Chapter CXXXV: Book V: ; E. Meier Schwäbische Volksmärchen. (Benfey's Panchatantra,

Vol. I, p. 192 and ff.) Cp. also for the gratitude of the animals the IVth story in Campbell's Tales of the West Highlands. The animals are a dog, an otter and a falcon, p. 74 and ff. The Mongolian form of the story is to be found in Sagas from the Far East, Tale XIII. See also the XIIth and XXIInd of Miss Stokes's Indian Fairy Tales. There is a striking illustration of the gratitude of animals in Grimm's No. 62, and in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 483. De Gubernatis in a note to p. 129 of Vol. II, of his Zoological Mythology, mentions a story of grateful animals in Afanassief. The hero finds some wolves fighting for a bone, some bees fighting for honey, and some shrimps fighting for a carcase; he makes a just division, and the grateful wolves, bees, and shrimps help him in need. See also p. 157 of the same volume. No. 25 in the Pentamerone of Basile belongs to the same cycle.

See Die dankbaren Thiere in Gaal's Märchen der Magyaren, p. 175, and Der Rothe Hund, p. 339. In the Saccamkirajatátaka No. 73, Fausböll, Vol. I, 323, a hermit saves a prince, a rat, a parrot and a snake. The rat and snake are willing to give treasures, the parrot rice, but the prince orders his benefactor's execution, and is then killed by his own subjects. See Bernhard Schmidt's Griechische Märchen, p. 3, note. See also Ralston's Tibetan Tales, Introduction, pp. lxiii-lxv.

[137] In Giles's Strange Stories from a Chinese Studio, a tiger, who has killed the son of an old woman, feeds her henceforth, and appears as a mourner at her funeral. The story in the text bears a faint resemblance to that of Androclus, (Aulus Gellius. V, 14). See also Liebrecht's Dunlop, p. 111, with the note at the end of the Volume.

[138] Cp. Gijjhajátaka, Fausböll, Vol. II, p. 51.

[139] Cp. the 46th story in Sicilianische Märchen gesammelt von Laura von Gonzenbach, where a snake coils round the throat of a king, and will not let him go, till he promises to marry a girl, whom he had violated. See also Benfey's Panchatantra, Vol. I, p. 523.

[140] The Petersburg lexicographers explain takka as Geizhals, Filz; but say that the word thaka in Marathi means a rogue, cheat. The word kadarya also means niggardly, miserly. General Cunningham (Ancient Geography of India, p. 152) says that the Takkas were once the undisputed lords of the Panjáb, and still subsist as a numerous agricultural race in the lower hills between the Jhelum and the Rávi.

[141] So in the Russian story of "The Miser," (Ralston's Russian Folk-tales, p. 47.) Marko the Rich says to his wife, in order to avoid the payment of a copeck; "Harkye wife! I'll strip myself naked, and lie down under the holy pictures. Cover me up with a cloth, and sit down and cry, just as you would over a corpse. When the moujik comes for his money, tell him I died this morning." Ralston conjectures that the story came originally from the East.

[142] This resembles the conclusion of the story of the turtle Kambugríva and the swans Vikata and Sankata, Book X, chap. 60, sl. 169, see also Ralston's Russian Folk-Tales, p. 292. A similar story is told in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349, of the people of Teterow. They adopted the same manoeuvre to get a stone out of a well. The man at the top then let go, in order to spit on his hands.

[143] I follow Dr. Kern's conjecture avikritânanâ.

[144] In the Sicilianische Märchen, No. 14, a prince throws a stone at an old woman's pitcher and breaks it. She exclaims in her anger, "May you wander through the world until you find the beautiful Nzentola!" Nos. 12 and 13 begin in a similar way. A parallel will be found in Dr. Köhler's notes to No. 12. He compares the commencement of the Pentamerone of Basile.

[145] Cp. the Yaksha to whom Phalabhúti prays in Ch. XX. The belief in tree-spirits is shewn by Tylor in his Primitive Culture to exist in many parts of the world. (See the Index in his second volume.) Grimm in his Teutonic Mythology (p. 70 and ff) gives an account of the tree-worship which prevailed amongst the ancient Germans. See also an interesting article by Mr. Wallhouse in the Indian Antiquary for June 1880.

[146] The Sanskrit College reads anena for asanena. Dr. Kern wishes to read suhitasyápy asanena kim. This would still leave a superfluity of syllables in the line.

[147] This part of the story may be compared with the story of As tres Lebres in Coelho's Contos Portuguezes, p. 90, or that of the Blind Man and the Cripple in Ralston's Russian Folk Tales.

