chapter 61

of this work. He compares the story of Dhúminí in the Dasakumára Charita, page 150, Wilson's edition, which resembles this story more nearly even than the form in the Panchatantra. Also a story in Ardschi Bordschi, translated by himself in Ausland 1858, No. 36, pages 845, 846. (It will be found on page 305 of Sagas from the Far East.) He quotes a saying of Buddha from Spence Hardy's Eastern Monachism, page 166, cp. Köppen, Religion des Buddha, p. 374. This story is also found in the Forty Vazírs, a collection of Persian tales, (Behrnauer's translation, Leipzig, 1851, page 325.) It is also found in the Gesta Romanorum, c. 56. (But the resemblance is not very striking.) Cp. also Grimm's Kinder- und Hausmärchen, No. 16. (Benfey's Panchatantra, Vol. I, pp. 436 and ff.) This story is simply the Cullapadumajátaka, No. 193 in Fausböll's edition. See also Ralston's Tibetan Tales, Introduction, pp. lxi-lxiii.

[134] In La Fontaine's Fables X, 14, a man gains a kingdom by carrying an elephant.

[135] In the story of Satyamanjarí, a tale extracted by Professor Nilmani Mookerjee from the Kathá Kosa, a collection of Jaina stories, the heroine carries her leprous husband on her back.

[136] This story is found, with the substitution of a man for a woman, on p. 128 of Benfey's Panchatantra, Vol. 11; he tells us that it is also found in the 17th chapter of Silvestre de Sacy's Kalila o Dimna (Wolff's Translation II, 99; Knatchbull, 346,) in the 11th section of Symeon Seth's Greek version, 14th chapter of John of Capua; German translation Ulm, 1483 Y., 5; Anvár-i-Suhaili, p. 596 Cabinet des Fées, XVIII, 189. It is imitated by Baldo, 18th fable, (Poesics Inédites du Moyen Age by Edéléstand du Méril, p. 244.) Benfey pronounces it Buddhistic in origin, though apparently not acquainted with its form in the Kathá Sarit Ságara. Cp. Rasaváhini, chap. 3. (Spiegel's Anecdota Paliea). It is also found in the Karma Sataka. Cp. also Matthæus Paris, Hist. Maj. London, 1571, pp. 240-242, where it is told of Richard Coeur de Lion; Gesta Romanorum, c. 119; Gower, Confessio Amantis,

## Book V; E. Meier Schwäbische Volksmärchen. (Benfey's Panchatantra,

Vol. I, p. 192 and ff.) Cp. also for the gratitude of the animals the IVth story in Campbell's Tales of the West Highlands. The animals are a dog, an otter and a falcon, p. 74 and ff. The Mongolian form of the story is to be found in Sagas from the Far East, Tale XIII. See also the XIIth and XXIInd of Miss Stokes's Indian Fairy Tales. There is a striking illustration of the gratitude of animals in Grimm's No. 62, and in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 483. De Gubernatis in a note to p. 129 of Vol. II, of his Zoological Mythology, mentions a story of grateful animals in Afanassief. The hero finds some wolves fighting for a bone, some bees fighting for honey, and some shrimps fighting for a carcase; he makes a just division, and the grateful wolves, bees, and shrimps help him in need. See also p. 157 of the same volume. No. 25 in the Pentamerone of Basile belongs to the same cycle.

See Die dankbaren Thiere in Gaal's Märchen der Magyaren, p. 175, and Der Rothe Hund, p. 339. In the Saccamkirajatátaka No. 73, Fausböll, Vol. I, 323, a hermit saves a prince, a rat, a parrot and a snake. The rat and snake are willing to give treasures, the parrot rice, but the prince orders his benefactor's execution, and is then killed by his own subjects. See Bernhard Schmidt's Griechische Märchen, p. 3, note. See also Ralston's Tibetan Tales, Introduction, pp. lxiii-lxv.

[137] In Giles's Strange Stories from a Chinese Studio, a tiger, who has killed the son of an old woman, feeds her henceforth, and appears as a mourner at her funeral. The story in the text bears a faint resemblance to that of Androclus, (Aulus Gellius. V, 14). See also Liebrecht's Dunlop, p. 111, with the note at the end of the Volume.

