Chapter CXXX: 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,