Chapter 107

the Siddhas are mentioned as directing Naraváhanadatta's devotions on their holy mountain.

[588] See Vol. I, p 305.

[589] I read vairamalam. The reading in Brockhaus's text is a misprint.

[590] Cp. Holinshed's account of Richard II's coronation. "The Archbishop, having stripped him, first anointed his hands, after his head, breast, shoulders, and the joints of his arms, with the sacred oil, saying certain prayers, and in the meanwhile did the choir sing the anthem, beginning 'Unxerunt regem Salomonem.' The above quotation comes from the Clarendon Press Edition of King Richard II, p. 137, sub calcem.

[591] I read vritam which appears to be the reading of the three India Office MSS. and of the Sanskrit College MS. It is clear enough in No. 2166. In sloka 85 I think that the reading of MS. No. 3003 náarityatkevalam yávad vátoddhútalatá api must be something near the truth, as yával in Brockhaus's text gives no meaning. (The Sanskrit College MS. gives Anrityannaiva vátena dhutá yával latá api.) Of course the plural must be substituted for the singular. I have translated accordingly. Two MSS. have valgad for vallad in sl. 87.

[592] Two of the India Office MSS. and the Sanskrit College MS. read ásádya; the line appears to be omitted in the third.

[593] An allusion to the sprinkling at his coronation. The king "put him on his lap."

[594] I read drishtvá prabhuprasádáptadiryatván which I find in two of the India Office MSS. No 3003 has prata for prabhu.

[595] All the India Office MSS. read sangamahotsave. The Sanskrit College MS. reads bandhúnám sangamotsave.

[596] Here Brockhaus supposes a lacuna.

[597] Literally "ground." No doubt they squatted on the ground at the feast as well as at the banquet; which preceded it, instead of following it, as in the days of Shakespeare.

[598] The king of Vatsa feels like Ulysses in the island of Calypso.

[599] A bhára is 20 tulás.

[600] There is a play on words here. Sanskrit poets suppose that joy produces in human beings, trembling, horripilation, and perspiration.

[601] For anyonyasya the three India Office MSS. and the Sanskrit College MS. read anyasyástám, which means, "Not to speak of other beings, even animals &c."

[602] This is only another form of the story on page 105 of Vol. I.

[603] Cp. Hamlet Act V, Sc. II, 1. 223; Julius Cæsar Act V, Sc. I, 1 71 and ff.

[604] See Vol. I, p. 441. Dante seems to have considered that dreams immediately before morning were true. See Inferno, XXVI, 7; and Purgatorio, IX, 13-18. Fraticelli quotes from Horace--

Quirinus Post mediam noctem visus cum somnia vera.

[605] I read pársvasthitam for pársvastham. The former is found in the three India Office MSS. and in the Sanskrit College MS.

[606] The word, which means "wrinkles," also means "strong."

[607] The three India Office MSS. read kritvaiva for kritveva.

[608] Asitagiri.

[609] This passage is full of lurking puns. It may mean "full of world-upholding kings of the snakes, and of many Kapilas."

[610] For supád No 1182 reads pumán and No. 2166 sumán.

[611] Two of the India Office MSS. have sunámávantivaráhanah in sl. 13. In the third there is a lacuna.

[612] In Sanskrit the moon is masculine and the night feminine.

[613] This story is found in Vol. I, pp. 69-71; where see notes. Some additional notes will be found on p. 572 of the same volume. Cp. also Schöppner, Sagen der Bayerischen Lande, Vol. I, p. 258.

[614] So, in this story of Ohimé, No. 23, in Gonzenbach's Sicilianische Märchen, Maruzza says to Ohimé, "Tell me, dear master, if by ill luck any one wished to kill you, how ought he to set about it?" The Indian story is much less clumsy than the Sicilian, which is, no doubt, derived from it.

[615] The moon hates the kamala and loves the kumuda.

[616] I read stimitasthiteh which I find in MS. No. 2166, and in the Sanskrit College MS.

[617] Cp. Vol. I, p. 328 and ff. The story in the Gesta Romanorum to which reference is there made, bears a close resemblance to the present story; but in the present case it appears as if beauty had more to do with fascinating the elephant than modesty.

[618] The Petersburg lexicographers explain this as a Chandála, a man of the lowest rank, a kind of Kiráta.

[619] The word "good" is used in a sense approximating to that in which it is used by Theognis, and the patricians in Coriolanus.

[620] I read antyajám which I find in two of the Indian Office MSS. and the Sanskrit College MS. In No. 3003 there is, apparently, a lacuna.

