read satalam sá cha gáyantí vínáyám Sauriná svayam Dattam svagítakam káshtám gándharve paramám gatá. In this all the three India Office MSS. substantially agree. No. 1882 writes gáyantí with both short and long i and gandharva, No. 2166 has káshtham with short a, and all three have a short a in Gandharve. It is curious to see how nearly this agrees with Dr. Kern's conjecture. I find that the MS. lent me by the Principal of the Sanskrit College agrees with the reading I propose, except that it gives gandharva.

[531] In the Swayamvara the election used to be made by throwing a garland on the neck of the favoured suitor.

[532] MSS. Nos. 1882 and 2166 read mukhamandane i. e., face-ornament.

[533] Perhaps the word also conveys the meaning, "intoxicated." MSS. Nos. 1882 and 3166, give samadátámranetra, the other by mistake átáma. This would mean the "play of the eyes a little red with intoxication and of the eyebrow." The word I have translated "palate" means the tongue considered as the organ of taste. The MS. kindly lent me by the Principal of the Sanskrit College reads samadáttámranetra-bhrúvibhramáh.

[534] The three India Office MSS., which Dr. Rost has kindly lent me, read tadanyánga. So does the Sanskrit College MSS.

[535] I have altered the division of the words, as there appears to be a misprint in Brockhaus's text.

[536] The three India Office MSS. give Srántamjalatrishá. In No. 1882 the line begins with atra, in the other two with tatra: I have given what I believe to be the sense taking trishá as the instrumental. Sránta appears to be sometimes used for Sánta. The Sanskrit College MS. reads tatra sántam jalatrishá tasya pítámbhaso vane. This exactly fits in with my rendering.

[537] I delete the stop at the end of the 100th sloka. All the India Office MSS. read kritásvásá, and so does the Sanskrit College MS., but kritásá sá makes sense.

[538] A single braid of hair worn by a woman as a mark of mourning for an absent husband. Monier Williams s. v. ekaveni.

[539] MSS. Nos. 1882 and 2166 read na cha for mayi; "and did not practise cruelties;" No. 3003 has mayí. The Sanskrit College MS. has mama krauryánnyavartatá (sic).

[540] I read tatrásya tatpradhánágre dosham sirasi pátaya. The three India Office MSS. give tatrásya; No. 1882 has prasádágre and dháraya; No. 3003 pradhánágre and dháraya; No. 2166 pradhánágre and pátaya. The Sanskrit College MS. agrees with Brockhaus's text.

[541] Dr. Kern would read na cha for vata. Righteous kings and judges see no difference between a feeble and powerful person, between a stranger and a kinsman. But the three India Office MSS. read vata. So does the MS. which the Principal of the Sanskrit College, Pandit Mahesa Chandra Nyáyaratna, has kindly lent me.

[542] The Petersburg lexicographers are of opinion that risad should be tasad or tasad. Two of the India Office MSS. seem to read tasad.

[543] See Vol. I, pp. 136 and 142.

[544] Here two of the India Office MSS. read mámsopadamsam, the third mámsopadesam.

[545] Dr. Kern reads tena for yena. His conjecture is confirmed by the three India Office MSS. and the Sanskrit College MS.

[546] I have adopted Dr. Kern's conjecture of saha for sahi and separated with him abhyudayáyate into two words, abhyudayáya te. I find that his conjecture as to saha is confirmed by the three India Office MSS.

[547] Probably devanirmitah should be one word.

[548] See Vol. I, p. 405.

[549] In Sanskrit Siddhakshetra.

[550] Perhaps we may compare Vergil Georgics, I, 487, and Horace, Od. I, 34, 5; and Vergil Aeneid VII, 141, with the passages there quoted by Forbiger. But MSS. Nos. 1882 and 2166 read udbhúta.

[551] It is clear that the goddess did not herself appear, so trinetrá is not a proper name, unless we translate the passage "armed with the trident of Gaurí."

[552] Compare Webster's play, The Duchess of Malfy, where the Duchess says

What witchcraft doth he practise, that he hath left A dead man's hand here?

[553] I read antargriham as one word.

[554] In the above wild story the hero has to endure the assaults of the witches on three successive nights. So in the story of the Headless Princess (Ralston's Russian Folk-Tales, p. 271) the priest's son has to read the psalter over the dead princess three nights running. He is hardest pressed on the last night; and on each occasion at day-break the "devilry vanished." In the same way in The Soldier's Midnight Watch (ib. p. 274) the soldier has three nights of increasing severity. So in Southey's Old Woman of Berkeley, the assaults continue for three nights, and on the third are successful.

[555] Kuhn in his Westfälische Sagen, Vol. II, p. 29, gives a long list of herbs that protect men from witches. The earliest instance in literature is perhaps that Moly,

"That Hermes once to wise Ulysses gave."

See also Bartsch, Sagen aus Meklenburg, Vol. II, p. 37.

[556] See Vol. I, pp. 224 and 576, and p. 268 of the present volume. To the parallels quoted by Ralston may be added, Prym and Socin's Syrische Sagen, p. 116; Bernhard Schmidt's Griechische Märchen, p. 94; and Coelho's Contos Portuguezes, p. 63.

[557] Cp. Hagen's Helden-Sagen, Vol. II, pp. 341, 342. Here Hagen steals the clothes of some Meerweiber, who were bathing in the Danube; in this way he induces the elder of the two to prophesy the fate of himself and his companions at the court of Attila. In the Russian story of Vasilissa the Wise (Ralston's Russian Folk-Tales, p. 126,) the hero steals Vasilissa's shift. She promises to do him good service if he gives it back, which he does. She turned into a spoonbill and flew away after her companions. (See Ralston's remarks on p. 120.) We find the incident of stealing the robes of bathing nymphs in Prym and Socin's Syrische Sagen und Märchen, p. 116; in Waldau's Böhmische Märchen, p. 250; Veckenstedt's Wendische Märchen, pp. 119-130; Gonzenbach's Sicilianische Märchen, Part I, p. 31, (with Köhler's notes). In the above tales the dress stolen is what our great folk-lore authority terms a "plumage-robe."