[138] Cp. Gijjhajátaka, Fausböll, Vol. II, p. 51.

[139] Cp. the 46th story in Sicilianische Märchen gesammelt von Laura von Gonzenbach, where a snake coils round the throat of a king, and will not let him go, till he promises to marry a girl, whom he had violated. See also Benfey's Panchatantra, Vol. I, p. 523.

[140] The Petersburg lexicographers explain takka as Geizhals, Filz; but say that the word thaka in Marathi means a rogue, cheat. The word kadarya also means niggardly, miserly. General Cunningham (Ancient Geography of India, p. 152) says that the Takkas were once the undisputed lords of the Panjáb, and still subsist as a numerous agricultural race in the lower hills between the Jhelum and the Rávi.

[141] So in the Russian story of "The Miser," (Ralston's Russian Folk-tales, p. 47.) Marko the Rich says to his wife, in order to avoid the payment of a copeck; "Harkye wife! I'll strip myself naked, and lie down under the holy pictures. Cover me up with a cloth, and sit down and cry, just as you would over a corpse. When the moujik comes for his money, tell him I died this morning." Ralston conjectures that the story came originally from the East.

[142] This resembles the conclusion of the story of the turtle Kambugríva and the swans Vikata and Sankata, Book X, chap. 60, sl. 169, see also Ralston's Russian Folk-Tales, p. 292. A similar story is told in Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349, of the people of Teterow. They adopted the same manoeuvre to get a stone out of a well. The man at the top then let go, in order to spit on his hands.

[143] I follow Dr. Kern's conjecture avikritânanâ.

[144] In the Sicilianische Märchen, No. 14, a prince throws a stone at an old woman's pitcher and breaks it. She exclaims in her anger, "May you wander through the world until you find the beautiful Nzentola!" Nos. 12 and 13 begin in a similar way. A parallel will be found in Dr. Köhler's notes to No. 12. He compares the commencement of the Pentamerone of Basile.

[145] Cp. the Yaksha to whom Phalabhúti prays in Ch. XX. The belief in tree-spirits is shewn by Tylor in his Primitive Culture to exist in many parts of the world. (See the Index in his second volume.) Grimm in his Teutonic Mythology (p. 70 and ff) gives an account of the tree-worship which prevailed amongst the ancient Germans. See also an interesting article by Mr. Wallhouse in the Indian Antiquary for June 1880.

[146] The Sanskrit College reads anena for asanena. Dr. Kern wishes to read suhitasyápy asanena kim. This would still leave a superfluity of syllables in the line.

[147] This part of the story may be compared with the story of As tres Lebres in Coelho's Contos Portuguezes, p. 90, or that of the Blind Man and the Cripple in Ralston's Russian Folk Tales.

[148] In the notice of the first ten fasciculi of this translation which appeared in the Saturday Review for May 1882, the following interesting remark is made on this story:

"And the story of the woman, who had eleven husbands, bears a curious but no doubt accidental likeness to an anecdote related by St. Jerome about a contest between a man and his wife as to which would outlive the other, she having previously conducted to the grave scores of husbands and he scores of wives."

[149] So in the Novellæ Morlini, No. 4, a merchant, who is deeply involved, gives a large sum of money to the king for the privilege of riding by his side through the town. Henceforth his creditors cease their importunities. (Liebrecht's Dunlop, p. 494.)

[150] I follow the Sanskrit College MS. which reads vidyábhih saha samsmritá.

[151] An allusion to the custom of choosing a husband in the Svayamvara ceremony, by throwing a garland on the neck of the favoured suitor.

[152] Dr. Kern would read ásata.

[153] Compare Book III of the novel of Achilles Tatius, c. 5.

[154] Cp. Enmathius' novel of Hysminias and Hysmine, Book IX, ch. 4.

