Chapter XXII

for another version of this story. It is found in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 77.

[350] The MS. in the Sanskrit College reads súrásandrishtaprishthas.

[351] I adopt the reading of the Sanskrit College MS. adhrisya for adhrishya, invincible, instead of adrisya invisible.

[352] i. e., Párvatí or Durgá.

[353] See Vol. I, p. 48, and Baring Gould's remarks in his Curious Myths of the Middle Ages, Second Series, "The piper of Hamelin."

[354] Here there is an insipid pun about the army of the Pándavas penetrating by the help of Arjuna the host of Karna. There seems to be an allusion to Krishna also. For vivikshatím the Sanskrit College MS. reads vimathnatím.

[355] See Vol. I, p. 176.

[356] The Sanskrit College MS. has balád for the balí of Brockhaus's edition. For the "wager" see Vol. I, p. 182.

[357] The Sanskrit College MS. reads Tárkshyan nánákranda nityákarnana nirghrinam.

[358] The Sanskrit College MS. has sánunayám.

[359] The Sanskrit College MS. reads vidadhyád. This is the reading which I follow hero in preference to that of Brockhaus.

[360] Cp. Waldau's Böhmische Märchen, p. 594. See Bernhard Schmidt's Griechische Märchen, p. 106.

[361] The MS. in the Sanskrit College reads anyam vrittátmánam: anyam at any rate must be right.

[362] See Vol. I, pp. 104, 294, and 574.

[363] The Sanskrit College MS. reads prág for náma.

[364] The Sanskrit College MS. gives mándyam for maurkhyam.

[365] The Sanskrit College MS. gives mankshu for mantram.

[366] Duhkhávahe, the reading of Brockhaus's edition, is obviously a misprint for sukhávahe, which I find in the Sanskrit College MS.

[367] May we compare this king to Daphnis, who ton hautô anye pikron erôta, kai es telos anye moiras?

[368] Cp. the behaviour of the followers of the emperor Otho.

[369] Bhanga also means defeat.

[370] This vice was prevalent even in the Vedic age. See Zimmer, Alt-Indisches Leben, pp. 283-287; Muir's Sanskrit Texts, Vol. V, pp. 425-430. It is well-known that the plot of the Mahábhárata principally turns on this vice.

[371] Compare the conduct of Máthura in the Mrichchhakatika. For the penniless state of the gambler, see p. 195, and Gaal, Märchen der Magyaren, p. 3.

[372] I read sakshyámi with the Sanskrit College MS.

[373] Prabodhya should, I think, be prabudhya.

[374] It also means, in the case of Vishnu, "by his incarnation in the form of a boar."

[375] There is a probably a pun in súchitah.

[376] So in the legend of Pope Gregory the child is exposed with a sum of gold at its head, and a sum of silver at its feet. (English Gesta, edited by Herrtage, No. LXI.) The story will also be found in Simrock's Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as in the Gesta. See also No. 85 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes. Cp. V. and VI in Prym and Socin's Syrische Märchen for stories of exposed children who attain wealth and power.

[377] I read with the Sanskrit College MS. prayatah for prayátah. The latter reading however gives a fair sense. In sl. 67 I read tishthaty.

[378] The modern Allahabad.

[379] Literally "head of Gayá." When Gayásura was engaged in devotion on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods came to him, and asked him what object he had in view. He said his wish was that his body might become the holiest thing in the world, so that all, who touched it, might at once obtain salvation. The request was granted. But Yama complained to Brahmá that no one now came to hell, so that his position had become a sinecure. Thereupon Brahmá, after taking counsel with the other gods, went to Gayásura, and asked him to give his body for a place on which to perform a sacrifice. He consented. Then Brahmá performed his sacrifice on the body of Gayásura, placed several gods on it, and made it immovable. His body now lies with its head towards the north and its feet towards the south. It is therefore called Gayákshetra. The area of Gayákshetra is ten square miles. The interior part of Gayákshetra, about two square miles in extent, is called Gayásirah or the head of Gayá. A more usual form appears to be Gayásirah the head of the Asura Gayá. It is a little south-west of Bishnu Pad. The pilgrims offer pindas there. The principal part of Gayásirah is called Gayámukha. Sráddhas are performed there. Dharmáranya which I have translated "Holy wood" is a place in the east of Bodh Gayá, where Dharmarája performed a sacrifice. Gayákúpa or the well of Gayá is in the south-west of Gayásirah. Here pindas are offered to ancestors who have been great sinners. The above note is summarized from some remarks by Babu Sheo Narain Trivedi, Deputy Inspector of Schools, made for my information, at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit Mahesa Chandra Nyáyaratna has pointed out to me, that there is an account of the glories of Gayá in the Váyu Purána, and another in the Padma Purána. [These agree pretty nearly with that given above.] See also Barth's Religions of India, p. 278, note 2.

