NOTES_Tibetan Tales, Derived from Indian Sources

[1] “Buddhism,” by T. W. Rhys Davids (Society for Promoting Christian

Knowledge), pp. 199–211 and 250.

[2] “Lectures on the Origin and Growth of Religion, as Illustrated by

some Points in the History of Indian Buddhism” (being the Hibbert

Lectures for 1881), pp. 189–192.

[3] Whose statements are based upon those made by C. F. Köppen, in his

standard work upon “Die lamaische Hierarchie und Kirche.”

[4] “Geschichte der Ost-Mongolen: Aus dem Mongolischen übersetzt von

Isaac Jacob Schmidt,” pp. 25–27. St. Petersburg, 1829.

[5] According to Schlagintweit, “‘Constructed Vessel,’ a work on moral

subjects forming part of the Kanjur.”

[6] Emil Schlagintweit, “Buddhism in Tibet,” pp. 60–70.

[7] “Buddhism,” p. 207.

[8] In a letter to the writer of the Introduction.

[9] In Hungarian his name would be written Körösi Csoma Sándor; in

French, Alexandre Csoma de Körös; in English, he signed himself

Alexander Csoma Körösi, the name Körösi being an adjectival form,

meaning “of Körös.”

[10] The exact date of his birth has not been ascertained, but one of

his Hungarian biographers states that he was about thirty when he

started eastward in 1820. Another asserts that he was born in the

Transylvanian village of Körös, on the 4th of April 1784.

[11] In a letter, containing a brief sketch of his life up to that

time, which was published in 1834 in the first volume of the “Journal

of the Royal Asiatic Society,” and from which are taken the passages

cited above as quotations.

[12] Journal of the Asiatic Society of Bengal, vol. xiv., part 2, p.

824.

[13] Quoted by Dr. Campbell from an editorial article by Professor H.

H. Wilson in the supplement to the Government Gazette of 9th July 1829.

Journal of Asiatic Society of Bengal, vol. xi., part 1, p. 305. A

second article by Dr. Campbell, including a letter from Lieut.-Colonel

Lloyd, was published in vol. xiv., part 2, pp. 823–827.

[14] In an interesting article on Tibet in the Revue des Deux Mondes,

vme série, tom. 19 (July 1847).

[15] “The work of Csoma de Körös is that of an original investigator,

and the fruit of almost unparalleled determination and patience,” says

H. A. Jäschke, in the preface to his “Tibetan-English Dictionary.”

[16] Colonel Lloyd says that he thinks Csoma Körösi remained at Titalya

till November 1837. Journal of the Asiatic Society of Bengal, vol.

xiv., part 2.

[17] Dr. Malan is not certain about the date of his first interview

with Csoma Körösi, but his Tibetan lessons began not later than August

1838.

[18] For this piece of information I am indebted to Lieut.-Col. T. W.

Lewin, who has himself been our Resident at Darjíling, and who availed

himself of his stay in Sikkim to study the Tibetan language, of which

he has published a Manual.

[19] “Chips from a German Workshop,” i. 278.

[20] “Die Ungarische Sprachwissenschaft,” Literarische Berichte aus

Ungarn. Budapest, 1877. Bd. i., heft i., pp. 54–97. For this and other

references to Hungarian works and German works published in Hungary, I

am indebted to Mr. E. D. Butler, of the British Museum, whose

acquaintance with Hungarian literature has led to his being elected an

honorary member of the Hungarian Academy of Sciences.

[21] See, however, an account of Tibetan non-Buddhistic works in

Journal of A. S. of B. 1881.

[22] “Chips,” i. 193.

[23] M. Léon Feer has adopted the form Kandjour in his translation of

Csoma Körösis’s “Analysis” (Annales du Musée Guimet, tom. 2); but he

says in a footnote to p. 143, “J’écris Kandjour contrairement à mes

principes d’orthographe, parce que Kandjour est une forme qui imite la

prononciation et n’est point du tout le calque du mot tibétain.”

[24] Written bkah-hgyur, the italicised letters not being sounded.

