chapter 73

will be found another instance of a "rifted rock whose entrance leads to hell." Cp. the Hercules Furens of Seneca, v. 662 & ff.

[666] For a parallel to the absurdities that follow, see Campbell's West Highland Tales, p. 202.

[667] The personified energies of the principal deities, closely connected with the worship of the god Siva. Professor Jacobi compares them with the Greek goddesses called mêteres, to whom there was a temple in the Sicilian town of Engyion. (Indian Antiquary, January 1880.)

[668] For ávaham I read áhavam.

[669] Labdhakakshyáh is probably a misprint for baddhakakshyáh.

[670] I read abhikánkshá for abhikánksho which is found in Brockhaus's text. This is supported by a MS. in the Sanskrit College.

[671] The MS. in the Sanskrit College reads jagme.

[672] Possibly an arrow with a head resembling two hands joined.

[673] There is probably a pun here. Kshetra, besides its astrological sense, means a wife on whom issue is begotten by some kinsman or duly appointed person, as in the Jewish law.

[674] Tvashtri is the Vulcan of the Hindus. Bhaga is an Áditya regarded in the Vedas as bestowing wealth, and presiding over marriage, his Nakshatra is the Uttara Phálguní. Aryaman is also an Áditya; Púshan, originally the sun, is in later times an Áditya. The "canopy of arrows" reminds us of the saying of Dieneces, Herodotus, VII. 227, and of Milton, P. L., VI. 666.

[675] An epithet of Siva in his character of the destroying deity.

[676] There are three different styles of music called tára, udára, and mudára. So the word márga contains a pun.

[677] Ogha means current and also quick time in music.

[678] Chhaláhatah is a mistake for chhaládritah. See Böhtlingk and Roth, (s. v. han with á). The MS. in the Sanskrit College has chhaládatah.

[679] Here Brockhaus makes a hiatus.

[680] I read Gunasarmanah or Gunasarmane.

[681] The old story of Hippolyte, the wife of Acastus, (the "Magnessa Hippolyte" of Horace,) and Peleus, of Antea and Bellerophon, of Phædra and Hippolytus, of Fausta and Crispus. See also the beginning of the Seven Wise Masters, Simrock's Deutsche Volksbücher, Vol. XII, pp. 128, 129. Cp. also Grössler, Sagen der Grafschaft Mansfeld, p. 192. See the remarkable statement in Rohde, Der Griechische Roman, p. 31, quoted from Pausanias I, 22, 1, to the effect that the story of Phædra was known to "Barbarians."

[682] Cp. the English superstitions with regard to the raven, crow and magpie (Henderson's Folk-lore of the Northern Counties, pp. 95 and 96, Hunt's Romances and Drolls of the West of England, p. 429, Thiselton Dyer, English Folk-lore, pp. 80 and 81). See also Horace, Odes, III, 27. In Europe the throbbing or tingling of the left ear indicates calamity, (Liebrecht, Zur Volkskunde, p. 327, Hunt's Romances and Drolls of the West of England, p. 430, Thiselton Dyer, English Folk-lore, p. 279). See also Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, p. 313, and Birlinger, Aus Schwaben, pp. 374-378, and 404. For similar superstitions in ancient Greece see Jebb's Characters of Theophrastus, p. 163, "The superstitious man, if a weasel run across his path, will not pursue his walk until some one else has traversed the road, or until he has thrown three stones across it. When he sees a serpent in his house, if it be the red snake, he will invoke Sabazius, if the sacred snake, he will straightway place a shrine on the spot * * * * If an owl is startled by him in his walk, he will exclaim "Glory be to Athene!" before he proceeds." Jebb refers us to Ar. Eccl. 792.

[683] The Sanskrit College MS. reads nyáyam for práptam "hear my suit against Gunasarman." This makes a far better sense.

[684] Daridryo is probably a misprint for daridro.

[685] Cp. Thiselton Dyer's English Folk-lore, p. 280. He remarks: "A belief was formerly current throughout the country in the significance of moles on the human body. When one of these appeared on the upper side of the right temple above the eye, to a woman it signified good and happy fortune by marriage. This superstition was especially believed in in Nottinghamshire, as we learn from the following lines, which, says Mr. Briscoe, (author of 'Nottinghamshire Facts and Fictions') were often repeated by a poor girl at Bunny:--

'I have a mole above my right eye, And shall be a lady before I die. As things may happen, as things may fall Who knows but that I may be Lady of Bunny Hall?'

The poor girl's hopes, it is stated, were ultimately realized, and she became 'Lady of Bunny Hall.' See Brand's Popular Antiquities, Vol. III, pp. 252-255.

[686] I read dehatyágam and vánchasi.

[687] I. e. "beautiful." There is a pun here.

[688] Pátála = Hades, i. e., the world below, vasati = dwelling.

[689] Here Brockhaus supposes a hiatus.

[690] Savará should probably be saraká.

[691] Here Brockhaus supposes a hiatus.

[692] The god of Death.

[693] i. e. Destruction (a goddess of death and corruption).

[694] i. e. the god of the wind.

[695] The god of wealth.

[696] Cp. Homer's Iliad, Book XV, 113-141.

[697] For anyonyais I read anye' anyais.

[698] Or perhaps--with arrows having ten million points.

[699] Cp. Thiselton Dyer's English Folk-lore, p. 203.

[700] Probably some kind of sparkling gem.

[701] Said to mean, planets or demons unfavourable to children.

[702] Cp. Odyssey VII, 117. The same is asserted by Palladius of the trees in the island of Taprobane, where the Makrobioi live. The fragment of Palladius, to which I refer, begins at the 7th Chapter of the IIIrd book of the History of the Pseudo-Callisthenes edited by Carolus Mueller.

[703] i. e., connected in some way with Buddha. See Böhtlingk and Roth s. v.

[704] i. e., the Himálaya.

[705] This seems to agree with the story as told in the Bhágavata Purána. For various forms of the Ráma legend, see the translation of the Uttara Ráma Charita by M. Félix Nève.

[706] The story of Genovefa in Simrock's Deutsche Volksbücher, Vol. I, p. 371, bears a striking resemblance to that of Sítá. The way in which Schmerzensreich and his father retire to the forest at the end of the story is quite Indian. In the Greek novel of Hysminias and Hysmine the innocence of the heroine is tested by the fountain of Diana (Scriptores Erotici, p. 595). For parallels to the story of Genoveva or Genovefa see Prym und Socin, Syrische Märchen, LII, and the Introduction, p. xxii.

[707] One of the five trees of Paradise. For the golden lotuses, see

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