The Nereids in modern Greek stories are swan-maidens; see Bernhard Schmidt's Griechische Märchen und Sagen, p. 134. The subject of Swan Maidens is thoroughly worked out by Baring Gould in his Curious Myths of the Middle Ages, New edition, pp. 561-578. See also Benfey's Panchatantra, Vol. I, pp. 263 and ff. He expresses his firm conviction that tales of this kind will be found in Indian collections.

[558] Or possibly, "clothed in moisture."

[559] The three India Office MSS. read samstavád.

[560] Cp. Vol. I, p. 250; and for what follows p. 230 of the same volume.

[561] Cp. p. 8 of this volume and the note there. In Sagas from the Far East there is a story of a gold-spitting prince. In Gonzenbach's Sicilianische Märchen, Quaddaruni's sister drops pearls and precious stones from her hair whenever she combs it. Dr. Köhler in his note on this tale gives many European parallels. In a Swedish story a gold ring falls from the heroine's mouth whenever she speaks, and in a Norwegian story gold coins. I may add to the parallels quoted by Dr. Köhler, No. 36 in Coelho's Contos Portuguezes, in which tale pearls drop from the heroine's mouth.

[562] All the India Office MSS. read 'dyápi for yo 'pi and two seem to read ápátane. I find ápatana in the Petersburg lexicon, but not ápátana. I have translated the passage loosely so as to make a good sense. The Sanskrit College MS. gives a reading which exactly suits my translation; Sachandrárdhah Sivo 'dyápi Harir yas cha sakaustubhah Tattayorvedmi kuttanyá gochar ápatane phalam.

[563] More literally "smeared with blood and relishing it." Böhtlingk and Roth seem to think rasat refers to some noise made by the swords.

[564] All the India Office MSS. read bhitam for the bhímam of Brockhaus's text.

[565] The word means "having sands of gold."

[566] The word asmábhir has been omitted in Brockhaus's text. It follows panchabhir in the three India Office MSS. and in the Sanskrit College MS.

[567] Two of the India Office MSS. have bháraníyam. In the third the passage is omitted. But the text of Brockhaus gives a good sense.

[568] I read prashthás which I find in two of the India Office MSS. No. 1882 has prasthás.

[569] An epithet of Siva.

[570] See Vol. I, pp. 153 and 575. Cf. also the story of Aschenkatze in the Pentamerone of Basile, Vol. I, p. 83; the Dummedhajátaka, Ed. Fausböll, Vol. I, p. 259; Preller, Römische Mythologie, p. 96; Kuhn, Westfälische Sagen, Vol. I, pp. 241, 242, 244, 245; Ovid's Metamorphoses VIII, 722-724, and 743 and ff; and Ralston's Tibetan Tales, Introduction, p. lii.

[571] The Sanskrit College MS. has Ratyá.

[572] The seven jewels of the Chakravartin are often mentioned in Buddhist works. In the Mahávastu, p. 108 (Ed. Senart) they are, chariot, elephant, horse, wife, householder, general. In a legend quoted by Burnouf (Introduction a l'Histoire du Buddhisme Indien, p. 343) the same six are enumerated as "les sept joyaux." In both cases the sword is omitted. They are also described in the Mahá-Sudassana-Sutta translated by Rhys Davids in the eleventh volume of the Sacred Books of the East Series.

[573] For átmasamarddhiná the India Office MS. No. 1882 has átmasamriddhiná; No. 2166 has samashtiná, and No. 3003 agrees with Brockhaus's text. So does the Sanskrit College MS.

[574] We have often had occasion to remark that the Hindu poets conceive of glory as white.

[575] See Sir Thomas Browne's Vulgar Errors, Book III, Chap. 7, Heliodorus, Æthiopica, III, 8.

[576] One of the Saktis.

[577] Two of the India Office MSS. and the Sanskrit College MS. read cha cháránám for sadáránám. This would mean, I suppose, that the cave might be passed by all the scouts and ambassadors of the Vidyádharas.

[578] Or possibly "Ganas (Siva's attendants) and witches."

[579] Dhúmasikha, literally the smoke-crested, means fire.

[580] I read saptvá which I find in MSS. Nos. 1882 and 2196, the other has sasvá. I also find cakravartibalád in No. 1882, (with a short i,) and this reading I have adopted. The Sanskrit College MS. seems to have saptvá. In sl. 119 I think we ought to delete the h in Sangrámah. In 121 the apostrophe before gra-bhásvarah is useless and misleading. In 122 yad should be separated from vismayam.

[581] Cp. Vol. I, p. 313.

[582] All the India Office MSS. and the Sanskrit College MS. read chakravarti with a short i.

[583] The India Office MSS. Nos. 1882 and 2166 and the Sanskrit College MS. read táratúryam. It makes the construction clearer, but no material difference in the sense.

[584] Or adorned with Vishnu's Lakshmí. Here we have a pun, as she sprang from the sea.

[585] Herein he shewed himself wiser than king Mándhátar the hero of the first tale in Ralston's Tibetan tales. He connects it with No. 19 in Grimm's collection, and many other European stories. It is probable that the story of Naraváhanadatta's conquests is only another form of the tale of Mándhátar.

[586] Of course in the original the word expresses the idea of sprinkling with water.

[587] It may possibly mean, "land of the Siddhas". In Chapter 107 the Siddhas are mentioned as directing Naraváhanadatta's devotions on their holy mountain.

[588] See Vol. I, p 305.

[589] I read vairamalam. The reading in Brockhaus's text is a misprint.

