Chapter XVI: Part 16

Ekomat eka nuwaraka hitanan dennek gedarawal dekaka hitinawa. E innakota e hitanan dennata dewinnansela dennakut hitinawa. E inna atara eka dewinnanse kenek gaenu daruwo hat denek wæduwa anik dewinnanse pirimi daruwo haya denakut ibbakut wæduwa. Etakota ema hitano denna kata-kala "Massine obe daruwoyi mage daruwoyi pitata kasata no-bæ[n]da api apima denu ganu karagamu" kiwa. "Ehenan waedimal daruwo denna kasata ba[n]dimu" kiya kasata bænda. Deweni daruwo dennat kasata bænda. Tunweni daruwo dennat kasata bænda. Hatara-weni daruwo dennat kasata bænda. Pasweni daruwo dennat kasata bænda. Haweni daruwo dennat kasata bænda. Hatweni daruwo denna kasata ba[n]dinta hætiyak næta. E næti kariya nan "Massine mage duwa bohoma alankara æti duwa. Ema nisa obe bala daruwa nan ho[n]da næta" kiwa. "E ho[n]da næti kariya nan mokadae kiwot obe daruwa ibba ema nisa bae" kiwa. Etakota anik massina kiyanawa "Massine ehema kiyala bæ. Mage bala daruwa wana ibba kiyanawa 'Mama appucciye mata e magula næt nan mama li[n]data payinawa noyekut perali-karanawa' kiyala ibba kiyanawa. Ema nisa obe daruwama kasata ba[n]dinda onae" kiyanawa. "Ehema bæri nan daru kipa denagema kasata katu-gamu" kiyanawa ibbage appa. Etakota kiyanawa "Ehe nan massine kasata katu-gaemen kamak nae mage duwa ibbata denawa" kiwa. E dila kasata bænda. E kasata bæ[n]dala innakota ema nuwara rajjuruwannen yeduna "Rassayae gedara inna gini kukula genat denta kata puluwanda" kiya yeduna. Ema rajjuruwannen genat dunnu kenekunda noyek tanantara denawa kiya anda-bera gæsuwa. Deweni "Mage rajjayat denawa" kiya yeduna. E wacane ibbata dæni "Amme oba gosin kiyapan rajjuruwo dækkin "Mage puta wana ibbata puluwani" kiyala kiyapan "gini kukula genat denda." Etakota rajjuruwo kiwa "Obe putata enda kiyapan heta ude" kiwa. Pasuwa da ude ema ibba gosin kiyanawa "Mata gini kukula genat denda puluwani saddawasata." Etakota rajjuruwo kiwa "Ibba tiya kawuru genat dunnat tanantara saha mage rajjayat denawa." Ibba gedara æwit ibbage gaenita kiwa "Mata bolan bat gediyak uyala genen" kiwa. Etakota ibbage gaeni æsuwa "Obata bat gediya mokatadae" kiya æsuwa. "Mata rajjuruwannen yeduna rassayæ gedara inna gini kukula genat denda yeduna. Ema nisa bat gediya uyapan" kiwa. Etakota "Bat gediya uyala denda nan puluwani oba kohomadæ ænna yanne" kiwa. Etakota ibba kiwa "Bat mallakata damala maye pite tiyala bæ[n]dapan mata ænna gihaeki" kiwa. Pite tiyala bændæn passe ema ibba gamana gosin magadin mahamidi gæsicci rodakata giya. E gosin bat gediya una ibi hættaya galawa tiya bat gediya kaewa. Kala ahak-wela ibi hættaya hanga gamana giya. E gamana yanakota magadi rae wela kanawændun ammage gedara giya. E gosin "Amme mata nawa-tænak denda onae" kiwa. Etakota kanawændun ammandi kiwa "Nawa-tænak nan denda puluwani" kiwa "kanda denda deyak nae." "Ehe nan kaemen kamak nae nawa-tæna witarak dunnot ati" kiwa. Etakota kanawændun anmandi æsuwa "Oba kohedae pute yanne" kiyala æsuwa. Etakota kiwa "Rassayæ gedara mini kukula pare yanawa" kiwa. Kanawændun ammandi etakota kiwa "Pute oba karabagana gamata palayan. Boho rasi gananak senaga metana nawa-tæne hitala gini kukula pare giya. Giya misa gini kukula ænna awe nae. Ema nisa oba yanda epa. Etakota kiwa "Oba amme koccara kiwat mama nan yandama onae. "Maye kima no salaka oba yanawata passe me man uyapu kudu-hunusal tikak kala palayan." Etakota kiwa, "Ada oba kudu-hunusal iwuwa misa aye obata kudu-hunusal uyanda hanba-wenne nae" kiyala kiwa. Ema wahama kækulu hal mæwuna. "Pute oba dunnu warama wage mamat obata waramak denñan. Oba rassayae gedara gosin ena welawata rassaya nawatagana eyi. E etakota me gal-kæte ænna gosin 'Ci kanda mæwiyan' kiyala damapan kanda mæweyi. Rassaya kanda diga ihalata gosin pahalata bahinakota obata etakota hungak tæn gi-haeki." Etanine warama æragana yanda yanakota magadin rae una. Rae unæn pasu ayet kanawændun anmandi kenekunnge gedarata giya. Kanawændun anmandi æsuwa "Kohedae pute oba me rae unu mana yanne." Etakota kiwa "Mama rassayae gedara gini [332] kukula pare yanawa" kiwa. "Oba oye gamana yanda epa gini[332] kukula pare yana senaga yanawa misa enne nae." "Kohetma e waga mata nan kiyanda epa mama nan gini[332] kukula pare yandama onae. Mama mehe awe nawa-tænak onae wela." "Nawa-tæna nan denda puluwani. Kanda denda deyak nae" kiyala kanawændun anmandi kiwa. "Kaemen kamak nae mata nawa-tæna dunnot æti" kiwa. Nawa-tæn karaya balana iddin kanda baeri handa kudu-hunusal uyapuwæn tikak kanda dunna. "Amme obata kudu-hunusal ada iwuwa misa aye uyanda hanbawenne nætuwa mama waramak denñan" kiyala "Kækulu hal mæwiyan kiyala kiwa. "Ehe nan pute obata man waramak denñan kiyala menna me una kotuwa ænna gosin rassaya oba pare nawatana enda enakota 'Ci una mæwiyan' kiyala una kotuwa damapan. Etakota una wæta mæweyi. Una pa[n]dura diga rassaya ihalata gosin pahalata enakota obata hu[n]gak tæn ae-haeki." Etanin pasuwa da yanda yanakota magadi rae una. Rae wela ayet kanawaendun anmandi kenekunne gedarakata giya. E gosin nawa-tænak illuwa. "Me rae wunu mana oba kohedae yanne" kiyala æsuwa. Etakota kiwa "Mama rassayae gedara gini kukula genenda yanawa" kiwa. "Kola das mala das yanawa misa e giya ætto giya misa awe nae. Ema nisa oba yanda epa." "Mama nan gini[332] kukula pare yandama onae. Mata metana inda nawa-tæna denda onae." Etakota kiwa "Denda nan puluwani kanda denda denda deyak nae." "Mata kaemen kamak nae mata nawa-tæna dunnot æti." Kanawændun anmandi wisin kudu-hunusal tikak uyala kanda dunna. "Amme obata aye kudu-hunusal uyanda læbenne nae mama ho[n]da waramak den[ñ]an." Kækulu hal mæwenda waramak dunna. "Oba dunnu waramata wada mama denñan waramak. Rassayage gedara gosin gini kukulat ænna enakota rassaya kanda duwagana eyi. E enakota menna me a[n]guru kæte ænna gosin 'Ci gini mæwiyan' kiyala damapan, gini wæta mæweyi. Etakota rassaya æwit gindarata pani. Karabana hemihita gedara waren." E æwadin ibi hættaya tiyana tænata gosin ibi hættaya æ[n]gata porawagana gamata awa. E æwadin rajjuruwanda gini kukula bara-dunna. E denakota rajjuruwo kiwa "Ada hitan mage rata saha wastu samaga tota barayi." "Oyita wada wastu mata tiyanawa mata epa" kiwa. Ema rajjuruwo wisin e wastu puja-karanda banak niyama-kala. E bana ahanda ibbage [gae]ni saha tawat gænu bana ahanda yanakota anik ena gaenu kiyanawa "Ibbæ gaeniye bana ahanda yanda wara." E gihin bana ahanakota ibba ibi hættaya galawala bana ahanda giya. Etakota ibbi gaeni kalpana-kala "Maye minihamayi me" kiyala. Kalpana-wela gedara æwadin bælu kala ibi hættaya tiyanawa dækala eke tibba wastuwa ænna ema hættaya lipata dama bana ahanda giya. Ibbae gaenige miniha gedara æwit bælukota ibi hætte nae. Geta wela karabana hitiya. Ibbæ gaeni sellamen gedara awa. Wena gaenu "Ibbae gaenige ada occara tiyana sellama mokadae" kiya æsuwa. "Mage sellama gedara gihama dæneyi." Ibbae gaenit samaga wena gaenu e wacane balanda ibbæ gaenige gedara awa. Æwadin bælukota ibbæ gaenige miniha raja kenek samanayi. Me katantaraya hitanawaru dennage.

Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province.

NO. 216

THE STORY OF GOLU-BAYIYA

GOLU BAYIYÆ KATHAWA

Eka rataka sitiya lu Gonaka Bokka kiyala minihek. E Gona Bokkage malayo dasa denek sitiya lu. Malayo dasa dena katha-karala "Apata Gona Bokka ayiyagen apata kisi prayojanak næta. Apata wædapala karana apata amaruyi. Ekata api dasa denatama eka magulak genamu" kiya hita "Otannapahuwa kiyana gamata yan" kiya gamata bala malaya giya lu. E Otannapahuwata magulak ahanta giyaya. Ita passe anik nawa dena katha-karanawa lu "Ape ayyata 'Gona Bokka' kiyanakota apata gena gæni kiyayi bola Gona Bokka ki[ya]na nama wansa næti ewuntayi kiya. Apata gena gæni yayi. Ekata Golu Bayiya kiyamu" kiya. "Ape Golu Bayi ayatat ape [na]m makanta demu" kiya katha-karagana innawa lu. Etakota kipa dawasak maga gewagena hæmatama bala malaya æwit hita kiwa lu "Ayiyanela Otannapahuwe mama ahanta giya Gæni nan wanse ho[n]dayi. 'Bala pætiyakuta magul denne kawudæ. Wædimal sahodarayinta ekkenakunta enta kiyapan' kiya-ewwaya." Ita passe e daha dena katha-karanawa lu "Api dasa denata wædimal Golu Bayi ayiya magul ahanta arimu" kiyala katha-karanawaya. Itin e Golu Bayiya kiyana ætta maha modayek lu. Ita passe ara dasa dena "Ayye api kiyana deta obat enawa nam api ekolohama eka magulak kændagana inta obat warenna" kiyala kata-karanawa lu. Ita passe Golu Bayya kiwa lu "Ho[n]dayi mama yaññan" kiya. Bat gedi[ya]k uyawagana pitat-wela giya lu. Yanawa yanawa. Para no-danna nisa gihun galak uda wanantare i[n]dagana bat gediya kæwaya. Kala innakota wenin rataka gæniyak duppat wela enta enawa lu para diga. Æwit e Golu Bayiya inna gala gawa i[n]da-gattaya. In pasu gæni ahanawa lu "Oba koyi rateda koyi gameda" kiya gæeni miniyagen æsuwaya. In pasu miniya kiwa lu "Mama magulak ahanta Otannapahuwata yanawaya" kiya kiwaya. Ita pasu gæni kiyanawa lu "Anicchan dukkhan e game æsu gæni mamayi. Mama mage de-mawu-piyo wæræddak-wela pænnuwaya. E nisa mama kanta bonda dena tænakata yanawaya" kiwuwaya. In pasu Golu Bayiya "Gæni ho[n]da nisat palamu ahala tiyena nisat mama Otannapahuwata no-gohinma kændagana yanda onæya" hita e paredi hamba-wunu gæni kændagana gamata awaya. Æwit malayalata kiyanawa "Mama Otannapahuwata giyaya. Malawali onna gæni" kiya "siyallatama kændagamu" kiyala kiwaya. Ita pasu anik dasa dena nu-dutu nisa eda patan gæni pawagana hitiyaya. Pawagana kipa dawasak inna atara e bala dasa dena katha-karanawa lu "Ape magul ayiya tanikarema kisi kenekma nætuwa kændagana awaya. Ape ayiya kale ho[n]da hapankamayi. E nisa api siyalu wædapala karamu. Ape gaeni nilantarayen ape Golu Bayi ayiyata rakinta baradi api wædapala karamu. Ayiya gæni rækapan" kiwaya. "Ho[n]dayi mama rakimi" kiya gæni yana ena tænata adi haema tænakata gaeni ya nan e Golu Bayiyat yanawaya. E atara ek dawasak wela[n]damata ek miniyek e gamata awaya. E miniyage nama Gætapadayaya. E Gætapadaya kipa dawasak ema gedara wela[n]dam kara kara ema gedara maduwe sitiyaya. Sitina ataradi ema Gætapadaya kiyana miniyata me Golu Bayiyage gæni ek-unaya. E inna atara palamu ki dasa dena wædata giya dawasakadi pera ki Golu Bayiyata Gætapadaya kiyanne "Mama ada hinayak dutuwaya. Mokada. Asawal tæna pare gonek mærila innawa dutuwaya." Eka balala enta Golu Bayiyata Gætapadaya kiwaya. Golu Bayiya e gona balanda gi atara Gætapadaya gaenit ænna gedara tibu badut æna dennama pala-giyaya. Golu Bayyae katawa.

