Soothsayer in _Sagas from the Far East_, p. 63, and the Rakshas in a
Bengáli story printed by Mr. G. H. Damant in the _Indian Antiquary_,
7th June, 1872, p. 120. This last story opens with seven labourers,
brothers, six of whom go down to the water to drink and never return.
The seventh goes to see what has happened to them, and finds, instead
of his brothers, a goat which is really a Rakshas. This goat then
turns into a beautiful woman who marries the king, first making him
give into her hands the eyes of his queen, who is sent blind into the
forest, where she bears a little son. The Rakshas wife learns this,
and when the boy later takes service with the king she sends him three
times to her people in Ceylon, with orders to them to kill him. He has
to bring her foam from the sea, a wonderful rice which is sown,
ripens, and can be boiled in one day, and a singular cow. With the
help of a Sannyásí (a Bráhman of the fourth order, a religious
mendicant), he does these errands safely. The Rakshases in Ceylon
receive him as their sister's son, show him his own mother's eyes and
the clay with which they can be set again in any human sockets, a
lemon which contains the life of the tribe, and a bird in which is
that of the Rakshas-queen. The boy cuts up the lemon, and thereby
kills them all, carries her eyes to his mother, and kills the
Rakshas-queen by killing the bird. In this story, as in "Brave
Hírálálbásá," the Rakshas-queen takes her own fearful form on seeing
her danger.
3. The _Bargat_, fig-tree, is the _Ficus Bengalensis_ of Linnæus.
4. Múniyá sends her hero for a _Garpank's_ feather; _Garpank_ I can
find in no dictionary, but have ventured to translate it by eagle, as
she says it is like a kite, only very much bigger; she sent us to see
a statue of a garpank that stood over a gateway in a street in
Calcutta, which might be that of an eagle or of a huge hawk. She said
such birds did not exist in Bengal, and that it was not the Garu[d.]a
(the sovran of the feathered race and vehicle of Vish[n.]u, Benfey).
Gubernatis, in the 2nd volume of his _Zoological Mythology_, p. 189,
tells a story from Monferrat where a king is blind, and can only be
cured by "bathing his eyes in oil with a feather" of a griffin that
lives on a high mountain. His third and youngest son catches and
brings him one of the griffins and the king regains his sight.
5. Winning the gratitude of a bird by killing the snake or dragon that
year after year devours its young birds is such a common incident in
fairy tales, that I will only mention two instances. One occurs in a
Dinájpur tale published by Mr. G. H. Damant in the _Indian Antiquary_
for 5th April, 1872, p. 145, where the hero saves the young birds from
the snake. They tell the old birds. He lies under the tree and listens
to the old birds relating how he will find the tree with the silver
stem and golden branches he has come to seek. The other occurs at pp.
119, 110, of a story collected by Vogl (_Volksmaerchen_ [Slavonic], p.
79) called Schön-Jela. In this tale the hero is sheltered in the
dreadful underground wilderness by a hermit. Here there is the
gigantic bird, Einja, who every third year has a brood of four young
birds which a dragon as regularly devours. The hero, Prince Milan,
watches by the nest for the dragon and kills him. The young birds,
overjoyed, fly out of the nest and cover the hero with their wings
till the old bird on her return asks who has saved them. Then they
unfold their wings and she sees Prince Milan. In return she carries
him to the upper world.
6. The word translated "night-growing rice" is Rát-vashá-ke-dhán; and
the ayah's description of this rice is given in the story. In this
description she spoke of it as cháwal, the common word for uncooked
rice, and said the Rakshas wished to drink its kánjí-pání
(rice-water). As it is a fairy plant I am afraid it is hopeless trying
to find its botanical name. Unluckily, Dr. George King says _vashá_ is
not rice at all. This is what he wrote to me on the subject: "_Vashá_
is, I suppose, the same as _vasaka_, and in that case is _Justitia
Adhatoda_, a straggling shrub common over the whole of India [very
unlike the Rát-vashá-ke-dhán] and which was in the Sanscrit as it is
in the native pharmacopoeias. It is not a kind of rice, but belongs
to the natural order of Acanthaceæ (the family to which Acanthus and
Thunbergia belong)." This night-growing rice may be compared to the
day-growing rice in paragraph 2, p. 288, of the notes to this story.
