especially that of the soldier and the Vampire, p. 314. It seems to me
that these stories of Vetálas disprove the assertion of Herz quoted
by Ralston, (p. 318) that among races which burn their dead, little
is known of regular corpse-spectres, and of Ralston, that vampirism
has made those lands peculiarly its own which have been tenanted or
greatly influenced by Slavonians. Vetálas seem to be as troublesome in
China as in Russia, see Giles's Strange Stories from a Chinese Studio,
Vol. II, p. 195. In Bernhard Schmidt's Griechische Märchen, p. 139,
there is an interesting story of a Vampire, who begins by swallowing
fowls, goats and sheep, and threatens to swallow men, but his career
is promptly arrested by a man born on a Saturday. A great number of
Vampire stories will be found in the notes to Southey's Thalaba the
Destroyer, Book VIII, 10. See also his poem of Roprecht the Robber,
Part III. For the lamps fed with human oil see Addendum to Fasciculus
IV, and Brand's Popular Antiquities, Vol. I, p. 312, Waldau's Böhmische
Märchen, p. 360, and Kuhn's Westfälische Märchen, p. 146.
[252] A series of elaborate puns.
[253] The significance of those names will appear further on.
[254] The word may mean "man of romantic anecdote."
[255] Cp. Vol. I, pp. 355 and 577.
[256] The Sanskrit College MS. reads na for tu.
[257] I read jánási with the Sanskrit College MS. instead of jánámi
which Dr. Brockhaus gives in his text.
[258] For European methods of attaining invisibility see Brand's
Popular Antiquities, Vol. I, p. 315; Bartsch, Sagen, Märchen, und
Gebräuche aus Meklenburg, Vol. II, pp. 29 and 31; Kuhn, Westfälische
Märchen, Vol. I, p. 276, Vol. II, p. 177. The virtues of the Tarnkappe
are well-known. In Europe great results are expected from reciting
certain sacred formulæ backwards. A somewhat similar belief appears to
exist among the Buddhists. Milton's "backward muttering of dissevering
charms" is perhaps hardly a case in point.
[259] An elaborate pun! varna = caste and also colour: kalá = digit
of the moon and accomplishment, or fine art: doshákara = mine of
crimes and also the moon. Dowson, in his Classical Dictionary of
Hindu Mythology, tells us that Láta is a country comprising Kandesh
and part of Guzerat about the Mhye river. It is now called Lár and
is the Larikê of Ptolemy.
[260] I read prápnomyaham the reading of the Sanskrit College MS.
[261] i. e. Dice-mendicant.
[262] I conjecture oghaprasántyaiva.
[263] Cp. No. LXVI in the English Gesta, page 298 of Herrtage's
edition, and the end of No. XII of Miss Stokes's Fairy Tales. See
also Prym und Socin, Syrische Märchen, pp. 83 and 84.
[264] Cp. Odyssey, Book IV, 441-442.
[265] I read dámabhih for dhámabhih.
[266] Benfey (Panchatantra, Vol. I, p. 214, note,) traces this
superstition through all countries.
[267] This passage is a concatenation of puns.
[268] The whole passage is an elaborate pun. The lady is compared to
a bow, the string of which vibrates in the notches, and the middle
of which is held in the hand.
[269] I read, with the MS. in the Sanskrit College, drutam anuddhritya
for drutam anugatya.
[270] As a life-buoy to prevent him from drowning.
[271] There must be a reference to the five flowery arrows of the
god of Love.
[272] When applied to the moon, it means "glorious in its rising."
[273] Böhtlingk and Roth give upasankhya as überzählig (?).
[274] I adopt pramattá the reading of the Sanskrit College MS.
[275] The gods and Asuras used it as a churning-stick at the churning
of the ocean for the recovery of the Amrita, and other precious things
lost during the deluge.
[276] The Mongolian form of these stories is to be found in Sagas
from the Far East. This work appears to be based upon a translation
made by Jülg from the Calmuck language. Oesterley, in his German
version of these tales, tells us that Jülg's translation appeared
in Leipzig in the year 1866 under the title of "The tales of the
Siddhikür." Oesterley mentions a Sanskrit redaction of the tales,
attributed to Sivadása, and one contained in the Kathárnava. He also
mentions a Tamul version translated into English by Babington under
the title of Vetála Cadai; two Telugu versions, a Mahratta version,
the well-known Hindi version, a Bengali version based upon the Hindi,
and a Canarese version.
[277] Here there is probably a pun. The word translated "jackal"
also means the god Siva. Bhairava is a form of Siva.
[278] See note on page 293.
[279] This story is the 27th in Miss Stokes's collection.
[280] I read satáláni, which I find in the Sanskrit College MS.,
instead of sajáláni. The mistake may have arisen from the blending
of two readings satálani and jatáláni.
[281] In this there is a pun; the word translated "lotus" may also
refer to Lakshmí the wife of Vishnu.
[282] Pandit Syámá Charan Mukhopádhyáya thinks that the word
dantaghátaka must mean "dentist:" the Petersburg lexicographers take it
to mean, "a worker in ivory." His name Sangrámavardhana has a warlike
sound. Pandit Mahesa Chandra Nyáyaratna thinks that dantagháta is a
proper name. If so, sangrámavardhana must mean prime minister.
[283] Cp. the way in which Pushpadanta's preceptor guesses the riddle
in page 44 of Vol. I of this work; so Prince Ivan is assisted by
his tutor Katoma in the story of "The Blind Man and the Cripple,"
Ralston's Russian Folk-Tales, p. 240. Compare also the story of
Azeez and Azeezeh in Lane's Arabian Nights, Vol. I, particularly page
484. The rapid manner, in which the hero and heroine fall in love in
these stories, is quite in the style of Greek romances. See Rohde,
Der Griechische Roman, p. 148.
[284] The Chakora is fabled to subsist upon moonbeams.