Tom-tom Beater, Hiriyala Hat-Pattu District, North-Western Province.

NO. 225

THE WAX HORSE

ITI ASWAYA

Ekamat eka rataka raja kenekuta putrayek upanna lu. Brahmanayin genwa me kumarayage handahana liyawanta baradun wita kumaraya wædi-wiya pæmununama rata æra-yanta tibena bawa rajjuruwanta dænun dunnama rajjuruwo kumarayawa udu-mahal-tale kamarayaka ita su-rækiwa inta sælæssuwa lu. Me ladaru kumaraya taramak loku wi keli-sellam adiyehi yedi dawas yawana kalayedi withiye wikunanta gena-yannawu iti aswayek dæka uwa aragana denta kiya piya-rajjuruwanta sæla-kala kalhi piya-rajjuruwo aswayawa mila di rægena tama putrayata dunna lu. Me aswaya piyapat dekakin yuktawu guwanehi igilenta puluwankama æti ekek wiya. Me aswaya gattata pasu swalpa kalayak sita kumaraya taramak loku wunama kisiwek-hatawat no-hangawa iti aswayage upakarayen igili yanta giya lu. Itin sastrakara-Brahmanayinge kimat sæbae wiya. Kumaraya aswayage balayen igilligana gos tawat raja kenekunge maligawata mal amuna dena mahalu ammandi kenekuge gedarata giya lu. Mehidi iti aswayawa kotanada sangawa mal-ammage gedara sitimin raja gedara toraturu siyallama mal-ammagen asa dæna-gatta lu. Mese dænagana tika kalak sita rajjuruwange diyaniyan sitina udu-mahal-tale kamara adiya dænagana laksanawu kumarikawak sitina kamarayakata ratri kalayedi iti aswayagen gos kumarikawata genat tibuna kaema bimadiya ka bi kipa dawasakma no-hangawa yanta giya lu. Kumarikawada kamarayata ae nida-gattata pasu kawuru-namut æwit gihin tibena bawa dæna pasuwa da no-nida bala sitiya lu. Ewita kumaraya æwit kaema bimadiya anubhawa karana-kota kumari kaduwa eka atakin aragana kumarayawa eka atakin alwagena "Topa kawudæyi" kiya æsuwa lu. Kumarayat raja pawulakata ayiti kenek bawa danwa ae samaga katha-bas-kota yalu-wi aewa kara-kara bandintat giwisagana ita pasuwa dawaswaladit enta patan-gatta lu. Itin me kumariwa saema dawaswalama udeta kirana siritak tibuna lu. Kumaraya enta wunata pasuwa dawaswaladi kumarige bara kramayen wædi-wegana gos ae bada-gæbbarin siti bawa rajjuruwo dænagana kumari samaga amatyayage mitra-satthawayak ætæyi sita amatyayawa maranta niyama-kala lu. Amatyayada ita sokayata pæmina sitina kalayedi rajjuruwange anikut duru æwi[t] "Ita sokayakin sitinne mandæyi" kiya amatyayagen æsu wita siyalu toraturuma owunta dænun dunna lu. E kumarikawan ræs-wi æmættayawa galawana pinisa mese upakramayak yeduwa lu enam amatyayage nam dosayak næta kawuru-namut pita-kenek mona upakramayakin namut kumari samipayata enawa ætæyi sita nana suwanda pæn oruwe wisa dama raja wasala doratuwe tibena pokune mura tibba lu. Kumaraya æwit kumarige kamareta yanta prathama suwanda pæn naewama ohuta wisa pattu-wi duwagana gos pokune pænnama murakarayo ohuwa alla-gatta lu. Me kumarayawa alwagana gos rajjuruwanta karana terum kara-dunnama æmættayawa bera kumarayawa maranta niyama-kala lu. Kumarayawa wada-karuwo genayana wita "Mage wastuwak tibenawaya eka topata aragana dennan (sic)" kiya gahakata nægi ehi kola aturehi palamuwen taba sangawa tibuna iti aswayawa aragana igilli-diwwa lu. Mese madak dura gos næwati ratri kalayehi næwatat raja wasalata æwit kumariyawat anda-gasagana maha wanantarayak mædin yanakota kumarita bada-rudawa sædunama bimata bæsa aewa nawatwa ita onae karana behet adi upakarana gena ena pinisa swamipa gramayakata gos iti aswayawa kadayak langa taba tawat kadekata gihin enakota kade langa gindarak tibi iti aswayawa diya-wi gos tibuna dutuwa lu. Iti aswaya næti-wunayin pasu kumariya siti tænata me kumarayata yanta bæri-wuna lu. Kumarida wanantrayedi putrayek wada "Asat-purusawu kumarayage putrayawat mata epaya" kiyala daruwawat dama gam samipayakata ae giya lu. Me kumarige piya wanantaraye dadayamata giya kalayedi me ladaruwawa sambhawi raja gedarata genat æti-kala lu. Me ladaruwage maw wana kumarikawi kanya pantiyakata bændi wasaya-karana kalayedi me æti-karagatta lamaya wædi-wiya pæmina saranayak soya gos tamagema maeniyo dæka aewa kara-kara bandinta adahas kala lu. Mese sita tun dawasakma sarana wicaranta yanta pitat-wuna wita marggayedi bada wi tun dawasedima hæri awa lu. Eka dawasak aswaya pita nægi sarana wicaranta yana gamanedi kurul pætaw wagayak aswayata paegi kirilli kumarayata mese bænna lu enam "Mu muge mo ganta yanawa madiwata mage pætaw tikat mara-dæmmaya" kiya bænna lu. Me dawasedi bada wuna nisa apasu hæri æwit ita pasuwa da giya lu. Eda yanakota elu pætiyekwa aswayata paegi eludenat "Muge amma ganta yanawa madiwata ape pætaw mara-dæmuwaya" kiya bænna lu. Tunweni dawasedit yanakota pera sema bada wuna lu. Me kumaraya mese kanya pantiyenma saranayak sewwe ohu hadagat purusayek nisa kisikenek sarana no-dena bæwinya. Mita pera eka dawasak sellampaledi "Awajatakayayayi" anikut lamayin wisin kiwama ohuwa æti-karagatta rajjuruwangen ohuge de-maw-piyo koyidæyi asa wanantaraye sita ohuwa genat hadagat bawa dænagana tibuna lu. Itin tunweni dawasedit bada wela e gæna no-salaka sarana wicaranta gos tamage maeniyo bawa madakwat no-dæna aege utpattiye sita kanya pantiyata a kalaya dakwa waga tu[n]ga asa "Wanantaraye ahawal palatedi samba-wi tibenne mawa tamayi e nisa me mage maeniyo tamayi" kiya. Dænagana aranci karagana gos tamage piyawat soyagana æwit ohuge siyawu hewat ohuge maeniyange piya wana rajjuruwange aewaemen rajjayatada pat-wi raja pawulakin kara-kara bænda yahatin kal yæwwa lu.