7. Compare with the paper boat the rolled-up burdock leaf given to the
hero by the dwarf in the seventh Esthonian tale quoted by Gubernatis
(_Zoological Mythology_, vol. I. p. 155): whenever this hero wishes to
cross water he unrolls his burdock-leaf. Gubernatis compares this leaf
to the lotus-leaf on which the Hindús represented their god as
floating in the midst of the waters (_ibid._).
8. With the great wind that comes from the demon, compare the
following Swedish account of a giant in Thorpe's _Northern Mythology_,
vol. II. p. 85. He asks his road of a lad, who directs him: then "he
went off as in a whirlwind, and the lad now discovered, to his no
small astonishment, that his forefinger with which he had pointed out
the way had followed along with the giant." In the old Scandinavian
belief the Giant Hræsvelgr sat at the end of heaven in an eagle's garb
(arna ham). From the motion of his wings came the wind which passed
over men (_ib._ vol. I. p. 8). It must be mentioned also that "in the
German popular tales the devil is frequently made to step into the
place of the giants" (_ib._ vol. I. p. 234), and that Stöpke or Stepke
is in Lower Saxony an appellation of the devil or of the whirlwind,
from which proceed the fogs which spread over the land (_ib._ p. 235).
The devil sits in the whirlwind and rushes howling and raging through
the air (Mark Sagen, _ib._ p. 377). The whirlwind is also ascribed to
witches. If a knife be cast into it, the witch will be wounded and
become visible (Schreiber's Taschenbuch, 1839, p. 323; _ib._ vol. I.
p. 235). Mr. Ralston, in his _Songs of the Russian People_, p. 382,
says the Russian peasant attributes whirlwinds to the mad dances in
which the devil celebrates his marriage with a witch, and at p. 155 of
the same book tells us how the malicious demon Lyeshy not only makes
use of the whirlwind as a travelling conveyance for himself and a
means of turning intruders out of quarters he had selected for his own
refuge, but sends home in it people to whom he is grateful. In Ireland
we find a wind blowing from hell. King Loegaire tells Patrick, "I
perceived the wind cold, icy, like a two-ridged spear, which almost
took our hair from our heads and passed through us to the ground. I
questioned Benén as to this wind. Said Benén to me, 'This is the wind
of hell which has opened before Cúchulainn.'" _Lebar na huidre_, p.
113 a. This "wind of hell" makes one think of the sweet-scented wind
from the mid-day regions, and the evil-scented wind from the north,
which in old Persian religious belief blew to meet pure and wicked
souls after death (Tylor's _Primitive Culture_, vol. II. pp. 98, 99).
Mr. Tylor mentions also the Fanti negroes' belief that the men and
animals they sacrifice to the local fetish are carried away in a
whirlwind imperceptibly to the worshippers (_ib._ p. 378).
8. Ábjhamjham-ke pání is what has been translated by "water from the
glittering well."
9. The king had a great pit dug in the jungle. This is how Kai and
Bedwyr plucked out the beard of Dillus Varvawc, which had to be
plucked out during life. They made him eat meat till he slept. "Then
Kai made a pit under his feet, the largest in the world, and he struck
him a violent blow, and squeezed him into the pit. And there they
twitched out his beard completely with the wooden tweezers; and after
that they slew him altogether" ("Kilhwch and Olwen," _Mabinogion_,
vol. II. p. 304).
XXV.--THE FAN PRINCE.
1. The boat would not move because the king had forgotten to get the
thing his youngest daughter had asked him to bring her. Signor de
Gubernatis (_Zoological Mythology_, vol. II. p. 382) mentions an
unpublished story from near Leghorn in which a sailor promises to
bring his youngest daughter a rose. The eldest daughter is to have a
shawl, and the second a hat. "When the voyage is over, he is about to
return, but having forgotten the rose, the ship refuses to move; he is
compelled to go back to look for a rose in a garden; a magician hands
the rose with a little box to the father to give it to one of his
daughters, whom the magician is to marry. At midnight, the father,
having returned home, relates to his third daughter all that had
happened. The little box is opened; it carries off the third daughter
to the magician, who happens to be King Pietraverde, and is now a
handsome young man."
