Chapter CXXXVI: Part III: For the lamps fed with human oil see Addendum to Fasciculus

IV, and Brand's Popular Antiquities, Vol. I, p. 312, Waldau's Böhmische Märchen, p. 360, and Kuhn's Westfälische Märchen, p. 146.

[252] A series of elaborate puns.

[253] The significance of those names will appear further on.

[254] The word may mean "man of romantic anecdote."

[255] Cp. Vol. I, pp. 355 and 577.

[256] The Sanskrit College MS. reads na for tu.

[257] I read jánási with the Sanskrit College MS. instead of jánámi which Dr. Brockhaus gives in his text.

[258] For European methods of attaining invisibility see Brand's Popular Antiquities, Vol. I, p. 315; Bartsch, Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. II, pp. 29 and 31; Kuhn, Westfälische Märchen, Vol. I, p. 276, Vol. II, p. 177. The virtues of the Tarnkappe are well-known. In Europe great results are expected from reciting certain sacred formulæ backwards. A somewhat similar belief appears to exist among the Buddhists. Milton's "backward muttering of dissevering charms" is perhaps hardly a case in point.

[259] An elaborate pun! varna = caste and also colour: kalá = digit of the moon and accomplishment, or fine art: doshákara = mine of crimes and also the moon. Dowson, in his Classical Dictionary of Hindu Mythology, tells us that Láta is a country comprising Kandesh and part of Guzerat about the Mhye river. It is now called Lár and is the Larikê of Ptolemy.

[260] I read prápnomyaham the reading of the Sanskrit College MS.

[261] i. e. Dice-mendicant.

[262] I conjecture oghaprasántyaiva.

[263] Cp. No. LXVI in the English Gesta, page 298 of Herrtage's edition, and the end of No. XII of Miss Stokes's Fairy Tales. See also Prym und Socin, Syrische Märchen, pp. 83 and 84.

[264] Cp. Odyssey, Book IV, 441-442.

[265] I read dámabhih for dhámabhih.

[266] Benfey (Panchatantra, Vol. I, p. 214, note,) traces this superstition through all countries.

[267] This passage is a concatenation of puns.

[268] The whole passage is an elaborate pun. The lady is compared to a bow, the string of which vibrates in the notches, and the middle of which is held in the hand.

[269] I read, with the MS. in the Sanskrit College, drutam anuddhritya for drutam anugatya.

[270] As a life-buoy to prevent him from drowning.

[271] There must be a reference to the five flowery arrows of the god of Love.

[272] When applied to the moon, it means "glorious in its rising."

[273] Böhtlingk and Roth give upasankhya as überzählig (?).

[274] I adopt pramattá the reading of the Sanskrit College MS.

[275] The gods and Asuras used it as a churning-stick at the churning of the ocean for the recovery of the Amrita, and other precious things lost during the deluge.

[276] The Mongolian form of these stories is to be found in Sagas from the Far East. This work appears to be based upon a translation made by Jülg from the Calmuck language. Oesterley, in his German version of these tales, tells us that Jülg's translation appeared in Leipzig in the year 1866 under the title of "The tales of the Siddhikür." Oesterley mentions a Sanskrit redaction of the tales, attributed to Sivadása, and one contained in the Kathárnava. He also mentions a Tamul version translated into English by Babington under the title of Vetála Cadai; two Telugu versions, a Mahratta version, the well-known Hindi version, a Bengali version based upon the Hindi, and a Canarese version.

[277] Here there is probably a pun. The word translated "jackal" also means the god Siva. Bhairava is a form of Siva.

[278] See note on page 293.

[279] This story is the 27th in Miss Stokes's collection.

[280] I read satáláni, which I find in the Sanskrit College MS., instead of sajáláni. The mistake may have arisen from the blending of two readings satálani and jatáláni.

[281] In this there is a pun; the word translated "lotus" may also refer to Lakshmí the wife of Vishnu.

[282] Pandit Syámá Charan Mukhopádhyáya thinks that the word dantaghátaka must mean "dentist:" the Petersburg lexicographers take it to mean, "a worker in ivory." His name Sangrámavardhana has a warlike sound. Pandit Mahesa Chandra Nyáyaratna thinks that dantagháta is a proper name. If so, sangrámavardhana must mean prime minister.

[283] Cp. the way in which Pushpadanta's preceptor guesses the riddle in page 44 of Vol. I of this work; so Prince Ivan is assisted by his tutor Katoma in the story of "The Blind Man and the Cripple," Ralston's Russian Folk-Tales, p. 240. Compare also the story of Azeez and Azeezeh in Lane's Arabian Nights, Vol. I, particularly page 484. The rapid manner, in which the hero and heroine fall in love in these stories, is quite in the style of Greek romances. See Rohde, Der Griechische Roman, p. 148.

[284] The Chakora is fabled to subsist upon moonbeams.

[285] See the numerous parallels in Ralston's Russian Folk-Tales, p. 232; and Grimm's Teutonic Mythology, p. 185, note, where he refers to the story of the Machandel boom (Kinder und Hausmärchen, No. 47), the myth of Zeus and Tantalus, and other stories. In the 47th tale of the Pentamerone of Basile, one of the five sons raises the princess to life and then demands her in marriage. In fact Basile's tale seems to be compounded of this and the 5th of the Vetála's stories. In Prym and Socin's Syrische Märchen, No. XVIII, the bones of a man who had been killed ten years ago, are collected, and the water of life is poured over them with the same result as in our text. There is a "Pergamentblatt" with a life-restoring charm written on it, in Waldau's Böhmische Märchen, p. 353.

[286] Nishkântam is perhaps a misprint for nishkrântam the reading of the Sanskrit College MS.

[287] Cp. Sagas from the Far East, p. 303.

[288] Cp. the story told by the "faucon peregryn" in Chaucer's Squire's Tale.

[289] The following story is the Xth in Sagas from the Far East.

[290] The god of love, with Buddhists the Devil. Benfey considers that the Vetála Panchavinsati was originally Buddhistic.

[291] A pun difficult to render in English.

[292] The Sanskrit College MS. reads vibuddhesvatha, i. e., being awake.

[293] I conjecture prahárí for the pahárí of Brockhaus' edition. In dhárá there is a pun as it also means the "edge of a sword."

[294] I read with the Sanskrit College MS. gupta-bhuvane kálatamasi.

[295] Cp. the way in which the Banshi laments in Grimm's Irische Märchen, pp. 121 and 122.

[296] I read kritapratishthá which I find in the Sanskrit College MS.

[297] Sattvavara means distinguished for courage.

[298] i. e., Moonlight.

[299] Vijnána appears to have this meaning here. In the Pentamerone of Basile (Liebrecht's translation, Vol. I, p. 266) a princess refuses to marry, unless a bridegroom can be found for her with a head and teeth of gold.

[300] The wife of Siva, called also Párvatí and Durgá.

[301] The word sukláyám, which is found in the Sanskrit College MS., is omitted by Professor Brockhaus.

[302] So in the Hero and Leander of Musæus the two lovers meet in the temple of Venus at Sestos, and in the Æthiopica of Heliodorus Theagenes meets Chariclea at a festival at Delphi. Petrarch met Laura for the first time in the chapel of St. Clara at Avignon, and Boccacio fell in love with Maria, the daughter of Robert of Naples, in the Church of the bare-footed friars in Naples. (Dunlop's History of Fiction, translated by Liebrecht, p. 9.) Rohde remarks that in Greek romances the hero and heroine usually meet in this way. Indeed it was scarcely possible for two young people belonging to the upper classes of Greek society to meet in any other way, (Der Griechische Roman, p. 146 and note). See also pp. 385 and 486.

[303] For tayá in sl. 10. b, the Sanskrit College MS. reads tathá.

[304] Prasnayah in Professor Brockhaus's text should be prasvayah.

[305] An allusion to the Ardhanárísa, (i. e. half male half female,) representation of Siva.