Ratmalana, Western Province.

Corrections.--Page 424, line 7, for pustuhan read puluhan.

Line 9, for pustuwani read puluwani.

APPENDIX

ADDITIONAL NOTES, AND CORRECTIONS, VOLUME I.

Page 21, line 4. For trades read traders.

Page 27, line 19. For Ratemahatmaya read Ratemahatmaya.

Page 40. Tamalitta. In the Katha Sarit Sagara, vol. i, p. 329, note, Mr. Tawney stated that the Tamalitta district probably comprised the tract of country to the westward of the Hughli river, from Bardwan and Kalna on the north to the Kosai river on the south.

Page 41. Lata. A country of this name is stated in a note in the same work in vol ii, p. 221, to have comprised Khandesh and part of Gujarat. It was a seat of the fine arts, and its silk weavers are mentioned in an inscription of 473-74 A.D., some of them having settled at Mandasor in the western Malwa (Ind. Ant., vol. xiv, p. 198). The Lala of Wijaya's father was evidently a different district. It is probably due to the similarity of the names of these two districts--the letters t and l being interchangeable--that Wijaya was supposed to have sailed for Ceylon from a port on the western coast of India, to which a resident in Lata would naturally proceed on his way to that island.

Page 49. According to the Maha Bharata, the Kali Yuga is followed by the Krita Yuga.

Page 51. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 401, the sky was formerly quite close to the earth; but one day when a woman after a meal threw out her leaf-plate a gust of wind carried it up to the sky. The supreme deity, the Sun, objected to be pelted with dirty leaf-plates, so he removed the sky to its present position.

Page 53, note 3. Delete the second sentence.

In Old Deccan Days, p. 169, the Sun, Moon, and Wind went to dine with Thunder and Lightning. The Sun and Wind forgot their mother, a star; but the Moon took home food for her under her finger-nails. The mother cursed the Sun and Wind, but blessed the Moon, her daughter, and promised that she should be ever cool and bright.

Page 66. After Katha Sarit Sagara in the last note, add vol. i.

In the same work, vol. i, p. 489, a King caused his portrait to be painted, and sent the artist to show it to another King and his beautiful daughter, and also to paint a likeness of her and return with it. She and the King were afterwards married. In vol. ii, p. 371, a King sent an ambassador to show a portrait of his son, and ask for a Princess in marriage for him.

In Folklore of the Santal Parganas, p. 251, a Raja with five daughters determined to marry them to five brothers, and the Princes' father had a similar intention. Emissaries from both met at a river, the Princes and girls were seen, and the wedding day fixed. When his brothers went the eldest Prince gave them his shield and sword, and told them to perform the ceremony for him by putting the usual vermilion mark of Indian brides on his bride's forehead with the sword. Unlike the girl in the Sinhalese story, she at first refused to allow the ceremony to be performed, but in the end consented. On the return journey sixteen hundred Rakshasas devoured all the party except the eldest Princess, who was preserved by the Sun God, Chando. Her husband killed them, and brought the party to life.

On p. 302, there is another account of a sword marriage, the bridegroom being a Princess disguised as a Prince.

Page 71. In the Maha Bharata (Vana Parva, cxcii) King Parikshit married a Frog Princess who must never see water.

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 49, a Prince received from a Rakshasi, thanks to a changed letter, a jar of soap that when dropped became a mountain, a jar of needles that when dropped became a hill bristling with needles, and a jar of water which when poured out became a sea. He used these only for conquering other countries.

In Kaffir Folk-Lore (Theal), pp. 82, 87, the magic obstacles also occur. In the former instance, some fat which was given was to be put on a stone; the cannibal pursuers then fought for the stone. In the latter case, a girl carried an egg, a milk-sack, a pot, and a smooth stone; her father pursued her. When thrown down, the egg became a mist, the milk-sack a sheet of water, the pot became darkness, and the stone a rock over which the man could not climb.

Pages 73, 74, 304, 306, and Index. For tuttu read tuttu.

Page 92. In Chinese Folk-Lore Tales (Rev. Dr. Macgowan), p. 25, a person called Kwang-jui purchased a fish and set it free in the river in which it was caught. It proved to be the River God in disguise, who afterwards saved Kwang-jui when he was stabbed and thrown into a river.

In Folklore of the Santal Parganas, p. 239, two Princes who had saved some young birds by killing the snake which annually ate those in the same nest, were given food by their parents, and informed that he who ate the first piece would marry a Raja's daughter and he who ate the second piece would spit gold. These results followed.

Page 107. In the same vol., p. 189, a dwarf a span high let a buffalo hide fall among some thieves who were dividing their booty under the tree in which he was hidden; they ran off and he took home the gold they had left, and informed his uncles that he got it by selling his buffalo skin. They killed all their buffaloes and were laughed at when they took the hides to sell. They then burned his house down, after which followed the pretended sale of the ashes, etc., as in a Bengal variant. In Campbell's Santal Folk Tales, p. 30, the story is similar, the persons cheated being the father-in-law (a King) and brothers-in-law, who were drowned when they were put in the river in bags, in order to find cattle such as the boy obtained from a cow-herd by changing places with him.