[621] Cp. the Sigálujátaka, Fausböll, Vol. II, p. 5. A barber's son dies of love for a Lichchhavi maiden. The Buddha then tells the story of a jackal whose love for a lioness cost him his life.

[622] Compare the story of the birth of Servius Tullius, as told by Ovid. The following are Ovid's lines:

Namque pater Tulli Vulcanus, Ocresia mater Præsignis facie Corniculana fuit. Hanc secum Tanaquil sacris de more peractis Jussit in ornatum fundere vina focum. Hic inter cineres obscæni forma virilis Aut fuit aut visa est, sed fuit illa magis. Jussa loco captiva sedet. Conceptus ab illa Servius a cælo semina gentis habet.

[623] All the India Office MSS. and the Sanskrit College MS. read kridyán "delicious fish."

[624] See Vol. I, p. 241.

[625] See Vol. I, p. 98. In sloka 143 the India Office MSS. Nos. 2166 and 1882 and the Sanskrit College MS give pramayát for prabhayá. I suppose it means "from dying in that holy place."

[626] This is another version of the story which begins on page 297 of this volume. I have not omitted it, as my object is to reproduce the original faithfully, with the exception of a few passages repugnant to modern European taste. In the same way in Játaka No. 318, beginning on page 58 of Fausböll's third Volume, a lady falls in love with a criminal who is being led to execution.

[627] I read iva serana: I suppose serana comes from si. Dr. Kern would read ahrasva-sana: (the former word hesitatingly). But iva is required. Prerana would make a kind of sense. See Taranga 48, sl. 26, a. The sloka is omitted in all the three India Office MSS. and in the Sanskrit College MS.

[628] The Petersburg lexicographers translate durbharah by Schwer beladen. I think it means that the supposed thief had many costly vices, which he could not gratify without stealing. Of course it applies to the king in a milder sense.

[629] In the realms below the earth.

[630] I read after Dr. Kern visvastaghátakah a slayer of those who confide in him. I also read kvási for kvápi; as the three India Office MSS. give kvási.

[631] The three India Office MSS. give tu for tam.

[632] I take sakáranam as one word.

[633] See Vol. I, p. 174, and ff. and Vol. II, p. 307, and ff.

[634] The Petersburg lexicographers spell the word Sibi. This story is really the same as the XVIth of Ralston's Tibetan Tales which begins on page 257. Dr. Kern points out that we ought to read dugdhábdinirmalá. The India Office MSS. give the words correctly. This story is also found in the Chariyá Pitaka. See Oldenberg's Buddha, p. 302.

[635] The word saumya means "pleasing" and also "moon-like"; kalá in the next line means "digit of the moon" and also "accomplishment."

[636] I read satráni or sattráni for pátráni which would mean "fit recipients." I find sattráni in MS. No. 1882.

[637] A perpetually recurring pun! Guna in Sanskrit means "bowstring" and also "virtue," and is an unfailing source of temptation to our author.

[638] This story was evidently composed at a time when the recollections of the old clan-system were vivid in the minds of the Hindus. See Rhys David's Buddhism, p. 28. Gautama's relations "complained in a body to the Rájá Suddhodana that his son, devoted to home pleasures, neglected those manly exercises necessary for one who might hereafter have to lead his kinsmen in case of war."

[639] I read anyánupayoginyá which I find in MS. No. 3003. No. 1882 has anyánupabhoginyá. In the other MS. the passage is omitted. Another syllable is clearly required. The Sanskrit College MS. reads kim chányánupayoginyatra.

[640] Cp. Richard II, V. 1. 35.

[641] India Office MS. No. 1882 reads nitau; the other two seem to omit the lines altogether.

[642] As Anáthapindika gives the Jetavana garden to Buddha in the Bharhut Sculptures; see also p. 329 of this volume.

[643] The pun is intelligible enough: dvija means "Bráhman" and also "bird": áságata means "coming from every quarter" and "coming in hope to get something."

[644] tat should not be separated from the next word.

[645] The three India Office MSS. read apacháram tvam. The Sanskrit College MS. gives apavdram.

[646] The metre shows that 'sta is a misprint for 'sita. All the three India Office MSS. read 'sita. So does the Sanskrit College MS.

[647] An allusion to the Arddhanárísa form of Siva.

[648] Pitámaháh must be a misprint for pitámahah, as is apparent from the India Office MSS.

[649] This story is in the original prefaced by "Iti Padmávatí kathá." It continues to the end of the book, but properly speaking, the story of Padmávatí does not commence until