[590] Cp. Holinshed's account of Richard II's coronation. "The Archbishop, having stripped him, first anointed his hands, after his head, breast, shoulders, and the joints of his arms, with the sacred oil, saying certain prayers, and in the meanwhile did the choir sing the anthem, beginning 'Unxerunt regem Salomonem.' The above quotation comes from the Clarendon Press Edition of King Richard II, p. 137, sub calcem.

[591] I read vritam which appears to be the reading of the three India Office MSS. and of the Sanskrit College MS. It is clear enough in No. 2166. In sloka 85 I think that the reading of MS. No. 3003 náarityatkevalam yávad vátoddhútalatá api must be something near the truth, as yával in Brockhaus's text gives no meaning. (The Sanskrit College MS. gives Anrityannaiva vátena dhutá yával latá api.) Of course the plural must be substituted for the singular. I have translated accordingly. Two MSS. have valgad for vallad in sl. 87.

[592] Two of the India Office MSS. and the Sanskrit College MS. read ásádya; the line appears to be omitted in the third.

[593] An allusion to the sprinkling at his coronation. The king "put him on his lap."

[594] I read drishtvá prabhuprasádáptadiryatván which I find in two of the India Office MSS. No 3003 has prata for prabhu.

[595] All the India Office MSS. read sangamahotsave. The Sanskrit College MS. reads bandhúnám sangamotsave.

[596] Here Brockhaus supposes a lacuna.

[597] Literally "ground." No doubt they squatted on the ground at the feast as well as at the banquet; which preceded it, instead of following it, as in the days of Shakespeare.

[598] The king of Vatsa feels like Ulysses in the island of Calypso.

[599] A bhára is 20 tulás.

[600] There is a play on words here. Sanskrit poets suppose that joy produces in human beings, trembling, horripilation, and perspiration.

[601] For anyonyasya the three India Office MSS. and the Sanskrit College MS. read anyasyástám, which means, "Not to speak of other beings, even animals &c."

[602] This is only another form of the story on page 105 of Vol. I.

[603] Cp. Hamlet Act V, Sc. II, 1. 223; Julius Cæsar Act V, Sc. I, 1 71 and ff.

[604] See Vol. I, p. 441. Dante seems to have considered that dreams immediately before morning were true. See Inferno, XXVI, 7; and Purgatorio, IX, 13-18. Fraticelli quotes from Horace--

Quirinus Post mediam noctem visus cum somnia vera.

[605] I read pársvasthitam for pársvastham. The former is found in the three India Office MSS. and in the Sanskrit College MS.

[606] The word, which means "wrinkles," also means "strong."

[607] The three India Office MSS. read kritvaiva for kritveva.

[608] Asitagiri.

[609] This passage is full of lurking puns. It may mean "full of world-upholding kings of the snakes, and of many Kapilas."

[610] For supád No 1182 reads pumán and No. 2166 sumán.

[611] Two of the India Office MSS. have sunámávantivaráhanah in sl. 13. In the third there is a lacuna.

[612] In Sanskrit the moon is masculine and the night feminine.

[613] This story is found in Vol. I, pp. 69-71; where see notes. Some additional notes will be found on p. 572 of the same volume. Cp. also Schöppner, Sagen der Bayerischen Lande, Vol. I, p. 258.

[614] So, in this story of Ohimé, No. 23, in Gonzenbach's Sicilianische Märchen, Maruzza says to Ohimé, "Tell me, dear master, if by ill luck any one wished to kill you, how ought he to set about it?" The Indian story is much less clumsy than the Sicilian, which is, no doubt, derived from it.

[615] The moon hates the kamala and loves the kumuda.

[616] I read stimitasthiteh which I find in MS. No. 2166, and in the Sanskrit College MS.

[617] Cp. Vol. I, p. 328 and ff. The story in the Gesta Romanorum to which reference is there made, bears a close resemblance to the present story; but in the present case it appears as if beauty had more to do with fascinating the elephant than modesty.

[618] The Petersburg lexicographers explain this as a Chandála, a man of the lowest rank, a kind of Kiráta.

[619] The word "good" is used in a sense approximating to that in which it is used by Theognis, and the patricians in Coriolanus.

[620] I read antyajám which I find in two of the Indian Office MSS. and the Sanskrit College MS. In No. 3003 there is, apparently, a lacuna.

[621] Cp. the Sigálujátaka, Fausböll, Vol. II, p. 5. A barber's son dies of love for a Lichchhavi maiden. The Buddha then tells the story of a jackal whose love for a lioness cost him his life.

[622] Compare the story of the birth of Servius Tullius, as told by Ovid. The following are Ovid's lines:

Namque pater Tulli Vulcanus, Ocresia mater Præsignis facie Corniculana fuit. Hanc secum Tanaquil sacris de more peractis Jussit in ornatum fundere vina focum. Hic inter cineres obscæni forma virilis Aut fuit aut visa est, sed fuit illa magis. Jussa loco captiva sedet. Conceptus ab illa Servius a cælo semina gentis habet.

[623] All the India Office MSS. and the Sanskrit College MS. read kridyán "delicious fish."

[624] See Vol. I, p. 241.

[625] See Vol. I, p. 98. In sloka 143 the India Office MSS. Nos. 2166 and 1882 and the Sanskrit College MS give pramayát for prabhayá. I suppose it means "from dying in that holy place."

[626] This is another version of the story which begins on page 297 of this volume. I have not omitted it, as my object is to reproduce the original faithfully, with the exception of a few passages repugnant to modern European taste. In the same way in Játaka No. 318, beginning on page 58 of Fausböll's third Volume, a lady falls in love with a criminal who is being led to execution.

[627] I read iva serana: I suppose serana comes from si. Dr. Kern would read ahrasva-sana: (the former word hesitatingly). But iva is required. Prerana would make a kind of sense. See Taranga 48, sl. 26, a. The sloka is omitted in all the three India Office MSS. and in the Sanskrit College MS.