[25] Csoma Körösi’s analysis of the Tibetan sacred books has been

translated by M. Léon Feer, and was published in 1881 under the title

of “Analyse du Kandjour et du Tandjour,” in the second volume of the

“Annales du Musée Guimet,” the sumptuous work due to the munificence of

M. Guimet. M. Feer has appended to his translation a most useful

“Vocabulaire de l’Analyse du Kandjour,” giving all the names which

occur in Csoma Körösi’s Analysis, with the explanations it contains,

together with an index and a “Table Alphabétique des Ouvrages du

Kandjour,” and several appendixes. The fourth volume of the “Annales du

Musée Guimet” is to consist of “Extraits du Kandjour,” translated by M.

Léon Feer.

[26] In a very interesting paper printed in the “Bulletin

Historico-Philologique de l’Académie de Saint-Pétersbourg,” tom. iv.,

1848, pp. 321–339.

[27] In an account of the works, in the languages of Eastern Asia,

belonging to the library of the University of St. Petersburg, printed

in the “Mélanges Asiatiques” of the St. Petersburg Academy of Sciences,

tom. ii., 1856.

[28] A complete list of Professor Schiefner’s writings is given in a

memoir by F. Wiedemann, read at a meeting of the Imperial Academy of

Sciences, December 11, 1879, and reprinted in the 16th volume of the

“Russische Revue.” From this it appears that he was born at Reval in

1817, the son of a merchant who had migrated thither from Bohemia; he

studied in the University of St. Petersburg from 1836 to 1840, and then

for two years in the University of Berlin. In 1848 he was appointed one

of the librarians of the Imperial Academy of Sciences, of which he

became a member a few years later.

[29] For special information about Tibet and Tibetan Buddhism the

following works may be consulted:—Emil Schlagintweit’s “Buddhism in

Tibet,” London, 1863; C. F. Köppen’s “Die Religion des Buddha,” Berlin,

1857–59, the second volume, entitled “Die lamaische Hierarchie und

Kirche;” the “Souvenirs d’un Voyage dans la Tartarie, le Tíbet, et la

Chine, pendant les années 1844, 1845, 1846,” Paris, 1853, by the French

missionaries MM. Huc and Gabet, and “Le Christianisme en Chine, en

Tartarie, et en Thibet,” by the same authors; P. E. Foucaux’s “Rgya

Tch’er Rol Pa, or Développement des Jeux, Traduit sur la version

Tibétaine du Bhahhgyour, et revu sur l’original Sanskrit

(Lalitavistâra),” Paris, 1848, containing an immense amount of valuable

information in the Introduction and the Notes; Eugène Burnouf’s

“Introduction à l’Histoire du Buddhisme Indien,” Paris, 1844, and “Le

Lotus de la Bonne Loi,” Paris, 1852; the “Narratives of the Mission of

George Bogle to Tibet, and of the Journey of Thomas Manning to Lhasa,

edited with Notes, an Introduction, &c., by Clements R. Markham,”

London, 1876, the Introduction containing a great deal of interesting

information about Tibet and its explorers; Brian H. Hodgson’s “Essays

on the Languages, Literature, and Religion of Nepál and Tibet,” London,

1874; General A. Cunningham’s “Ladák,” 1854; A. A. Georgi’s “Alphabetum

Tibetanum,” Rom, 1762; Colonel Yule’s “Cathay;” the “Travels in the

Himalayan,” by W. Moorcroft and G. Trebeck, London, 1841; Isaac Jacob

Schmidt’s “Forschungen im Gebiete der älteren religiösen, politischen

und literarischen Bildungsgeschichte der Völker Mittel-Asiens,

vorzüglich der Mongolen und Tibeter,” St. Petersburg, 1824, his

translation from the Tibetan of the “Dsanglun, der Weise und der Thor,”

St. Petersburg, 1843, and his “Index des Kanjur,” St. Petersburg, 1845;

T. D. Thomson’s “Western Himálaya and Tibet,” London, 1852; L.

Torrens’s “Travels in Ladâk, &c.,” London, 1862; S. Turner’s “Account

of an Embassy to the Court of the Teshoo Lama in Tibet,” London, 1800;

G. T. Vigne’s “Travels in Kashmír, Ladak, &c.,” London, 1842; Col.

Prjevalsky’s “Mongolia, &c.,” translated by E. D. Morgan, London, 1876;

the French and German translations of V. Vasilief’s Russian work on

Buddhism; Anton Schiefner’s “Tibetanische Studien,” and a great number

of articles in periodicals, the titles of which are given in the list

by E. Schlagintweit, from which most of the foregoing references are

taken. Among linguistic works may be mentioned Csoma Körösi’s “Grammar

of the Tibetan Language,” Calcutta, 1834, and his “Essay towards a

Dictionary, Tibetan and English,” Calcutta, 1834; I. J. Schmidt’s

“Grammatik der Tibetanische Sprache,” St. Petersburg, 1839, and his

“Tibetisch deutsches Wörterbuch,” St. Petersburg, 1841 (an adaptation

for a German public, according to Jäschke, of Csoma Körösi’s work); P.