Epi dê toutois pasin ophthalmos hêlato mou ho dexios, kai ên moi to sêmeion agathon, kai to promanteuma dexiôtaton

See also Theocritus III, 37.

halletai ophthalmos meu ho dexios· ê rha g' idêsô autan?

Where Fritsche quotes Plant. Pseudol. 1.1.105. Brand in his Popular Antiquities, Vol. III, p. 172, quotes the above passage from Theocritus, and a very apposite one from Dr. Nathaniel Home's Demonologie--"If their ears tingle, they say they have some enemies abroad that doe or are about to speake evill of them: so, if their right eye itcheth, then it betokens joyful laughter."

Bartsch in his Sagen, Märchen, und Gebraüche aus Mecklenburg, says, "Throbbing in the right eye betokens joy, in the left, tears." In Norway throbbing in the right ear is a good sign, in the left a bad sign (Liebrecht, Zur Volkskunde, p. 327.) Forcellini s. v. Salisatores quotes from Isidor. VIII, 9. Salisatores vocati sunt, qui dum eis membrorum quæcunque partes salierint, aliquid sibi exinde prosperum, seu triste significare prædicunt.

[155] i. e., under the protection of a Buddha.

[156] So Malegis in Die Heimonskinder represents that his blind brother will be freed from his affliction when he comes to a place where the horse Bayard is being ridden. (Simrock's Deutsche Volksbücher, Vol. II, p. 96.)

[157] See note in Vol. I, p. 121. So Balder is said to be so fair of countenance and bright that he shines of himself. (Grimm's Teutonic Mythology, translated by Stallybrass, p. 222.) In Tennyson's Vivien we find

"A maid so smooth, so white, so wonderful, They said a light came from her when she moved."

[158] This probably means that she was burnt with his corpse.

[159] Böhtlingk and Roth read sákinísiddhisamvará.

[160] We have had many transformations of this kind and shall have many more. A very amusing story of a transformation is found in Campbell's Highland Tales, Vol. II, p. 60 which may be compared with this. The biter is bit as in our text, and in the story of Sidi Noman in the Arabian Nights, which closely resembles this.

[161] I read kritvá for kírtvá.

[162] Cp. the story of the Porter and the Ladies of Baghdad in the Arabian Nights. (Lane's translation, Vol. I, page 129.) The bitches are solemnly beaten in the same way as the mare in our story. They are the sisters of the lady who beats them.

[163] Professor Cowell informs me that there is a passage in the Sankara Dig Vijaya which explains this. A seer by means of this vidyá gains a life equivalent to 11 years of Brahmá. It seems to be a life-prolonging charm.

[164] So "one who dwelt by the castled Rhine" called the flowers, "the stars that in earth's firmament do shine."

[165] This story extends to the end of the book.

[166] The word tejas also means "courage."

[167] An elaborate pun, only intelligible in Sanskrit.

[168] Cp. the long black tongue which the horrible black man protrudes in Wirt Sikes's British Goblins, p. 177. In Birlinger's Aus Schwaben, Vol. I, p. 341, the fahrende schüler puts out his tongue in a very uncanny manner.

[169] Cp. Ralston's Russian Folk-Tales, p. 15, Giles's Strange Stories from a Chinese Studio, p. 294, and the classical legend of the birth of Adonis. A similar story will be found in Liebrecht, Zur Volkskunde, p. 306. In Bernhard E. Schmidt's Griechische Märchen, No. 5, three maidens come out of a citron, and one of them again out of a rosebush. For other parallels see the Notes to No. XXI, in Miss Stokes's Indian Fairy Tales. Cp. also Das Rosmarinsträuchlein in Kaden's Unter den Olivenbäumen, (Stories from the South of Italy), p. 10. In the 49th Story of the Pentamerone of Basile a fairy comes out of a citron. The word I have translated "tear" is in the original vírya. See Rohde, Der Griechische Roman, p. 195, and Ralston's Tibetan Tales, Introduction, p. lii.

[170] See the story of Polyidos, in Preller, Griechische Mythologie, Vol. II, p. 478. Preller refers to Nonnus, XXV, 451 and ff. The story terminates psychê d' eis demas êlthe to deuteron. See also Baring Gould's Curious Myths of the Middle Ages, New Edition, 1869, pp. 399-402, and Rohde, Der Griechische Roman, pp. 112 and 126.