At p. 204 of Folklore of the Santal Parganas, a mungus-boy propped the dead body of his mother against a tree as a drove of pack-bullocks was approaching. When she was knocked down he charged the drovers with causing her death, and got their cattle and goods as compensation.

Page 112. For his vicious tricks the brothers of the same mungus-boy carried him off in a palankin to drown him. While they were searching for a deep pool, a shepherd came up with a flock of sheep. The boy cried out that he was being carried off to be married against his will, and would change places with anyone. The shepherd, thinking it a cheap marriage, took his place and was drowned, the boy driving off his sheep. After some days he reappeared, and said he got the sheep in the pool into which he was thrown, but in the deeper parts there were oxen and buffaloes. The brothers in order to get these took palankins, and were pushed into the water in them by the boy, and were drowned. At p. 242, there is the incident of the pretended rejuvenation of the wife by beating her. The man who saw it stole the club and afterwards beat his own wife severely without success.

In the Kolhan tales (Bompas) appended to the same vol., p. 455, a jackal got a drum made out of the skin of a goat of his which the other jackals killed and ate; he stated that he found it in the river, where there were many more. The other jackals jumped in to get them, and were drowned.

In the Arabian Nights (Lady Burton's ed., vol. 4, p. 367) a woman was sentenced to be tied on a cross by her hair, with ten men as guards. While the guards slept, an ignorant Badawi, coming that way, spoke to himself of his intention to taste honey fritters, and believed the woman when she informed him that she was to be freed after eating ten pounds of the fritters, which she detested. He offered to eat them for her, took her place, and she rode off on his horse, dressed in his clothes.

Page 128. In Folklore of the Santal Parganas, p. 226, a potter's wife who gave birth to a boy while digging clay, decided to take home her basket of clay, and leave the child, which was found and reared by a tiger. On p. 289, a woman who had borne twins in the jungle while collecting fruit, left them, and took home her basket of fruit instead. They were found and reared by two vultures, rejoined their parents, and being discovered by the birds were torn in two during the struggle for them.

Page 133. In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 29, the King of Videha sent to the King of Kasi, as a present, a casket containing two poisonous snakes. When the King opened it the venom of the snakes blinded him.

Page 136. In Folklore of the Santal Parganas, p. 348, a deaf Santal who was ploughing at cross roads was asked by a Hindu where the roads went, and not understanding the language thought he was claiming the bulls of the plough. After the question had been repeated several times he began to think the man really had a claim to them, so to avoid being beaten he unyoked them and handed them over to the man, who went off with them. The next mistake was about the food brought by his mother to the field; she complained of it when she returned home, and scolded her daughter-in-law.

Page 145. In the Maha-Bharata (Adi Parva, cxlii), a Rakshasa called Vaka protected a country, but required daily one cart-load of rice, two buffaloes, and a man, as his supply of food. One of the five Pandava Princes, Bhimasena, at his mother's request took the place of a Brahmana whose turn had come to be eaten, ate up the food in front of the Rakshasa, and then threw him down and broke his neck.

Page 159. In the Maha Bharata (Udyoga Parva, cix) it is stated that the residence of the gods who subsist on smoke is in the south. In Kaffir Folk-Lore (Theal), p. 22, it is said that "the hunger of the spirit is allayed with the smoke" of the burnt offerings of animals.

Page 166. In the Katha Sarit Sagara, vol. i, p. 86, Siva gave two red-lotus flowers to a man and his wife, saying that if one of them proved unfaithful the other's lotus would fade. In vol. ii, p. 601, a man said that his wife had given him a garland which would not fade if she remained chaste.

In a Khassonka story in Contes Soudanais (C. Monteil), p. 134, a lion gave a herb to his friend who had become King, telling him that while it was green and fresh the lion would be alive, but when it withered and became yellow he would be dead.

In Kaffir Folk-Lore (Theal), p. 81, a boy who was about to visit cannibals stuck his assagai in the ground, and said, "If it stands still, you will know I am safe; if it shakes, you will know I am running; if it falls down, you will know I am dead."

In Sagas from the Far East, p. 106, six friends separated at a place where six streams met, and each one planted at his stream a tree that would wither if evil befel him. When five returned and saw that the tree of the sixth had withered they went in search of him.

Page 167. In Folk-Tales of Kashmir, 2nd ed., p. 73, the life of a sorcerer was bound up in an earthen pot which he left with his sister; when it was broken he died.

In Folk-Tales from Tibet (O'Connor), p. 113, the life of an ogre was in a boy seated in an underground chamber, holding a crystal goblet of liquor, each drop of which was the spirit of a person whom the ogre had killed. At p. 154, the life of an ogre was in a green parrot in a rock cave.

In the Arabian Nights, vol. 5, p. 20, the soul of a Jinni was in the crop of a sparrow which was shut up in a box placed in a casket; this was enclosed in seven others, outside which were seven chests. These were kept in an alabaster coffer which was buried in the sea, and only the person wearing Solomon's seal ring could conjure it to the surface. The Jinni died when the sparrow was strangled.

In a story of Southern Nigeria (The Lower Niger and its Tribes, Leonard, p. 320) the life of a King was in a small brown bird perched on the top of a tree. When it was shot by the third arrow discharged by a sky-born youth the King died.

Page 173, line 4 from bottom. For burnt read rubbed.

Page 177, line 18. For burnt read rubbed.

To the last note, add, A young man lost all he had, and was then made a prisoner.

Page 178. In Folklore of the Santal Parganas, p. 245, a Raja became blind on kissing his youngest son. He ordered him to be killed, but his mother persuaded the soldiers to take him to a distant country instead; there he married the Raja's daughter, and in order to cure his father went by her advice in search of a Rakshasa, whose daughter he married. The two returned with a magical flower of hers and a hair of the Rakshasa's head, calling on the way for his first wife. By means of the hair a golden palace was created, and when his father's eyes were touched with the flower they were cured.

Page 185. In the notes, lines 10 and 11, the letters v and h in jivha should be transposed.

In Folklore of the Santal Parganas, p. 207, the King's money was stolen by two palace servants. After a soothsayer who was called had eaten the food they brought, he said, "Find or fail, I have at any rate had a square meal." The thieves' names being Find and Fail they thought he knew they were guilty, begged him not to tell the Raja, and disclosed the place where the money was buried. The soothsayer read a spell over mustard seed, tapped the ground with a bamboo till he came to the spot, and dug up and handed the money to the Raja, who gave him half.