E. Foucaux’s “Grammaire de la Langue Tibétaine,” Paris, 1858; Col. T.

W. Lewin’s “Manual of Tibetan,” Calcutta, 1879; and what is now the

standard work on the subject, H. A. Jäschke’s “Tibetan-English

Dictionary,” London, 1881.

[30] An account of the different classes of stories which turn upon

wishes has been given by Benfey, “Panchatantra,” i. 496–499.

[31] Asiatic Journal, New Series, vol. ii., 1833.

[32] With the story of his birth may be compared the similar account of

the birth of Śṛingabhuja in the Kathá Sarit Ságara. See Mr. Tawney’s

translation, vol. i. p. 355.

[33] Book xii. chap. 72, vol. ii. p. 180 of Mr. C. H. Tawney’s most

valuable translation, now being published in the “Bibliotheca Indica”

by the Asiatic Society of Bengal.

[34] See Rhys Davids’s “Buddhist Birth-Stories,” pp. xiv, xlvi; and

“Gesta Romanorum,” No. 45.

[35] This story is to be found in divers places, the Talmud included.

[36] The story of the suitors whom Viśākhā shut up in chests and put to

shame occurs as a folk-tale in Miss Maive Stokes’s “Indian Fairy

Tales,” No. 28, “The Clever Wife.”

[37] See Gubernatis, “Zoological Mythology,” ii. 311.

[38] A good account of the story is given by Sir George Cox in his

“Mythology of the Aryan Nations,” i. 111–121.

[39] “Ueber einige morgenländische Fassungen der Rhampsinit Sage,” in

the “Bulletin” of the St. Petersburg Academy of Sciences, tom. xiv. pp.

299–315.

[40] “Contes populaires de l’Égypte Ancienne.” Paris, 1882. Pp.

xxxvii–xli.

[41] Sakellarios, “Cypriaques,” iii., p. 157. Quoted by M. Émile

Legrand in his “Recueil de Contes populaires grecs.” Paris, 1881. Pp.

205–216.

[42] “Kathá Sarit Ságara,” book x. chap. lxiii. The story occurs in

vol. ii. part 7, of Mr. Tawney’s translation. Calcutta, 1881.

[43] J. F. Campbell’s “Tales from the West Highlands,” No. 18, on which

see the exhaustive notes by Reinhold Köhler in “Orient und Occident,”

ii. 303.

[44] For a full account of “swan-maidens” and the mediæval romance of

“The Knight of the Swan,” see Baring Gould’s “Curious Myths of the

Middle Ages.”

[45] Mr. Tawney’s translation, i. 142.

[46] E. Legrand, “Contes Populaires Grecs,” Paris, 1881, pp. 228–230.

The story is European by language only, not by domicile, for it was

found at Smyrna.

[47] Mr. Tawney’s translation, i. 265.

[48] “Wald- und Feldkulte,” 2 vols. Berlin, 1875–77.

[49] Prof. Monier Williams, “Indian Wisdom,” 3d edit., pp. 514–516.

[50] “The same power of the wind which is signified by the harp of

Orpheus is seen in the story of Amphion” (Cox’s “Mythology of the Aryan

Nations,” ii. 249). “The pipe is a symbol of the storm-song (of the

Maruts) which makes all things dance” (Mannhardt, “Germanische Mythen,”

p. 174).

[51] The bibliography of the Griselda story is given at length by Dr.

Reinhold Köhler, in an article fifteen columns long, in Erschand

Gruber’s “Allgemeine Encyklopädie,” section i., vol. xci. Leipzig,

1871.

[52] i.e., his last birth before attaining Buddhahood.

[53] Kathā Sarit Sāgara, vol. i. p. 444, of Mr. Tawney’s translation.

[54] “Hindoo Tales, or the Adventures of Ten Princes.” Freely

translated from the Sanskrit of the Daśakumāracharitam, by P. W. Jacob,

pp. 261–266.