[380] Used for filtering the soma-juice, see Böhtlingk and Roth, s. v.

[381] i. e., wonderful peak.

[382] Here there is probably a pun. The phrase may mean that the king delighted in the dark-grey skins of the pigs.

[383] This alludes to Indra's clipping with his bolts the wings of the mountains. The Sarabha is a fabulous eight-legged animal.

[384] The natives of India beckon in this way.

[385] The Sanskrit College MS. reads váhyasya, which I have followed.

[386] The Sanskrit College MS. gives dúrádhva-gamana-klántam vikshya tam nripatim tadá, having seen that the king was wearied with his long journey.

[387] The passage is full of puns; "darkness" means the quality of darkness in the mind: and illuminated means also "calmed."

[388] There is also an allusion to the circle of the sun's rays.

[389] See Vol. I, p. 166.

[390] Vinásyaiva should be vinásyeva.

[391] I follow the Sanskrit College MS. which reads etenátyasárena.

[392] Tejas means courage and also brightness.

[393] Asrikkanim is probably a misprint for srikkaním.

[394] ushmá should probably be ushná.

[395] In the Sanskrit College MS. ati is inserted before durbalatám.

[396] The moon is the patron of the kumuda; the sun of the kamala or lotus. Kamalákara means a collection of kamalas.

[397] The Sanskrit College MS. reads achúrnam without powder.

[398] I take anyávinítavanitáhásiní as one word, and read vilapantí instead of vilapantím.

[399] I insert sutám at the beginning of the line. The su is clear enough in the Sanskrit College MS. but the rest of the word is illegible.

[400] I read with the Sanskrit College MS. Kusumapurákhyanagaresvarah. But Kusumapurákhye nagare svarát, the reading of Professor Brockhaus's text, would mean "an independent monarch in the city of Pátaliputra," and would give almost as good a sense.

[401] I follow the Sanskrit College MS. which reads baddhvá for buddhyá.

[402] The Sanskrit College MS. gives the reading, sadanshtrásankatamukhah, which I follow.

[403] I read avikrite with the Sanskrit College MS.

[404] Guna means virtue and also string; kara finger and tribute; the kaliyuga, or age of vice, is the last and worst. Vaikritam in sl. 2, may perhaps mean "anger," as in 79. sl. 2.: see B. and R. s. v.

[405] Oesterley (p. 221,) tells us that a similar incident is found in the Thousand and One Nights, Breslau, Vol. I, p. 62.

[406] i. e., possessed of beauty.

[407] I read visvasya with the Sanskrit College MS. in place of visramya which means "having rested."

[408] I adopt Dr. Kern's conjecture of hata for ahata.

[409] I read param with the MS. in the Sanskrit College.

[410] This idea is also found in European story-books. See Kuhn's Sagen aus Westfalen, p. 277; "Diese Unerschrockenheit gefiel dem Teufel so sehr, dass sich sein Zorn nicht nur legte, sondern &c." See also Grimm's Irische Elfenmärchen (which is based on Croker's Tales), p. 8.

[411] Sramana.

[412] I read with the MS. in the Sanskrit College lipta for klipta, and púrna for púrva.

[413] See Addendum to Fasciculus IV, being a note on Vol. I, p. 306.