[285] See the numerous parallels in Ralston's Russian Folk-Tales,
p. 232; and Grimm's Teutonic Mythology, p. 185, note, where he refers
to the story of the Machandel boom (Kinder und Hausmärchen, No. 47),
the myth of Zeus and Tantalus, and other stories. In the 47th tale of
the Pentamerone of Basile, one of the five sons raises the princess
to life and then demands her in marriage. In fact Basile's tale seems
to be compounded of this and the 5th of the Vetála's stories. In
Prym and Socin's Syrische Märchen, No. XVIII, the bones of a man who
had been killed ten years ago, are collected, and the water of life
is poured over them with the same result as in our text. There is a
"Pergamentblatt" with a life-restoring charm written on it, in Waldau's
Böhmische Märchen, p. 353.
[286] Nishkântam is perhaps a misprint for nishkrântam the reading
of the Sanskrit College MS.
[287] Cp. Sagas from the Far East, p. 303.
[288] Cp. the story told by the "faucon peregryn" in Chaucer's
Squire's Tale.
[289] The following story is the Xth in Sagas from the Far East.
[290] The god of love, with Buddhists the Devil. Benfey considers
that the Vetála Panchavinsati was originally Buddhistic.
[291] A pun difficult to render in English.
[292] The Sanskrit College MS. reads vibuddhesvatha, i. e., being
awake.
[293] I conjecture prahárí for the pahárí of Brockhaus' edition. In
dhárá there is a pun as it also means the "edge of a sword."
[294] I read with the Sanskrit College MS. gupta-bhuvane kálatamasi.
[295] Cp. the way in which the Banshi laments in Grimm's Irische
Märchen, pp. 121 and 122.
[296] I read kritapratishthá which I find in the Sanskrit College MS.
[297] Sattvavara means distinguished for courage.
[298] i. e., Moonlight.
[299] Vijnána appears to have this meaning here. In the Pentamerone of
Basile (Liebrecht's translation, Vol. I, p. 266) a princess refuses
to marry, unless a bridegroom can be found for her with a head and
teeth of gold.
[300] The wife of Siva, called also Párvatí and Durgá.
[301] The word sukláyám, which is found in the Sanskrit College MS.,
is omitted by Professor Brockhaus.
[302] So in the Hero and Leander of Musæus the two lovers meet in the
temple of Venus at Sestos, and in the Æthiopica of Heliodorus Theagenes
meets Chariclea at a festival at Delphi. Petrarch met Laura for the
first time in the chapel of St. Clara at Avignon, and Boccacio fell
in love with Maria, the daughter of Robert of Naples, in the Church
of the bare-footed friars in Naples. (Dunlop's History of Fiction,
translated by Liebrecht, p. 9.) Rohde remarks that in Greek romances
the hero and heroine usually meet in this way. Indeed it was scarcely
possible for two young people belonging to the upper classes of Greek
society to meet in any other way, (Der Griechische Roman, p. 146 and
note). See also pp. 385 and 486.
[303] For tayá in sl. 10. b, the Sanskrit College MS. reads tathá.
[304] Prasnayah in Professor Brockhaus's text should be prasvayah.
[305] An allusion to the Ardhanárísa, (i. e. half male half female,)
representation of Siva.
[306] Grimm in his Teutonic Mythology, p. 185, note, seems to refer
to a similar story. He says, "The fastening of heads, that have been
chopped off, to their trunks in Waltharius 1157 seems to imply a
belief in their reanimation;" see also Schmidt's Griechische Märchen,
p. 111. So St. Beino fastened on the head of Winifred after it had
been cut off by Caradoc; (Wirt Sikes, British Goblins, p. 348). A
head is cut off and fastened on again in the Glücksvogel, Waldau's
Böhmische Märchen, p. 108. In Coelho's Portuguese Stories, No. XXVI,
O Colhereiro, the 3rd daughter fastens on, in the Bluebeard chamber,
with blood, found in a vase marked with their names, the heads of
her decapitated sisters.
[307] Cp. Giles's Strange Stories from a Chinese Studio, pp. 98, 99;
Do Gubernatis, Zoological Mythology, Vol. I, pp. 303 and 304.
[308] The word translated "ragged garment" is karpata. The word
translated "dependent" is kárpatika. Cp. the story in the 53rd Chapter.
[309] Hridayáni should of course be hridyáni, as in the Sanskrit
College MS.
[310] Cp. the palace of Morgan la Fay in the Orlando Innamorato, canto
36, (Dunlop's History of Fiction, p. 168, Liebrecht's translation,
p. 76); also the continuation of the romance of Huon de Bourdeaux,
(Dunlop's History of Fiction, p. 262, Liebrecht's translation,
p. 128); and the romance of Ogier le Danois, (Dunlop's History of
Fiction, p. 286, Liebrecht's translation, p. 141); cp. also the 6th
Fable in the IInd book of the Hitopadesa, (Johnson's translation,
p. 57). Stories in which human beings marry dwellers in the water are
common enough in Europe, see Ralston's Russian Folk-Tales, p. 116,
and ff, Veckenstedt's Wendische Märchen, p. 192, and La Motto Fouqué's
story of Undine. The present story resembles in many points "Der
rothe Hund" in Gaal's Märchen der Magyaren. There is a similar castle
in the sea in Prym und Socin, Syrische Märchen, p. 125. Cp. Hagen's
Helden-Sagen, Vol. I, p. 53, where king Wilkinus marries a Meerweib,
and the following extract from a letter of Mr. David Fitzgerald's in
the Academy.
