Chapter 74

of this work, Indian Fairy Tales by Miss Stokes, No. XIV, and Lucian's Vera Historia, Book I. In this tale the fish swallows a ship. The crew discover countries in the monster's inside, establish a "scientific frontier," and pursue a policy of Annexation. See also Lane's Arabian Nights, Vol. III, p. 104.

[395] Cf. Grimm's Märchen, No. 60, Sicilianische Märchen, Nos. 39 and 40, with Dr. Köhler's notes.

[396] If such a word can be applied to a place where bodies are burnt.

[397] Samásvasya, the reading of a MS. in the Sanskrit College, would perhaps give a better sense.

[398] I. e. skull-cleaver.

[399] Perhaps we ought to read smritvá for srutvá, "Remembering, calling to mind."

[400] So in Signora von Gonzenbach's Sicilian Stories, p. 66, a lovely woman opens with a knife the veins of the sleeping prince and drinks his blood. See also Veckenstedt's Wendische Sagen, p. 354. Ralston in his Russian Folk-Tales, p. 17, compares this part of the story with a Russian story and that of Sidi Noman in the "Thousand and One Nights," he refers also to Lane's Translation, Vol. I, p. 32.

[401] One is tempted to read vikritám for vikritim, but vikriti is translated by the Petersburg lexicographers as Gespensterscheinung. Vikritám would mean transformed into a Rákshasí.

[402] Skandha when applied to the Rákshasas means shoulder.

[403] Literally great flesh. "Great" seems to give the idea of unlawfulness, as in the Greek mega ergon.

[404] Cp. the golden rose in Gaal, Märchen der Magyaren, p. 44.

[405] Reading tasyán for tasmán.

[406] Somadeva no doubt means that the hairs on the king's body stood on end with joy.

[407] According to the canons of Hindu rhetoric glory is always white.

[408] Night is compared to a female goblin, (Rákshasí). Those creatures have fiery mouths.

[409] Cp. Sicilianische Märchen collected by Laura von Gonzenbach, Vol. I, p. 160.

[410] Magical sciences, in virtue of which they were Vidyádharas or science-holders.

[411] A son or pupil of Visvámitra.

[412] I.e. the Ocean.

[413] Compare the erineos megas phylloisi tethêlôs in the Odyssey,

## Book XII., 103.

[414] The metre of this line is incorrect. There is a superfluous syllable. Perhaps we ought to read ambuvegatah, by the current.

[415] I think we ought to read adhah, downwards.

[416] Cp. Odyssey XII., 432

autar egô poti makron erineon hypsos' aertheis tô prosphys echomên hôs nykteris.

See also Lane's Arabian Nights, Vol. III, p. 7.

[417] all' ara hê ge kat' andrôn kraata bainei. Iliad XIX, v. 93.

[418] Pakshapáta also means flapping of wings. So there is probably a pun here.

[419] So in the Swedish tale "The Beautiful Palace East of the Sun and North of the Earth," the Phoenix carries the youth on his back to the Palace. Dr. Rost compares Arabian Nights, Night 77. See Lane, Vol. III, p. 17 and compare the Halcyon in Lucian's Vera Historia, Book II. 40, (Tauchnitz edition,) whose nest is seven miles in circumference, and whose egg is probably the prototype of that in the Arabian Nights. Cp. the Glücksvogel in Prym and Socin, Syrische Märchen, p. 269, and the eagle which carries Chaucer in the House of Fame. In the story of Lalitánga, extracted by Professor Nilmani Mukerjea from the Kathá Kosha, a collection of Jaina stories, a Bhárunda carries the hero to the city of Champá. There he cures the princess by a remedy, the knowledge of which he had acquired by overhearing a conversation among the birds.

[420] We should read sauvarnabhitti.

[421] Or Chandraprabhá, whose name means "light of the moon." The forbidden chamber will at once remind the reader of Perrault's La Barbe Bleue. The lake incident is exactly similar to one in