[148] In the notice of the first ten fasciculi of this translation which appeared in the Saturday Review for May 1882, the following interesting remark is made on this story:

"And the story of the woman, who had eleven husbands, bears a curious but no doubt accidental likeness to an anecdote related by St. Jerome about a contest between a man and his wife as to which would outlive the other, she having previously conducted to the grave scores of husbands and he scores of wives."

[149] So in the Novellæ Morlini, No. 4, a merchant, who is deeply involved, gives a large sum of money to the king for the privilege of riding by his side through the town. Henceforth his creditors cease their importunities. (Liebrecht's Dunlop, p. 494.)

[150] I follow the Sanskrit College MS. which reads vidyábhih saha samsmritá.

[151] An allusion to the custom of choosing a husband in the Svayamvara ceremony, by throwing a garland on the neck of the favoured suitor.

[152] Dr. Kern would read ásata.

[153] Compare Book III of the novel of Achilles Tatius, c. 5.

[154] Cp. Enmathius' novel of Hysminias and Hysmine, Book IX, ch. 4.

Epi dê toutois pasin ophthalmos hêlato mou ho dexios, kai ên moi to sêmeion agathon, kai to promanteuma dexiôtaton

See also Theocritus III, 37.

halletai ophthalmos meu ho dexios· ê rha g' idêsô
autan?

Where Fritsche quotes Plant. Pseudol. 1.1.105. Brand in his Popular Antiquities, Vol. III, p. 172, quotes the above passage from Theocritus, and a very apposite one from Dr. Nathaniel Home's Demonologie--"If their ears tingle, they say they have some enemies abroad that doe or are about to speake evill of them: so, if their right eye itcheth, then it betokens joyful laughter."

Bartsch in his Sagen, Märchen, und Gebraüche aus Mecklenburg, says, "Throbbing in the right eye betokens joy, in the left, tears." In Norway throbbing in the right ear is a good sign, in the left a bad sign (Liebrecht, Zur Volkskunde, p. 327.) Forcellini s. v. Salisatores quotes from Isidor. VIII, 9. Salisatores vocati sunt, qui dum eis membrorum quæcunque partes salierint, aliquid sibi exinde prosperum, seu triste significare prædicunt.

[155] i. e., under the protection of a Buddha.

[156] So Malegis in Die Heimonskinder represents that his blind brother will be freed from his affliction when he comes to a place where the horse Bayard is being ridden. (Simrock's Deutsche Volksbücher, Vol. II, p. 96.)

[157] See note in Vol. I, p. 121. So Balder is said to be so fair of countenance and bright that he shines of himself. (Grimm's Teutonic Mythology, translated by Stallybrass, p. 222.) In Tennyson's Vivien we find

"A maid so smooth, so white, so wonderful,
They said a light came from her when she moved."

[158] This probably means that she was burnt with his corpse.

[159] Böhtlingk and Roth read sákinísiddhisamvará.

[160] We have had many transformations of this kind and shall have many more. A very amusing story of a transformation is found in Campbell's Highland Tales, Vol. II, p. 60 which may be compared with this. The biter is bit as in our text, and in the story of Sidi Noman in the Arabian Nights, which closely resembles this.

[161] I read kritvá for kírtvá.

[162] Cp. the story of the Porter and the Ladies of Baghdad in the Arabian Nights. (Lane's translation, Vol. I, page 129.) The bitches are solemnly beaten in the same way as the mare in our story. They are the sisters of the lady who beats them.

[163] Professor Cowell informs me that there is a passage in the Sankara Dig Vijaya which explains this. A seer by means of this vidyá gains a life equivalent to 11 years of Brahmá. It seems to be a life-prolonging charm.

[164] So "one who dwelt by the castled Rhine" called the flowers, "the stars that in earth's firmament do shine."

[165] This story extends to the end of the book.

[166] The word tejas also means "courage."

[167] An elaborate pun, only intelligible in Sanskrit.

[168] Cp. the long black tongue which the horrible black man protrudes in Wirt Sikes's British Goblins, p. 177. In Birlinger's Aus Schwaben, Vol. I, p. 341, the fahrende schüler puts out his tongue in a very uncanny manner.

[169] Cp. Ralston's Russian Folk-Tales, p. 15, Giles's Strange Stories from a Chinese Studio, p. 294, and the classical legend of the birth of Adonis. A similar story will be found in Liebrecht, Zur Volkskunde, p. 306. In Bernhard E. Schmidt's Griechische Märchen, No. 5, three maidens come out of a citron, and one of them again out of a rosebush. For other parallels see the Notes to No. XXI, in Miss Stokes's Indian Fairy Tales. Cp. also Das Rosmarinsträuchlein in Kaden's Unter den Olivenbäumen, (Stories from the South of Italy), p. 10. In the 49th Story of the Pentamerone of Basile a fairy comes out of a citron. The word I have translated "tear" is in the original vírya. See Rohde, Der Griechische Roman, p. 195, and Ralston's Tibetan Tales, Introduction, p. lii.