[306] Grimm in his Teutonic Mythology, p. 185, note, seems to refer to a similar story. He says, "The fastening of heads, that have been chopped off, to their trunks in Waltharius 1157 seems to imply a belief in their reanimation;" see also Schmidt's Griechische Märchen, p. 111. So St. Beino fastened on the head of Winifred after it had been cut off by Caradoc; (Wirt Sikes, British Goblins, p. 348). A head is cut off and fastened on again in the Glücksvogel, Waldau's Böhmische Märchen, p. 108. In Coelho's Portuguese Stories, No. XXVI, O Colhereiro, the 3rd daughter fastens on, in the Bluebeard chamber, with blood, found in a vase marked with their names, the heads of her decapitated sisters.

[307] Cp. Giles's Strange Stories from a Chinese Studio, pp. 98, 99; Do Gubernatis, Zoological Mythology, Vol. I, pp. 303 and 304.

[308] The word translated "ragged garment" is karpata. The word translated "dependent" is kárpatika. Cp. the story in the 53rd Chapter.

[309] Hridayáni should of course be hridyáni, as in the Sanskrit College MS.

[310] Cp. the palace of Morgan la Fay in the Orlando Innamorato, canto 36, (Dunlop's History of Fiction, p. 168, Liebrecht's translation, p. 76); also the continuation of the romance of Huon de Bourdeaux, (Dunlop's History of Fiction, p. 262, Liebrecht's translation, p. 128); and the romance of Ogier le Danois, (Dunlop's History of Fiction, p. 286, Liebrecht's translation, p. 141); cp. also the 6th Fable in the IInd book of the Hitopadesa, (Johnson's translation, p. 57). Stories in which human beings marry dwellers in the water are common enough in Europe, see Ralston's Russian Folk-Tales, p. 116, and ff, Veckenstedt's Wendische Märchen, p. 192, and La Motto Fouqué's story of Undine. The present story resembles in many points "Der rothe Hund" in Gaal's Märchen der Magyaren. There is a similar castle in the sea in Prym und Socin, Syrische Märchen, p. 125. Cp. Hagen's Helden-Sagen, Vol. I, p. 53, where king Wilkinus marries a Meerweib, and the following extract from a letter of Mr. David Fitzgerald's in the Academy.

"The Siren's tale--like many other episodes of the Iliad and the Odyssey--reappears in various forms, one of the most curious of which is perhaps to be found in Ireland. I borrow it from O'Curry; and I omit the depreciatory criticism with which it is now the fashion to season extracts from that scholar's useful works. Ruad, son of Rigdonn, a king's son, crossing over to North-land with three ships and thirty men in each found his vessel held fast in mid-sea. [Compare the tale of Vidúshaka in Vol. I.] At last he leaped over the side to see what was holding it, and sinking down through the waters, alighted in a meadow where were nine beautiful women. These gave him nine boatloads of gold as the price of his embraces, and by their power held the three vessels immoveable on the water above for nine days. Promising to visit them on his return, the young Irish prince got away from the Sirens and their beds of red bronze, and continued his course to Lochlann, where he stayed with his follow-pupil, son to the king of that country, for seven years. Coming back, the vessels put about to avoid the submerged isle, and had nearly gained the Irish shore, when they heard behind them the song of lamentation of the nine sea-women, who were in vain pursuit of them in a boat of bronze. One of these murdered before Ruad's eyes the child she had borne him, and flung it head foremost after him. O'Curry left a version of this tale from the Book of Ballymote. I have borrowed a detail or two given in the Tochmarc Emere (fol. 21b)--e. g., the important Homeric feature of the watery meadow (machaire). The story given by Gervase of Tilbury (ed. Liebrecht, pp. 30, 31), of the porpoise-men in the Mediterranean and the young sailor; the Shetland seal-legend in Grimm's edition of Croker's tales (Irische Elfen-Märchen, Leipzig, 1826, pp. xlvii et seqq.); and the story found in Vincentius Bellovacensis and elsewhere, of the mermaid giantess and her purple cloak, may be named as belonging or related to the same cycle. These legends are represented in living Irish traditions and the purple cloak just referred to appears, much disguised, in the story of Liban in the book of the Dun." Coraes in his notes on the Æthiopica of Heliodorus, p. 225, has the following quotation from the life of Apollonius of Tyana written by Philostratus, IV, 25, referring to Menippus who married a female of the Rákshasí type and was saved from his fate by Apollonius.

"Hê chrêstê nymphê mia tôn Empousôn estin has Lamias te kai Mormolykias hoi polloi hêgountai ......... sarkôn de, kai malista anthrôpeiôn, erôsi, kai palleuousi (is. sphallousi) tois aphrodisiois, hous an ethelôsi daisasthai."

[311] Cp. the 26th Taranga of this work, and the parallels referred to there. See also the Losakajátaka, the 41st in Fausböll's edition. Oesterley refers us to Benfey's Panchatantra, 151 and following pages. See Waldau, Böhmische Märchen, p. 410.

[312] More literally "through my merits in a former state of existence."

[313] Cp. Spenser's Fairy Queen, Book III, canto 6. stanza 42.

There is continual spring, and harvest there
Continual, both meeting at one tyme.

Cp. also Odyssey VII 117, Milton, P. L., IV. 148.

[314] Niyogajanitas is a misprint for niyogijanatas, as is evident from the Sanskrit College MS.]

[315] Literally "grove of ancestors," i. e., cemetery.

[316] Here we have one of the puns in which our author delights.

[317] More literally, "for my own two garments." A Hindu wears two pieces of cloth.

[318] See note on Vol. I. p. 499, Liebrecht's translation of the Pentamerone of Basile, Vol. II, p. 215, Herrtage's edition of the English Gesta Romanorum, p. 55, the Greek fable of Teiresias, Waldau, Böhmische Märchen, p. 1. Cp. also Hagen's Helden-Sagen, Vol. II, p. 24. We are told that Melampus buried the parents of a brood of snakes, and they rewarded him by licking his ears so that he understood the language of birds. (Preller, Griechische Mythologie, Vol. II, p. 474.)

[319] This idea is common enough in this work, and I have already traced it in other lands. I wish now to refer to Rohde, der Griechische Roman, p. 126, note. It will be found specially illustrative of a passage in Vol. II, p. 144 of this work. Cp. also the Volsunga-Saga, in Hagen's Helden-Sagen, Vol. III, p. 33, and Murray's Ancient Mythology, p. 43. So Hanumán, in the Rámáyana, brings medicinal herbs from the Himálaya.

[320] The word vajra also means thunderbolt.

[321] Or "to protect the realm of Anga;" a shameless pun! The god of Love was consumed by the fire of Siva's eye.

[322] i. e. wise.

[323] One of our author's puns.

[324] The word that means "mountain" also means "king."

[325] The Sanskrit College MS. reads yantra for Brockhaus's yatra. The wishing-tree was moved by some magical or mechanical contrivance.

[326] The Sanskrit College MS. reads anáyattá, which Dr. Kern has conjectured.

[327] This part of the story may remind the reader of the story of Melusina the European snake-maiden: see Simrock's Deutsche Volksbücher, Vol. VI. It bears a certain resemblance to that of the Knight of Stauffenberg (Simrock's Deutsche Volksbücher, Vol. III.) Cp. also Ein Zimmern und die Meerfrauen, in Birlinger, Aus Schwaben, p. 7. Cp. also De Gubernatis, Zoological Mythology, Vol. II, p. 206. There is a slight resemblance in this story to the myth of Cupid and Psyche.

[328] For bhujagah the Sanskrit College MS. rends bhujaga, which seems to give a better sense than the reading in Brockhaus's text.

[329] Oesterley (Baitál Pachísí, 201) compares the 12th chapter of the Vikramacharitam in which Vikramáditya delivers a woman, who was afflicted every night by a Rákshasa in consequence of her husband's curse.

[330] I follow the reading of a MS. in the Sanskrit College yantradváravápiká.

[331] In the original sinsapá, which Professor Monier Williams renders thus; "the tree Dalbergia Sisu; the Asoka tree." Dr. King informs me that these two trees are altogether different. The translation which I have given of the word sinsapá, throughout these tales of the Vetála, is, therefore, incorrect. The tree to which the Vetála so persistently returns, is a Dalbergia Sisu.

[332] Dveshá must be a misprint for dveshát.

[333] For arudanniva the Sanskrit College MS. reads abhavanniva.