"The Siren's tale--like many other episodes of the Iliad and the
Odyssey--reappears in various forms, one of the most curious of which
is perhaps to be found in Ireland. I borrow it from O'Curry; and I
omit the depreciatory criticism with which it is now the fashion to
season extracts from that scholar's useful works. Ruad, son of Rigdonn,
a king's son, crossing over to North-land with three ships and thirty
men in each found his vessel held fast in mid-sea. [Compare the tale
of Vidúshaka in Vol. I.] At last he leaped over the side to see what
was holding it, and sinking down through the waters, alighted in a
meadow where were nine beautiful women. These gave him nine boatloads
of gold as the price of his embraces, and by their power held the
three vessels immoveable on the water above for nine days. Promising
to visit them on his return, the young Irish prince got away from
the Sirens and their beds of red bronze, and continued his course to
Lochlann, where he stayed with his follow-pupil, son to the king of
that country, for seven years. Coming back, the vessels put about to
avoid the submerged isle, and had nearly gained the Irish shore, when
they heard behind them the song of lamentation of the nine sea-women,
who were in vain pursuit of them in a boat of bronze. One of these
murdered before Ruad's eyes the child she had borne him, and flung
it head foremost after him. O'Curry left a version of this tale from
the Book of Ballymote. I have borrowed a detail or two given in the
Tochmarc Emere (fol. 21b)--e. g., the important Homeric feature of
the watery meadow (machaire). The story given by Gervase of Tilbury
(ed. Liebrecht, pp. 30, 31), of the porpoise-men in the Mediterranean
and the young sailor; the Shetland seal-legend in Grimm's edition of
Croker's tales (Irische Elfen-Märchen, Leipzig, 1826, pp. xlvii et
seqq.); and the story found in Vincentius Bellovacensis and elsewhere,
of the mermaid giantess and her purple cloak, may be named as belonging
or related to the same cycle. These legends are represented in living
Irish traditions and the purple cloak just referred to appears, much
disguised, in the story of Liban in the book of the Dun." Coraes in
his notes on the Æthiopica of Heliodorus, p. 225, has the following
quotation from the life of Apollonius of Tyana written by Philostratus,
IV, 25, referring to Menippus who married a female of the Rákshasí
type and was saved from his fate by Apollonius.
"Hê chrêstê nymphê mia tôn Empousôn estin has Lamias te kai Mormolykias
hoi polloi hêgountai ......... sarkôn de, kai malista anthrôpeiôn,
erôsi, kai palleuousi (is. sphallousi) tois aphrodisiois, hous an
ethelôsi daisasthai."
[311] Cp. the 26th Taranga of this work, and the parallels referred
to there. See also the Losakajátaka, the 41st in Fausböll's
edition. Oesterley refers us to Benfey's Panchatantra, 151 and
following pages. See Waldau, Böhmische Märchen, p. 410.
[312] More literally "through my merits in a former state of
existence."
[313] Cp. Spenser's Fairy Queen, Book III, canto 6. stanza 42.
There is continual spring, and harvest there
Continual, both meeting at one tyme.
Cp. also Odyssey VII 117, Milton, P. L., IV. 148.
[314] Niyogajanitas is a misprint for niyogijanatas, as is evident
from the Sanskrit College MS.]
[315] Literally "grove of ancestors," i. e., cemetery.
[316] Here we have one of the puns in which our author delights.
[317] More literally, "for my own two garments." A Hindu wears two
pieces of cloth.
[318] See note on Vol. I. p. 499, Liebrecht's translation of the
Pentamerone of Basile, Vol. II, p. 215, Herrtage's edition of
the English Gesta Romanorum, p. 55, the Greek fable of Teiresias,
Waldau, Böhmische Märchen, p. 1. Cp. also Hagen's Helden-Sagen,
Vol. II, p. 24. We are told that Melampus buried the parents of a
brood of snakes, and they rewarded him by licking his ears so that he
understood the language of birds. (Preller, Griechische Mythologie,
Vol. II, p. 474.)
[319] This idea is common enough in this work, and I have already
traced it in other lands. I wish now to refer to Rohde, der Griechische
Roman, p. 126, note. It will be found specially illustrative of a
passage in Vol. II, p. 144 of this work. Cp. also the Volsunga-Saga, in
Hagen's Helden-Sagen, Vol. III, p. 33, and Murray's Ancient Mythology,
p. 43. So Hanumán, in the Rámáyana, brings medicinal herbs from
the Himálaya.
[320] The word vajra also means thunderbolt.
[321] Or "to protect the realm of Anga;" a shameless pun! The god of
Love was consumed by the fire of Siva's eye.
[322] i. e. wise.
[323] One of our author's puns.
[324] The word that means "mountain" also means "king."
[325] The Sanskrit College MS. reads yantra for Brockhaus's yatra. The
wishing-tree was moved by some magical or mechanical contrivance.
[326] The Sanskrit College MS. reads anáyattá, which Dr. Kern has
conjectured.
[327] This part of the story may remind the reader of the story of
Melusina the European snake-maiden: see Simrock's Deutsche Volksbücher,
Vol. VI. It bears a certain resemblance to that of the Knight of
Stauffenberg (Simrock's Deutsche Volksbücher, Vol. III.) Cp. also Ein
Zimmern und die Meerfrauen, in Birlinger, Aus Schwaben, p. 7. Cp. also
De Gubernatis, Zoological Mythology, Vol. II, p. 206. There is a
slight resemblance in this story to the myth of Cupid and Psyche.
[328] For bhujagah the Sanskrit College MS. rends bhujaga, which
seems to give a better sense than the reading in Brockhaus's text.
[329] Oesterley (Baitál Pachísí, 201) compares the 12th chapter of
the Vikramacharitam in which Vikramáditya delivers a woman, who was
afflicted every night by a Rákshasa in consequence of her husband's
curse.
[330] I follow the reading of a MS. in the Sanskrit College
yantradváravápiká.
[331] In the original sinsapá, which Professor Monier Williams renders
thus; "the tree Dalbergia Sisu; the Asoka tree." Dr. King informs me
that these two trees are altogether different. The translation which I
have given of the word sinsapá, throughout these tales of the Vetála,
is, therefore, incorrect. The tree to which the Vetála so persistently
returns, is a Dalbergia Sisu.
[332] Dveshá must be a misprint for dveshát.
[333] For arudanniva the Sanskrit College MS. reads abhavanniva.
[334] Böhtlingk and Roth s. v. say that chíra in Taranga 73, sloka 240,
is perhaps a mistake for chírí, grasshopper; the same may perhaps be
the case in this passage.