2. The princess's ring recalls Portia and Nerissa.
3. A yogí is a Hindú religious mendicant.
XXVI.--THE BED.
The merchant's son possibly was afraid of incurring the wrath either
of an original spirit residing in the tree, or of some human soul who
had been born again as its genius (see paragraph 1, p. 276, of note
to "The fakír Nánaksá saves the merchant's life"). Múniyá could give
no reason for his asking each tree's permission to cut it down.
XXVII.--PÁNWPATTÍ RÁNÍ.
See another version of this tale in the Baital Pachísi, No. 1. There
the heroine is called Padmávatí, and her father King Dantavát.
XXVIII.--THE CLEVER WIFE.
1. The merchant's wife tricks the four men into chests. Upakosá makes
the like appointments, and plays a similar trick: compare her story
translated from the Kathápítha by Dr. G. Bühler in the _Indian
Antiquary_ for 4th October, 1872, pp. 305, 306: and in "The
Touchstone," a Dinájpur legend told by Mr. G. H. Damant at p. 337 of
the _Indian Antiquary_ for December, 1873, the hero-prince's second
wife, Pránnásiní, in order to regain the touchstone for her husband
(like Upakosá and the Clever Wife) makes appointments with, and then
tricks, the kotwál, the king's councillor, the prime minister, and
lastly the king himself.
2. She plays cards (_tás_). Forbes in his Hindústání and English
Dictionary p. 543, says _tás_ is the word used for _Indian_ playing
cards. The Indian pack, he says, contains eight suits, each suit
consisting of a king, wazír, and ten cards having various figures
represented on them from one to ten in number.
[A close parallel to this tale is _Adi's Wife_, a Bengáli legend from
Dinagepore, told by the late Mr. Damant in the _Indian Antiquary_ for
January, 1880, p. 2.]
XXIX.--RÁJÁ HARICHAND'S PUNISHMENT.
1. This king is probably the same as "The Upright King," Harchand
Rájá, p. 68 of this collection.
2. The Kop Shástra. Múniyá says _kop_ is a Hindústání, not a Bengáli
word, and has nothing whatever to do with demons. This is what Mr.
Tawney writes on the subject: "It might mean _kapi_, or _kapila_ if
the woman is a Bengáli. _Kapi_ is a name of Vish[n.]u, possibly it
might be the Rámáyana as treating of monkeys, but I really do not
know. I see Monier Williams says that there are certain demons called
_kapa_. But of course _kópa_ is anger. I suppose you know that the
natives of Bengal pronounce the short _a_ as _o_ in the English word
_hop_." Múniyá pronounces _kop_ like the English word _cope_. This
Shástra seems as hopelessly mythical as the _Rát-vashá-ke-dhán_.
XXX.--THE KING'S SON AND THE WAZÍR'S DAUGHTER.
In a Servian story, "Des Vaters letzter Wille," pp. 134, 135, 136, of
the _Volksmaerchen der Serben_ collected by Karadschitsch, the
youngest brother has to take his brother-in-law's horse over a bridge
under which he sees an immense kettle full of boiling water in which
men's heads are cooking while eagles peck at them. He then passes
through a village where all is song and joyfulness because, so the
inhabitants tell him, each year is fruitful with them and they live,
therefore, in the midst of plenty. Then he sees two dogs quarrelling
which he cannot succeed in separating. He next passes through a
village where all is sorrow and tears because each year comes hail, so
the inhabitants "have nothing." Next he sees two boars fighting
together and cannot separate them any more than he could part the
dogs. Lastly, he reaches a beautiful meadow. In the evening his
brother-in-law expounds the meaning of all he has seen. The heads in
the boiling vessel represent the everlasting torment in the next
world. The happy villagers are good, charitable men, with whom God is
well pleased. The dogs are his elder brothers' wives. The sorrowing
villagers are men who know neither righteousness, concord, nor God.
The boars are his two wicked elder brothers. The meadow is paradise.
[Decoration]
GLOSSARY.