[334] Böhtlingk and Roth s. v. say that chíra in Taranga 73, sloka 240, is perhaps a mistake for chírí, grasshopper; the same may perhaps be the case in this passage.

[335] For virúpa the Sanskrit College MS. gives virúksha.

[336] Oesterley refers to Benfey's Panchatantra, Vol. I, p. 362, for stories in which snakes spit venom into food. Benfey gives at length a fable found in the Latin translation of John of Capua and compares a story in the Sindibád-námah, Asiatic Journal, 1841, XXXVI, 17; Syntipas, p. 149; Scott's Tales of the Seven Vizirs, 196; The 1001 Nights (Breslau) XV, 241; Seven Wise Masters in Grässe, Gesta Romanorum II, 195; Bahár Dánush 1, second and third stories; Keller, Romans des Sept Sages, CL; Dyocletian, Einleitung, 49; Loiseleur-Deslongchamps, Essai, 119, 1.

[337] I.e., Dharmarája, possibly the officer established by Asoka in his fifth edict; (see Senart, Les Inscriptions de Piyadasi, p. 125.) The term Dharmarája is applied to Yudhishthira and Yama. It means literally king of righteousness or religion. There is a Dharm Raja in Bhútán. Böhtlingk and Roth seem to take it to mean Yama in this passage.

[338] I prefer the reading of the Sanskrit College MS. túryakulaih.

[339] See note on page 13. Rohde, (Der Griechische Roman, p. 111,) points out that there are traces of this practice in the mythology of Ancient Greece. Evadne is said to have burnt herself with the body of her husband Capaneus. So OEnone, according to one account, leapt into the pyre on which the body of Paris was burning. See also Zimmer, Alt-Indisches Leben, pp. 329-331. So Brynhild burns herself with the body of Sigurd, (Hagen's Helden-Sagen, Vol. III, p. 166).

[340] Cp. Mahábhárata, Vanaparvan, Adhyáya 297, sl. 39.

[341] His name Manahsvámin would imply that he ought to be.

[342] For gaja the Sanskrit College MS. reads mada.

[343] The word siddha also means a class of demigods who travel through the sky: Sasin means moon.

[344] Cp. the shaving, by the help of which Preziosa, in the Pentamerone, turns herself into a bear. (Liebrecht's translation of the Pentamerone of Basile, Vol. I, p. 212.) As soon as she takes it out of her mouth she resumes her human shape.

[345] Compare Vol. I, p. 45.

[346] This part of the story bears a certain resemblance to the myth of Achilles.

[347] The 10 stages are thus given by Sivadása: (1) Love of the eyes; (2) attachment of the mind (manas); (3) the production of desire; (4) sleeplessness; (5) emaciation; (6) indifference to objects of sense; (7) loss of shame; (8) distraction; (9) fainting; (10) death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinsati, in Bezzenberger's Beiträge).

[348] Here the MS. in the Sanskrit College has mantrináse múlanásád rakshyá dharmakshatir dhruvam, which means, "we should certainly try to prevent virtue from perishing by the destruction of its root in the destruction of the minister."

[349] See Chapter XXII for another version of this story. It is found in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 77.

[350] The MS. in the Sanskrit College reads súrásandrishtaprishthas.

[351] I adopt the reading of the Sanskrit College MS. adhrisya for adhrishya, invincible, instead of adrisya invisible.

[352] i. e., Párvatí or Durgá.

[353] See Vol. I, p. 48, and Baring Gould's remarks in his Curious Myths of the Middle Ages, Second Series, "The piper of Hamelin."

[354] Here there is an insipid pun about the army of the Pándavas penetrating by the help of Arjuna the host of Karna. There seems to be an allusion to Krishna also. For vivikshatím the Sanskrit College MS. reads vimathnatím.

[355] See Vol. I, p. 176.

[356] The Sanskrit College MS. has balád for the balí of Brockhaus's edition. For the "wager" see Vol. I, p. 182.

[357] The Sanskrit College MS. reads Tárkshyan nánákranda nityákarnana nirghrinam.

[358] The Sanskrit College MS. has sánunayám.

[359] The Sanskrit College MS. reads vidadhyád. This is the reading which I follow hero in preference to that of Brockhaus.

[360] Cp. Waldau's Böhmische Märchen, p. 594. See Bernhard Schmidt's Griechische Märchen, p. 106.

[361] The MS. in the Sanskrit College reads anyam vrittátmánam: anyam at any rate must be right.

[362] See Vol. I, pp. 104, 294, and 574.

[363] The Sanskrit College MS. reads prág for náma.

[364] The Sanskrit College MS. gives mándyam for maurkhyam.

[365] The Sanskrit College MS. gives mankshu for mantram.

[366] Duhkhávahe, the reading of Brockhaus's edition, is obviously a misprint for sukhávahe, which I find in the Sanskrit College MS.

[367] May we compare this king to Daphnis, who ton hautô anye pikron erôta, kai es telos anye moiras?

[368] Cp. the behaviour of the followers of the emperor Otho.

[369] Bhanga also means defeat.

[370] This vice was prevalent even in the Vedic age. See Zimmer, Alt-Indisches Leben, pp. 283-287; Muir's Sanskrit Texts, Vol. V, pp. 425-430. It is well-known that the plot of the Mahábhárata principally turns on this vice.

[371] Compare the conduct of Máthura in the Mrichchhakatika. For the penniless state of the gambler, see p. 195, and Gaal, Märchen der Magyaren, p. 3.

[372] I read sakshyámi with the Sanskrit College MS.

[373] Prabodhya should, I think, be prabudhya.

[374] It also means, in the case of Vishnu, "by his incarnation in the form of a boar."

[375] There is a probably a pun in súchitah.

[376] So in the legend of Pope Gregory the child is exposed with a sum of gold at its head, and a sum of silver at its feet. (English Gesta, edited by Herrtage, No. LXI.) The story will also be found in Simrock's Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as in the Gesta. See also No. 85 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes. Cp. V. and VI in Prym and Socin's Syrische Märchen for stories of exposed children who attain wealth and power.

[377] I read with the Sanskrit College MS. prayatah for prayátah. The latter reading however gives a fair sense. In sl. 67 I read tishthaty.

[378] The modern Allahabad.

[379] Literally "head of Gayá." When Gayásura was engaged in devotion on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods came to him, and asked him what object he had in view. He said his wish was that his body might become the holiest thing in the world, so that all, who touched it, might at once obtain salvation. The request was granted. But Yama complained to Brahmá that no one now came to hell, so that his position had become a sinecure. Thereupon Brahmá, after taking counsel with the other gods, went to Gayásura, and asked him to give his body for a place on which to perform a sacrifice. He consented. Then Brahmá performed his sacrifice on the body of Gayásura, placed several gods on it, and made it immovable. His body now lies with its head towards the north and its feet towards the south. It is therefore called Gayákshetra. The area of Gayákshetra is ten square miles. The interior part of Gayákshetra, about two square miles in extent, is called Gayásirah or the head of Gayá. A more usual form appears to be Gayásirah the head of the Asura Gayá. It is a little south-west of Bishnu Pad. The pilgrims offer pindas there. The principal part of Gayásirah is called Gayámukha. Sráddhas are performed there. Dharmáranya which I have translated "Holy wood" is a place in the east of Bodh Gayá, where Dharmarája performed a sacrifice. Gayákúpa or the well of Gayá is in the south-west of Gayásirah. Here pindas are offered to ancestors who have been great sinners. The above note is summarized from some remarks by Babu Sheo Narain Trivedi, Deputy Inspector of Schools, made for my information, at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit Mahesa Chandra Nyáyaratna has pointed out to me, that there is an account of the glories of Gayá in the Váyu Purána, and another in the Padma Purána. [These agree pretty nearly with that given above.] See also Barth's Religions of India, p. 278, note 2.

[380] Used for filtering the soma-juice, see Böhtlingk and Roth, s. v.

[381] i. e., wonderful peak.

[382] Here there is probably a pun. The phrase may mean that the king delighted in the dark-grey skins of the pigs.

[383] This alludes to Indra's clipping with his bolts the wings of the mountains. The Sarabha is a fabulous eight-legged animal.

[384] The natives of India beckon in this way.