[335] For virúpa the Sanskrit College MS. gives virúksha.
[336] Oesterley refers to Benfey's Panchatantra, Vol. I, p. 362,
for stories in which snakes spit venom into food. Benfey gives
at length a fable found in the Latin translation of John of Capua
and compares a story in the Sindibád-námah, Asiatic Journal, 1841,
XXXVI, 17; Syntipas, p. 149; Scott's Tales of the Seven Vizirs, 196;
The 1001 Nights (Breslau) XV, 241; Seven Wise Masters in Grässe,
Gesta Romanorum II, 195; Bahár Dánush 1, second and third stories;
Keller, Romans des Sept Sages, CL; Dyocletian, Einleitung, 49;
Loiseleur-Deslongchamps, Essai, 119, 1.
[337] I.e., Dharmarája, possibly the officer established by Asoka
in his fifth edict; (see Senart, Les Inscriptions de Piyadasi,
p. 125.) The term Dharmarája is applied to Yudhishthira and Yama. It
means literally king of righteousness or religion. There is a Dharm
Raja in Bhútán. Böhtlingk and Roth seem to take it to mean Yama in
this passage.
[338] I prefer the reading of the Sanskrit College MS. túryakulaih.
[339] See note on page 13. Rohde, (Der Griechische Roman, p. 111,)
points out that there are traces of this practice in the mythology
of Ancient Greece. Evadne is said to have burnt herself with the
body of her husband Capaneus. So OEnone, according to one account,
leapt into the pyre on which the body of Paris was burning. See also
Zimmer, Alt-Indisches Leben, pp. 329-331. So Brynhild burns herself
with the body of Sigurd, (Hagen's Helden-Sagen, Vol. III, p. 166).
[340] Cp. Mahábhárata, Vanaparvan, Adhyáya 297, sl. 39.
[341] His name Manahsvámin would imply that he ought to be.
[342] For gaja the Sanskrit College MS. reads mada.
[343] The word siddha also means a class of demigods who travel
through the sky: Sasin means moon.
[344] Cp. the shaving, by the help of which Preziosa, in the
Pentamerone, turns herself into a bear. (Liebrecht's translation of
the Pentamerone of Basile, Vol. I, p. 212.) As soon as she takes it
out of her mouth she resumes her human shape.
[345] Compare Vol. I, p. 45.
[346] This part of the story bears a certain resemblance to the myth
of Achilles.
[347] The 10 stages are thus given by Sivadása: (1) Love of the eyes;
(2) attachment of the mind (manas); (3) the production of desire;
(4) sleeplessness; (5) emaciation; (6) indifference to objects
of sense; (7) loss of shame; (8) distraction; (9) fainting; (10)
death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinsati,
in Bezzenberger's Beiträge).
[348] Here the MS. in the Sanskrit College has mantrináse múlanásád
rakshyá dharmakshatir dhruvam, which means, "we should certainly try
to prevent virtue from perishing by the destruction of its root in
the destruction of the minister."
[349] See 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 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 chapter 115.
[650] There is a reference to the sectaries of Siva in Benares,
and the Ganas of Siva on mount Kailása.
[651] Here we have a longer form of the story of Brahmadatta found
on pp. 12 and 13 of Vol. I. Dr. Rajendralál Mitra informs me that
it is also found in a MS. called the Bodhisattva Avadána, one of the
Hodgson MSS.
[652] i. e., moonlight.
[653] There is probably a double meaning. The clouds are compared to
the Ganges, and it is obvious that geese would cluster round lotuses.
[654] The sárasa is a large crane; the chakraváka the Brahmany duck.
[655] i. e., Tárkshyaratna. I have no idea what the jewel is. B. and
R. give ein bestimmter dunkelfarbiger Edelstein. In Játaka No. 136
there is a golden goose who had been a Bráhman. He gives his feathers
to his daughters to sell, but his wife pulls out all the feathers at
once; they become like the feathers of a baka. Afterwards they all grow
white. See Rhys David's Buddhist Birth Stories, p. ix, note. In Sloka,
4. 1, I read tadrasád for tatra sadá, with MSS. Nos. 1882 and 2166;
No. 3003 has tatrasád.
[656] It may possibly mean "acted a love-drama." I cannot find the
sense I have assigned to it in any Dictionary.
[657] Before anu we should with the India Office MSS. insert
tad. Monier Williams explains Brahma-Rákshasa as a "fiend of the
Bráhmanical class."
[658] It is worth while remarking that all the India Office MSS. here
read kshetram which would make Siddhísvara the name of a place here.
[659] All the India Office MSS. read gatvá for jnátvá. I have adopted
this; and I take tatkóranam adverbially. MS. No. 1882 has gatovijnáta.
[660] It appears from the India Office MSS. that dhanaván should
be inserted after bráhmano. In sloka 82, the India Office MSS. read
chitráyatam which I have adopted.
[661] The three India Office MSS. have viteratuh.
[662] Dr. Kern would read kshudduhkáváptasamklesau. I find that all the
three India Office MSS. confirm his conjecture, so I have adopted it.
[663] Cp. Vergil's Aeneid VIII. 172 and ff.
[664] All the three India Office MSS. and the Sanskrit College MS. read
svágra, which I have endeavoured to translate. Perhaps it may mean,
"before they took any food themselves."
[665] Here the name of a place sacred to Siva. Before we have had it
as the god's title. See B. & R. s. v. It means "lord of magic powers."
[666] It appears from the India Office MSS. that táv should be inserted
after evam.
[667] I have adopted the reading andhakáritam which I find in the
three India Office MSS.
[668] I read nihatasya which I find supported by two of the India
Office MSS. No. 1882 has nihitasya, No. 2166 nihatasya and No. 3003
has anihatasya. The Sanskrit College MS. has tihatasya.
[669] Perhaps there is a pun here. The word ishta may also mean
sacrifice, sacred rite.
[670] I. e., Brihaspati.