[414] The Sanskrit College MS. reads nishkampam. But perhaps we ought to read nishkampa, "O fearless one." Satyam must be used adverbially. Kulabhúbhritám also means "of great mountains."

[415] I read netraiseha for netre cha with the Sanskrit College MS.

[416] Perhaps pátitát would give a better sense.

[417] The story is here taken up from page 232.

[418] The Sanskrit College MS. reads sa kritártham.

[419] So in Melusine, p. 447, the hero of the tale "La Montagne Noire" rides on the back of a crow, to whom he has to give flesh, as often as he says "couac". At last he has to give him flesh from his own thighs. The wounds are healed instantaneously by means of a "fiole de graisse" which he carries with him. See No. 61 in Gonzenbach's Sicilianische Märchen with Dr. Köhler's notes.

[420] The Sanskrit College MS. reads kopita for mánada i. e., "Since I was separated from you by the curse of the enraged Nága."

[421] Ganesa, who is represented with the head of an elephant. In sl. 8 I read with the Sanskrit College MS. vibhrashtapathá.

[422] This word means the sons of Dhritaráshtra, and also geese with black legs and bills.

[423] This also means "in which Arjuna was displaying great activity."

[424] There is also an allusion to Siva's having drunk the poison that was produced by the churning of the ocean.

[425] There is an allusion to Vishnu's having obtained Lakshmí from the ocean when churned. The passage may also mean that the beauty of the lake was permanent.

[426] This expression also means that "it rested on the head of the serpent Ananta:" which was true of Pátála or Hades.

[427] See Vol. I, pp. 99 and 573, and Brand's Popular Antiquities, Vol. I, p. 225.

[428] The Petersburg lexicographers read kalanayá for kalatayá. The three verbs correspond to the three nouns.

[429] The Sanskrit College MS. read dínáyám for dírgháyám.

[430] When applied to the good man, it means "his heart was benevolent and large."

[431] See Vol. I, p. 362.

[432] I follow the reading of the Sanskrit College MS. áyati-darsiná.

[433] The Sanskrit College MS. gives práchyám saila-sringa-tapovanam.

[434] The Sanskrit College MS. reads sukhite jane. The sense is the same.

[435] See Vol. I, p. 499, Vol. II, p. 296, and Grohmann, Sagen aus Böhmen, p. 242.

[436] The Sanskrit College MS. reads dhátuh sdmágryya-(sic) vaichitryam.

[437] See Vol. I, p. 379.

[438] The Sanskrit College MS. reads manye (I think) for Hara.

[439] The Sanskrit College MS. read sadrisí and anyatra.

[440] For falling in love with a picture see Vol. I, p. 490; Prym und Socin, Syrische Märchen, p. 3; and Rohde, Der Griechische Roman, p. 49, note. For the conventional signs of love in the Greek romances, see Rohde, der Griechische Roman, p. 157 and ff.

[441] Here I omit some part of the inventory of the lady's charms.

[442] The capital of the god of wealth.

[443] Böhtlingk and Roth give nágabandha in this passage as "eine Schlange als Fessel." I do not quite see how to bring in this translation, though I fear that my own is not correct.

[444] I read dhairyád for adhairyád.

[445] Storms play an important part in the Greek romances. See Rohde, Der Griechische Roman, pp. 428 and 468.

[446] The Sanskrit College MS. has jnáta-vrittántá.

[447] The self-existent, a name of Siva, Vishnu, and Buddha.

[448] I read tanna which I find in the Sanskrit College MS. for tatra.

[449] The Sanskrit College MS. has ehi for iha.

[450] I read sudurdharshám; the Sanskrit College MS. reads senaním (sic) iva durdharshám: the word translated "rhinoceros" can also mean "sword;" the adjective before it may mean "uplifted," and the word translated "inhabited by lions" may perhaps mean, "commanded by a king."

[451] I follow the reading of the Sanskrit College MS. which gives daghna instead of lagna.

[452] The Sanskrit College MS. reads vyásaktavírasirasam.

[453] I read with the Sanskrit College MS. pátah for práptih.

[454] vrittántam should probably be vrittánta, and should be joined with the words that follow.