[385] The Sanskrit College MS. reads váhyasya, which I have followed.

[386] The Sanskrit College MS. gives dúrádhva-gamana-klántam vikshya tam nripatim tadá, having seen that the king was wearied with his long journey.

[387] The passage is full of puns; "darkness" means the quality of darkness in the mind: and illuminated means also "calmed."

[388] There is also an allusion to the circle of the sun's rays.

[389] See Vol. I, p. 166.

[390] Vinásyaiva should be vinásyeva.

[391] I follow the Sanskrit College MS. which reads etenátyasárena.

[392] Tejas means courage and also brightness.

[393] Asrikkanim is probably a misprint for srikkaním.

[394] ushmá should probably be ushná.

[395] In the Sanskrit College MS. ati is inserted before durbalatám.

[396] The moon is the patron of the kumuda; the sun of the kamala or lotus. Kamalákara means a collection of kamalas.

[397] The Sanskrit College MS. reads achúrnam without powder.

[398] I take anyávinítavanitáhásiní as one word, and read vilapantí instead of vilapantím.

[399] I insert sutám at the beginning of the line. The su is clear enough in the Sanskrit College MS. but the rest of the word is illegible.

[400] I read with the Sanskrit College MS. Kusumapurákhyanagaresvarah. But Kusumapurákhye nagare svarát, the reading of Professor Brockhaus's text, would mean "an independent monarch in the city of Pátaliputra," and would give almost as good a sense.

[401] I follow the Sanskrit College MS. which reads baddhvá for buddhyá.

[402] The Sanskrit College MS. gives the reading, sadanshtrásankatamukhah, which I follow.

[403] I read avikrite with the Sanskrit College MS.

[404] Guna means virtue and also string; kara finger and tribute; the kaliyuga, or age of vice, is the last and worst. Vaikritam in sl. 2, may perhaps mean "anger," as in 79. sl. 2.: see B. and R. s. v.

[405] Oesterley (p. 221,) tells us that a similar incident is found in the Thousand and One Nights, Breslau, Vol. I, p. 62.

[406] i. e., possessed of beauty.

[407] I read visvasya with the Sanskrit College MS. in place of visramya which means "having rested."

[408] I adopt Dr. Kern's conjecture of hata for ahata.

[409] I read param with the MS. in the Sanskrit College.

[410] This idea is also found in European story-books. See Kuhn's Sagen aus Westfalen, p. 277; "Diese Unerschrockenheit gefiel dem Teufel so sehr, dass sich sein Zorn nicht nur legte, sondern &c." See also Grimm's Irische Elfenmärchen (which is based on Croker's Tales), p. 8.

[411] Sramana.

[412] I read with the MS. in the Sanskrit College lipta for klipta, and púrna for púrva.

[413] See Addendum to Fasciculus IV, being a note on Vol. I, p. 306.

[414] The Sanskrit College MS. reads nishkampam. But perhaps we ought to read nishkampa, "O fearless one." Satyam must be used adverbially. Kulabhúbhritám also means "of great mountains."

[415] I read netraiseha for netre cha with the Sanskrit College MS.

[416] Perhaps pátitát would give a better sense.

[417] The story is here taken up from page 232.

[418] The Sanskrit College MS. reads sa kritártham.

[419] So in Melusine, p. 447, the hero of the tale "La Montagne Noire" rides on the back of a crow, to whom he has to give flesh, as often as he says "couac". At last he has to give him flesh from his own thighs. The wounds are healed instantaneously by means of a "fiole de graisse" which he carries with him. See No. 61 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes.

[420] The Sanskrit College MS. reads kopita for mánada i. e., "Since I was separated from you by the curse of the enraged Nága."

[421] Ganesa, who is represented with the head of an elephant. In sl. 8 I read with the Sanskrit College MS. vibhrashtapathá.

[422] This word means the sons of Dhritaráshtra, and also geese with black legs and bills.

[423] This also means "in which Arjuna was displaying great activity."

[424] There is also an allusion to Siva's having drunk the poison that was produced by the churning of the ocean.

[425] There is an allusion to Vishnu's having obtained Lakshmí from the ocean when churned. The passage may also mean that the beauty of the lake was permanent.

[426] This expression also means that "it rested on the head of the serpent Ananta:" which was true of Pátála or Hades.

[427] See Vol. I, pp. 99 and 573, and Brand's Popular Antiquities, Vol. I, p. 225.

[428] The Petersburg lexicographers read kalanayá for kalatayá. The three verbs correspond to the three nouns.

[429] The Sanskrit College MS. read dínáyám for dírgháyám.

[430] When applied to the good man, it means "his heart was benevolent and large."

[431] See Vol. I, p. 362.

[432] I follow the reading of the Sanskrit College MS. áyati-darsiná.

[433] The Sanskrit College MS. gives práchyám saila-sringa-tapovanam.

[434] The Sanskrit College MS. reads sukhite jane. The sense is the same.

[435] See Vol. I, p. 499, Vol. II, p. 296, and Grohmann, Sagen aus Böhmen, p. 242.

[436] The Sanskrit College MS. reads dhátuh sdmágryya-(sic) vaichitryam.

[437] See Vol. I, p. 379.

[438] The Sanskrit College MS. reads manye (I think) for Hara.

[439] The Sanskrit College MS. read sadrisí and anyatra.

[440] For falling in love with a picture see Vol. I, p. 490; Prym und Socin, Syrische Märchen, p. 3; and Rohde, Der Griechische Roman, p. 49, note. For the conventional signs of love in the Greek romances, see Rohde, der Griechische Roman, p. 157 and ff.

[441] Here I omit some part of the inventory of the lady's charms.

[442] The capital of the god of wealth.

[443] Böhtlingk and Roth give nágabandha in this passage as "eine Schlange als Fessel." I do not quite see how to bring in this translation, though I fear that my own is not correct.

[444] I read dhairyád for adhairyád.

[445] Storms play an important part in the Greek romances. See Rohde, Der Griechische Roman, pp. 428 and 468.

[446] The Sanskrit College MS. has jnáta-vrittántá.

[447] The self-existent, a name of Siva, Vishnu, and Buddha.

[448] I read tanna which I find in the Sanskrit College MS. for tatra.

[449] The Sanskrit College MS. has ehi for iha.

[450] I read sudurdharshám; the Sanskrit College MS. reads senaním (sic) iva durdharshám: the word translated "rhinoceros" can also mean "sword;" the adjective before it may mean "uplifted," and the word translated "inhabited by lions" may perhaps mean, "commanded by a king."

[451] I follow the reading of the Sanskrit College MS. which gives daghna instead of lagna.

[452] The Sanskrit College MS. reads vyásaktavírasirasam.

[453] I read with the Sanskrit College MS. pátah for práptih.

[454] vrittántam should probably be vrittánta, and should be joined with the words that follow.

[455] An allusion to the phenomenon of the tides.

[456] The Sanskrit College MS. gives vrishta-hiranya-vastram, in which gold and garments were showered on the people.

[457] I read sápopaníte with the Sanskrit College MS.

[458] See the Dummedhajátaka, Fausböll's edition of the Játakas, Vol. I, p. 259; Liebrecht's translation of the Pentamerone of Basile, Vol. I. p. 83; and Vol. I of this translation, pp. 153 and 575; also Ralston's Tibetan Tales, Introduction, p. lii.

[459] Or "black as tamála."

[460] Or "which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pándavas, who lived disguised as a eunuch in the city of king Viráta. Kíchaka (cane) was the leader of the host of king Viráta, and was conquered by Bhíma (terrible). The passage contains another pun which will be obvious to those acquainted with Hindu customs.

[461] I. e. patatigavritti. The word seems to mean "subsistence of birds." Compare Macbeth IV, 2, 33. Pandit Ráma Chandra of Alwar points out that the reference in patangavritti is to the "rushing of a moth into a candle." In the text therefore "would be a mere reckless rushing on destruction" should be substituted for "is a mere chimerical fancy."

[462] I find tat-sambandhánuráginá in three India Office MSS. kindly lent me by Dr. Rost.

[463] I read Mátangarájadeságato; the reading of the India Office MS. No. 1882 is rájádeságato which would mean "by the invitation of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 reads dútágamana, i. e. "the coming of your messenger." This makes better sense.