[671] The word for god here is amara, literally immortal. This may
remind the classical reader of the passage in the Birds where Iris
says all' athanatos eim', and Peisthetærus imperturbably replies,
all' homôs an apethanes.
[672] I read dattajhampo which I find in MS. No. 3003. The other two
have dattajampo. The Sanskrit College MS. has dattajhampo.
[673] Cp. Ovid's Metamorphoses, V, 321-331, for the flight of the
inhabitants of the Grecian heaven from the giant Typhoeus.
[674] All the India Office MSS. read prishtas.
[675] All the India Office MSS. read Vidyuddhvajántako.
[676] MS. No. 1882 here reads chiraprápyas: the other two agree
with Brockhaus.
[677] I suspect this island is the same as the Whiteman's land of the
Icelandic chronicles. See Baring Gould's Curious Myths of the Middle
Ages (New Edition) p. 550 and following.
[678] A title of Brahmá. See Muir's Sanskrit Texts, Vol. IV, p. 18.
[679] For anyonya I read anyánya, but all the MSS. confirm Brockhaus's
text.
[680] The three India Office MSS. have dasa kalpán.
[681] I read cyutam for cyutá. See Taranga 117, sl. 152 and ff. But
all the India Office MSS. agree with Brockhaus's text. The tale itself
will justify my correction.
[682] The word tejasá also means valour.
[683] Literally "the nectar-rayed one."
[684] Cp. Vol. I, p. 69 and Vol. II, p. 172. also Prym und Socin
Syrische Märchen, p. 205, and Silius Italicus I, 430, quoted by
Preller, Griechische Mythologie, II, 354.
[685] See the note in Vol. I, p. 465, also p. 578, and Zimmer's
Alt-Indisches Leben p. 60, Preller, Römische Mythologie, pp. 102
and 103; the vultures will remind the English reader of Shakespeare's
Julius Cæsar, V, I, 84 and ff.; for the ominous import of lightning see
Smith's Dictionary of Antiquities, Art. Bidental; and Preller, Römische
Mythologie, p. 172. There is a very similar passage in Achilles Tatius,
Lib. V. C. 3. Hôs oun proêlthomen tôn thyrôn, oiônos hêmin ginetai
ponêros· chelidona kirkos diôkôn tên Leukippên patassei tô pterô eis
tên kephalên. See also Sir Thomas Browne's Vulgar Errors, Book V,
Chapter 23, Sec. 1; Webster's Duchess of Malfi, Act II, Sc. II.
How superstitiously we mind our evils!
The throwing down salt, or crossing of a hare,
Bleeding at nose, the stumbling of a horse,
Or singing of a cricket, are of power
To daunt whole man in us.
[686] I read tadanullanghayan with MSS. Nos. 1882 and 2166 and the
Sanskrit College MS. No. 3003 has anullanghaya.
[687] I read patyus for pitus with the three India Office MSS. and
the Sanskrit College MS.
[688] The India Office MSS. have kasmai dattá vá; but the sense is
much the same.
[689] It appears from the beginning of the chapter that this was the
charioteer of Váyu the chief god of the Wind. In Chapter 115, sl. 57,
the wind-gods are opposed to the Daityas. B. and R. identify these
wind-gods with the Maruts, s.v. Váyu.
[690] Dr. Kern corrects kavachanam to kavacham. The latter word is
found in the three India Office MSS. and the Sanskrit College MS.
[691] I read mauktika for maulika. The three India Office MSS. and
the Sanskrit College MS have mauktika.
[692] One of the seven hells, (not places of torment).
[693] A title of Brahmá.
[694] But the three India Office MSS. read ghúrnad for purna. It
could, I suppose, mean, "reeling with joy." The Sanskrit College
MS. has púruva.
[695] The Lokapálas are the guardians of the four cardinal and four
intermediate points of the compass. They appear to be usually reckoned
as Indra, guardian of the East, Agni of the South-East, Varuna of
the West, Yama of the South, Súrya of the South-West, Pavana or
Váyu of the North-West, Kuvera of the North, Soma or Chandra of the
North-East. Some substitute Nirriti for Súrya and Isání or Prithiví
for Soma.
[696] The reed was no doubt used as a brush or pencil. The Sanskrit
College MS. reads utkanthá-sannapánir aham katham.
[697] The three India Office MSS. read atha srutam, which, I suppose,
means, "and I heard something too."
[698] This line in Brockhaus's text is unmetrical. Nos. 1882 and 3003
read kim nu gáhyate, No. 2166 has na for nu.
[699] I adopt Dr. Kern's conjecture of yám for yá. It is confirmed
by the three India Office MSS. and by the Sanskrit College MS.
[700] This meaning is assigned by Böhtlingk and Roth to the word
nerváti in this passage.
[701] I follow MSS. Nos. 3003 and 2166 which give jano' nuvritto'pi.
[702] Böhtlingk and Roth consider that sákalyaka is the true
rending. One MS. certainly has y and I think probably the others.
[703] By the canons of Hindu rhetoric a smile is white. Hence this
frigid conceit.
[704] I read na for tu. Two out of the three India Office MSS. and
the Sanskrit College MS. give na.
[705] Here MSS. Nos. 3003 and 2166 and the Sanskrit College MS. read
aprekshápúrvakáriná, the nominative case of which word is found in
Taranga 64, slokas 20 and 26. No. 1882 has aprekshyápúrvakáriná.
[706] Two of the India Office MSS. and the Sanskrit College MS. insert
kinchit before tapasám.
[707] MS. No. 1882 reads garbhaváse kleso; and this seems to give a
sense more clearly in accordance with the sequel of the story.
[708] Literally, too careful guarding of his dináras. Dinára is the
Latin denarius.
[709] Of course we must read avilambitam which is found in two out of
the three India Office MSS. and in the Sanskrit College MS. No. 1882
has vilambitam.
[710] Viníyate is a misprint for viniyete.
[711] We should probably read asranimnagáh with two India Office
MSS. No 3003 has asrunimnagáh.