In Sagas from the Far East, p. 58, in a Kalmuk tale, an assumed soothsayer recovered a talisman that he saw a Khan's daughter drop. Through overhearing the conversation of two Rakshasas he was able to free the Khan from them, and at last by his wife's cleverness was appointed to rule half the kingdom.

In Chinese Nights' Entertainment (Fielde), p. 18, a poor man, overhearing his wife and son's talk about food, pretended that he could find things by scent, and told his wife what food was in the cupboard. The news spread, and he was ordered to discover the Emperor's lost seal. He feared punishment, and remarked, "This is sharp distress! This is dire calamity!" Hearing this, two courtiers, Sharp and Dyer, told him they had thrown the seal into a well, and begged him not to betray them; he recovered the seal. The Empress then hid a kitten in a basket, and asked what it contained. Expecting to be beheaded, he said, "The bagged cat dies." When the basket was opened the kitten was dead.

Page 190. In the Katha Sarit Sagara, vol. i, p. 211, a woman having told a man that she wished to give her husband who was impaled a drink of water, he bent down and she stood on his back. On looking up he saw that she was eating the man's flesh. He seized her by one foot, but she flew away, leaving her jewelled anklet, which he gave to the King, who married him to his daughter. When the Queen wanted a second anklet the man met with the Rakshasi again at the cemetery; she gave him the anklet and married her daughter to him.

In Folk-Tales of Kashmir, 2nd ed., p. 334, a Prince while keeping watch over a dead body, cut off the leg of an ogress who came. When he gave the King her shoe he was rewarded.

Page 196. The escape of the Prince by sending his foster-brother finds a parallel in a story recorded in the Sinhalese history, the Mahavansa, chapter x. The uncles of Prince Pandukabhaya had endeavoured to murder him because of a prophecy that he would kill them in order to gain the sovereignty, and he had taken refuge among some herdsmen. The account then continues in Dr. Geiger's translation, p. 69:--"When the uncles again heard that the boy was alive they charged (their followers) to kill all the herdsmen. Just on that day the herdsmen had taken a deer and sent the boy into the village to bring fire. He went home, but sent his foster-father's son out, saying: 'I am footsore, take thou fire for the herdsmen; then thou too wilt have some of the roast to eat.' Hearing these words he took fire to the herdsmen: and at that moment those (men) despatched to do it surrounded the herdsmen and killed them all."

In the Katha Sarit Sagara, vol. i, p. 162, a King and Queen ordered their cook to kill the person who brought a message, and sent a Brahmana with it. On the way, the King's son told him to get a pair of ear-rings made, took the message, and was killed by the cook.

In the Kathakoça, p. 172, a merchant who wished to get a youth killed, sent him with a letter to his son ordering poison (vishan) to be given to him. While the youth was asleep in the temple of the God of Love, the merchant's daughter Visha came there, read the letter, corrected the spelling of her name, and her brother married her to the youth. Eventually, the merchant's son was killed by mistake in place of the youth, who became the heir, and the merchant died of grief.

In Cinq Cents Contes et Apologues (Chavannes, extracted from the Chinese Tripitaka), vol. i, p. 165, we find the Indian form of the whole story. A wealthy childless Brahmana householder adopted an abandoned infant (the Bodhisattva), but when his wife was about to be confined he left it in a ditch, where a ewe suckled it till the shepherd returned it to him. He next left it in a rut in a road, but when many hundred carts came next morning the bulls refused to advance until the child was placed in a cart. A widow took charge of it, the householder regretted what he had done, rewarded her, and regained it. Finding after some years that the boy was more intelligent than his own son, he abandoned him among some bamboos, but men seeking firewood saved him. When the householder heard of him he felt remorse, paid the men well, and took him back. Again becoming jealous of his intelligence and popularity, he sent him to a metal founder with a note in which the man was ordered to throw into his furnace the child who brought it. On his way the householder's son, who was playing with others at throwing walnuts, told him to collect his nuts, delivered the letter, and was thrown into the furnace. The householder feared some accident, but arrived too late to save him. Determined to kill the elder boy he sent him with a letter to a distant dependant, who was ordered to drown him. On the road the youth called at the house of a Brahmana friend of the householder, where during the night the host's clever daughter abstracted and read the letter, and replaced it by one giving instructions for the immediate marriage of the youth to her, and the presentation of handsome wedding presents; this was done. When he heard of it the householder became seriously ill; the couple went to salute him, and on seeing them he died in a fit of fury.

Page 198. In Sagas from the Far East, p. 201, in a Kalmuk tale, a woman picked up some tufts of wool, said she would weave cloth and sell it until an ass could be bought for her child, and would have a foal. When the child said he would ride the foal, his mother ordered him to be silent and to punish him went after him with a stick; as he was trying to escape the blow fell on his head and killed him.

In the Arabian Nights, vol. 5, p. 388, there is a story of a Fakir who hung over his head a pot-ful of ghi which he had saved out of his allowance. With the money for which he could sell it he thought he would get a ewe, and gradually breeding sheep and then cattle, would become rich, get married, and have a son whom he would strike if he were disobedient. As he thought this he raised his staff, which struck and smashed the pot of ghi; this fell on him, and spoilt his clothes and bed.

Page 200. In the Katha Sarit Sagara, vol. ii, p. 60, a foolish King who wished to make his daughter grow quickly, was told by his doctors that they must place her in concealment while they were procuring the necessary medicine from a distant country. After several years they produced her, saying that she had grown by the power of the medicine, and the King loaded them with wealth. This story is given in Cinq Cents Contes et Apologues, vol. ii, p. 166.

Page 206. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 33, there is a Hottentot variant. The clothes of a tailor had been torn by a Mouse which denied it and blamed the Cat; the blame was passed on to the Dog, the Wood, the Fire, the Water, the Elephant, and the Ant. The tailor got the Baboon to try them; in order to catch the real culprit it made each one punish the other.

In a Sierra Leone story in Cunnie Rabbit, etc. (Cronise and Ward), p. 313, a boy killed a bird with a stone and his sister ate it, giving him in exchange a grain of corn. White ants ate this and gave him a waterpot. This was swept away by the water, which gave him a fish. A hawk took it and gave him its own wing, which the wind carried off, giving him in exchange much fruit. A baboon ate this and gave him an axe; the Chief took this and satisfied him by presenting him with money and slaves.

Page 208, line 6 of notes. For crane read egret.