[55] Vol. ii. p. 101 of Mr. Tawney’s translation.

[56] For an account of this literature, see Mr. Rhys Davids’s “Buddhist

Birth-Stories,” p. xxix.

[57] Kah-gyur, vol. ii. pp. 169–180. This Avadāna, of which Burnouf

speaks in his “Introduction,” p. 79, is contained in the eighteenth

chapter of the Divyāvadāna. As there are many gaps in the Sanskrit MS.

to which I had access, I have thought it best to keep to the more

complete recension existing in the Kah-gyur.—S.

[58] Mahāpurusha is “a great man, eminent personage, great saint or

sage, great ascetic, &c.”

[59] Mān dhāyatu, mān dhāyatu.—S.

[60] A different account is given in the Vishnupurāna, on which see

Lassen, Ind. Alt. (1st edition), Anhang I. p. v. note 7. The derivation

of the name from the root dhā calls to mind the attempt to recognise in

Athene “the unsuckled one.” Cf. Eusthatius on the Iliad, p. 83 (p. 71

of the Leipsic edition), and Pott, Etymolog. Forschungen,

Wurzelwörterbuch, I. i. p. 180.—S.

[61] An account of the duration of Śakra’s life is given at the end of

this tale.

[62] Edelstein-streu is Professor Schiefner’s rendering of the Tibetan

word which appears to represent the jewels which were to be scattered

at the coronation.

[63] See Böhtlingk-Roth on Kati. Sāketa is a name of Ayodhyā or ancient

Oude.—S.

[64] Amanushya.—S.

[65] For a full account of these seven treasures, see Rhys Davids’

Hibbert Lectures, pp. 130–134.

[66] Klarsichten is Professor Schiefner’s rendering of the Tibetan

equivalent of the Pāli word Abhiññā. Mr. Rhys Davids has kindly sent me

the following explanation:—“There are five such Abhiññās, which are

five kinds of insight or intuitive perception; that is, the intuitive

perception of five classes of things.”

[67] A koṭi is equal to ten millions.

[68] The word employed by Professor Schiefner is Flechten.

[69] “A yojana is four leagues.”—Rhys Davids’s “Buddhist

Birth-Stories,” p. 35.

[70] An account of these various divinities is given by M. Eugène

Burnouf in his “Introduction à l’Histoire du Buddhisme Indien” (1876,

pp. 180, 535–557). With respect to the “ever-elevated” (or, to use

Professor Schiefner’s expression, “die stets betrunkenen”) gods, he

says (p. 538): “Le troisième étage est le séjour des êtres qu’on nomme,

suivant Georgi, ‘buveurs et stupides,’ et qui ont en tibetain le nom de

Rtag myos. Ces deux monosyllabes se traduisent littéralement par

‘continuellement enivres,’ et cette interpretation s’accorde bien avec

la notion que Georgi nous donne de ces dieux.”

[71] Cf. Dhammapada, śl. 186, &c.—S.

[72] This number, in the German text, is given as 36,000; but that is

probably a misprint. The German word which is here rendered by

“evanescences” is Schwunde. It appears to define the period at the end

of which Śakra’s life comes temporarily to a close. For a different

computation of the length of Śakra’s life, see Hardy’s “Manual of

Buddhism,” p. 25. “The déwalóka of Sekra or Indra, on the summit of

Maha Méru, in which one day is equal to 100 of the years of men; and as

they live 1000 of these years, their age is equal to 36,000,000 of the

years of men.”

[73] Kah-gyur, vol. ii. pp. 188–192. See “An Eastern Love Story. Kuśa

Jātakaya, a Buddhistic legend; rendered into English verse from the

Singhalese poem of Alagiyavanna Mohoṭṭāla, by Thomas Steele.” London,

1871. See also critical remarks on the work in the Göttinger Gelehrten

Anzeigen, 1872, stück 31, pp. 1205–1225, by Dr. Reinhold Köhler, who

has called attention to the previously overlooked redaction in chap.

xiii. of the Dsanglun (p. 91 of the translation). In the Tibetan

original, the king’s name, Mahāśakuni, has been corrupted into

Mahāschakuli. The name of his son, Woodblock, may be explained by the

fact that kuśa, in the Chinese transcription kiu-che (or keou-che?) is

a word of ambiguous meaning. In the Böhtlingk-Roth Sanskrit Dictionary,

kuśa occurs in the sense of “wood.”—S.

