Chapter 75
of this work. See also Ralston's Russian Folk-Tales, p. 241, where Prince Ivan by the help of his tutor Katoma propounds to the Princess Anna the fair, a riddle which enables him to win her as his wife.
[107] The god of justice.
[108] Benfey considers this story as Buddhistic in its origin. In the "Memoires Sur les Contrées Occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stanislas Julien" we are expressly told that Gautama Buddha gave his flesh to the hawk as Sivi in a former state of existence. It is told of many other persons, see Benfey's Panchatantra, Vol. I, p. 388, cp. also Campbell's West Highland Tales, p. 239, Vol. I, Tale XVI. M. Lévêque (Les Mythes et Légendes de L'Inde p. 327) connects this story with that of Philemon and Baucis. He lays
## particular stress upon the following lines of Ovid:
Unicus anser erat, minimæ custodia villæ Quem Dîs hospitibus domini mactare parabant: Ille celer penna tardos ætate fatigat, Eluditque diu, tandemquo est visus ad ipsos Confugisse deos. Superi vetuere necari.
See also Gubernatis, Zoological Mythology, Vol. II, pp. 187, 297 and 414.
[109] I. e., Siva.
[110] Vrihat Kathá.
[111] Compare the story of Orpheus.
[112] It is unnecessary to remind the reader of the story of the Sibyl.
[113] I. e., Durgá.
[114] I believe this refers to Arjuna's combat with the god when he had assumed the form of a Kiráta or mountaineer. Siva is here called Tripurári, the enemy or destroyer of Tripura. Dr. Brockhaus renders it quite differently.
[115] Composed of rice, milk, sugar and spices.
[116] Certain female divinities who reside in the sky and are the wives of the Gandharvas. Monier Williams, s. v.
[117] Brahmá. He emerges from a lotus growing from the navel of Vishnu.
[118] In the word sasnehe there is probably a pun; sneha meaning love, and also oil.
[119] The charioteer of Indra.
[120] For illustrations of this bath of blood see Dunlop's Liebrecht, page 135, and the note at the end of the book. The story of Der arme Heinrich, to which Liebrecht refers, is to be found in the VIth Volume of Simrock's Deutsche Volksbücher. Cp. the story of Amys and Amylion, Ellis's Early English Romances, pp. 597 and 598, the Pentamerone of Basile, Vol. I, p. 367; Prym and Socin's Syrische Märchen, p. 73; Grohmann's Sagen aus Böhmen, p. 268; Gonzenbach's Sicilianische Märchen, p. 354, with Dr. Köhler's notes.
[121] This is the Roc or Rokh of Arabian romance, agreeing in the multiplicity of individuals as well as their propensity for raw flesh.
(See Sindbad's Voyages ed. Langlès, p. 149.) The latter characteristic, to the subversion of all poetical fancies, has acquired, it may be supposed, for the Adjutant (Ardea Argila) the name of Garuda. A wundervogel is the property of all people, and the Garuda of the Hindoos is represented by the Eorosh of the Zend, Simoorgh of the Persians, the Anka of the Arabs, the Kerkes of the Turks, the Kirni of the Japanese, the sacred dragon of the Chinese, the Griffin of Chivalry, the Phoenix of classical fable, the wise and ancient bird that sits upon the ash Yggdrasil of the Edda, and according to Faber with all the rest is a misrepresentation of the holy cherubim that guarded the gate of Paradise. Some writers have even traced the twelve knights of the round table to the twelve Rocs of Persian story. (Wilson's Essays, Vol. I, pp. 192, 193, note.)
Gigantic birds that feed on raw flesh are mentioned by the Pseudo-Callisthenes, Book II, ch. 41. Alexander gets on the back of one of them, and is carried into the air, guiding his bird by holding a piece of liver in front of it. He is warned by a winged creature in human shape to proceed no further, and descends again to earth. See also Liebrecht's Dunlop, p. 143 and note. See also Birlinger, Aus Schwaben, pp. 5, 6, 7. He compares Pacolet's horse in the story of Valentine and Orson.
[122] A wild mountaineer. Dr. Bühler observes that the names of these tribes are used very vaguely in Sanskrit story-books.
[123] Sovereign of the snakes.
[124] I. e., given by Fortune.
[125] Cp. the story of Sattvasíla, which is the seventh tale in the Vetála Panchavinsati, and will be found in