[455] An allusion to the phenomenon of the tides.

[456] The Sanskrit College MS. gives vrishta-hiranya-vastram, in which gold and garments were showered on the people.

[457] I read sápopaníte with the Sanskrit College MS.

[458] See the Dummedhajátaka, Fausböll's edition of the Játakas, Vol. I, p. 259; Liebrecht's translation of the Pentamerone of Basile, Vol. I. p. 83; and Vol. I of this translation, pp. 153 and 575; also Ralston's Tibetan Tales, Introduction, p. lii.

[459] Or "black as tamála."

[460] Or "which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pándavas, who lived disguised as a eunuch in the city of king Viráta. Kíchaka (cane) was the leader of the host of king Viráta, and was conquered by Bhíma (terrible). The passage contains another pun which will be obvious to those acquainted with Hindu customs.

[461] I. e. patatigavritti. The word seems to mean "subsistence of birds." Compare Macbeth IV, 2, 33. Pandit Ráma Chandra of Alwar points out that the reference in patangavritti is to the "rushing of a moth into a candle." In the text therefore "would be a mere reckless rushing on destruction" should be substituted for "is a mere chimerical fancy."

[462] I find tat-sambandhánuráginá in three India Office MSS. kindly lent me by Dr. Rost.

[463] I read Mátangarájadeságato; the reading of the India Office MS. No. 1882 is rájádeságato which would mean "by the invitation of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 reads dútágamana, i. e. "the coming of your messenger." This makes better sense.

[464] A pun! It also means "holding prosperity, and holding out hopes to the world."

[465] All the three India Office MSS., which Dr. Rost has kindly lent me, read nisásrayah.

[466] Professor Monier Williams refers us to Rámáyana III, 75.

[467] So, in the 89th chapter of the Wiikina Saga, Heime goes off to join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242).

[468] The India office MS. No. 2166 reads mátsyanyáyabhayodayát.

[469] His name means "Wild man of the Stronghold" or "Demon of the Stronghold."

[470] The passage is full of puns: vayas means "age" and "bird"; krishna "black" and also the god of that name; bhúbhrit "king" and also "mountain."

[471] Killed by Vishnu in the form of a boar.

[472] Another play on words. It may mean "was the son of the Pándava Bhíma."

[473] I do not understand this allusion. Pandit Ráma Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabáhu, often called Kártavíryya, which is related in the Uttara Kánda of the Rámáyana, Sarga 32.

[474] Anjana is a black pigment applied to the eyes.

[475] Vana might mean "water."

[476] Two of the India office MSS. read cha te datta-dútáh, the other reads cha taddattadútáh. I think these readings give a better sense. The king of the Mátangas is here Durgapisácha.

[477] I read samamánayat the conjecture of Dr. Kern. I find it in MS. No. 1882 and in 2166.

[478] Being a man of high caste, he ate with men who had none, or next to none. Dr. Kern wishes to read kárye, but all the MSS. have káryam.

[479] Compare the way in which king Melias receives the proposals of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's Helden-Sagen, Vol. I, p. 182.)

[480] Or "of the mountains that retained their wings," i. e., by taking refuge from Indra in the sea. The pun is, of course, most intentional.

[481] Krishna, in the form of a man-lion, destroyed Hiranyakasipu. The word man-lion also refers to brave soldiers. For sashpeshu No. 1882 reads sasyeshu.

[482] I read with India Office MS. No. 1882 dividattordhvajhampáni; the two other MSS. agree in reading jampáni. For bhruvasálinám I read bhujasálinám which I find in the three India Office MSS.

[483] The lady's name in Sanskrit is Chaturiká.

[484] The king of the snakes. See for his thousand mouths and thousand tongues p. 313 of this Volume.

[485] No. 1882 has mattairasamvritadvárám.

[486] There is an intentional pun in this passage which may be translated, "illuminated by the moon with his rays" or "pointed out by the moon with his fingers."

[487] For parasparám, I read paramparám, following Böhtlingk and Roth. This is the reading of MS. No. 1882.

[488] I read vá rane the conjecture of Dr. Kern.

