Chapter CXXXI: 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