Page 212. In Folktales of the Santal Parganas, p. 338, the hare, wanting a dinner of rice cooked with milk, lay down while watch was kept by its friend the jackal. Men taking rice put down their baskets and chased the hare, the jackal meanwhile removing the rice. In this way they got also milk, firewood, a cooking-pot, and some leaf-plates. The jackal brought a fire-brand, cooked the food, and hurried over his bath, at which the hare spent a long time. While it was away, the jackal ate as much rice as he wanted, and filled up the pot with filth over which he placed the remaining rice. When the hare discovered this he threw the contents over the jackal, and drove it away.

Page 215. In the same work, p. 339, the animals were a leopard and a he-goat which occupied its cave and frightened it by saying "Hum Pakpak." The leopard returned with the jackal, their tails tied together, but when the goat stood up and the leopard remarked on the dreadful expressions it used in the morning, they both ran away and the hair was scraped off the jackal's tail.

In Folk-Tales from Tibet, p. 76, two jackals with three cubs occupied a tiger's den, frightened it by telling the cubs they would soon be eating tiger's flesh, and it returned with a baboon which laughed heartily at the story. The jackal called out to the baboon to bring up the tiger quickly, and said they had expected two or three at least. The tiger bolted and bumped the baboon to death, their tails being twisted together.

In Les Avadanas (Julien), No. cxxii, vol. ii, p. 146, the animals are a tiger and stag which frightened it in the same way when a monkey was leading it in search of an animal to kill. It said, "I never would have believed the monkey was so wicked; it seems he wants to sacrifice me to pay his old debts."

In Folk-Tales from an Eastern Forest (Skeat), p. 45, in order to save an elephant a mouse-deer frightened a tiger. An ape went back with the tiger, the mouse-deer said it refused to accept only one tiger when two had been promised, and the tiger ran away.

In Old Hendrik's Tales (Vaughan), p. 19, in a Hottentot variant a wolf and baboon, their tails tied together, were about to punish the jackal. When the female jackal made the cub squall, the male jackal said he had sent the baboon for wolf-meat and he was now bringing one. As he moved towards them, the wolf bolted, dragging the baboon, which got a kink in its tail.

In Reynard the Fox in Southern Africa, p. 24, there is another Hottentot story, the animals being a leopard and ram. When the former ran off, a jackal took it back, fastened to it by a leather thong. As they drew near, the leopard wished to turn back. On the ram's praising the jackal for bringing the leopard to be eaten when its child was crying for food, it bolted and dragged the jackal till it was half-dead.

Page 225, first line. For Crows' read Parrots'.

Page 227. In Sagas from the Far East, p. 309, when a wise parrot saw a man take a large net to spread over their tree, the parrots roosted on a rock. Refusing the leader's advice to move again they were netted, and escaped as in the Sinhalese story, when the bird-catcher counted, "Seventy-one."

Page 230. Mr. Pieris has pointed out in his recent work, Ceylon, vol. i, p. 554, that Nayide was formerly an honorific title of the sons of Chiefs. It is not now so applied.

Page 233. See also The Jataka, No. 546 (vol. vi, p. 167), where one of the tasks of Mahosadha was to overcome the difficulty said to have arisen through the royal bull's being in calf; he settled it by a question.

In Folklore of the Santal Parganas, p. 49, an oilman claimed that his bull bore a calf that a man left near it. The calf-owner was assisted by a night-jar and a jackal, which after pretending to sleep related their dreams; the former had seen one egg sitting on another, the latter had been eating the fishes burnt when the sea got on fire. When the jackal explained that they were as probable as the bull's bearing a calf, the man got it back.

Page 240. In Les Avadanas, No. lvi, vol. i, p. 199. a turtle escaped when a boy at a man's recommendation threw it into water to drown it. This is given in Cinq Cents Contes et Apologues, vol. ii, p. 230, in which work also two forms of the earlier part of the Sinhalese tale appear. In vol. i, p. 404, a single large crane carried away the turtle in its bill. While passing over a town the turtle continually asked "What's this? What's that?" At last the crane opened its mouth to reply, and the turtle fell and was killed and eaten. In vol. ii, pp. 340 and 430, the birds were two wild-geese, and the turtle let itself fall when it spoke. It was killed by the fall in one variant, and by children in the other.

In Sagas from the Far East, p. 215, in a Kalmuk tale, a frog advised a crow that had caught it to wash it before eating it. When the crow put it into a streamlet it crept into a hole in the rock and escaped.

Page 244. In Folklore of the Santal Parganas, p. 329, the animals which raced were an elephant and some ants. Whenever the elephant looked down it saw two ants on the ground, and at last it died of exhaustion. The challenging ants never ran; ants were so numerous that some were always to be seen.

In The Fetish Folk of West Africa (Milligan), p. 214, a chameleon challenged an elephant to race through the forest. After starting it turned back, having arranged that others should be at the end of each stage.

Page 240. In Kaffir Folk-Lore, p. 187, when a lion who had been cheated by a jackal chased it, the jackal took refuge in a hole under a tree, but the lion seized its tail as it entered. The jackal said, "That is not my tail you have hold of; it is a root of the tree." The lion then let go, and the jackal escaped into the hole.

Page 248. The same portion of the tale is found in the Jataka story No. 321 (vol. iii, p. 48).

Page 251. The incident of the crows on the floating carcase is given in the Jataka story No. 529 (vol. v, p. 131).

Page 253. In the title, for Kadmbawa read Kadambawa.

Page 259. In Folk-Tales of Kashmir, 2nd ed., p. 322, ten peasants who counted themselves as only nine, remained weeping until a man told them to put their skull-caps down and count them.

Page 263. In Folklore of the Santal Parganas, p. 352, while three men were sitting under a tree a stranger came up, placed a bunch of plantains on the ground before them, bowed, and went away. Each claimed the obeisance and plantains, and called the others fools; they related their foolish actions in the matter of their wives, and at last divided the fruit equally.

Page 275, line 20. For Rakshasi read Rakshasi.

Page 277. In The Kathakoça (Tawney), p. 164, a Prince whose eyes had been plucked out heard a Bharunda bird tell its young one that if the juice of a creeper growing at the root of the Banyan tree under which he sat were sprinkled on the eyes of a blind Princess she would regain her sight. He first cured himself with it, and afterwards the Princess, whom he married.

Page 279, line 19. For paeya (twenty minutes) read paeya (twenty-four minutes).

Page 282, line 4. For footing and footing read clearing and clearing.

Page 283. In Folk-Tales of Kashmir, 2nd ed., p. 186, a jackal whose life a farmer had spared persuaded a King to marry his daughter to him. He explained away the man's want of manners, and burned his house down when the King was on his way to visit it.