[74] Kah-gyur, book ii. pp. 198–201. We have here a simpler and at the

same time more concrete recension of chap. xxxi. of the Dsanglun, with

a continuation which includes chap. xxxix. of that work, with the

latter of which Benfey’s remarks in his introduction to the

Panchatantra (i. 394) are to be consulted, as well as Sukhomlinof’s

account of “The Tale of Shemyaka’s Judgment” in the Zapiski of the St.

Petersburg Academy of Sciences, 1873, vol. xxii. book i. The decision

in the second part of the continuation is attributed in the Dsanglun,

chap. xxxix. to King Mdges-pa.—S.

[75] Kah-gyur, iv. 132–135. One of the oldest of popular tales is the

story told by Herodotus (bk. ii. chap. 121) of the treasury of

Rhampsinitus, which its builder’s two sons are in the habit of robbing,

until one of the thieves is caught in the snares set for their feet,

whereupon the other, to prevent a discovery, cuts off his brother’s

head and runs away. The king gives orders to expose the corpse, and to

keep watch so as to see whether any one weeps and wails over it. The

surviving son, forced by his mother’s threats to look after his

brother’s burial, comes to the spot provided with skins of wine, makes

the watchmen drunk, shaves off the right side of their beards, and

carries away the dead body. Thereupon the king’s daughter is obliged to

yield herself to every one who will relate to her the cleverest and

most scandalous trick he has ever played in his life. The doer of the

deed comes and betrays himself. But when the princess tries to seize

him, he leaves in her hold, not his own hand, but that of the dead man.

At last the king promises his daughter’s hand to the doer of this deed,

so the thief reveals himself and receives the princess. As a like

legend is connected with the treasury of Hyrieus in Orchomenus, where

Trophonius cut off the head of his brother Agamedes (Pausan. ix. 37),

and as according to Charax (Schol. ad Aristoph. Nubes, v. 508) the same

story is told also of the treasury of Augeias at Elis, we can easily

understand why some commentators, like C. O. Müller, wish to claim the

legend for the Greeks, while Buttmann (Mythol. ii. 228) wishes to trace

it to the East. See Liebrecht in his edition of Dunlop’s “History of

Fiction,” p. 264, and Grimm, Kinder- und Hausmärchen iii. 260.—S.

[76] A skull-carrying Śiva-worshipper.

[77] Compare Loiseleur Deslongchamps, “Essai sur les Fables Indiennes”

(Paris, 1838), ii. 124, and Reinhold Köhler in Benfey’s “Orient und

Occident,” ii. 303–313. In the Gaelic tale of “The Shifty Lad,” the

thief is found out by having a golden apple given to him by a child. R.

Köhler adds, “In the story of Dümmling, who wishes that the princess

may have a child (Hahn, No. 8; Grundtvig, ii. 308; Müllenhof’s “Sagen,”

p. 481; “Zeitschrift für Deutsche Mythologie,” i. 38), the hero is

discovered to be the father of the princess’s child, inasmuch as it

offers him a golden apple in preference to all the other men who have

been invited.” In the variant of the tale in Basile’s “Pentamerone,” i.

3, the boy embraces his father. In a Gaelic story (Orient und Occident,

ii. 124), the princess recognises the father of her child among the men

of Erin by the fact that a bird alights upon his head.—S.

[78] Kah-gyur, ii. 202–209.

[79] What is said here about the Nāga is referred to an elephant (=

nāga), as Professor Minayef reminds me, in a Pāli recension of the

Viśvantara Jātaka. The king of Kalinga, in whose realms there was a

famine due to want of rain, sent eight Brahmans to Jayaturā, the

capital of Śibi, to obtain from Viśvantara the white elephant which had

the power of producing rain. See Spence Hardy’s “Manual,” p. 116, and

Köppen’s “Religion des Buddha,” p. 324.—S.

[80] See Tāranātha’s “History of Buddhism in India,” p. 70, where

Nāgārjuna conjures the goddess Chaṇḍikā into the Manjuśri temple by the

insertion of a wedge of Khadira-wood.—S. The Khadira is the Acacia

Catechu.

[81] In Sanskrit, Amoghapāśa.—S.

[82] Butterschaum, perhaps a kind of clotted cream.