[171] Dr. Kern conjectures evam.

[172] In Bengal no animal sacrifices are offered to Siva at the present day.

[173] Cp. "The Story of the First Royal Mendicant," Lane's Arabian Nights, Vol. I, p. 136.

[174] I follow the Sanskrit College MS. which reads kesakapáládi; perhaps for kesa we should read vesa. The skulls have been mentioned before.

[175] For ásvasto I read visvasto. Perhaps we ought to read asvastho, i. e., sick, ill.

[176] The wanderings of Herzog Ernst are brought about in a very similar manner. (See Simrock's Deutsche Volksbücher, Vol. III, p. 278).

[177] Compare the myths of Attis and Cyparissus. In the story called "Der rothe Hund," Gaal, Märchen der Magyaren, p. 362, the queen becomes a dry mulberry tree. See also Grohmann, Sagen aus Böhmen, p. 116. In Ovid's Metamorphoses, XIV, 517 an abusive pastor is turned into an oleaster.

[178] Triphalá according to Professor Monier Williams means the three myrobalans, i. e., the fruits of Terminalia Chebula, T. Bellerica, and Phyllanthus Emblica; also the three fragrant fruits, nutmeg, areca-nut, and cloves; also the three sweet fruits, grape, pomegranate and date. The first interpretation seems to be the one usually accepted by the Pandits of Bengal.

[179] i. e., Nága a kind of snake demon. See Ralston's Russian Folk-Tales, page 65, Veckenstedt's Wendische Märchen, pp. 400-409, Prym und Socin, Syrische Märchen, pp. 100, 101. The sword with a name may remind the reader of Balmung, Excalibur, Durandal &c.

[180] The Sanskrit College MS. reads sámpusáraih perhaps for sámbusârasaih i. e., with the water-cranes.

[181] Anáyata is a misprint for anáyatta.

[182] I read kulamandiram with the MS. in the Sanskrit College.

[183] i. e., Máyá.

[184] For vanopamám I conjecture vanopamát.

[185] i. q., Ganesa.

[186] Or "the elephants of his enemies." Here there is probably a pun.

[187] Literally, "water-men." Perhaps they were of the same race as Grendel the terrible nicor. See also Veckenstedt's Wendische Märchen, p. 185 and ff., Grimm's Irische Märchen, p. cv, Kuhn's Westfälische Märchen, Vol. II, p. 35, Waldau's Böhmische Märchen, p. 187 and ff., and the 6th and 20th Játakas. See also Grohmann's account of the "Wassermann," Sagen aus Böhmen, p. 148.

[188] The MS. in the Sanskrit College seems to me to read púrnosya.

[189] I read 'nyuvesustham, which is the reading of the Sanskrit College MS.

[190] The silk-cotton tree.

[191] Or Hansávalí.

[192] Or Kamalákara.

[193] It may also mean a host of Bráhmans or many birds and bees. It is an elaborate pun.

[194] Another pun! It may mean "by obtaining good fortune in the form of wealth."

[195] For vátáyanoddesát the Sanskrit College MS. reads cháyatanoddesát; perhaps it means "entering to visit the temple."

[196] Cp. Die Gänsemagd, Grimm's Kinder- und Hausmärchen, No. 89. See also Indian Fairy Tales, by Miss Stokes, No. 1; and Bernhard Schmidt's Griechische Märchen, p. 100. In the 1st Tale of Basile's Pentamerone, Liebrecht's translation, a Moorish slave-girl supplants the princess Zoza. See also the 49th tale of the same collection. In Gonzenbach's Sicilianische Märchen, Nos. 33 and 34, we have tales of "A substituted Bride;" see Dr. Köhler's notes.

[197] i. e., Vishnu.

[198] The sword seems to be essential in these rites: compare the VIth book of the Æthiopica of Heliodorus, where the witch Cybele raises her son to life, in order that he may prophesy; see also the story of Kálarátri,