[628] The Petersburg lexicographers translate durbharah by Schwer beladen. I think it means that the supposed thief had many costly vices, which he could not gratify without stealing. Of course it applies to the king in a milder sense.

[629] In the realms below the earth.

[630] I read after Dr. Kern visvastaghátakah a slayer of those who confide in him. I also read kvási for kvápi; as the three India Office MSS. give kvási.

[631] The three India Office MSS. give tu for tam.

[632] I take sakáranam as one word.

[633] See Vol. I, p. 174, and ff. and Vol. II, p. 307, and ff.

[634] The Petersburg lexicographers spell the word Sibi. This story is really the same as the XVIth of Ralston's Tibetan Tales which begins on page 257. Dr. Kern points out that we ought to read dugdhábdinirmalá. The India Office MSS. give the words correctly. This story is also found in the Chariyá Pitaka. See Oldenberg's Buddha, p. 302.

[635] The word saumya means "pleasing" and also "moon-like"; kalá in the next line means "digit of the moon" and also "accomplishment."

[636] I read satráni or sattráni for pátráni which would mean "fit recipients." I find sattráni in MS. No. 1882.

[637] A perpetually recurring pun! Guna in Sanskrit means "bowstring" and also "virtue," and is an unfailing source of temptation to our author.

[638] This story was evidently composed at a time when the recollections of the old clan-system were vivid in the minds of the Hindus. See Rhys David's Buddhism, p. 28. Gautama's relations "complained in a body to the Rájá Suddhodana that his son, devoted to home pleasures, neglected those manly exercises necessary for one who might hereafter have to lead his kinsmen in case of war."

[639] I read anyánupayoginyá which I find in MS. No. 3003. No. 1882 has anyánupabhoginyá. In the other MS. the passage is omitted. Another syllable is clearly required. The Sanskrit College MS. reads kim chányánupayoginyatra.

[640] Cp. Richard II, V. 1. 35.

[641] India Office MS. No. 1882 reads nitau; the other two seem to omit the lines altogether.

[642] As Anáthapindika gives the Jetavana garden to Buddha in the Bharhut Sculptures; see also p. 329 of this volume.

[643] The pun is intelligible enough: dvija means "Bráhman" and also "bird": áságata means "coming from every quarter" and "coming in hope to get something."

[644] tat should not be separated from the next word.

[645] The three India Office MSS. read apacháram tvam. The Sanskrit College MS. gives apavdram.

[646] The metre shows that 'sta is a misprint for 'sita. All the three India Office MSS. read 'sita. So does the Sanskrit College MS.

[647] An allusion to the Arddhanárísa form of Siva.

[648] Pitámaháh must be a misprint for pitámahah, as is apparent from the India Office MSS.

[649] This story is in the original prefaced by "Iti Padmávatí kathá." It continues to the end of the book, but properly speaking, the story of Padmávatí does not commence until chapter 115.

[650] There is a reference to the sectaries of Siva in Benares, and the Ganas of Siva on mount Kailása.

[651] Here we have a longer form of the story of Brahmadatta found on pp. 12 and 13 of Vol. I. Dr. Rajendralál Mitra informs me that it is also found in a MS. called the Bodhisattva Avadána, one of the Hodgson MSS.

[652] i. e., moonlight.

[653] There is probably a double meaning. The clouds are compared to the Ganges, and it is obvious that geese would cluster round lotuses.

[654] The sárasa is a large crane; the chakraváka the Brahmany duck.

[655] i. e., Tárkshyaratna. I have no idea what the jewel is. B. and R. give ein bestimmter dunkelfarbiger Edelstein. In Játaka No. 136 there is a golden goose who had been a Bráhman. He gives his feathers to his daughters to sell, but his wife pulls out all the feathers at once; they become like the feathers of a baka. Afterwards they all grow white. See Rhys David's Buddhist Birth Stories, p. ix, note. In Sloka, 4. 1, I read tadrasád for tatra sadá, with MSS. Nos. 1882 and 2166; No. 3003 has tatrasád.

[656] It may possibly mean "acted a love-drama." I cannot find the sense I have assigned to it in any Dictionary.

[657] Before anu we should with the India Office MSS. insert tad. Monier Williams explains Brahma-Rákshasa as a "fiend of the Bráhmanical class."

[658] It is worth while remarking that all the India Office MSS. here read kshetram which would make Siddhísvara the name of a place here.

[659] All the India Office MSS. read gatvá for jnátvá. I have adopted this; and I take tatkóranam adverbially. MS. No. 1882 has gatovijnáta.

[660] It appears from the India Office MSS. that dhanaván should be inserted after bráhmano. In sloka 82, the India Office MSS. read chitráyatam which I have adopted.

[661] The three India Office MSS. have viteratuh.

[662] Dr. Kern would read kshudduhkáváptasamklesau. I find that all the three India Office MSS. confirm his conjecture, so I have adopted it.

[663] Cp. Vergil's Aeneid VIII. 172 and ff.

[664] All the three India Office MSS. and the Sanskrit College MS. read svágra, which I have endeavoured to translate. Perhaps it may mean, "before they took any food themselves."

[665] Here the name of a place sacred to Siva. Before we have had it as the god's title. See B. & R. s. v. It means "lord of magic powers."

[666] It appears from the India Office MSS. that táv should be inserted after evam.

[667] I have adopted the reading andhakáritam which I find in the three India Office MSS.

[668] I read nihatasya which I find supported by two of the India Office MSS. No. 1882 has nihitasya, No. 2166 nihatasya and No. 3003 has anihatasya. The Sanskrit College MS. has tihatasya.

[669] Perhaps there is a pun here. The word ishta may also mean sacrifice, sacred rite.

[670] I. e., Brihaspati.