[464] A pun! It also means "holding prosperity, and holding out hopes to the world."

[465] All the three India Office MSS., which Dr. Rost has kindly lent me, read nisásrayah.

[466] Professor Monier Williams refers us to Rámáyana III, 75.

[467] So, in the 89th chapter of the Wiikina Saga, Heime goes off to join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242).

[468] The India office MS. No. 2166 reads mátsyanyáyabhayodayát.

[469] His name means "Wild man of the Stronghold" or "Demon of the Stronghold."

[470] The passage is full of puns: vayas means "age" and "bird"; krishna "black" and also the god of that name; bhúbhrit "king" and also "mountain."

[471] Killed by Vishnu in the form of a boar.

[472] Another play on words. It may mean "was the son of the Pándava Bhíma."

[473] I do not understand this allusion. Pandit Ráma Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabáhu, often called Kártavíryya, which is related in the Uttara Kánda of the Rámáyana, Sarga 32.

[474] Anjana is a black pigment applied to the eyes.

[475] Vana might mean "water."

[476] Two of the India office MSS. read cha te datta-dútáh, the other reads cha taddattadútáh. I think these readings give a better sense. The king of the Mátangas is here Durgapisácha.

[477] I read samamánayat the conjecture of Dr. Kern. I find it in MS. No. 1882 and in 2166.

[478] Being a man of high caste, he ate with men who had none, or next to none. Dr. Kern wishes to read kárye, but all the MSS. have káryam.

[479] Compare the way in which king Melias receives the proposals of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's Helden-Sagen, Vol. I, p. 182.)

[480] Or "of the mountains that retained their wings," i. e., by taking refuge from Indra in the sea. The pun is, of course, most intentional.

[481] Krishna, in the form of a man-lion, destroyed Hiranyakasipu. The word man-lion also refers to brave soldiers. For sashpeshu No. 1882 reads sasyeshu.

[482] I read with India Office MS. No. 1882 dividattordhvajhampáni; the two other MSS. agree in reading jampáni. For bhruvasálinám I read bhujasálinám which I find in the three India Office MSS.

[483] The lady's name in Sanskrit is Chaturiká.

[484] The king of the snakes. See for his thousand mouths and thousand tongues p. 313 of this Volume.

[485] No. 1882 has mattairasamvritadvárám.

[486] There is an intentional pun in this passage which may be translated, "illuminated by the moon with his rays" or "pointed out by the moon with his fingers."

[487] For parasparám, I read paramparám, following Böhtlingk and Roth. This is the reading of MS. No. 1882.

[488] I read vá rane the conjecture of Dr. Kern.

[489] Sakárá is a misprint for Sákárá, which I find in MS. No. 1882.

[490] Dr. Kern prefers tejasvinam to tejasvinám--I have adopted this conjecture, which is supported by two of the India Office MSS.

[491] I read kálochitam the conjecture of Dr. Kern; it is found in the three MSS. lent me by Dr. Rost.

[492] Dasibhih is a misprint for dasabhih, the reading of the MSS.

[493] So king Nidung in the Wilkina Saga, (ch. 131,) asks king Sigmund to come to his palace if he wishes to marry his daughter. (Hagen's Helden-Sagen, Vol. I, p. 322)

[494] Dr. Kern points out that Sraddhatus is a misprint for Sraddadhus.

[495] Here No. 1882 reads griheshu kritavairasya gamane.

[496] A bhára = 20 Tulás.

[497] The words are, by a misprint, wrongly divided in Brockhaus's text.

[498] Cp. Heliodorus III. 4. pleon apo tôn ophthalmôn selas ê tôn dadôn apêugazen, quoted by Rohde, Der Griechische Roman, p. 152, note.

[499] For Sarájakávarti I read Sarájakávanti; Mrigánkadatta might be said by an admiring father to have conquered the king of Ujjayiní.

[500] It corresponds to the European ceremony of coronation, though performed with water.

[501] This is the conclusion of the story of Mrigánkadatta, which begins on page 138.

[502] There is of course an allusion to the Mánasa lake.

[503] Here there is a pun; the word translated "bees" can also mean "arrows."

[504] The god of love, the Buddhist devil.

[505] The word "rati" in Sanskrit means "joy."

[506] No. 1882 has dhanyá sa cha naro, No. 2166 dhanyah sa cha naro, i. e., Happy is that man.

[507] Two of the India Office MSS. read álinganadhikam.

[508] I read sammadah for sampadah. I find it in MSS. Nos. 1882 and 2166.

[509] MSS. Nos. 1882 and 2166 give cha tat for tathá.

[510] More literally "creeper-like chain."

[511] I have followed Brockhaus's text, which is supported by MS. No 3003. The other two read tatpremabhayasotkampam.

[512] The words denoting "reflection" "headache" and "ignorance" are feminine in Sanskrit and so the things denoted by them have feminine qualities attributed to them. Ignorance means perhaps "the having no news of the beloved." All the India Office MSS. read vriddhayá for vrittayá.

[513] Here the reading of MS. No. 1882 is Pápamúlá yatah pápaphalabháram prasúyate Tatkshanenaiva bhajyante síghramdhanavishadrumáh. No. 3003 reads práptamulá, tadbharenaiva, and bhujyante. No. 2166 agrees with No. 1882 in the main, but substitutes tana for dhana.

I have followed No. 1882, adopting tadbharenaiva from No. 3003.

[514] I read yas chádharmyo 'gradútuh. MS. No. 1882 reads yas chádhamyo; No. 3003 reads yas chádharmo and No. 2166 reads as I propose.

[515] The word may mean "bridegroom."

[516] I adopt Dr. Kern's conjecture áropya sibikám. It is found in two out of three India Office MSS. for the loan of which I am indebted to Dr. Rost.

[517] The word which means "boddice," means also "the skin of a snake;" and the word translated "beauty" means also "saltness."

[518] Because she really wanted to talk to Madirávatí about her own love affair.

[519] I omit cha after vinodayitum as it is not found in the three India Office MSS.

[520] The whole passage is an elaborate pun resting upon the fact that the same word means "tribute" and "ray" in Sanskrit. Ákranda sometimes means a protector.

[521] I read bándharavat so. The late Professor Horace Hayman Wilson observes of this story. "The incidents are curious and diverting, but they are chiefly remarkable from being the same as the contrivances by which Mádhava and Makaranda obtain their mistresses in the drama entitled Málatí and Mádhava or the Stolen Marriage."

[522] I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This seems to make better sense.

[523] This bears a slight resemblance to the story of Psyche.

[524] Cp. Vol. I, p. 301.

[525] I read with MSS. Nos. 1882 and 2166 tvadnámnyudirite; No. 3003 reads tvattrásyudírite. This seems to point to the same reading, which agrees with sl. 74, a. It is also found in a MS. lent me by the Principal of the Sanskrit College.

[526] The god of fire.

[527] Two of the India Office MSS. read haste. So also the Sanskrit College MS.

[528] I follow Dr. Kern in deleting the inverted commas, and the comma after drishtvá.

[529] Bernhard Schmidt in a note on page 12 of his Griechische Märchen informs us that he considers the connexion between the Vidyádharas and the Phæacians of Homer to be clearly proved. Here we have two points wherein the Gandharvas resemble them; (1) the love of music, (2) the right of ordinary citizens to aspire to the hand of the princess.

[530] I read satalam sá cha gáyantí vínáyám Sauriná svayam Dattam svagítakam káshtám gándharve paramám gatá. In this all the three India Office MSS. substantially agree. No. 1882 writes gáyantí with both short and long i and gandharva, No. 2166 has káshtham with short a, and all three have a short a in Gandharve. It is curious to see how nearly this agrees with Dr. Kern's conjecture. I find that the MS. lent me by the Principal of the Sanskrit College agrees with the reading I propose, except that it gives gandharva.

[531] In the Swayamvara the election used to be made by throwing a garland on the neck of the favoured suitor.

[532] MSS. Nos. 1882 and 2166 read mukhamandane i. e., face-ornament.