[83] “A family priest, a king’s domestic chaplain, a priest who

conducts all the ceremonials and sacrifices of the family, &c.”

[84] See Böhtlingk, “Indische Sprüche,” 2d edit., No. 2627.—S.

[85] This passage is extremely obscure. It is evident that Professor

Schiefner was puzzled by it, for he has on the sheets prepared for the

present translation made considerable alterations in his version as it

originally appeared. There appears to be good reason for supposing that

the Crocodile and the Butterfly, the Sad and the Gay, the Weeper and

the Laugher, are names of rivers, but at present we must be contented

with a hypothesis. The German text originally ran as follows: “Viele

Flüsse, die mit zehntausend Alligatoren angefüllt sind, musst du

überschreiten. Krokodile, Schmetterling, ein Betrübter, ein Bunter, ein

Weinender, ein Lachender, Schlangenreicher und rohrreicher Fluss; im

Krokodil ist Rākshasī-Zorn, im Schmetterling ein Dämon, in dem

Betrübten viele Meerungeheuer,” &c. As altered by Professor Schiefner

it runs: “Krokodile, Schmetterling, eine Betrübte, eine Bunte, eine

Weinende, eine Lachende, ein Schlangenreicher und rohrreicher Fluss,”

&c. The whole passage has been submitted to various experts, who are

inclined to accept the fluvial hypothesis.

[86] Dharma-rāja, “‘king of justice,’ an epithet of Yama.”

[87] Rohiṇī, “name of the ninth Nakshatra or lunar asterism

(personified as a daughter of Daksha, and the favourite wife of the

moon, called ‘the Red one,’ &c.)”

[88] The word Aśoka means “without sorrow: not feeling or not causing

sorrow.”

[89] “The tree Ægle Marmelos (commonly called Bel),” and “the elephant

or wood-apple tree, Feronia elephantum.”

[90] The Sanskrit Sudhā, “the beverage of the gods, nectar, &c.”

[91] Kah-gyur, vol. iii. pp. 50*–67*. Spence Hardy has given in his

“Manual of Buddhism,” pp. 237–249, a portion of Jīvaka’s wonderful

cures, and also some varying accounts of his origin.—S.

[92] For an account of the origin and history of these nobles, see

Spence Hardy’s “Manual,” p. 235.

[93] Properly a house with a belvedere or small tower.—S.

[94] A few lines have been omitted here.

[95] Literally “having lizard-arrow-spokes” [Eidechsen-Pfeil-Speichen].

There is perhaps a connection between godhana, a kind of arrow with a

broad point, and godhā, “an iguana, a very large sort of lizard”

(Childers, p. 149).—S.

[96] Or Jīvakakumārabhṛtya, the first form in Burnouf, “Lotus de la

Bonne Loi,” 449, the second in Childers sub voc. Komārabhacco. See

Böhtlingk-Roth under Kumārabhṛtya, a branch of the medical art [“care

of a young child, care of a pregnant or lying-in woman,

midwifery.”—Monier Williams.] Both names are personifications of the

healing art. See also Hardy, “Manual of Buddhism,” p. 238.—S.

[97] See Böhtlingk-Roth under gulma [“any glandular enlargement in the

abdomen, as that of the mesenteric gland, &c., so as to be seen

externally,” &c.—Monier Williams.]—S.

[98] Kodrava, “a species of grain eaten by the poor, Paspalum

Scrobiculatum.”

[99] Kah-gyur, iii. 71*–80*. Cf. Benfey, Ausland, 1859, p. 487, “Die

kluge Dirne;” Spence Hardy, Manual of Buddhism, pp. 220–227, 364.—S.

[100] See Spence Hardy, Manual, p. 227.—S.

[101] Kah-gyur, vol. xi. fol. 53–87.

[102] Cf. Gaal, Märchen der Magyaren, Wien, 1882, p. 196. Der Vogel

Goldschweif, especially p. 213: Hahn, Gr. und alb. Märchen, Leipzig,

1864, i. 227. Das goldene Huhn: Haltrich, “Deutsche Volksmärchen.”

Berlin, 1856. “Der seltsame Vogel:” Miklosich, Ueber die Mundarten der

Zigeuner, IV. No. vi., Die Diamanten legende Henne.—S.

[103] “Vaiśravaṇa, ‘son of Viśravas,’ epithet of Kuvera, the god of

wealth.”