[489] Sakárá is a misprint for Sákárá, which I find in MS. No. 1882.

[490] Dr. Kern prefers tejasvinam to tejasvinám--I have adopted this conjecture, which is supported by two of the India Office MSS.

[491] I read kálochitam the conjecture of Dr. Kern; it is found in the three MSS. lent me by Dr. Rost.

[492] Dasibhih is a misprint for dasabhih, the reading of the MSS.

[493] So king Nidung in the Wilkina Saga, (ch. 131,) asks king Sigmund to come to his palace if he wishes to marry his daughter. (Hagen's Helden-Sagen, Vol. I, p. 322)

[494] Dr. Kern points out that Sraddhatus is a misprint for Sraddadhus.

[495] Here No. 1882 reads griheshu kritavairasya gamane.

[496] A bhára = 20 Tulás.

[497] The words are, by a misprint, wrongly divided in Brockhaus's text.

[498] Cp. Heliodorus III. 4. pleon apo tôn ophthalmôn selas ê tôn dadôn apêugazen, quoted by Rohde, Der Griechische Roman, p. 152, note.

[499] For Sarájakávarti I read Sarájakávanti; Mrigánkadatta might be said by an admiring father to have conquered the king of Ujjayiní.

[500] It corresponds to the European ceremony of coronation, though performed with water.

[501] This is the conclusion of the story of Mrigánkadatta, which begins on page 138.

[502] There is of course an allusion to the Mánasa lake.

[503] Here there is a pun; the word translated "bees" can also mean "arrows."

[504] The god of love, the Buddhist devil.

[505] The word "rati" in Sanskrit means "joy."

[506] No. 1882 has dhanyá sa cha naro, No. 2166 dhanyah sa cha naro, i. e., Happy is that man.

[507] Two of the India Office MSS. read álinganadhikam.

[508] I read sammadah for sampadah. I find it in MSS. Nos. 1882 and 2166.

[509] MSS. Nos. 1882 and 2166 give cha tat for tathá.

[510] More literally "creeper-like chain."

[511] I have followed Brockhaus's text, which is supported by MS. No 3003. The other two read tatpremabhayasotkampam.

[512] The words denoting "reflection" "headache" and "ignorance" are feminine in Sanskrit and so the things denoted by them have feminine qualities attributed to them. Ignorance means perhaps "the having no news of the beloved." All the India Office MSS. read vriddhayá for vrittayá.

[513] Here the reading of MS. No. 1882 is Pápamúlá yatah pápaphalabháram prasúyate Tatkshanenaiva bhajyante síghramdhanavishadrumáh. No. 3003 reads práptamulá, tadbharenaiva, and bhujyante. No. 2166 agrees with No. 1882 in the main, but substitutes tana for dhana.

I have followed No. 1882, adopting tadbharenaiva from No. 3003.

[514] I read yas chádharmyo 'gradútuh. MS. No. 1882 reads yas chádhamyo; No. 3003 reads yas chádharmo and No. 2166 reads as I propose.

[515] The word may mean "bridegroom."

[516] I adopt Dr. Kern's conjecture áropya sibikám. It is found in two out of three India Office MSS. for the loan of which I am indebted to Dr. Rost.

[517] The word which means "boddice," means also "the skin of a snake;" and the word translated "beauty" means also "saltness."

[518] Because she really wanted to talk to Madirávatí about her own love affair.

[519] I omit cha after vinodayitum as it is not found in the three India Office MSS.

[520] The whole passage is an elaborate pun resting upon the fact that the same word means "tribute" and "ray" in Sanskrit. Ákranda sometimes means a protector.

[521] I read bándharavat so. The late Professor Horace Hayman Wilson observes of this story. "The incidents are curious and diverting, but they are chiefly remarkable from being the same as the contrivances by which Mádhava and Makaranda obtain their mistresses in the drama entitled Málatí and Mádhava or the Stolen Marriage."

[522] I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This seems to make better sense.

[523] This bears a slight resemblance to the story of Psyche.

[524] Cp. Vol. I, p. 301.