Bél, a fruit; _Ægle marmelos_.
Bulbul, a kind of nightingale.
Chaprásí, a messenger wearing a badge (_chaprás_).
Cooly (Tamil _kúli_), a labourer in the fields; also a porter.
Dál, a kind of pulse; _Phaseolus aureus_, according to Wilson;
_Paspalum frumentaceum_, according to Forbes.
Dom (the d is lingual), a low-caste Hindú.
Fakír, a Muhammadan religious mendicant.
Ghee (_ghí_), butter boiled and then set to cool.
Kází, a Muhammadan Judge.
Kotwál, the chief police officer in a town.
Líchí, a fruit; _Scytalia litchi_, Roxb.
Mahárájá (properly Maháráj), literally great king.
Mahárání, literally great queen.
Mainá, a kind of starling.
Maund (_man_), a measure of weight, about 87 lb.
Mohur (_muhar_), a gold coin worth 16 rupees.
Nautch (_nátya_), a union of song, dance, and instrumental music.
Pálkí, a palanquin.
Pice (_paisa_), a small copper coin.
Pilau, a dish made of either chicken or mutton, and rice.
Rájá, a king.
Rakshas, a kind of demon that eats men and beasts.
Rání, a queen.
Rohú, a kind of big fish.
Rupee (_rúpíya_), a silver coin, now worth about twenty pence.
Ryot (_ràíyat_), a cultivator.
Sarai, a walled enclosure containing small houses for the use of
travellers.
Sárí, a long piece of stuff which Hindú women wind round the body as a
petticoat, passing one end over the head.
Sepoy (_sipáhí_), a soldier.
Wazír, prime minister.
Yogí, a Hindú religious mendicant.
[Decoration]
[Decoration]
LIST OF BOOKS REFERRED TO.
Bleek. _Hottentot Fables and Tales_, London, 1864.
Campbell, J. F. _Popular Tales of the West Highlands_, 4 vols.
Edinburgh, 1860.
Dasent, G. _Norse Tales_, Edinburgh, 1859.
Dietrich, Anton. _Russische Volksmaerchen_, Leipzig, 1831.
Fiske. _Myth and Mythmakers_, London, 1873.
Frere, Miss. _Old Deccan Days_, 2nd edition, London, 1870.
Gonzenbach, Laura. _Sicilianische Maerchen_, Leipzig, 1870.
Grant, C. _Gazetteer of India for the Central Provinces_, edited by,
2nd edition, Nágpur, 1870.
Grey. _Polynesian Mythology_, London, 1855.
Grimm. _Kinder und Hausmaerchen_, 3 vols., Goettingen, first 2 vols.
1850, 3rd vol. 1856.
Grimm. _Irische Elfenmaerchen, uebersetzt von den Bruedern Grimm_,
Leipzig, 1826.
Gubernatis, Angelo de. _Zoological Mythology_, 2 vols., London, 1870.
Guest, Lady Charlotte. _The Mabinogion_, translated by, 3 vols.
Llandovery, 1849.
Haltrich, Joseph. _Deutsche Volksmaerchen aus dem Sachsenlande in
Siebenbuergen_, Berlin, 1856.
Henderson. _Folklore of the Northern Counties of England and the
Border_, London, 1866.
Hunt. _Romances and Drolls of the West of England_, 2nd edition,
London, 1871.
_Indian Antiquary_, vols. I. (1872), II. (1873), and IV. (1875),
Bombay.
Karadschitsch, W. S. _Volksmaerchen der Serben_, Berlin, 1854.
Lane. _Arabian Nights_, 3 vols., London, 1859.
_Lebar na Huidre._ Lithographic facsimile, Dublin, 1870.
Milenowsky. _Maerchen aus Boehmen_, Breslau, 1853.
Naake. _Slavonic Fairy Tales_, London, 1874.
_Old New Zealand_, 1876.
Ralston. _Songs of the Russian People_, London, 1872. _Russian Folk
Tales_, London, 1873.
Rink. _Tales and Traditions of the Eskimo_, Edinburgh and London,
1875.
_Sagas from the Far East_, London, 1873.