[671] The word for god here is amara, literally immortal. This may remind the classical reader of the passage in the Birds where Iris says all' athanatos eim', and Peisthetærus imperturbably replies, all' homôs an apethanes.

[672] I read dattajhampo which I find in MS. No. 3003. The other two have dattajampo. The Sanskrit College MS. has dattajhampo.

[673] Cp. Ovid's Metamorphoses, V, 321-331, for the flight of the inhabitants of the Grecian heaven from the giant Typhoeus.

[674] All the India Office MSS. read prishtas.

[675] All the India Office MSS. read Vidyuddhvajántako.

[676] MS. No. 1882 here reads chiraprápyas: the other two agree with Brockhaus.

[677] I suspect this island is the same as the Whiteman's land of the Icelandic chronicles. See Baring Gould's Curious Myths of the Middle Ages (New Edition) p. 550 and following.

[678] A title of Brahmá. See Muir's Sanskrit Texts, Vol. IV, p. 18.

[679] For anyonya I read anyánya, but all the MSS. confirm Brockhaus's text.

[680] The three India Office MSS. have dasa kalpán.

[681] I read cyutam for cyutá. See Taranga 117, sl. 152 and ff. But all the India Office MSS. agree with Brockhaus's text. The tale itself will justify my correction.

[682] The word tejasá also means valour.

[683] Literally "the nectar-rayed one."

[684] Cp. Vol. I, p. 69 and Vol. II, p. 172. also Prym und Socin Syrische Märchen, p. 205, and Silius Italicus I, 430, quoted by Preller, Griechische Mythologie, II, 354.

[685] See the note in Vol. I, p. 465, also p. 578, and Zimmer's Alt-Indisches Leben p. 60, Preller, Römische Mythologie, pp. 102 and 103; the vultures will remind the English reader of Shakespeare's Julius Cæsar, V, I, 84 and ff.; for the ominous import of lightning see Smith's Dictionary of Antiquities, Art. Bidental; and Preller, Römische Mythologie, p. 172. There is a very similar passage in Achilles Tatius, Lib. V. C. 3. Hôs oun proêlthomen tôn thyrôn, oiônos hêmin ginetai ponêros· chelidona kirkos diôkôn tên Leukippên patassei tô pterô eis tên kephalên. See also Sir Thomas Browne's Vulgar Errors, Book V, Chapter 23, Sec. 1; Webster's Duchess of Malfi, Act II, Sc. II.

How superstitiously we mind our evils! The throwing down salt, or crossing of a hare, Bleeding at nose, the stumbling of a horse, Or singing of a cricket, are of power To daunt whole man in us.

[686] I read tadanullanghayan with MSS. Nos. 1882 and 2166 and the Sanskrit College MS. No. 3003 has anullanghaya.

[687] I read patyus for pitus with the three India Office MSS. and the Sanskrit College MS.

[688] The India Office MSS. have kasmai dattá vá; but the sense is much the same.

[689] It appears from the beginning of the chapter that this was the charioteer of Váyu the chief god of the Wind. In Chapter 115, sl. 57, the wind-gods are opposed to the Daityas. B. and R. identify these wind-gods with the Maruts, s.v. Váyu.

[690] Dr. Kern corrects kavachanam to kavacham. The latter word is found in the three India Office MSS. and the Sanskrit College MS.

[691] I read mauktika for maulika. The three India Office MSS. and the Sanskrit College MS have mauktika.

[692] One of the seven hells, (not places of torment).

[693] A title of Brahmá.

[694] But the three India Office MSS. read ghúrnad for purna. It could, I suppose, mean, "reeling with joy." The Sanskrit College MS. has púruva.

[695] The Lokapálas are the guardians of the four cardinal and four intermediate points of the compass. They appear to be usually reckoned as Indra, guardian of the East, Agni of the South-East, Varuna of the West, Yama of the South, Súrya of the South-West, Pavana or Váyu of the North-West, Kuvera of the North, Soma or Chandra of the North-East. Some substitute Nirriti for Súrya and Isání or Prithiví for Soma.

[696] The reed was no doubt used as a brush or pencil. The Sanskrit College MS. reads utkanthá-sannapánir aham katham.

[697] The three India Office MSS. read atha srutam, which, I suppose, means, "and I heard something too."

[698] This line in Brockhaus's text is unmetrical. Nos. 1882 and 3003 read kim nu gáhyate, No. 2166 has na for nu.

[699] I adopt Dr. Kern's conjecture of yám for yá. It is confirmed by the three India Office MSS. and by the Sanskrit College MS.

[700] This meaning is assigned by Böhtlingk and Roth to the word nerváti in this passage.

[701] I follow MSS. Nos. 3003 and 2166 which give jano' nuvritto'pi.

[702] Böhtlingk and Roth consider that sákalyaka is the true rending. One MS. certainly has y and I think probably the others.

[703] By the canons of Hindu rhetoric a smile is white. Hence this frigid conceit.

[704] I read na for tu. Two out of the three India Office MSS. and the Sanskrit College MS. give na.

[705] Here MSS. Nos. 3003 and 2166 and the Sanskrit College MS. read aprekshápúrvakáriná, the nominative case of which word is found in Taranga 64, slokas 20 and 26. No. 1882 has aprekshyápúrvakáriná.

[706] Two of the India Office MSS. and the Sanskrit College MS. insert kinchit before tapasám.

[707] MS. No. 1882 reads garbhaváse kleso; and this seems to give a sense more clearly in accordance with the sequel of the story.

[708] Literally, too careful guarding of his dináras. Dinára is the Latin denarius.

[709] Of course we must read avilambitam which is found in two out of the three India Office MSS. and in the Sanskrit College MS. No. 1882 has vilambitam.

[710] Viníyate is a misprint for viniyete.

[711] We should probably read asranimnagáh with two India Office MSS. No 3003 has asrunimnagáh.

[712] The three India Office MSS. give Devasabhásanne, "near Devasabha."