[525] I read with MSS. Nos. 1882 and 2166 tvadnámnyudirite; No. 3003 reads tvattrásyudírite. This seems to point to the same reading, which agrees with sl. 74, a. It is also found in a MS. lent me by the Principal of the Sanskrit College.

[526] The god of fire.

[527] Two of the India Office MSS. read haste. So also the Sanskrit College MS.

[528] I follow Dr. Kern in deleting the inverted commas, and the comma after drishtvá.

[529] Bernhard Schmidt in a note on page 12 of his Griechische Märchen informs us that he considers the connexion between the Vidyádharas and the Phæacians of Homer to be clearly proved. Here we have two points wherein the Gandharvas resemble them; (1) the love of music, (2) the right of ordinary citizens to aspire to the hand of the princess.

[530] I read satalam sá cha gáyantí vínáyám Sauriná svayam Dattam svagítakam káshtám gándharve paramám gatá. In this all the three India Office MSS. substantially agree. No. 1882 writes gáyantí with both short and long i and gandharva, No. 2166 has káshtham with short a, and all three have a short a in Gandharve. It is curious to see how nearly this agrees with Dr. Kern's conjecture. I find that the MS. lent me by the Principal of the Sanskrit College agrees with the reading I propose, except that it gives gandharva.

[531] In the Swayamvara the election used to be made by throwing a garland on the neck of the favoured suitor.

[532] MSS. Nos. 1882 and 2166 read mukhamandane i. e., face-ornament.

[533] Perhaps the word also conveys the meaning, "intoxicated." MSS. Nos. 1882 and 3166, give samadátámranetra, the other by mistake átáma. This would mean the "play of the eyes a little red with intoxication and of the eyebrow." The word I have translated "palate" means the tongue considered as the organ of taste. The MS. kindly lent me by the Principal of the Sanskrit College reads samadáttámranetra-bhrúvibhramáh.

[534] The three India Office MSS., which Dr. Rost has kindly lent me, read tadanyánga. So does the Sanskrit College MSS.

[535] I have altered the division of the words, as there appears to be a misprint in Brockhaus's text.

[536] The three India Office MSS. give Srántamjalatrishá. In No. 1882 the line begins with atra, in the other two with tatra: I have given what I believe to be the sense taking trishá as the instrumental. Sránta appears to be sometimes used for Sánta. The Sanskrit College MS. reads tatra sántam jalatrishá tasya pítámbhaso vane. This exactly fits in with my rendering.

[537] I delete the stop at the end of the 100th sloka. All the India Office MSS. read kritásvásá, and so does the Sanskrit College MS., but kritásá sá makes sense.

[538] A single braid of hair worn by a woman as a mark of mourning for an absent husband. Monier Williams s. v. ekaveni.

[539] MSS. Nos. 1882 and 2166 read na cha for mayi; "and did not practise cruelties;" No. 3003 has mayí. The Sanskrit College MS. has mama krauryánnyavartatá (sic).

[540] I read tatrásya tatpradhánágre dosham sirasi pátaya. The three India Office MSS. give tatrásya; No. 1882 has prasádágre and dháraya; No. 3003 pradhánágre and dháraya; No. 2166 pradhánágre and pátaya. The Sanskrit College MS. agrees with Brockhaus's text.

[541] Dr. Kern would read na cha for vata. Righteous kings and judges see no difference between a feeble and powerful person, between a stranger and a kinsman. But the three India Office MSS. read vata. So does the MS. which the Principal of the Sanskrit College, Pandit Mahesa Chandra Nyáyaratna, has kindly lent me.

[542] The Petersburg lexicographers are of opinion that risad should be tasad or tasad. Two of the India Office MSS. seem to read tasad.

[543] See Vol. I, pp. 136 and 142.

[544] Here two of the India Office MSS. read mámsopadamsam, the third mámsopadesam.

[545] Dr. Kern reads tena for yena. His conjecture is confirmed by the three India Office MSS. and the Sanskrit College MS.

[546] I have adopted Dr. Kern's conjecture of saha for sahi and separated with him abhyudayáyate into two words, abhyudayáya te. I find that his conjecture as to saha is confirmed by the three India Office MSS.