Schmidt, G. _Griechische Volksmaerchen, Sagen und Volkslieder_,
Leipzig, 1877.
Schott. _Wallachische Maerchen_, Stuttgart und Tuebingen, 1845.
Stier, G. _Ungarische Maerchen und Sagen_, Berlin, 1850. _Ungarische
Volksmaerchen_, Pesth (preface is dated 1857).
Taylor, Meadows. _Confessions of a Thug_, London, 1873.
Thorpe. _Yule Tide Stories_, London, 1853.
_Three Middle Irish Homilies_, Calcutta, 1877.
Tylor. _Primitive Culture_, 2nd edition, London, 1873.
Vogl, Johann, N. _Volksmaerchen_ [Slavonic], Wien, 1837.
[Decoration]
[Decoration]
INDEX.
Adam and Eve, blackened after the Fall, 239
Alligator, 63
King of the Fishes, 66, 71
Angels, 77, 88, 116, 225
Antelopes, 85
Ants, grateful, 155, 161
Apsarases, 262
Ashes, Lailí becomes, 77
sugar turned into, 96
"Aunt," used to propitiate, 157, 262
Avatár, 265
Bádsháh, 237
Bag, magic, 156
Bamboo wand, 86, 98, 268
Barber outwits tigers, 35
Bear, 254
tries to kill cat, 19
Beauty, effects of, 62, 93, 142
radiance of, 1, 240, 241, 242
Bed, 201
magic, 156
Bees, Rakshases keeping their souls in, 261
Bél Princess, 138, 282
Bhágírathí river, 75
Birds, souls in, 58, 59, 61, 261
conversing, 149, 150, 198
Birth-marks, 1, 119, 242, 243, 253, 276
Blindness cured, 77
Blood of little finger, 83, 84, 141, 272
Boar, God in shape of, 68
Boar Trwyth, the, 241
Boat refusing to move, 195, 292
Body, star on, 243
sun on, 243
Bones of daughter sent to mother, 12, 250, 253
Bowl, magic, 156
Branch, cutting, 30
Branding, 131, 134, 281
Bricks turned into gold, 97
Bulbul, 39
Burning alive, 12, 61, 207, 249, 250
Camel, strayed, 29, 63
Card-playing, 218, 219, 234
Cards, 293
Cat, 255
aunt to tiger, 15
cheats jackal, 19
leopard, 19
which could not be killed, 18
Chá[n.][d.]ála, 266
Charcoal, gold and silver turned into, 69, 226
Chests, concealment in, 218
Child, all-devouring, 255
Children eaten, 52, 177
Chin, star on, 119
Clothes-box, magic, 33
Cloud-myth, 257
Cockatoo, Rakshas Rání's soul in, 61
Colour, 93
Comfits, rain of, 29
Cooking-pot, magic, 32
Cotton-tree, 39
Cow swallows child alive, 123
Crow, 75
Cuckoo, 39
Daughter, _see Former life_.
Day and night Myths, 256, 257
Dead sheep mistaken for woman, 28
Deer's horn, Mahádeo's, 232
Demon, 173
as a goat, 173, 288
heating sand, 236
swallowing suitors, 99
tigers fighting with, 162
_Dew_ (Demon), 273
Dharma, 265
Diamond, face shining like, 69
Dog disputes with cat, 16
Lailí becomes, 78, 79
swallows child alive, 122
Dolls, 168, 169
Dom, 70
Doves, eyes changed into, 5
Dream, 232
Dresses, seizure of, 6
Eagle's feather, 181
Eaglets, speaking, 183
Earth blown away, 140
cure with, 198, 199
Ear, twisting, 130
Elephant tries to kill cat, 18, 19
Errands, 53, 55, 58, 179, 181, 184, 189, 288
Euphemisms, 259
Eve, _see Adam_.
Eyes become birds, 5, 148
pounded to bits, 176
torn out of Rání's head 51, 176, 289
Face, star on, 1, 242, _see Powder_.