[104] Cf. “Ardschi-Bord chi-Chān” in Jülg’s Mongol. Märchensammlung,

Innsbruck, 1868, pp. 197, et seq.—S.

[105] Cf. “Śukasaptate,” in the Greek version of Galanos, 4th night, p.

10.—S.

[106] Properly speaking a Kshatriya, as will be seen farther on.—S.

[107] As regards the king’s peacock, see the Śukasaptati, 21st night,

in Galanos’s translation, p. 34.—S.

[108] Among the explanations of kaksha given in Monier Williams’s

Sanskrit Dictionary are “the interior of a forest, a forest of dead

trees, a dry wood, &c.”

[109] “This seems to refer to the shape of the earrings,” says

Professor Schiefner; but the repartee still remains obscure. The same

remark may be made about several of Viśākhā’s wise sayings.

[110] The obscurity of some of the allusions in this conversation is

probably due to the fact that they involve a play upon words which

could not always be fully rendered by the translator of the Tibetan

text.

[111] The German text runs: “Als der Brahmane ... einen Fuss

hineinsteckte, schlug sie rasch einen Pflock hinein.” The sense appears

to be doubtful.

[112] Compare Benfey, Pantschatantra, i. 127, and Liebrecht in Jahrbuch

für rom. und engl. Literatur, iii. 147, and in Pfeiffer’s Germania, v.

53.—S.

[113] Cf. Śukasaptati, 37th Night, in the translation of Galanos.—S.

[114] Cf. Śukasaptati, 38th Night.—S.

[115] This appears to be a correct restoration of the Sanskrit name,

though the parrot’s name is given further on as Māṭhara.—S.

[116] Śārikā, Gracula religiosa, Predigerkrähe.—S.

[117] Cf. Pabst, “Bunte Bilder, d. i. Geschichten in Ehstlands, &c.,”

Reval, 1856, i. 14, and Mannhardt’s “Germanische Mythenforschungen,”

Berlin, 1858, p. 39.—S. Also the burning of Lankā in the Rāmāyana, due

to the attempt to punish the monkey-general Hanumat by setting his tail

on fire.

[118] Cf. “Les Avadānas, trad. par Stan. Julien,” Paris, 1859, ii.

48.—S.

[119] See note on p. 168.

[120] Kah-gyur, vol. ix. pp. 26–42.

[121] Andropogon muricatus.—S.

[122] Jambu: “Name of a fabulous river, said to flow from the mountain

Meru, and to be formed by the juice of the fruits of an immense

Jambu-tree on that mountain.”

[123] Nirgrantha, “Freed from all ties or hindrances; a saint, a

devotee, who has withdrawn from the world, &c.”

[124] “A fast-day, day of preparation for the Soma sacrifice, &c.”

[125] Kah-gyur, vol. viii. pp. 216–273.

[126] From utpala, the blue lotus, varṇa, colour, &c.

[127] Takshaśilā was “a city of the Gandhāras, the Ταξιλα of Ptolemy in

the Paṅjāb.”

[128] Maudgalyāyana “was the name of a pupil of Śākya-muni.”

[129] Kah-gyur, xi., pp. 122–130. The principal theme of this tale

occurs in the 25th chapter of the Dsanglun, but the Bhikshuṇī

Utpalavarṇā is the heroine of the story. Kṛiśā Gautamī (Kisagotamī

among the Southern Buddhists) has been made known by the work

translated by Captain Rogers from the Burmese under the title of

“Buddhagosha’s Parables” (London, 1870, pp. 98, &c.), and has afforded

a subject for comparisons with certain points in Greek tales to Prof.

Rohde (see Zeitschrift für das Gymnasialwesen, 1876, Feb., p. 118).—S.

[130] Kah-gyur, xi. 93–99. When Utpalavarṇā appeared in the form of a

Ćakravartin to the Buddha Śākya-muni on his return from the realm of

the Thirty-three Gods, and Udayin recognised her by the lotus-fragrance

which exhaled from her, the Buddha related this tale, with reference to

the fact that Udayin had already recognised her in a previous existence

by that fragrance.—S.

[131] Compare Panchatantra, iv. 7.—S.

[132] Compare Panchatantra loc. cit., Benfey’s remarks, I. 468, and

Weber, Indische Studien, II. 339, &c.—S.