[170] See the story of Polyidos, in Preller, Griechische Mythologie, Vol. II, p. 478. Preller refers to Nonnus, XXV, 451 and ff. The story terminates psychê d' eis demas êlthe to deuteron. See also Baring Gould's Curious Myths of the Middle Ages, New Edition, 1869, pp. 399-402, and Rohde, Der Griechische Roman, pp. 112 and 126.

[171] Dr. Kern conjectures evam.

[172] In Bengal no animal sacrifices are offered to Siva at the present day.

[173] Cp. "The Story of the First Royal Mendicant," Lane's Arabian Nights, Vol. I, p. 136.

[174] I follow the Sanskrit College MS. which reads kesakapáládi; perhaps for kesa we should read vesa. The skulls have been mentioned before.

[175] For ásvasto I read visvasto. Perhaps we ought to read asvastho, i. e., sick, ill.

[176] The wanderings of Herzog Ernst are brought about in a very similar manner. (See Simrock's Deutsche Volksbücher, Vol. III, p. 278).

[177] Compare the myths of Attis and Cyparissus. In the story called "Der rothe Hund," Gaal, Märchen der Magyaren, p. 362, the queen becomes a dry mulberry tree. See also Grohmann, Sagen aus Böhmen, p. 116. In Ovid's Metamorphoses, XIV, 517 an abusive pastor is turned into an oleaster.

[178] Triphalá according to Professor Monier Williams means the three myrobalans, i. e., the fruits of Terminalia Chebula, T. Bellerica, and Phyllanthus Emblica; also the three fragrant fruits, nutmeg, areca-nut, and cloves; also the three sweet fruits, grape, pomegranate and date. The first interpretation seems to be the one usually accepted by the Pandits of Bengal.

[179] i. e., Nága a kind of snake demon. See Ralston's Russian Folk-Tales, page 65, Veckenstedt's Wendische Märchen, pp. 400-409, Prym und Socin, Syrische Märchen, pp. 100, 101. The sword with a name may remind the reader of Balmung, Excalibur, Durandal &c.

[180] The Sanskrit College MS. reads sámpusáraih perhaps for sámbusârasaih i. e., with the water-cranes.

[181] Anáyata is a misprint for anáyatta.

[182] I read kulamandiram with the MS. in the Sanskrit College.

[183] i. e., Máyá.

[184] For vanopamám I conjecture vanopamát.

[185] i. q., Ganesa.

[186] Or "the elephants of his enemies." Here there is probably a pun.

[187] Literally, "water-men." Perhaps they were of the same race as Grendel the terrible nicor. See also Veckenstedt's Wendische Märchen, p. 185 and ff., Grimm's Irische Märchen, p. cv, Kuhn's Westfälische Märchen, Vol. II, p. 35, Waldau's Böhmische Märchen, p. 187 and ff., and the 6th and 20th Játakas. See also Grohmann's account of the "Wassermann," Sagen aus Böhmen, p. 148.

[188] The MS. in the Sanskrit College seems to me to read púrnosya.

[189] I read 'nyuvesustham, which is the reading of the Sanskrit College MS.

[190] The silk-cotton tree.

[191] Or Hansávalí.

[192] Or Kamalákara.

[193] It may also mean a host of Bráhmans or many birds and bees. It is an elaborate pun.

[194] Another pun! It may mean "by obtaining good fortune in the form of wealth."

[195] For vátáyanoddesát the Sanskrit College MS. reads cháyatanoddesát; perhaps it means "entering to visit the temple."

[196] Cp. Die Gänsemagd, Grimm's Kinder- und Hausmärchen, No. 89. See also Indian Fairy Tales, by Miss Stokes, No. 1; and Bernhard Schmidt's Griechische Märchen, p. 100. In the 1st Tale of Basile's Pentamerone, Liebrecht's translation, a Moorish slave-girl supplants the princess Zoza. See also the 49th tale of the same collection. In Gonzenbach's Sicilianische Märchen, Nos. 33 and 34, we have tales of "A substituted Bride;" see Dr. Köhler's notes.

[197] i. e., Vishnu.