[547] Probably devanirmitah should be one word.

[548] See Vol. I, p. 405.

[549] In Sanskrit Siddhakshetra.

[550] Perhaps we may compare Vergil Georgics, I, 487, and Horace, Od. I, 34, 5; and Vergil Aeneid VII, 141, with the passages there quoted by Forbiger. But MSS. Nos. 1882 and 2166 read udbhúta.

[551] It is clear that the goddess did not herself appear, so trinetrá is not a proper name, unless we translate the passage "armed with the trident of Gaurí."

[552] Compare Webster's play, The Duchess of Malfy, where the Duchess says

What witchcraft doth he practise, that he hath left A dead man's hand here?

[553] I read antargriham as one word.

[554] In the above wild story the hero has to endure the assaults of the witches on three successive nights. So in the story of the Headless Princess (Ralston's Russian Folk-Tales, p. 271) the priest's son has to read the psalter over the dead princess three nights running. He is hardest pressed on the last night; and on each occasion at day-break the "devilry vanished." In the same way in The Soldier's Midnight Watch (ib. p. 274) the soldier has three nights of increasing severity. So in Southey's Old Woman of Berkeley, the assaults continue for three nights, and on the third are successful.

[555] Kuhn in his Westfälische Sagen, Vol. II, p. 29, gives a long list of herbs that protect men from witches. The earliest instance in literature is perhaps that Moly,

"That Hermes once to wise Ulysses gave."

See also Bartsch, Sagen aus Meklenburg, Vol. II, p. 37.

[556] See Vol. I, pp. 224 and 576, and p. 268 of the present volume. To the parallels quoted by Ralston may be added, Prym and Socin's Syrische Sagen, p. 116; Bernhard Schmidt's Griechische Märchen, p. 94; and Coelho's Contos Portuguezes, p. 63.

[557] Cp. Hagen's Helden-Sagen, Vol. II, pp. 341, 342. Here Hagen steals the clothes of some Meerweiber, who were bathing in the Danube; in this way he induces the elder of the two to prophesy the fate of himself and his companions at the court of Attila. In the Russian story of Vasilissa the Wise (Ralston's Russian Folk-Tales, p. 126,) the hero steals Vasilissa's shift. She promises to do him good service if he gives it back, which he does. She turned into a spoonbill and flew away after her companions. (See Ralston's remarks on p. 120.) We find the incident of stealing the robes of bathing nymphs in Prym and Socin's Syrische Sagen und Märchen, p. 116; in Waldau's Böhmische Märchen, p. 250; Veckenstedt's Wendische Märchen, pp. 119-130; Gonzenbach's Sicilianische Märchen, Part I, p. 31, (with Köhler's notes). In the above tales the dress stolen is what our great folk-lore authority terms a "plumage-robe."

The Nereids in modern Greek stories are swan-maidens; see Bernhard Schmidt's Griechische Märchen und Sagen, p. 134. The subject of Swan Maidens is thoroughly worked out by Baring Gould in his Curious Myths of the Middle Ages, New edition, pp. 561-578. See also Benfey's Panchatantra, Vol. I, pp. 263 and ff. He expresses his firm conviction that tales of this kind will be found in Indian collections.

[558] Or possibly, "clothed in moisture."

[559] The three India Office MSS. read samstavád.

[560] Cp. Vol. I, p. 250; and for what follows p. 230 of the same volume.

[561] Cp. p. 8 of this volume and the note there. In Sagas from the Far East there is a story of a gold-spitting prince. In Gonzenbach's Sicilianische Märchen, Quaddaruni's sister drops pearls and precious stones from her hair whenever she combs it. Dr. Köhler in his note on this tale gives many European parallels. In a Swedish story a gold ring falls from the heroine's mouth whenever she speaks, and in a Norwegian story gold coins. I may add to the parallels quoted by Dr. Köhler, No. 36 in Coelho's Contos Portuguezes, in which tale pearls drop from the heroine's mouth.