[133] Compare with this the variants which Reinhold Köhler has supplied

to Laura Gonzenbach’s Sicilianische Märchen, II., p. 242, especially

the Bulgarian on p. 245.—S.

[134] Kah-gyur vii. ff. 221–229.

[135] See Childers’ Dictionary of the Pali Language, under the word

Vimána.—S.

[136] Mahoraga, “a great Nāga or serpent-demon, forming one of the

classes inhabiting Pātāla.”

[137] Kah-gyur, vi. fol. 89–99.

[138] Kah-gyur, iv. fol. 136, 137. A Buddhistic version of the

well-known narrative in the Mahābhārata, i. 9999, &c., and the

Rāmāyana, i. 8, &c.—S.

[139] Kah-gyur iv. ff. 192–200. Printed as the Wessantara Játaka in

Spence Hardy’s Manual of Buddhism, p. 116.—S.

[140] In the recension given by Hardy, the elephant is accredited with

the power of producing rain. Has not the double meaning of the word

nāga caused a characteristic of the Nāgas to be attributed in that case

to the elephant?—S.

[141] In Hardy’s Southern Recension, the boy is called Jāliya and the

girl Krishnāyinā (Manual, p. 116).—S.

[142] Properly “lotus-arrow.” According to Maximowicz, the young lotus

leaves are reed-like or arrow-like in appearance.—S.

[143] Kah-gyur, iv. ff. 233–236.

[144] In Tibetan, Sartsi-ldan, which is evidently a corrupt form.—S.

Professor Schiefner has in one instance altered the name from

Sarjarasin to Archismant.

[145] The equivalent of the Sanskrit yogapaṭṭa. See Böhtlingk-Roth.—S.

“The cloth thrown over the back and knees of an ascetic during

meditation.”

[146] Kah-gyur, iv. ff. 186–189.

[147] Ksheman·kara, “promoting well-being, causing peace and security,

propitious,” &c.

[148] The opposite of Ksheman·kara, from pāpa, bad.

[149] Kah-gyur iii. f. 103. The end of this may be compared with

Panchatantra, ii. 3. The beginning is a well-known theme. See Liebrecht

on “Die vergifteten Gefährten” in Orient und Occident, i. 656.—S.

[150] Kah-gyur, iv. f. 171.

[151] Caṇḍāla, “the generic name for a man of the lowest and most

despised of the mixed tribes, born from Sudra father and Brāhman

mother.”

[152] Gandhamādana, “intoxicating with fragrance.... Name of a

particular mountain, forming the division between Ilā-vrita and

Bhadrāśva, or to the east of Meru, renowned for its fragrant forests.”

[153] This passage has been slightly modified.

[154] Kah-gyur, vol. iv. ff. 183–191. See Benfey, Panchatantra, i. 436,

&c.—S.

[155] The Tibetan word appears to answer to the Sanskrit sudhâ [“the

milk-hedge plant, the plant Aletris hyacinthoides,” &c.]—S.

[156] Kah-gyur, vii. 194.

[157] Vilva, “the tree Ægle Marmelos (commonly called Bel).”

[158] The number six is chosen, because it has reference to the group

of Bhikshus, known as the Six.—S.

[159] Kah-gyur, ix. ff. 67–69.

[160] “The first of the twelve months constituting the Hindū solar year

(answering to April-May).”

[161] “Bent grass, panic grass, commonly Panicum Dactylon.”

[162] Andropogon muricatus.—S.

[163] Kah-gyur, iii. ff. 189–193. Here we have the Tittira Jātaka,

which is also printed in Fausböll’s Jātaka (London, 1875), p. 218. [See

“Buddhist Birth Stories” Translated by T. W. Rhys-Davids. London, 1880,

p. 310, No. 37.] In the latter only the partridge, the monkey, and the

elephant take part in the question as to age, the hare does not occur.

The same is the case in the Chinese recension in “Les Avadānas trad.

par Stanislas Julien,” ii. p. 17.—S.

[164] In the German version the bird is called a “Haselhuhn.” For the

sake of convenience, the name given in the “Tittira Jātaka” has been

adopted here.

[165] Kah-gyur, iv. ff. 213, 214.

[166] Kah-gyur, iv. ff. 212*, 213*. This story is very intimately

connected with that contributed by me to Benfey’s Panchatantra i. 194.