[198] The sword seems to be essential in these rites: compare the VIth book of the Æthiopica of Heliodorus, where the witch Cybele raises her son to life, in order that he may prophesy; see also the story of Kálarátri, Chapter 20 of this work.

[199] The debased form of Buddhism found throughout this work is no doubt the Tantra system introduced by Asanga in the sixth century of our era (Rhys Davids' Manual of Buddhism, pp. 207, 208, 209.) To borrow Dr. Rajendralála Mitra's words, who is speaking of even worse corruptions, (Introduction to the Lalita Vistara, p. 12) it is a wonder "that a system of religion so pure and lofty in its aspirations as Buddhism could be made to ally itself with such pestilent dogmas and practices." The whole incantation closely resembles similar practices in the West. See Brand's Popular Antiquities, Vol. III, pp. 56 and ff. especially the extract from Mason's Anatomie of Sorcerie, 1612, p. 86--"Inchanters and charmers, they which by using of certaine conceited words, characters, circles, amulets, and such like wicked trumpery (by God's permission) doo worke great marvailes: as namely in causing of sicknesse, as also in curing diseases in men's bodies.

[200] Here there is a pun, as Kamalákara means a bed of lotuses, the word paksha meaning wing and also "side." She was of good lineage by her father's and mother's side. Manorathasiddhi means "the attainment of desire."

[201] Compare the Soldier's Midnight Watch in Ralston's Russian Folk-Tales, p. 274.

[202] In the Golden Ass of Apuleius, Pamphile turns herself into an owl; when Apuleius asks to be turned into an owl, in order to follow her, Fotis turns him by mistake into an ass. See also the Ass of Lucian. The story of Circe will occur to every one in connection with these transformations. See also Baring Gould's Myths of the Middle Ages, 1st Series, p. 143.

[203] I read prátah for práyah.

[204] This city is identified by General Cunningham with Adikot near Ramnagar in Rohilcund. (Ancient Geography of India, p. 359 and ff.)

[205] The male and female of this bird are represented by Hindu poets as separated at night.

[206] The sword may be compared with that of Chandamahásena in the eleventh chapter, and with Morglay, Excalibur, Durandal, Gram, Balmung, Chrysaor &c. (See Sir G. Cox's Mythology of the Aryan nations, Vol. I, p. 308.) The same author has some remarks upon Pegasus and other magic horses in his IInd Vol. p. 287 and ff. See also Ralston's Russian Folk-Tales, p. 256 and ff.

[207] Excessive rain, drought, rats, locusts, birds, and foreign invasion.

[208] I have before referred to Ralston's remarks on snakes in his Russian Folk-Tales, p. 65. Melusina is a clear instance of a snake-maiden in European Folk-lore. See her story in Simrock's Deutsche Volksbücher, Vol. VI. There is a similar marriage in Prym und Socin, Syrische Märchen, p. 246.

[209] Compare the commencement of the story of the Blind Man and the Cripple in Ralston's Russian Folk-Tales, and Waldau's Böhmische Märchen, p. 445. This tale appears to belong to the Atalanta cycle.

[210] The passage is full of puns, which it is impossible to translate: the "ornaments" may be rhetorical ornaments, there is also a reference to the gunas of rhetorical writers. "Sweetly-tinkling" might mean "elegant words." Gunákrishtá in sloka 76 b, may also mean that the princess was attracted by the good qualities of her opponent.

[211] Dr. Kern conjectures udaghátayat, which is as far as I can make out, the reading of the Sanskrit College MS.

[212] There is probably a pun here. It may mean that his joints and body were relaxed by old age.

[213] This seems to be the meaning of mánava here. See Böhtlingk and Roth s. v.

[214] The word also means "dust."

[215] Or "by great sorrow."

[216] Mára, the god of Love, is the Buddhist devil.

[217] The Kumuda remains with its petals closed during the day.

[218] I follow the Sanskrit College MS. reading dhrityá.

[219] A being recording the vices and virtues of mankind in Yama's world. Kuhn, in his Westfälische Sagen, p. 71, speaks of "a devil who records the evil deeds of men." Böhtlingk and Roth say that utpunsayati in sl. 323 should be utpánsayati.

[220] Compare the story in Waldau's Böhmische Märchen, p. 242, Gut dass es den Tod auf Erden gibt!

[221] Cp. the speech of Chi, the scribe of the realms below, in Giles's Strange Stories from a Chinese Studio, p. 366.

[222] I substitute Bauddham for bodhum.

[223] I follow the Sanskrit College MS. which reads lopatah for lobhatah.