Fainting at beauty, 82
Fairies in jungle, 32
teach monkey prince, 42
and Prince Sazádá, 93
Indian, 243
Irish and Cornish, 243
of Maoris, 239, 244
Fairy Rájás, 1
red, 168
Fakír's feats, 92
gifts to, 68, 224
God in form of, 224
helpful, 41, 185
sleep of, 139, 167
tasks to be performed by intending, 87
Fan, 196, 197
Fan Prince, 193
Faríd, Shekh, 272
Fasting, _see Jackal_, _Kite_.
Fate, 263
seeking one's, 63
Feather, causing invisibility, 59
Feats of Fakírs, 92
Figure of clay, water and ashes 78
Fish, cooked, becomes alive, 71, 227, _see Rohú_.
Fishes, king of, 66, 71
souls of unborn children in, 235, 236
Fire, _see Rejuvenescence_.
Flower, children in, 10, 247, 248, 252
hero weighing, 2
heroine weighing, 1
Flowers, life in, 4, 10, 144, 244, 247, 248, 252, 284
on ears, 3
Flute, 168, 169, 171, 287
Fly, change into, 56, 57, 141
Fools, 257
Former life, 115, 276
Four sides, 153, 156, 285, 286
Fox, 254
Frog, the voracious, 24
slit open, 26
Fruits, children, born from eating, 42, 91
children in, 11, 246, 247, 252
heroine in, 81, 142, 146, 246
Gambling, 234
Gangá, 89, 90
Gardener, 277
Garpank, 289
Gesture language, 208, 210
Glass powder, 197
Glittering well, 189, 190
Goat, demon in form of, 173, 288, _see Former life_.
Gold, stones becoming, 59
bricks turned into, 97
in river, 66
Golden wand, 262
Grateful animals, 155, 161, 162
Hair, power of, 268, 271
of Mahádeo, 89, 90
of gold, 1, 49, 62, 238, 240
tree split with, 163
Hand, star on, 253
Handkerchief, 199
Harchand Rájá, 68
Harichand Rájá, 224
Hariçchandra, 265, 266
Head, sun on, 1, 242, 253
becomes a dome, 148
a house, 5
a peacock, 244
Head-collars, 230
Heart becomes tank, 148
Horse, hero's, 124, 125, 126, 277, 278
swallows child alive, 124, 125
House, arm or leg changed into, 5
Husband, public choice of, 128, 280
Husk story, 259
Ikhwán Ussafa cited, 239
Indrásan, 93, 243
Invisibility caused by feather, 59
by blowing earth from palm, 140
Jackal, 75, 255
arbitrates, 16
cheats the tiger, 17
its fear of men, 23
kills kite's sons, 22
will not fast, 21
Jamná, 89, 90
Kettle-drum, 120, 121, 162, 287
Khudá, 237
Kite worships and fasts, 21
Knife, magic, 83, 266
dipped in blood, 175, 176
Knowledge of far-off events, 95, 272
Kop Shástra, 225
Lailí, 73
Lamnissa, 284
Leg becomes pillar, 148
Lemon, Rakshases keeping their souls in, 261
Leopard tries to kill cat, 19
Líchí, 91
Life, restoration to, 4, 5, 6, 8, 9, 12, 22, 26, 71, 78, 83, 84,
86, 98, 141, 146, 151, 166, 227, 228, 232, 245, 247, 248, 250,
251, 253, 255, 256, 257, 282, 284, 285
Life, former, 115, 276
Lips of demons long, 273
Little finger, 83, 141, 266, 267, 272
Livers, standing on, 10
Looking back, prohibited, 141
danger of, 282
Lotus-flower, heroine changed into, 144, 285
Magic gifts, 32, 33, 34
Mahádeo, 89, 90, 231, 232
Mainá, 148
advises dog, 18
demon's soul in, 187, 188
Majnún, 73, 266
Mangoes, 41
mango-tree, 202
mango-stone, consequence of eating, 50
Mattresses thrown to save drowning prince, 47
Milk sent by God, 146
of tigress, 178
Monkey, 42
Moon on hand, 1
on forehead, 119, 242
princess shines like, 158
Mothers eating sons, 52, 177
Mouth, demon's, 185
Mouse, 101
Music, 93, 243, 287
Mustard-seed, oil crushed out of, 160
Nabha, 113
Nának, 276
Neck, star on, 242
Necklace disappears into wall, 229
reappears, 233
Needles, body stuck full of, 165, 287
Numbers, sacred, 262
Ointment restoring sight, 56
Old woman, _see Former life_.