[562] All the India Office MSS. read 'dyápi for yo 'pi and two seem to read ápátane. I find ápatana in the Petersburg lexicon, but not ápátana. I have translated the passage loosely so as to make a good sense. The Sanskrit College MS. gives a reading which exactly suits my translation; Sachandrárdhah Sivo 'dyápi Harir yas cha sakaustubhah Tattayorvedmi kuttanyá gochar ápatane phalam.

[563] More literally "smeared with blood and relishing it." Böhtlingk and Roth seem to think rasat refers to some noise made by the swords.

[564] All the India Office MSS. read bhitam for the bhímam of Brockhaus's text.

[565] The word means "having sands of gold."

[566] The word asmábhir has been omitted in Brockhaus's text. It follows panchabhir in the three India Office MSS. and in the Sanskrit College MS.

[567] Two of the India Office MSS. have bháraníyam. In the third the passage is omitted. But the text of Brockhaus gives a good sense.

[568] I read prashthás which I find in two of the India Office MSS. No. 1882 has prasthás.

[569] An epithet of Siva.

[570] See Vol. I, pp. 153 and 575. Cf. also the story of Aschenkatze in the Pentamerone of Basile, Vol. I, p. 83; the Dummedhajátaka, Ed. Fausböll, Vol. I, p. 259; Preller, Römische Mythologie, p. 96; Kuhn, Westfälische Sagen, Vol. I, pp. 241, 242, 244, 245; Ovid's Metamorphoses VIII, 722-724, and 743 and ff; and Ralston's Tibetan Tales, Introduction, p. lii.

[571] The Sanskrit College MS. has Ratyá.

[572] The seven jewels of the Chakravartin are often mentioned in Buddhist works. In the Mahávastu, p. 108 (Ed. Senart) they are, chariot, elephant, horse, wife, householder, general. In a legend quoted by Burnouf (Introduction a l'Histoire du Buddhisme Indien, p. 343) the same six are enumerated as "les sept joyaux." In both cases the sword is omitted. They are also described in the Mahá-Sudassana-Sutta translated by Rhys Davids in the eleventh volume of the Sacred Books of the East Series.

[573] For átmasamarddhiná the India Office MS. No. 1882 has átmasamriddhiná; No. 2166 has samashtiná, and No. 3003 agrees with Brockhaus's text. So does the Sanskrit College MS.

[574] We have often had occasion to remark that the Hindu poets conceive of glory as white.

[575] See Sir Thomas Browne's Vulgar Errors, Book III, Chap. 7, Heliodorus, Æthiopica, III, 8.

[576] One of the Saktis.

[577] Two of the India Office MSS. and the Sanskrit College MS. read cha cháránám for sadáránám. This would mean, I suppose, that the cave might be passed by all the scouts and ambassadors of the Vidyádharas.

[578] Or possibly "Ganas (Siva's attendants) and witches."

[579] Dhúmasikha, literally the smoke-crested, means fire.

[580] I read saptvá which I find in MSS. Nos. 1882 and 2196, the other has sasvá. I also find cakravartibalád in No. 1882, (with a short i,) and this reading I have adopted. The Sanskrit College MS. seems to have saptvá. In sl. 119 I think we ought to delete the h in Sangrámah. In 121 the apostrophe before gra-bhásvarah is useless and misleading. In 122 yad should be separated from vismayam.

[581] Cp. Vol. I, p. 313.

[582] All the India Office MSS. and the Sanskrit College MS. read chakravarti with a short i.

[583] The India Office MSS. Nos. 1882 and 2166 and the Sanskrit College MS. read táratúryam. It makes the construction clearer, but no material difference in the sense.

[584] Or adorned with Vishnu's Lakshmí. Here we have a pun, as she sprang from the sea.

[585] Herein he shewed himself wiser than king Mándhátar the hero of the first tale in Ralston's Tibetan tales. He connects it with No. 19 in Grimm's collection, and many other European stories. It is probable that the story of Naraváhanadatta's conquests is only another form of the tale of Mándhátar.

[586] Of course in the original the word expresses the idea of sprinkling with water.

[587] It may possibly mean, "land of the Siddhas". In