[224] This idea is found in the story of Jímútaváhana in the 21st Taranga of this work, where see note. Cp. also "Das Wasser des Lebens," Grimm. 97, and the notes in his 3rd volume. See also note on page 499 of Vol. I; and Herrtage's edition of the English Gesta, page 344.

[225] I read ullághayan, which is found in the Sanskrit College MS.

[226] I read with the MS. in the Sanskrit College bhuktottaram.

[227] It also means "the virtues of good or learned men."

[228] It also means "without wealth;" vritta also means "metre."

[229] i.e. female Yaksha.

[230] The notion which Lucretius ridicules in his famous lines, (Book III, 776 and ff,)

Denique conubia ad Veneris partusque ferarum
Esse animas præsto deridiculum esse videtur,
Expectare immortales mortalia membra &c.

would, it is clear, present no difficulty to the mind of a Hindu. Nor would he be much influenced by the argument in lines 670-674 of the same book,

Præterea si immortalis natura animai
Constat, et in corpus nascentibus insinuetur,
Cur super anteactam ætatem meminisse nequimus,
Nec vestigia gestarum rerum ulla tenemus?

[231] i.e. vision of the goddess of Fortune: something like Fortunatus.

[232] I read báhú and vidhvastatá: kim tad in sl. 78 should probably be tat kim.

[233] In the original there is a most elaborate pun: "free from calamity" may mean also "impolitic" or "lawless."

[234] A name of Siva.

[235] My native friends tell me that the hand is waved round the head, and the fingers are snapped four or ten times.

[236] Possibly this story is the same as that of Tannhäuser, for which see Baring-Gould's Curious Myths of the Middle Ages, pp. 196-208. He remarks that the story of Tannhäuser is a very ancient myth christianized.

[237] For the consequences entailed in European Stories by eating fruit in the under-world, see Kuhn, Westfälische Märchen, Vol. 1, p. 127; Grimm, Irische Märchen, p. ciii.

[238] The Sanskrit College MS. has dantadríshtádharotkatán. Perhaps drishta should be dashta. It would then mean terrible because they were biting their lips.

[239] The Sanskrit College MS. reads vimánavijigíshayá.

[240] Descendants of Vrishni and relatives of Krishna. In Achyuta there is a pun: the word may mean "Vishnu" and also "permanent": rámam may also refer to Balaráma, who is represented us a drunkard.

[241] Pátála, like Milton's lower world, "wants not her hidden lustre, gems and gold."

[242] Kumudiní means an assemblage of white water-lilies: female attendants may also mean bees, as the Sandhi will admit of ali or áli: rajendram should probably be rájendum, moon of kings, as the kumudiní loves the moon.

[243] Cp. the story of Saktideva in Chapter 26.

[244] By the laws of Hindu rhetoric a smile is regarded as white.

[245] We have an instance of this a little further on.

[246] I read dúrabhrashtá. The reading of the Sanskrit College MS. is dúram bhrashtá.

[247] See Vol. I. pp. 327 and 577, also Prym und Socin, Syrische Märchen, p. 36, and Southey's Thalaba the Destroyer, Book I, 30, with the notes.

[248] The moon suffers from consumption in consequence of the curse of Daksha, who was angry at his exclusive preference for Rohiní.

[249] Here there is a pun: upachitam means also "concentrated."

[250] Cp. a story in the Nugæ Curialium of Gualterus Mapes, in which a corpse, tenanted by a demon, is prevented from doing further mischief by a sword-stroke, which cleaves its head to the chin. (Liebrecht's Zur Volkskunde, p. 34 and ff.) Liebrecht traces the belief in vampires through many countries and quotes a passage from François Lenormant's work, La Magie chez les Chaldéens, which shews that the belief in vampires existed in Chaldæa and Babylonia.--See Vol. I, p. 574.

[251] Cp. the Vampire stories in Ralston's Russian Folk-Tales, especially that of the soldier and the Vampire, p. 314. It seems to me that these stories of Vetálas disprove the assertion of Herz quoted by Ralston, (p. 318) that among races which burn their dead, little is known of regular corpse-spectres, and of Ralston, that vampirism has made those lands peculiarly its own which have been tenanted or greatly influenced by Slavonians. Vetálas seem to be as troublesome in China as in Russia, see Giles's Strange Stories from a Chinese Studio, Vol. II, p. 195. In Bernhard Schmidt's Griechische Märchen, p. 139, there is an interesting story of a Vampire, who begins by swallowing fowls, goats and sheep, and threatens to swallow men, but his career is promptly arrested by a man born on a Saturday. A great number of Vampire stories will be found in the notes to Southey's Thalaba the Destroyer, Book VIII, 10. See also his poem of Roprecht the Robber,