[533] Perhaps the word also conveys the meaning, "intoxicated." MSS. Nos. 1882 and 3166, give samadátámranetra, the other by mistake átáma. This would mean the "play of the eyes a little red with intoxication and of the eyebrow." The word I have translated "palate" means the tongue considered as the organ of taste. The MS. kindly lent me by the Principal of the Sanskrit College reads samadáttámranetra-bhrúvibhramáh.

[534] The three India Office MSS., which Dr. Rost has kindly lent me, read tadanyánga. So does the Sanskrit College MSS.

[535] I have altered the division of the words, as there appears to be a misprint in Brockhaus's text.

[536] The three India Office MSS. give Srántamjalatrishá. In No. 1882 the line begins with atra, in the other two with tatra: I have given what I believe to be the sense taking trishá as the instrumental. Sránta appears to be sometimes used for Sánta. The Sanskrit College MS. reads tatra sántam jalatrishá tasya pítámbhaso vane. This exactly fits in with my rendering.

[537] I delete the stop at the end of the 100th sloka. All the India Office MSS. read kritásvásá, and so does the Sanskrit College MS., but kritásá sá makes sense.

[538] A single braid of hair worn by a woman as a mark of mourning for an absent husband. Monier Williams s. v. ekaveni.

[539] MSS. Nos. 1882 and 2166 read na cha for mayi; "and did not practise cruelties;" No. 3003 has mayí. The Sanskrit College MS. has mama krauryánnyavartatá (sic).

[540] I read tatrásya tatpradhánágre dosham sirasi pátaya. The three India Office MSS. give tatrásya; No. 1882 has prasádágre and dháraya; No. 3003 pradhánágre and dháraya; No. 2166 pradhánágre and pátaya. The Sanskrit College MS. agrees with Brockhaus's text.

[541] Dr. Kern would read na cha for vata. Righteous kings and judges see no difference between a feeble and powerful person, between a stranger and a kinsman. But the three India Office MSS. read vata. So does the MS. which the Principal of the Sanskrit College, Pandit Mahesa Chandra Nyáyaratna, has kindly lent me.

[542] The Petersburg lexicographers are of opinion that risad should be tasad or tasad. Two of the India Office MSS. seem to read tasad.

[543] See Vol. I, pp. 136 and 142.

[544] Here two of the India Office MSS. read mámsopadamsam, the third mámsopadesam.

[545] Dr. Kern reads tena for yena. His conjecture is confirmed by the three India Office MSS. and the Sanskrit College MS.

[546] I have adopted Dr. Kern's conjecture of saha for sahi and separated with him abhyudayáyate into two words, abhyudayáya te. I find that his conjecture as to saha is confirmed by the three India Office MSS.

[547] Probably devanirmitah should be one word.

[548] See Vol. I, p. 405.

[549] In Sanskrit Siddhakshetra.

[550] Perhaps we may compare Vergil Georgics, I, 487, and Horace, Od. I, 34, 5; and Vergil Aeneid VII, 141, with the passages there quoted by Forbiger. But MSS. Nos. 1882 and 2166 read udbhúta.

[551] It is clear that the goddess did not herself appear, so trinetrá is not a proper name, unless we translate the passage "armed with the trident of Gaurí."

[552] Compare Webster's play, The Duchess of Malfy, where the Duchess says

What witchcraft doth he practise, that he hath left
A dead man's hand here?

[553] I read antargriham as one word.

[554] In the above wild story the hero has to endure the assaults of the witches on three successive nights. So in the story of the Headless Princess (Ralston's Russian Folk-Tales, p. 271) the priest's son has to read the psalter over the dead princess three nights running. He is hardest pressed on the last night; and on each occasion at day-break the "devilry vanished." In the same way in The Soldier's Midnight Watch (ib. p. 274) the soldier has three nights of increasing severity. So in Southey's Old Woman of Berkeley, the assaults continue for three nights, and on the third are successful.

[555] Kuhn in his Westfälische Sagen, Vol. II, p. 29, gives a long list of herbs that protect men from witches. The earliest instance in literature is perhaps that Moly,

"That Hermes once to wise Ulysses gave."

See also Bartsch, Sagen aus Meklenburg, Vol. II, p. 37.

[556] See Vol. I, pp. 224 and 576, and p. 268 of the present volume. To the parallels quoted by Ralston may be added, Prym and Socin's Syrische Sagen, p. 116; Bernhard Schmidt's Griechische Märchen, p. 94; and Coelho's Contos Portuguezes, p. 63.

[557] Cp. Hagen's Helden-Sagen, Vol. II, pp. 341, 342. Here Hagen steals the clothes of some Meerweiber, who were bathing in the Danube; in this way he induces the elder of the two to prophesy the fate of himself and his companions at the court of Attila. In the Russian story of Vasilissa the Wise (Ralston's Russian Folk-Tales, p. 126,) the hero steals Vasilissa's shift. She promises to do him good service if he gives it back, which he does. She turned into a spoonbill and flew away after her companions. (See Ralston's remarks on p. 120.) We find the incident of stealing the robes of bathing nymphs in Prym and Socin's Syrische Sagen und Märchen, p. 116; in Waldau's Böhmische Märchen, p. 250; Veckenstedt's Wendische Märchen, pp. 119-130; Gonzenbach's Sicilianische Märchen, Part I, p. 31, (with Köhler's notes). In the above tales the dress stolen is what our great folk-lore authority terms a "plumage-robe."

The Nereids in modern Greek stories are swan-maidens; see Bernhard Schmidt's Griechische Märchen und Sagen, p. 134. The subject of Swan Maidens is thoroughly worked out by Baring Gould in his Curious Myths of the Middle Ages, New edition, pp. 561-578. See also Benfey's Panchatantra, Vol. I, pp. 263 and ff. He expresses his firm conviction that tales of this kind will be found in Indian collections.

[558] Or possibly, "clothed in moisture."

[559] The three India Office MSS. read samstavád.

[560] Cp. Vol. I, p. 250; and for what follows p. 230 of the same volume.

[561] Cp. p. 8 of this volume and the note there. In Sagas from the Far East there is a story of a gold-spitting prince. In Gonzenbach's Sicilianische Märchen, Quaddaruni's sister drops pearls and precious stones from her hair whenever she combs it. Dr. Köhler in his note on this tale gives many European parallels. In a Swedish story a gold ring falls from the heroine's mouth whenever she speaks, and in a Norwegian story gold coins. I may add to the parallels quoted by Dr. Köhler, No. 36 in Coelho's Contos Portuguezes, in which tale pearls drop from the heroine's mouth.

[562] All the India Office MSS. read 'dyápi for yo 'pi and two seem to read ápátane. I find ápatana in the Petersburg lexicon, but not ápátana. I have translated the passage loosely so as to make a good sense. The Sanskrit College MS. gives a reading which exactly suits my translation; Sachandrárdhah Sivo 'dyápi Harir yas cha sakaustubhah Tattayorvedmi kuttanyá gochar ápatane phalam.

[563] More literally "smeared with blood and relishing it." Böhtlingk and Roth seem to think rasat refers to some noise made by the swords.

[564] All the India Office MSS. read bhitam for the bhímam of Brockhaus's text.

[565] The word means "having sands of gold."

[566] The word asmábhir has been omitted in Brockhaus's text. It follows panchabhir in the three India Office MSS. and in the Sanskrit College MS.

[567] Two of the India Office MSS. have bháraníyam. In the third the passage is omitted. But the text of Brockhaus gives a good sense.

[568] I read prashthás which I find in two of the India Office MSS. No. 1882 has prasthás.

[569] An epithet of Siva.

[570] See Vol. I, pp. 153 and 575. Cf. also the story of Aschenkatze in the Pentamerone of Basile, Vol. I, p. 83; the Dummedhajátaka, Ed. Fausböll, Vol. I, p. 259; Preller, Römische Mythologie, p. 96; Kuhn, Westfälische Sagen, Vol. I, pp. 241, 242, 244, 245; Ovid's Metamorphoses VIII, 722-724, and 743 and ff; and Ralston's Tibetan Tales, Introduction, p. lii.

[571] The Sanskrit College MS. has Ratyá.