[712] The three India Office MSS. give Devasabhásanne, "near
Devasabha."
[713] The three India Office MSS., read purasatair, "hundreds of
cities?" In any case varais should he varair.
[714] Böhtlingk and Roth would read svadhishnyáni for swádhistháni
in Taranga 120, 25. Here Brockhaus reads svádhisthán rishayas which
I find in MS. No 1882; No 3003 has what, judging from the way shu
is written in this MS., I take to be svadhishnyányashayas. No 2166
has what for similar reasons I take to be svadhishnánrishayas. The
Sanskrit College MS. has svadhishtányrishayas.
[715] For árádhayitum Nos. 1882 and 2166 give árádhayan which satisfies
the metre. The Sanskrit College MS. has árádhitum.
[716] I read akritapunyayoh, not having done meritorious actions. This
is the reading of all the India Office MSS. and the Sanskrit College
MS.
[717] The three India Office MSS. give susamiddham, which is perhaps
preferable to the reading of Brockhaus's text. The Sanskrit College
MS. gives susamitam.
[718] MSS. Nos. 1882 and 2166 and the Sanskrit College MS. give
lasannavanavádbhutá "is ever displaying new marvels." No. 3003 gives
lasannavatavádbhutá. The t is no doubt a mere slip of the pen for n.
[719] I read arghyapádyádi in sl. 180, 6; as in sl. 181, 6. The y is
found in the three India Office MSS. and the Sanskrit College MS. I
also read in sl. 179 svagirá datte devenánarthite vare, which I find
in the three India Office MSS. and the Sanskrit College MS.
[720] Two of the India Office MSS. read samayapratibandham; No. 3003
has samayaprativa; clearly some letters have been omitted. The sense
would remain the same.
[721] Pátála and Rasátala seem to be used indiscriminately to denote
"the nether world" in this passage. Strictly speaking, Rasátala is
one of the seven Pátálas. The words in sl. 189 which I have translated
"regions of Pátála" mean literally "the Pátálas." In sl. 192 the three
India Office MSS. read sudrishtayoh "having had a good look at them."
[722] I read muchyate with the three India Office MSS. and the Sanskrit
College MS.
[723] The kakôn kai gêraos alkar of Empedocles. Sir Thomas Browne
in his Vulgar Errors, Book II. Ch. V, Sec. 11, makes mention of
the supposed magic virtues of gems. He will not deny that bezoar
is antidotal, but will not believe that a "sapphire is preservative
against enchantments."
[724] All the India Office MSS. and the Sanskrit College MS. read
apatyáni for asatyáni. I have adopted it. In sl. 29 two MSS. and
the Sanskrit College MS. have sarvánga the other sarvángam. I do not
understand the passage.
[725] Perhaps we may compare this water with that of the river
Styx. Hátakí appears to be the name of a river in the underworld.
[726] The Sanskrit adjective corresponding to the noun Vidyádhara,
is, of course, Vaidyádhara, but perhaps it is better to retain the
noun in English.
[727] I read áhritya for áhatya. The three India Office MSS. and the
Sanskrit College MS. have áhritya.
[728] Probably the passage also means that they sunned themselves in
his rays.
[729] I read tapasyantí for na pasyantí. See Taranga 117, sl. 177
and ff. The three India Office MSS. and the Sanskrit College MS. have
tapasyantí.
[730] All the India Office MSS. and the Sanskrit College MS. read
anupravishtám.
[731] Gandharvarájáya in Brockhaus's text must be
a misprint. MS. No. 1882 has Gandharvarádvyagraparigrahas which
satisfies the metre and makes sense. This is also the reading of the
Sanskrit College MS. No. 3003 seems to have the same but it is not
quite clear. No. 2166 has vyadra for vyagra.
[732] I read tadbháryásachivau; the three words should be joined
together.
[733] In the original we find inserted here--"Here ends the story
of Padmávatí."
[734] Káma, the god of love.
[735] The central idea of the Birds of Aristophanes.
[736] Here Böhtlingk and Roth would read svadhishnyány. Two of the
three India Office MSS. seem to read this, judging from the way in
which they form the combination shn. No. 1882 is not quite clear.
[737] He is a kind of Hindu Solomon.
[738] I adopt the correction of the Petersburg lexicographers,
vaishamyato for vaisasyato. I find it in No. 1882 and in the Sanskrit
College MS.
[739] The word anísvara, when applied to the Buddhists, refers to
their not believing in a Disposer, but its other meaning is "wanting
in wealth."
[740] I. q. Benares.
[741] As Dr. Kern points out, there is a misprint here, namatyá should
be namaty.
[742] Or "not cruel in exacting tribute."
[743] Glory is white according to the canons of Hindu rhetoric.
[744] It might merely mean, cried "All-Hail," but here I think there
is more in the expression than the usual salutation.
[745] Dr. Kern would read abhyapújayat = honoured. The three India
Office MSS. and the Sanskrit College MS. confirm Brockhaus's text.
[746] A most elaborate pun! There is an allusion to the sea having
proved the refuge of the mountains that wished to preserve their wings,
to the serpent Vásuki's having served as a rope with which to whirl
round mount Mandara, when the sea was churned and produced Srí or
Lakshmí. In this exploit Hari or Vishnu bore a distinguished part.
[747] I. q., Ceylon.
[748] Böhtlingk und Roth explain pratípsa in this passage as werben um.
[749] Cp. Iliad XVIII, 417-420. I read pranartayantyau with Dr. Kern
for the obvious misprint in the text. The y is found in the three
India Office MSS. and in the Sanskrit College MS.
[750] In the original trishná.
[751] All the India Office MSS. give karnírathávatírná.
[752] The word Gandharvá should be Gándharvá; see B. and R. s. v. har
with upa and sam. No. 2166 has Gándháras; the other two MSS. agree
with Brockhaus's text.