[713] The three India Office MSS., read purasatair, "hundreds of cities?" In any case varais should he varair.

[714] Böhtlingk and Roth would read svadhishnyáni for swádhistháni in Taranga 120, 25. Here Brockhaus reads svádhisthán rishayas which I find in MS. No 1882; No 3003 has what, judging from the way shu is written in this MS., I take to be svadhishnyányashayas. No 2166 has what for similar reasons I take to be svadhishnánrishayas. The Sanskrit College MS. has svadhishtányrishayas.

[715] For árádhayitum Nos. 1882 and 2166 give árádhayan which satisfies the metre. The Sanskrit College MS. has árádhitum.

[716] I read akritapunyayoh, not having done meritorious actions. This is the reading of all the India Office MSS. and the Sanskrit College MS.

[717] The three India Office MSS. give susamiddham, which is perhaps preferable to the reading of Brockhaus's text. The Sanskrit College MS. gives susamitam.

[718] MSS. Nos. 1882 and 2166 and the Sanskrit College MS. give lasannavanavádbhutá "is ever displaying new marvels." No. 3003 gives lasannavatavádbhutá. The t is no doubt a mere slip of the pen for n.

[719] I read arghyapádyádi in sl. 180, 6; as in sl. 181, 6. The y is found in the three India Office MSS. and the Sanskrit College MS. I also read in sl. 179 svagirá datte devenánarthite vare, which I find in the three India Office MSS. and the Sanskrit College MS.

[720] Two of the India Office MSS. read samayapratibandham; No. 3003 has samayaprativa; clearly some letters have been omitted. The sense would remain the same.

[721] Pátála and Rasátala seem to be used indiscriminately to denote "the nether world" in this passage. Strictly speaking, Rasátala is one of the seven Pátálas. The words in sl. 189 which I have translated "regions of Pátála" mean literally "the Pátálas." In sl. 192 the three India Office MSS. read sudrishtayoh "having had a good look at them."

[722] I read muchyate with the three India Office MSS. and the Sanskrit College MS.

[723] The kakôn kai gêraos alkar of Empedocles. Sir Thomas Browne in his Vulgar Errors, Book II. Ch. V, Sec. 11, makes mention of the supposed magic virtues of gems. He will not deny that bezoar is antidotal, but will not believe that a "sapphire is preservative against enchantments."

[724] All the India Office MSS. and the Sanskrit College MS. read apatyáni for asatyáni. I have adopted it. In sl. 29 two MSS. and the Sanskrit College MS. have sarvánga the other sarvángam. I do not understand the passage.

[725] Perhaps we may compare this water with that of the river Styx. Hátakí appears to be the name of a river in the underworld.

[726] The Sanskrit adjective corresponding to the noun Vidyádhara, is, of course, Vaidyádhara, but perhaps it is better to retain the noun in English.

[727] I read áhritya for áhatya. The three India Office MSS. and the Sanskrit College MS. have áhritya.

[728] Probably the passage also means that they sunned themselves in his rays.

[729] I read tapasyantí for na pasyantí. See Taranga 117, sl. 177 and ff. The three India Office MSS. and the Sanskrit College MS. have tapasyantí.

[730] All the India Office MSS. and the Sanskrit College MS. read anupravishtám.

[731] Gandharvarájáya in Brockhaus's text must be a misprint. MS. No. 1882 has Gandharvarádvyagraparigrahas which satisfies the metre and makes sense. This is also the reading of the Sanskrit College MS. No. 3003 seems to have the same but it is not quite clear. No. 2166 has vyadra for vyagra.

[732] I read tadbháryásachivau; the three words should be joined together.

[733] In the original we find inserted here--"Here ends the story of Padmávatí."

[734] Káma, the god of love.

[735] The central idea of the Birds of Aristophanes.

[736] Here Böhtlingk and Roth would read svadhishnyány. Two of the three India Office MSS. seem to read this, judging from the way in which they form the combination shn. No. 1882 is not quite clear.

[737] He is a kind of Hindu Solomon.

[738] I adopt the correction of the Petersburg lexicographers, vaishamyato for vaisasyato. I find it in No. 1882 and in the Sanskrit College MS.

[739] The word anísvara, when applied to the Buddhists, refers to their not believing in a Disposer, but its other meaning is "wanting in wealth."

[740] I. q. Benares.

[741] As Dr. Kern points out, there is a misprint here, namatyá should be namaty.

[742] Or "not cruel in exacting tribute."

[743] Glory is white according to the canons of Hindu rhetoric.

[744] It might merely mean, cried "All-Hail," but here I think there is more in the expression than the usual salutation.

[745] Dr. Kern would read abhyapújayat = honoured. The three India Office MSS. and the Sanskrit College MS. confirm Brockhaus's text.

[746] A most elaborate pun! There is an allusion to the sea having proved the refuge of the mountains that wished to preserve their wings, to the serpent Vásuki's having served as a rope with which to whirl round mount Mandara, when the sea was churned and produced Srí or Lakshmí. In this exploit Hari or Vishnu bore a distinguished part.

[747] I. q., Ceylon.

[748] Böhtlingk und Roth explain pratípsa in this passage as werben um.

[749] Cp. Iliad XVIII, 417-420. I read pranartayantyau with Dr. Kern for the obvious misprint in the text. The y is found in the three India Office MSS. and in the Sanskrit College MS.

[750] In the original trishná.

[751] All the India Office MSS. give karnírathávatírná.

[752] The word Gandharvá should be Gándharvá; see B. and R. s. v. har with upa and sam. No. 2166 has Gándháras; the other two MSS. agree with Brockhaus's text.

[753] B. and R. explain the word khandakápálika as--"ein Stück von einem Kápálika, ein Quasi-kápálika." A kápálika is, according to Monier Williams s. v., a worshipper of Siva of the left-hand order, characterized by carrying skulls of men as ornaments, and by eating and drinking from them.