[572] The seven jewels of the Chakravartin are often mentioned in Buddhist works. In the Mahávastu, p. 108 (Ed. Senart) they are, chariot, elephant, horse, wife, householder, general. In a legend quoted by Burnouf (Introduction a l'Histoire du Buddhisme Indien, p. 343) the same six are enumerated as "les sept joyaux." In both cases the sword is omitted. They are also described in the Mahá-Sudassana-Sutta translated by Rhys Davids in the eleventh volume of the Sacred Books of the East Series.

[573] For átmasamarddhiná the India Office MS. No. 1882 has átmasamriddhiná; No. 2166 has samashtiná, and No. 3003 agrees with Brockhaus's text. So does the Sanskrit College MS.

[574] We have often had occasion to remark that the Hindu poets conceive of glory as white.

[575] See Sir Thomas Browne's Vulgar Errors, Book III, Chap. 7, Heliodorus, Æthiopica, III, 8.

[576] One of the Saktis.

[577] Two of the India Office MSS. and the Sanskrit College MS. read cha cháránám for sadáránám. This would mean, I suppose, that the cave might be passed by all the scouts and ambassadors of the Vidyádharas.

[578] Or possibly "Ganas (Siva's attendants) and witches."

[579] Dhúmasikha, literally the smoke-crested, means fire.

[580] I read saptvá which I find in MSS. Nos. 1882 and 2196, the other has sasvá. I also find cakravartibalád in No. 1882, (with a short i,) and this reading I have adopted. The Sanskrit College MS. seems to have saptvá. In sl. 119 I think we ought to delete the h in Sangrámah. In 121 the apostrophe before gra-bhásvarah is useless and misleading. In 122 yad should be separated from vismayam.

[581] Cp. Vol. I, p. 313.

[582] All the India Office MSS. and the Sanskrit College MS. read chakravarti with a short i.

[583] The India Office MSS. Nos. 1882 and 2166 and the Sanskrit College MS. read táratúryam. It makes the construction clearer, but no material difference in the sense.

[584] Or adorned with Vishnu's Lakshmí. Here we have a pun, as she sprang from the sea.

[585] Herein he shewed himself wiser than king Mándhátar the hero of the first tale in Ralston's Tibetan tales. He connects it with No. 19 in Grimm's collection, and many other European stories. It is probable that the story of Naraváhanadatta's conquests is only another form of the tale of Mándhátar.

[586] Of course in the original the word expresses the idea of sprinkling with water.

[587] It may possibly mean, "land of the Siddhas". In Chapter 107 the Siddhas are mentioned as directing Naraváhanadatta's devotions on their holy mountain.

[588] See Vol. I, p 305.

[589] I read vairamalam. The reading in Brockhaus's text is a misprint.

[590] Cp. Holinshed's account of Richard II's coronation. "The Archbishop, having stripped him, first anointed his hands, after his head, breast, shoulders, and the joints of his arms, with the sacred oil, saying certain prayers, and in the meanwhile did the choir sing the anthem, beginning 'Unxerunt regem Salomonem.' The above quotation comes from the Clarendon Press Edition of King Richard II, p. 137, sub calcem.

[591] I read vritam which appears to be the reading of the three India Office MSS. and of the Sanskrit College MS. It is clear enough in No. 2166. In sloka 85 I think that the reading of MS. No. 3003 náarityatkevalam yávad vátoddhútalatá api must be something near the truth, as yával in Brockhaus's text gives no meaning. (The Sanskrit College MS. gives Anrityannaiva vátena dhutá yával latá api.) Of course the plural must be substituted for the singular. I have translated accordingly. Two MSS. have valgad for vallad in sl. 87.

[592] Two of the India Office MSS. and the Sanskrit College MS. read ásádya; the line appears to be omitted in the third.

[593] An allusion to the sprinkling at his coronation. The king "put him on his lap."

[594] I read drishtvá prabhuprasádáptadiryatván which I find in two of the India Office MSS. No 3003 has prata for prabhu.

[595] All the India Office MSS. read sangamahotsave. The Sanskrit College MS. reads bandhúnám sangamotsave.

[596] Here Brockhaus supposes a lacuna.

[597] Literally "ground." No doubt they squatted on the ground at the feast as well as at the banquet; which preceded it, instead of following it, as in the days of Shakespeare.

[598] The king of Vatsa feels like Ulysses in the island of Calypso.

[599] A bhára is 20 tulás.

[600] There is a play on words here. Sanskrit poets suppose that joy produces in human beings, trembling, horripilation, and perspiration.

[601] For anyonyasya the three India Office MSS. and the Sanskrit College MS. read anyasyástám, which means, "Not to speak of other beings, even animals &c."

[602] This is only another form of the story on page 105 of Vol. I.

[603] Cp. Hamlet Act V, Sc. II, 1. 223; Julius Cæsar Act V, Sc. I, 1 71 and ff.

[604] See Vol. I, p. 441. Dante seems to have considered that dreams immediately before morning were true. See Inferno, XXVI, 7; and Purgatorio, IX, 13-18. Fraticelli quotes from Horace--

Quirinus
Post mediam noctem visus cum somnia vera.

[605] I read pársvasthitam for pársvastham. The former is found in the three India Office MSS. and in the Sanskrit College MS.

[606] The word, which means "wrinkles," also means "strong."

[607] The three India Office MSS. read kritvaiva for kritveva.

[608] Asitagiri.

[609] This passage is full of lurking puns. It may mean "full of world-upholding kings of the snakes, and of many Kapilas."

[610] For supád No 1182 reads pumán and No. 2166 sumán.

[611] Two of the India Office MSS. have sunámávantivaráhanah in sl. 13. In the third there is a lacuna.

[612] In Sanskrit the moon is masculine and the night feminine.

[613] This story is found in Vol. I, pp. 69-71; where see notes. Some additional notes will be found on p. 572 of the same volume. Cp. also Schöppner, Sagen der Bayerischen Lande, Vol. I, p. 258.

[614] So, in this story of Ohimé, No. 23, in Gonzenbach's Sicilianische Märchen, Maruzza says to Ohimé, "Tell me, dear master, if by ill luck any one wished to kill you, how ought he to set about it?" The Indian story is much less clumsy than the Sicilian, which is, no doubt, derived from it.

[615] The moon hates the kamala and loves the kumuda.

[616] I read stimitasthiteh which I find in MS. No. 2166, and in the Sanskrit College MS.

[617] Cp. Vol. I, p. 328 and ff. The story in the Gesta Romanorum to which reference is there made, bears a close resemblance to the present story; but in the present case it appears as if beauty had more to do with fascinating the elephant than modesty.

[618] The Petersburg lexicographers explain this as a Chandála, a man of the lowest rank, a kind of Kiráta.

[619] The word "good" is used in a sense approximating to that in which it is used by Theognis, and the patricians in Coriolanus.

[620] I read antyajám which I find in two of the Indian Office MSS. and the Sanskrit College MS. In No. 3003 there is, apparently, a lacuna.

[621] Cp. the Sigálujátaka, Fausböll, Vol. II, p. 5. A barber's son dies of love for a Lichchhavi maiden. The Buddha then tells the story of a jackal whose love for a lioness cost him his life.

[622] Compare the story of the birth of Servius Tullius, as told by Ovid. The following are Ovid's lines:

Namque pater Tulli Vulcanus, Ocresia mater
Præsignis facie Corniculana fuit.
Hanc secum Tanaquil sacris de more peractis
Jussit in ornatum fundere vina focum.
Hic inter cineres obscæni forma virilis
Aut fuit aut visa est, sed fuit illa magis.
Jussa loco captiva sedet. Conceptus ab illa
Servius a cælo semina gentis habet.

[623] All the India Office MSS. and the Sanskrit College MS. read kridyán "delicious fish."

[624] See Vol. I, p. 241.

[625] See Vol. I, p. 98. In sloka 143 the India Office MSS. Nos. 2166 and 1882 and the Sanskrit College MS give pramayát for prabhayá. I suppose it means "from dying in that holy place."

[626] This is another version of the story which begins on page 297 of this volume. I have not omitted it, as my object is to reproduce the original faithfully, with the exception of a few passages repugnant to modern European taste. In the same way in Játaka No. 318, beginning on page 58 of Fausböll's third Volume, a lady falls in love with a criminal who is being led to execution.