[753] B. and R. explain the word khandakápálika as--"ein Stück von
einem Kápálika, ein Quasi-kápálika." A kápálika is, according to
Monier Williams s. v., a worshipper of Siva of the left-hand order,
characterized by carrying skulls of men as ornaments, and by eating
and drinking from them.
[754] For aruntudais MS. No. 1882 has adadanstachcha, No. 2166 has
adadattascha and 3003 adadattuscha. These point I suppose to a reading
adadattachcha; which means "not paying what he owed."
[755] Skrit. Brahma-Rákshasa.
[756] They had heard Dágineya's story up to this point from his
own lips.
[757] This may be loosely translated "Terror of the gambling saloon."
[758] See page 323 of this Vol. s. c.
[759] Two of the India Office MSS. and the Sanskrit College MS. have
indu for Indra; the other has inmu. I have adopted indu. In sloka
100 for dadate No. 1882 and the Sanskrit College MS. read dadhate,
which means that the gods' possession of wealth and power depends on
the will of Siva. In sloka 89 the Sanskrit College MS. reads ekadá
for the unmetrical devatáh.
[760] Tryaksha can probably mean "having three dice," as well as
"having three eyes."
[761] Cp. Vol. II, p. 452.
[762] Upáyau is a misprint for upáyayau as is evident from the MSS.
[763] The three India Office MSS. and the Sanskrit College MS. give
drishti.
[764] i.e., Siva in this instance.
[765] For the second ditya in sl. 132, b, MSS. Nos. 1882 and 2166
give navya, new.
[766] Gold, diamond, sapphire, ruby and pearl. The Buddhists usually
enumerate seven: see Burnouf, Lotus de La Bonne Loi, p. 319.
[767] Cp. the story that begins on page 186 of this volume.
[768] No. 1882 reads snapayata tatkshanát at the end of sl. 194,
a. It seems to remove a tautology but is unmetrical. "Take us and
cause us to bathe." The Sanskrit MS. had snapayata tatshanam.
[769] I read dhúta for dyúta No. 1882 (the Taylor MS.) and the Sanskrit
College MS. have dhúta; No. 3003 has dhuta; the other MS. does not
contain the passage.
[770] I read álikhya purusham bhúmau. This is the reading of the
Taylor MS. the other has átikhya. The Sanskrit College MS. has
álikhya purusham.
[771] Both the India Office MSS. in which this passage is found give
tatsámantam. So Vikramasakti would himself be a "dependent king."
[772] Cp. the story of Sunda and Upasunda, Vol. I, p. 108; and Preller,
Griechische Mythologie, Vol. I, p. 81, note 1.
[773] For ete manorame No. 3003 and the Sanskrit College MS. have
varakáranam; in order that I might find a husband for them. No. 1882
has váranam for kárunam.
[774] For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College
MS. give hevákí, i. e., "full of longing".
[775] i. e., conqueror of Indra.
[776] It is just possible that sankhyád ought to be sákshád.
[777] This expression is very similar to that in Tarnanga 120, sl. 80,
b, to which Dr. Kern objects.
[778] Dr. Kern would read sammánitavisrishteshu; and this is the
reading of the Taylor MS. and of the Sanskrit College MS. No. 3003
has sammánitair.
[779] For falling in love with a lady seen in a dream see Vol. I,
pp. 276, and 576, and Rohde, Der Griechische Roman, pp. 45, 46 and
49. For falling in love with a lady seen in a picture see Vol. I,
p. 490, Rohde, Der Griechische Roman, p. 49, and Coelho's Contos
Portuguezes, p. 109.
[780] I read aratimán for ratimán in the Sanskrit College MS. The
Taylor MS. has sarvatránratimán; the other agrees with Brockhaus.
[781] I read pravesyaiva.
[782] Compare Ralston's Russian Folk Tales, p. 97; in Waldau's
Böhmische Märchen p. 444, there is a beautiful Amazon who fights with
the prince on condition that if he is victorious she is to be his
prisoner, but if she is victorious, he is to be put to death. Rohde
in Der Griechische Roman, p. 148, gives a long list of "coy huntress
maids." Spenser's Radigund bears a close resemblance to Malayavatí.
[783] Sanskrit matha.
[784] The Petersburg lexicographers would read paurastya; and I
find this in the Taylor MS. and the Sanskrit College MS. The same
MSS. read ambudasyámo for atha durdarsa. The latter word should be
spelt durdarsha.
[785] I read savirahajválo and sakása in sl. 72.
[786] The two India Office MSS., that contain this passage, and the
Sanskrit College MS. make the compound end in ravaih, so the command
will be given by the cries of the swans. In sl. 71, for grathyantám
No. 1882 and the Sanskrit College MS. give budhyantám. In sl. 73 for
ákhyátim three MSS. give khyátim.
[787] Sanskrit vihára. The tápasí of sl. 39 was therefore
a Buddhist. Cp. Vol. I, p. 87. No. 3003 reads viháranirgatá which
agrees with sl. 40. No. 1882 has viharanirgatam. The Sanskrit College
MS. has viháranirgatam.
[788] For gháta No. 1882 has tamah and No. 3003 váta.
[789] This probably means that he started in the autumn.
[790] No 3003 yathá chitre tathá svapne yathá svapne tathairatám
vilokya sákshád; so too No. 1882. The Sanskrit College MS. agrees
but omits yathá svapne.
[791] The word that means "regret," may also mean "wave."
[792] I follow B. and R., Dr. Kern would read sajjíkrita in the
sense of "prepared": he takes kautukam in the sense of nuptial
ceremonies. No. 1882 (the Taylor MS.) has mantú and No. 2003 has
satyí. The Sanskrit College MS supports Brockhaus's text.
[793] See Vol. I, pp. 199 and 515; and Vol. II, p. 265.
[794] Cp. Iliad V, 265 and ff.; and (still better) Aeneid VII, 280,
and ff.
[795] Devíyasím is a misprint for davíyasím, as Dr. Kern points out.