Paper boat, 187, 188, 290
Parrot, 148, 153
Peacock, head becomes, 244
Pearls drop from bird's eyes, 12
from bird's beak, 254
Phaláná country, 73, 74
Phúlmati, 240
Pigeons, cooked, come to life, 228
Pin, in bird's head, 12, 14
transformation caused by, 254
Pit dug for demon's execution, 192
for Dillus Varvawc, 292
Poison, 212
Portrait, 223
Powder flung in face, 77
Rakshas, 5, 260
as a goat, 288
turned into Rání, 51
Rat and frog, 24
Red cheeks, 93
Rejuvenescence by fire, 76
Revival of murdered heroines, 244, _see Life_.
Rice, 289
night-growing, 184
Rig Veda cited, 238, 239
Ring, 199, 292
Robes of honour, 287
Rohú fish, 75
Rope and stick-magic, 34, 156
Ruby, 65, 66
falling from beak, 13, 14
Salt, 171, 288
Princess who loved her father like, 164
Sárí, 58
Seven children, 51
queens, 175
small dolls, 168
sons, 177
wives, 41, 51
Shahzádá, 271
Shekh Faríd, 95, 268, 272
Shield full of money, 53, 55, 58
Sight restored, 57, 190, 289
Silver, _see Charcoal_, _Wand_.
Singing, hero, 127, 128
Skin of monkey, 42
burnt, 49
Sleep, fakír's, 139, 167
dragon's, 282
Snake, 75
conversing, 204
Son-in-law how chosen, 42
Soul embodiment 261, _see Birds_, _Cockatoo_, _Lemon_, _Mainá_.
Soul or life of Rakshas, 56, 57, 261
Spell, 91
Star on body, 243
on chin, 119
on face, 1, 242
on hands, 253
on neck, 242
Stepmother, 7
Stick and rope, magic, 156
Stick suspends and restores life, 54, 56, 57, 58, 59, 60, 186
Stones becoming gold, 59
fates are, 64
transformation into, 140, 226, 282
substituted for baby, 121
Strength, feats of, 108
Strong woman, 108
Sugar, _see Ashes_.
Summer and winter myth, 257
Sun on head, 1, 242, 253
on body, 243
Sun jewel-box, 167
Sun's rays, 266, 268, 271
Svayamvara 280
Sweeper, 88
Tank, heart becomes, 148
Thorn in tiger's foot, 17, 64, 155
Three, 87
Tiger, 254, 258
grateful, 65, 155, 162, 180
outwitted by barber, 35
nephew of cat, 15
stores of, 35, 36, 65, _see Thorn_.
Transformations, 244, 250, 251, 284, 285
Transmigration of souls, 276
Tree split with hair, 163
Trees, 292
Twelve hours, 225
twelve years, 32, 63, 64, 87, 88, 98, 167, 225, 264
"Uncle" used to propitiate, 54, 262
Underground palace, 151
Var[n.]a, 238
Viçvamitra, 265
Vish[n.]u, 265
Wand, bamboo, 86, 98, 268
golden, reviving by, 261
silver, death caused by touching with, 261
Water, opening fruit or casket containing maiden near, 284
Water-nymphs, 89
Water-snake, 53
Wax hatchet, 162
Weight of heroine, 243
Well, fairy living at bottom of, 168
glittering, 189, 190
Wind blowing from demon, 185, 290
foretelling fall of palace, 205
Wishes, 95
Wives called Mamma, 86, 87
Worship, _see Kite_.
Wrestlers, 108
Yogí, personating, 198, 214
LONDON:
GILBERT AND RIVINGTON, PRINTERS,
ST. JOHN'S SQUARE.
Transcriber's Note
Printer errors (for example, omitted or transposed characters) have
been repaired, as have punctuation errors.
Variable spelling, hyphenation and use of accents are preserved as
printed in quoted material, but have otherwise been made consistent
where there was a clear prevalence of one form over the other.