[754] For aruntudais MS. No. 1882 has adadanstachcha, No. 2166 has adadattascha and 3003 adadattuscha. These point I suppose to a reading adadattachcha; which means "not paying what he owed."

[755] Skrit. Brahma-Rákshasa.

[756] They had heard Dágineya's story up to this point from his own lips.

[757] This may be loosely translated "Terror of the gambling saloon."

[758] See page 323 of this Vol. s. c.

[759] Two of the India Office MSS. and the Sanskrit College MS. have indu for Indra; the other has inmu. I have adopted indu. In sloka 100 for dadate No. 1882 and the Sanskrit College MS. read dadhate, which means that the gods' possession of wealth and power depends on the will of Siva. In sloka 89 the Sanskrit College MS. reads ekadá for the unmetrical devatáh.

[760] Tryaksha can probably mean "having three dice," as well as "having three eyes."

[761] Cp. Vol. II, p. 452.

[762] Upáyau is a misprint for upáyayau as is evident from the MSS.

[763] The three India Office MSS. and the Sanskrit College MS. give drishti.

[764] i.e., Siva in this instance.

[765] For the second ditya in sl. 132, b, MSS. Nos. 1882 and 2166 give navya, new.

[766] Gold, diamond, sapphire, ruby and pearl. The Buddhists usually enumerate seven: see Burnouf, Lotus de La Bonne Loi, p. 319.

[767] Cp. the story that begins on page 186 of this volume.

[768] No. 1882 reads snapayata tatkshanát at the end of sl. 194, a. It seems to remove a tautology but is unmetrical. "Take us and cause us to bathe." The Sanskrit MS. had snapayata tatshanam.

[769] I read dhúta for dyúta No. 1882 (the Taylor MS.) and the Sanskrit College MS. have dhúta; No. 3003 has dhuta; the other MS. does not contain the passage.

[770] I read álikhya purusham bhúmau. This is the reading of the Taylor MS. the other has átikhya. The Sanskrit College MS. has álikhya purusham.

[771] Both the India Office MSS. in which this passage is found give tatsámantam. So Vikramasakti would himself be a "dependent king."

[772] Cp. the story of Sunda and Upasunda, Vol. I, p. 108; and Preller, Griechische Mythologie, Vol. I, p. 81, note 1.

[773] For ete manorame No. 3003 and the Sanskrit College MS. have varakáranam; in order that I might find a husband for them. No. 1882 has váranam for kárunam.

[774] For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College MS. give hevákí, i. e., "full of longing".

[775] i. e., conqueror of Indra.

[776] It is just possible that sankhyád ought to be sákshád.

[777] This expression is very similar to that in Tarnanga 120, sl. 80, b, to which Dr. Kern objects.

[778] Dr. Kern would read sammánitavisrishteshu; and this is the reading of the Taylor MS. and of the Sanskrit College MS. No. 3003 has sammánitair.

[779] For falling in love with a lady seen in a dream see Vol. I, pp. 276, and 576, and Rohde, Der Griechische Roman, pp. 45, 46 and 49. For falling in love with a lady seen in a picture see Vol. I, p. 490, Rohde, Der Griechische Roman, p. 49, and Coelho's Contos Portuguezes, p. 109.

[780] I read aratimán for ratimán in the Sanskrit College MS. The Taylor MS. has sarvatránratimán; the other agrees with Brockhaus.

[781] I read pravesyaiva.

[782] Compare Ralston's Russian Folk Tales, p. 97; in Waldau's Böhmische Märchen p. 444, there is a beautiful Amazon who fights with the prince on condition that if he is victorious she is to be his prisoner, but if she is victorious, he is to be put to death. Rohde in Der Griechische Roman, p. 148, gives a long list of "coy huntress maids." Spenser's Radigund bears a close resemblance to Malayavatí.

[783] Sanskrit matha.

[784] The Petersburg lexicographers would read paurastya; and I find this in the Taylor MS. and the Sanskrit College MS. The same MSS. read ambudasyámo for atha durdarsa. The latter word should be spelt durdarsha.

[785] I read savirahajválo and sakása in sl. 72.

[786] The two India Office MSS., that contain this passage, and the Sanskrit College MS. make the compound end in ravaih, so the command will be given by the cries of the swans. In sl. 71, for grathyantám No. 1882 and the Sanskrit College MS. give budhyantám. In sl. 73 for ákhyátim three MSS. give khyátim.

[787] Sanskrit vihára. The tápasí of sl. 39 was therefore a Buddhist. Cp. Vol. I, p. 87. No. 3003 reads viháranirgatá which agrees with sl. 40. No. 1882 has viharanirgatam. The Sanskrit College MS. has viháranirgatam.

[788] For gháta No. 1882 has tamah and No. 3003 váta.

[789] This probably means that he started in the autumn.

[790] No 3003 yathá chitre tathá svapne yathá svapne tathairatám vilokya sákshád; so too No. 1882. The Sanskrit College MS. agrees but omits yathá svapne.

[791] The word that means "regret," may also mean "wave."

[792] I follow B. and R., Dr. Kern would read sajjíkrita in the sense of "prepared": he takes kautukam in the sense of nuptial ceremonies. No. 1882 (the Taylor MS.) has mantú and No. 2003 has satyí. The Sanskrit College MS supports Brockhaus's text.

[793] See Vol. I, pp. 199 and 515; and Vol. II, p. 265.

[794] Cp. Iliad V, 265 and ff.; and (still better) Aeneid VII, 280, and ff.

[795] Devíyasím is a misprint for davíyasím, as Dr. Kern points out.