[796] In European superstition we find the notion that witches
can fly through the air by anointing themselves with the fat of a
toad. Veckenstedt, Wendische Märchen, p. 288. In Bartsch, Sagen und
Gebräuche aus Meklenburg, we read (Vol. II, p. 19) that Margretha
Detloses confesses that she smeared her feet with some black stuff that
Satan brought, and then said, Auf und darvan und nergens an. Anneke
Mettinges (ibid. p. 23) smeared herself with yellow fat; Anneke Swarten
(ibid. p. 27) with black stuff from an unused pot.
[797] See page 104 of this volume. An older form of that story is
perhaps the Saccamkirajátaka, No. 73, Fausböll, Vol. I, p. 323. Tho
present story bears perhaps a closer resemblance to that of Androclus,
Aulus Gellius, N. A. V, 14, the Indian form of which may be found in
Miss Stokes's tale of "The Man who went to seek his fate."
[798] Valí should of course be vallí.
[799] Cp. Oesterley's Baitál Pachísí, p. 14; and the note on p. 176. In
Aelian's Varia Historia, III, 19, there is a tree, the fruit of which
makes an old man become gradually younger and younger until he reaches
the antenatal state of non-existence. The passage is referred to by
Rohde, Der Griechische Roman, p. 207. Baring Gould, in Appendix A to
his Curious Myths of the Middle Ages, gives a very curious passage
from the Bragda Mágus Saga, an Icelandic version of the romance of
Maugis. Here we have a man named Vidförull who was in the habit of
changing his skin and becoming young again. He changed his skin once
when he was 330 years old, a second time at the age of 215, and a
third time in the presence of Charlemagne. It is quite possible that
the story in the text is a form of the fable of the Wandering Jew.
[800] I read devakumárau.
[801] I. e. Sea of virtues.
[802] See Vol. I, p. 207, and Vol. II, p. 224, and Rohde's note on page
196 of Der Griechische Roman. This is probably the incident depicted
on the Bharhat Stúpa. See General Cunningham's work, Plate XXXIV,
Medallion 2.
[803] A certain dark-coloured precious stone. B. and R. s. v.
[804] The Petersburg lexicographers explain it as a statue of
sála-wood. They explain stambhotkirna too as wie aus einem Pfosten
geschnitten, wie eine Statue von Holz. But could not the figures be
cut in stone, as the Bharhut sculptures are?
[805] See Vol. I, pp. 86 and 573. The parallel to the story of the
Wright's Chaste Wife is strikingly close.
[806] Dr. Kern would read avidito. This is confirmed by the Sanskrit
College MS. and by No. 1882; No. 3003 has avadito.
[807] Both the India Office MSS. and the Sanskrit College MS. have
yásyasi for páyasi. The latter would mean, "Where will you drink."
[808] Cp. Vol. II, p. 63.
[809] I insert subhagam before khád, from the Sanskrit College MS.
[810] Both the India Office MSS read Vakrapura. The Sanskrit College
MS. supports Brockhaus's text.
[811] No. 1882 and the Sanskrit College MS. give tarhi for tvam hi
and priyam for priyah. No 3003 agrees with the above MSS. in the
first point and in the second with Brockhaus.
[812] I read Pátaliputrakát.
[813] The khatvánga, a club shaped like the foot of a bedstead,
i. e., a staff with a skull at the top, considered as the weapon
of Siva and carried by ascetics and Yogis. For karah the MSS give
ravah. This would mean that the ascetic was beating his drum. The
word in No. 1882 might be khah but is no doubt meant for ravah.
[814] Cp. Vol. II, p. 243.
[815] I separate pratijná from siddhim.
[816] It is possible that this may be the original of the 4th story
in the 10th day of the Decamerone.
[817] See Vol. I, p. 212, and Lieutenant Temple's article Lamia in the
Antiquary for August, 1882. Terrible man-eating Sirens are described
in the Valáhassajátaka to which Dr. Morris called attention in a
letter in the Academy. Cp. Schmidt's Griechische Märchen, p. 142.
[818] No. 3003 and the Sanskrit College MS. give antahsthena for
sambhramayya. No. 1882 has tva-tahsthena; an insect has devoured the
intermediate letter.
[819] This is substantially the same story as the second in chapter 77.
[820] See Vol. I. pp. 465 and 578.
[821] Vikrosám is a misprint for vikosám. The latter is found in
MS. No. 1882 and the Sanskrit College MS. and, I think, in No. 3003;
but the letter is not very well formed.
[822] The word badhúns is evidently a misprint for bandhúns: as
appears from the MSS.
[823] This story is known in Europe, and may perhaps be the original
source of Shakespeare's "All's Well that Ends Well." At any rate
there is a slight resemblance in the leading idea of the two
stories. It bears a close resemblance to the story of Sorfarina,
No. 36 in Gonzenbach's Sicilianische Märchen, and to that of Sapia
in the Pentamerone of Basile. In the Sicilian and in the Neapolitan
tale a prince is angry with a young lady who, when teaching him,
gave him a box on the ear, and marries her in order to avenge
himself by ill-treating her; but finding that he has, without
suspecting it, had three children by her, he is obliged to seek a
reconciliation. Dr. Köhler in his note on the Sicilian tale gives no
other parallel than Basile's tale, which is the 6th of the Vth day,
Vol. II, p. 204 of Liebrecht's translation.
[824] I think we should read ushne. I believe that Nos. 1882 and
3003 have this, judging from the way in which shn is usually formed
in those MSS.
[825] Cp. Ralston's Tibetan Tales, p. 89.
[826] I read pratyayo na me which I find in the Taylor MS. and which
makes sense. I take the words as part of the boy's speech. "It is
untrue; I do not believe it." But vakshyasyapratyayena me would also
make sense. The Sanskrit College MS. supports Brockhaus's text.
[827] In the original there is the following note, "Here ends the
tale of King Vikramáditya."
[828] Having reached the end of my translation, I am entitled to
presume that this epithet refers to the extraordinary length of the
Kathá Sarit Ságara.
End of Project Gutenberg's The Kathá Sarit Ságara, by Somadeva Bhatta