[627] I read iva serana: I suppose serana comes from si. Dr. Kern would read ahrasva-sana: (the former word hesitatingly). But iva is required. Prerana would make a kind of sense. See Taranga 48, sl. 26, a. The sloka is omitted in all the three India Office MSS. and in the Sanskrit College MS.

[628] The Petersburg lexicographers translate durbharah by Schwer beladen. I think it means that the supposed thief had many costly vices, which he could not gratify without stealing. Of course it applies to the king in a milder sense.

[629] In the realms below the earth.

[630] I read after Dr. Kern visvastaghátakah a slayer of those who confide in him. I also read kvási for kvápi; as the three India Office MSS. give kvási.

[631] The three India Office MSS. give tu for tam.

[632] I take sakáranam as one word.

[633] See Vol. I, p. 174, and ff. and Vol. II, p. 307, and ff.

[634] The Petersburg lexicographers spell the word Sibi. This story is really the same as the XVIth of Ralston's Tibetan Tales which begins on page 257. Dr. Kern points out that we ought to read dugdhábdinirmalá. The India Office MSS. give the words correctly. This story is also found in the Chariyá Pitaka. See Oldenberg's Buddha, p. 302.

[635] The word saumya means "pleasing" and also "moon-like"; kalá in the next line means "digit of the moon" and also "accomplishment."

[636] I read satráni or sattráni for pátráni which would mean "fit recipients." I find sattráni in MS. No. 1882.

[637] A perpetually recurring pun! Guna in Sanskrit means "bowstring" and also "virtue," and is an unfailing source of temptation to our author.

[638] This story was evidently composed at a time when the recollections of the old clan-system were vivid in the minds of the Hindus. See Rhys David's Buddhism, p. 28. Gautama's relations "complained in a body to the Rájá Suddhodana that his son, devoted to home pleasures, neglected those manly exercises necessary for one who might hereafter have to lead his kinsmen in case of war."

[639] I read anyánupayoginyá which I find in MS. No. 3003. No. 1882 has anyánupabhoginyá. In the other MS. the passage is omitted. Another syllable is clearly required. The Sanskrit College MS. reads kim chányánupayoginyatra.

[640] Cp. Richard II, V. 1. 35.

[641] India Office MS. No. 1882 reads nitau; the other two seem to omit the lines altogether.

[642] As Anáthapindika gives the Jetavana garden to Buddha in the Bharhut Sculptures; see also p. 329 of this volume.

[643] The pun is intelligible enough: dvija means "Bráhman" and also "bird": áságata means "coming from every quarter" and "coming in hope to get something."

[644] tat should not be separated from the next word.

[645] The three India Office MSS. read apacháram tvam. The Sanskrit College MS. gives apavdram.

[646] The metre shows that 'sta is a misprint for 'sita. All the three India Office MSS. read 'sita. So does the Sanskrit College MS.

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

[648] Pitámaháh must be a misprint for pitámahah, as is apparent from the India Office MSS.

[649] This story is in the original prefaced by "Iti Padmávatí kathá." It continues to the end of the book, but properly speaking, the story of Padmávatí does not commence until chapter 115.

[650] There is a reference to the sectaries of Siva in Benares, and the Ganas of Siva on mount Kailása.

[651] Here we have a longer form of the story of Brahmadatta found on pp. 12 and 13 of Vol. I. Dr. Rajendralál Mitra informs me that it is also found in a MS. called the Bodhisattva Avadána, one of the Hodgson MSS.

[652] i. e., moonlight.

[653] There is probably a double meaning. The clouds are compared to the Ganges, and it is obvious that geese would cluster round lotuses.

[654] The sárasa is a large crane; the chakraváka the Brahmany duck.

[655] i. e., Tárkshyaratna. I have no idea what the jewel is. B. and R. give ein bestimmter dunkelfarbiger Edelstein. In Játaka No. 136 there is a golden goose who had been a Bráhman. He gives his feathers to his daughters to sell, but his wife pulls out all the feathers at once; they become like the feathers of a baka. Afterwards they all grow white. See Rhys David's Buddhist Birth Stories, p. ix, note. In Sloka, 4. 1, I read tadrasád for tatra sadá, with MSS. Nos. 1882 and 2166; No. 3003 has tatrasád.

[656] It may possibly mean "acted a love-drama." I cannot find the sense I have assigned to it in any Dictionary.

[657] Before anu we should with the India Office MSS. insert tad. Monier Williams explains Brahma-Rákshasa as a "fiend of the Bráhmanical class."

[658] It is worth while remarking that all the India Office MSS. here read kshetram which would make Siddhísvara the name of a place here.

[659] All the India Office MSS. read gatvá for jnátvá. I have adopted this; and I take tatkóranam adverbially. MS. No. 1882 has gatovijnáta.

[660] It appears from the India Office MSS. that dhanaván should be inserted after bráhmano. In sloka 82, the India Office MSS. read chitráyatam which I have adopted.

[661] The three India Office MSS. have viteratuh.

[662] Dr. Kern would read kshudduhkáváptasamklesau. I find that all the three India Office MSS. confirm his conjecture, so I have adopted it.

[663] Cp. Vergil's Aeneid VIII. 172 and ff.

[664] All the three India Office MSS. and the Sanskrit College MS. read svágra, which I have endeavoured to translate. Perhaps it may mean, "before they took any food themselves."

[665] Here the name of a place sacred to Siva. Before we have had it as the god's title. See B. & R. s. v. It means "lord of magic powers."

[666] It appears from the India Office MSS. that táv should be inserted after evam.

[667] I have adopted the reading andhakáritam which I find in the three India Office MSS.

[668] I read nihatasya which I find supported by two of the India Office MSS. No. 1882 has nihitasya, No. 2166 nihatasya and No. 3003 has anihatasya. The Sanskrit College MS. has tihatasya.

[669] Perhaps there is a pun here. The word ishta may also mean sacrifice, sacred rite.

[670] I. e., Brihaspati.

[671] The word for god here is amara, literally immortal. This may remind the classical reader of the passage in the Birds where Iris says all' athanatos eim', and Peisthetærus imperturbably replies, all' homôs an apethanes.

[672] I read dattajhampo which I find in MS. No. 3003. The other two have dattajampo. The Sanskrit College MS. has dattajhampo.

[673] Cp. Ovid's Metamorphoses, V, 321-331, for the flight of the inhabitants of the Grecian heaven from the giant Typhoeus.

[674] All the India Office MSS. read prishtas.

[675] All the India Office MSS. read Vidyuddhvajántako.

[676] MS. No. 1882 here reads chiraprápyas: the other two agree with Brockhaus.

[677] I suspect this island is the same as the Whiteman's land of the Icelandic chronicles. See Baring Gould's Curious Myths of the Middle Ages (New Edition) p. 550 and following.

[678] A title of Brahmá. See Muir's Sanskrit Texts, Vol. IV, p. 18.

[679] For anyonya I read anyánya, but all the MSS. confirm Brockhaus's text.

[680] The three India Office MSS. have dasa kalpán.

[681] I read cyutam for cyutá. See Taranga 117, sl. 152 and ff. But all the India Office MSS. agree with Brockhaus's text. The tale itself will justify my correction.

[682] The word tejasá also means valour.

[683] Literally "the nectar-rayed one."

[684] Cp. Vol. I, p. 69 and Vol. II, p. 172. also Prym und Socin Syrische Märchen, p. 205, and Silius Italicus I, 430, quoted by Preller, Griechische Mythologie, II, 354.

[685] See the note in Vol. I, p. 465, also p. 578, and Zimmer's Alt-Indisches Leben p. 60, Preller, Römische Mythologie, pp. 102 and 103; the vultures will remind the English reader of Shakespeare's Julius Cæsar, V, I, 84 and ff.; for the ominous import of lightning see Smith's Dictionary of Antiquities, Art. Bidental; and Preller, Römische Mythologie, p. 172. There is a very similar passage in Achilles Tatius, Lib. V. C. 3. Hôs oun proêlthomen tôn thyrôn, oiônos hêmin ginetai ponêros· chelidona kirkos diôkôn tên Leukippên patassei tô pterô eis tên kephalên. See also Sir Thomas Browne's Vulgar Errors, Book V,