[796] In European superstition we find the notion that witches can fly through the air by anointing themselves with the fat of a toad. Veckenstedt, Wendische Märchen, p. 288. In Bartsch, Sagen und Gebräuche aus Meklenburg, we read (Vol. II, p. 19) that Margretha Detloses confesses that she smeared her feet with some black stuff that Satan brought, and then said, Auf und darvan und nergens an. Anneke Mettinges (ibid. p. 23) smeared herself with yellow fat; Anneke Swarten (ibid. p. 27) with black stuff from an unused pot.

[797] See page 104 of this volume. An older form of that story is perhaps the Saccamkirajátaka, No. 73, Fausböll, Vol. I, p. 323. Tho present story bears perhaps a closer resemblance to that of Androclus, Aulus Gellius, N. A. V, 14, the Indian form of which may be found in Miss Stokes's tale of "The Man who went to seek his fate."

[798] Valí should of course be vallí.

[799] Cp. Oesterley's Baitál Pachísí, p. 14; and the note on p. 176. In Aelian's Varia Historia, III, 19, there is a tree, the fruit of which makes an old man become gradually younger and younger until he reaches the antenatal state of non-existence. The passage is referred to by Rohde, Der Griechische Roman, p. 207. Baring Gould, in Appendix A to his Curious Myths of the Middle Ages, gives a very curious passage from the Bragda Mágus Saga, an Icelandic version of the romance of Maugis. Here we have a man named Vidförull who was in the habit of changing his skin and becoming young again. He changed his skin once when he was 330 years old, a second time at the age of 215, and a third time in the presence of Charlemagne. It is quite possible that the story in the text is a form of the fable of the Wandering Jew.

[800] I read devakumárau.

[801] I. e. Sea of virtues.

[802] See Vol. I, p. 207, and Vol. II, p. 224, and Rohde's note on page 196 of Der Griechische Roman. This is probably the incident depicted on the Bharhat Stúpa. See General Cunningham's work, Plate XXXIV, Medallion 2.

[803] A certain dark-coloured precious stone. B. and R. s. v.

[804] The Petersburg lexicographers explain it as a statue of sála-wood. They explain stambhotkirna too as wie aus einem Pfosten geschnitten, wie eine Statue von Holz. But could not the figures be cut in stone, as the Bharhut sculptures are?

[805] See Vol. I, pp. 86 and 573. The parallel to the story of the Wright's Chaste Wife is strikingly close.

[806] Dr. Kern would read avidito. This is confirmed by the Sanskrit College MS. and by No. 1882; No. 3003 has avadito.

[807] Both the India Office MSS. and the Sanskrit College MS. have yásyasi for páyasi. The latter would mean, "Where will you drink."

[808] Cp. Vol. II, p. 63.

[809] I insert subhagam before khád, from the Sanskrit College MS.

[810] Both the India Office MSS read Vakrapura. The Sanskrit College MS. supports Brockhaus's text.

[811] No. 1882 and the Sanskrit College MS. give tarhi for tvam hi and priyam for priyah. No 3003 agrees with the above MSS. in the first point and in the second with Brockhaus.

[812] I read Pátaliputrakát.

[813] The khatvánga, a club shaped like the foot of a bedstead, i. e., a staff with a skull at the top, considered as the weapon of Siva and carried by ascetics and Yogis. For karah the MSS give ravah. This would mean that the ascetic was beating his drum. The word in No. 1882 might be khah but is no doubt meant for ravah.Return to passage

[814] Cp. Vol. II, p. 243.Return to passage

[815] I separate pratijná from siddhim.Return to passage

[816] It is possible that this may be the original of the 4th story in the 10th day of the Decamerone.Return to passage

[817] See Vol. I, p. 212, and Lieutenant Temple's article Lamia in the Antiquary for August, 1882. Terrible man-eating Sirens are described in the Valáhassajátaka to which Dr. Morris called attention in a letter in the Academy. Cp. Schmidt's Griechische Märchen, p. 142.Return to passage

[818] No. 3003 and the Sanskrit College MS. give antahsthena for sambhramayya. No. 1882 has tva-tahsthena; an insect has devoured the intermediate letter.Return to passage

[819] This is substantially the same story as the second in chapter 77.Return to passage

[820] See Vol. I. pp. 465 and 578.Return to passage

[821] Vikrosám is a misprint for vikosám. The latter is found in MS. No. 1882 and the Sanskrit College MS. and, I think, in No. 3003; but the letter is not very well formed.Return to passage

[822] The word badhúns is evidently a misprint for bandhúns: as appears from the MSS.Return to passage

[823] This story is known in Europe, and may perhaps be the original source of Shakespeare's "All's Well that Ends Well." At any rate there is a slight resemblance in the leading idea of the two stories. It bears a close resemblance to the story of Sorfarina, No. 36 in Gonzenbach's Sicilianische Märchen, and to that of Sapia in the Pentamerone of Basile. In the Sicilian and in the Neapolitan tale a prince is angry with a young lady who, when teaching him, gave him a box on the ear, and marries her in order to avenge himself by ill-treating her; but finding that he has, without suspecting it, had three children by her, he is obliged to seek a reconciliation. Dr. Köhler in his note on the Sicilian tale gives no other parallel than Basile's tale, which is the 6th of the Vth day, Vol. II, p. 204 of Liebrecht's translation.Return to passage

[824] I think we should read ushne. I believe that Nos. 1882 and 3003 have this, judging from the way in which shn is usually formed in those MSS.Return to passage

[825] Cp. Ralston's Tibetan Tales, p. 89.Return to passage

[826] I read pratyayo na me which I find in the Taylor MS. and which makes sense. I take the words as part of the boy's speech. "It is untrue; I do not believe it." But vakshyasyapratyayena me would also make sense. The Sanskrit College MS. supports Brockhaus's text.Return to passage

[827] In the original there is the following note, "Here ends the tale of King Vikramáditya."Return to passage

[828] Having reached the end of my translation, I am entitled to presume that this epithet refers to the extraordinary length of the Kathá Sarit Ságara.Return to passage