Page 299. Add footnote. Large crocodiles that lived in the ocean are mentioned in the Arabian Nights, vol. 5, p. 14. Sir R. Burton stated in a note that the crocodile cannot live in sea water, but it is well known that a large and dangerous species (C. porosus) is found in the mouths of rivers, where at times of drought the water in some sites is almost pure sea water. When I resided at Mount Lavinia, about seven miles south of Colombo, one of these crocodiles found its way into the sea there during some floods, and lived in it for a week or ten days. Residents informed me that others had been known to remain in the sea there for several days.

Page 300, first line. After 15 insert, and in Indian Fairy Tales (Stokes), p. 182.

Page 301. In a variant by a person of the Cultivating Caste, N.W.P., a Queen sent her three sons to bring three turtle doves from the Pearl Fort (Mutu Kotte). On the way, while the youngest Prince, aged seven years, was asleep his eldest brother blinded him with two thorns (timbol katu); but after he had been abandoned he learnt from the conversation of two Devatawas, who lived in adjoining trees, that by eating the bark of one of their trees he would be cured. After being twice again blinded in this way and regaining his sight, he killed a cobra that each year destroyed and ate the young of two Mainas (starlings, Saela-lihiniya) which had a nest on a tree. He climbed up to the nest, had similar experiences to those related in the story, was carried to the Pearl Fort by a Maina, and brought away three turtle-doves.

In Indian Fairy Tales (M. Stokes), p. 160, a Prince had three tasks before marrying a Princess; he was to crush the oil out of eighty pounds of mustard seed, to kill two demons, and to cut a thick tree trunk with a wax hatchet. Ants did the first task, two tigers killed the demons, and with a hair from the head of the Princess fixed along the edge of the hatchet he cut the tree.

In Folklore of the Santal Parganas, p. 45, a girl was given three tasks by her sisters-in-law. (1) To collect a basket of mustard seed when sown; pigeons picked it up for her. (2) To bring bear's hair for an armlet; two bear cubs helped her to get it. (3) To bring tiger's milk; two tiger cubs got it for her. Three other tasks do not resemble those of the Sinhalese tale. In Campbell's Santal Folk Tales, p. 119, a variant occurs in which bear's milk replaces the hair.

In the Kolhan tales (Bompas) appended to the former vol., p. 481, a Potter was sent by a Raja for tiger's milk, which he obtained by the aid of the cubs. On p. 469 a girl was ordered by her sisters-in-law to collect pulse sown in a field; pigeons helped her to do it. She then went for bear's milk, which a she-bear gave her.

In Folk-Tales from Tibet, p. 98, a boy by killing a dragon saved three young gryphons that were in a nest on a cliff. When they told their parents, the gryphons fed him, and the male carried him to the Fairy King.

In A. von Schiefner's Tibetan Tales (Ralston), p. 72, the Kinnara King gave Prince Sudhana three tasks to perform before marrying his daughter. The last was her identification among a thousand Kinnaris; she assisted him by stepping forward.

Page 307. In Folk-lore of the Telugus (G. R. Subramiah Pantulu), p. 48, a poor Brahmana who had been presented with a pot of flour, thought he would buy a kid with the money he would get for it, and gradually obtain cattle till he was worth three thousand rupees. He would then marry, and have an affectionate son, and keep his wife under control by an occasional kick. As he thought this he kicked, broke the pot, and lost the flour in the dust.

In the Hitopadesa a Brahmana who got a pot containing bread thought he would get ten cowries for it, buy larger pots, and at last become a rich dealer in areka-nuts and betel leaves. He would marry four wives, the youngest being his favourite; and the others being jealous of her he would beat them with his stick. He struck the blow with his stick and smashed his pot.

In Folklore of the Santal Parganas, p. 140, a man who was carrying some pots of oil for two annas, thought he would buy chickens with one anna and gradually obtain cattle and land, and get married. When his children told him to wash quickly on his return from work, he would shake his head, and say, "Not yet." As he said this he shook his head, and the pots on it fell and were smashed.

In Folk-Tales from Tibet, p. 31, a foolish young Mussalman who was promised a hen in return for carrying a jar of oil, thought he would become rich in the same way, and get married. When his child was naughty he would stamp his foot; he stamped as he thought it, and the pot fell and was broken.

Page 311. In Sagas from the Far East, p. 92, in a Kalmuk tale, the wife of a person who usually had the form of a white bird, burned his feathers, cage, and perch while he was absent in his human form at a festival. On his return he informed her that his soul was in the cage, and that he would be taken away by the gods and demons.

At p. 221, also in a Kalmuk tale, a man received from the Serpent-King a red dog which laid aside its form and became a beautiful maiden whom he married. Every morning she became a dog, until one day when she went to bathe he burned her form,--apparently the skin.

At p. 244, in a Mongolian account of Vikramaditya it is stated that Indra gave his father the form of an ass, which he left outside the door when he visited his wife. She burned it, and he remained a man.

In Reynard the Fox in Southern Africa, p. 52, a lion who had eaten a woman preserved her skin whole, and wore it and her ornaments, "so that he looked quite like a woman." He went to her kraal, and at last was detected through part of the lion's hair being visible. The hut was removed and a grass fire made over the sleeping lion.

In Kaffir Folk-Lore (Theal), p. 38, when a girl who had married a crocodile licked its face at its request, it cast off its skin, and became a powerful man.

Page 315. In China it is believed that only wicked persons are struck by lightning. Doolittle's Social Life of the Chinese (Paxton Hood), p. 557. In The Kathakoça, p. 159, three persons who expressed evil thoughts were struck by lightning. In Cinq Cents Contes et Apologues, vol. i, p. 104, a Queen who caused the Bodhisatta, in the form of an elephant, to be destroyed in order that she might have his tusks, was killed by a thunderbolt when she looked at them. In vol. iii, p. 125, a man who was about to kill his mother was similarly destroyed.

Page 318. In the Arabian Nights, vol. 4, p. 383, a girl in Baghdad pretended that while drawing water for a man her finger-ring fell into the well; when he threw off his upper clothes and descended she left him there. As the owner's groom was drawing water afterwards the man came up in the bucket, the groom thought him a demon, dropped the cord, and the man fell down again. The well-owner got him exorcised, but he came up again when the bucket was raised, and sprang out amid shouts of "Ifrit!"

Page 319, last line. For greul read gruel.

Page 320, line 9. For don't read Don't.

Line 31. For plantains read plantains'.