Chapter 20

of this work.

[199] The debased form of Buddhism found throughout this work is no doubt the Tantra system introduced by Asanga in the sixth century of our era (Rhys Davids' Manual of Buddhism, pp. 207, 208, 209.) To borrow Dr. Rajendralála Mitra's words, who is speaking of even worse corruptions, (Introduction to the Lalita Vistara, p. 12) it is a wonder "that a system of religion so pure and lofty in its aspirations as Buddhism could be made to ally itself with such pestilent dogmas and practices." The whole incantation closely resembles similar practices in the West. See Brand's Popular Antiquities, Vol. III, pp. 56 and ff. especially the extract from Mason's Anatomie of Sorcerie, 1612, p. 86--"Inchanters and charmers, they which by using of certaine conceited words, characters, circles, amulets, and such like wicked trumpery (by God's permission) doo worke great marvailes: as namely in causing of sicknesse, as also in curing diseases in men's bodies.

[200] Here there is a pun, as Kamalákara means a bed of lotuses, the word paksha meaning wing and also "side." She was of good lineage by her father's and mother's side. Manorathasiddhi means "the attainment of desire."

[201] Compare the Soldier's Midnight Watch in Ralston's Russian Folk-Tales, p. 274.

[202] In the Golden Ass of Apuleius, Pamphile turns herself into an owl; when Apuleius asks to be turned into an owl, in order to follow her, Fotis turns him by mistake into an ass. See also the Ass of Lucian. The story of Circe will occur to every one in connection with these transformations. See also Baring Gould's Myths of the Middle Ages, 1st Series, p. 143.

[203] I read prátah for práyah.

[204] This city is identified by General Cunningham with Adikot near Ramnagar in Rohilcund. (Ancient Geography of India, p. 359 and ff.)

[205] The male and female of this bird are represented by Hindu poets as separated at night.

[206] The sword may be compared with that of Chandamahásena in the eleventh chapter, and with Morglay, Excalibur, Durandal, Gram, Balmung, Chrysaor &c. (See Sir G. Cox's Mythology of the Aryan nations, Vol. I, p. 308.) The same author has some remarks upon Pegasus and other magic horses in his IInd Vol. p. 287 and ff. See also Ralston's Russian Folk-Tales, p. 256 and ff.

[207] Excessive rain, drought, rats, locusts, birds, and foreign invasion.

[208] I have before referred to Ralston's remarks on snakes in his Russian Folk-Tales, p. 65. Melusina is a clear instance of a snake-maiden in European Folk-lore. See her story in Simrock's Deutsche Volksbücher, Vol. VI. There is a similar marriage in Prym und Socin, Syrische Märchen, p. 246.

[209] Compare the commencement of the story of the Blind Man and the Cripple in Ralston's Russian Folk-Tales, and Waldau's Böhmische Märchen, p. 445. This tale appears to belong to the Atalanta cycle.

[210] The passage is full of puns, which it is impossible to translate: the "ornaments" may be rhetorical ornaments, there is also a reference to the gunas of rhetorical writers. "Sweetly-tinkling" might mean "elegant words." Gunákrishtá in sloka 76 b, may also mean that the princess was attracted by the good qualities of her opponent.

[211] Dr. Kern conjectures udaghátayat, which is as far as I can make out, the reading of the Sanskrit College MS.

[212] There is probably a pun here. It may mean that his joints and body were relaxed by old age.

[213] This seems to be the meaning of mánava here. See Böhtlingk and Roth s. v.

[214] The word also means "dust."

[215] Or "by great sorrow."

[216] Mára, the god of Love, is the Buddhist devil.

[217] The Kumuda remains with its petals closed during the day.

[218] I follow the Sanskrit College MS. reading dhrityá.

[219] A being recording the vices and virtues of mankind in Yama's world. Kuhn, in his Westfälische Sagen, p. 71, speaks of "a devil who records the evil deeds of men." Böhtlingk and Roth say that utpunsayati in sl. 323 should be utpánsayati.

[220] Compare the story in Waldau's Böhmische Märchen, p. 242, Gut dass es den Tod auf Erden gibt!

[221] Cp. the speech of Chi, the scribe of the realms below, in Giles's Strange Stories from a Chinese Studio, p. 366.

[222] I substitute Bauddham for bodhum.

[223] I follow the Sanskrit College MS. which reads lopatah for lobhatah.

[224] This idea is found in the story of Jímútaváhana in the 21st Taranga of this work, where see note. Cp. also "Das Wasser des Lebens," Grimm. 97, and the notes in his 3rd volume. See also note on page 499 of Vol. I; and Herrtage's edition of the English Gesta, page 344.

[225] I read ullághayan, which is found in the Sanskrit College MS.

[226] I read with the MS. in the Sanskrit College bhuktottaram.

[227] It also means "the virtues of good or learned men."

[228] It also means "without wealth;" vritta also means "metre."

[229] i.e. female Yaksha.

[230] The notion which Lucretius ridicules in his famous lines, (Book III, 776 and ff,)

Denique conubia ad Veneris partusque ferarum Esse animas præsto deridiculum esse videtur, Expectare immortales mortalia membra &c.

would, it is clear, present no difficulty to the mind of a Hindu. Nor would he be much influenced by the argument in lines 670-674 of the same book,

Præterea si immortalis natura animai Constat, et in corpus nascentibus insinuetur, Cur super anteactam ætatem meminisse nequimus, Nec vestigia gestarum rerum ulla tenemus?

[231] i.e. vision of the goddess of Fortune: something like Fortunatus.

[232] I read báhú and vidhvastatá: kim tad in sl. 78 should probably be tat kim.

[233] In the original there is a most elaborate pun: "free from calamity" may mean also "impolitic" or "lawless."

[234] A name of Siva.

[235] My native friends tell me that the hand is waved round the head, and the fingers are snapped four or ten times.

[236] Possibly this story is the same as that of Tannhäuser, for which see Baring-Gould's Curious Myths of the Middle Ages, pp. 196-208. He remarks that the story of Tannhäuser is a very ancient myth christianized.

[237] For the consequences entailed in European Stories by eating fruit in the under-world, see Kuhn, Westfälische Märchen, Vol. 1, p. 127; Grimm, Irische Märchen, p. ciii.

[238] The Sanskrit College MS. has dantadríshtádharotkatán. Perhaps drishta should be dashta. It would then mean terrible because they were biting their lips.

[239] The Sanskrit College MS. reads vimánavijigíshayá.

[240] Descendants of Vrishni and relatives of Krishna. In Achyuta there is a pun: the word may mean "Vishnu" and also "permanent": rámam may also refer to Balaráma, who is represented us a drunkard.

[241] Pátála, like Milton's lower world, "wants not her hidden lustre, gems and gold."

[242] Kumudiní means an assemblage of white water-lilies: female attendants may also mean bees, as the Sandhi will admit of ali or áli: rajendram should probably be rájendum, moon of kings, as the kumudiní loves the moon.

[243] Cp. the story of Saktideva in