[71] The preceptor of the G.o.ds.

[72] See the Mudra Rakshasa for another version of this story. (Wilson, Hindu Theatre, Vol. II.) Wilson remarks that the story is also told differently in the Puranas.

[73] Sanskrit, Prakrit and his own native dialect.

[74] I change Dr. Brockhaus's Sakasana into Sakasana.

[75] As, according to my reading, he ate vegetables, his blood was turned into the juice of vegetables. Dr. Brockhaus translates machte da.s.s das herausstromende Blut zu Krystallen sich bildete.

[76] A celebrated place of pilgrimage near the source of the Ganges, the Bhadrinath of modern travellers. (Monier Williams, s. v.)

[77] Pratishthana according to Wilson is celebrated as the capital of Salivahana. It is identifiable with Peytan on the G.o.davari, the Bathana or Paithana of Ptolemy,--the capital of Siripolemaios. Wilson identifies this name with Salivahana, but Dr. Rost remarks that La.s.sen more correctly identifies it with that of Sri Puliman of the Andhra dynasty who reigned at Pratishthana after the overthrow of the house of Salivahana about 130 A. D.

[78] Fabulous serpent-demons having the head of a man with the tail of a serpent.--(Monier Williams, s. v.)

[79] It seems to me that tvam in Dr. Brockhaus' text must be a misprint for tam.

[80] I. e., rich in virtues, and good qualities.

[81] From the Greek denarion = denarius. (Monier Williams s. v.) Dramma = Gr. drachme is used in the Panchatantra; see Dr. Buhler's Notes to Panchatantra, IV and V, Note on p. 40, l. 3.

[82] Literally wood-carriers.

[83] He had made money without capital, so his achievements are compared to pictures suspended in the air?

[84] hetaira.

[85] The vita or roue meant "conciliation" but the chanter of the Sama Veda took it to mean "hymn."

[86] I. e., seize him with curved hand, and fling him out neck and crop. The Precentor supposed them to mean a crescent-headed arrow.

[87] I.e., rich in accomplishments.

[88] Indra's pleasure-ground or Elysium. For a similar Zaubergarten see Liebrecht's translation of Dunlop's History of Fiction, p. 251, and note 325; and Gonzenbach's Sicilianische Marchen, Vol. I, p. 224. To this latter story there is a very close parallel in Jataka No. 220, (Fausboll, Vol. II, p. 188) where Sakko makes a garden for the Bodhisattva, who is threatened with death by the king, if it is not done.

[89] Guhyaka here synonymous with Yaksha. The Guhyakas like the Yakshas are attendants upon Kuvera the G.o.d of wealth.

[90] The tilaka a mark made upon the forehead or between the eyebrows with coloured earths, sandal-wood, &c., serving as an ornament or a sectarial distinction. Monier Williams s. v.

[91] The negative particle ma coalesces with udakaih (the plural instrumental case of udaka) into modakaih, and modakaih (the single word) means "with sweetmeats." The incident is related in Taranatha's Geschichte des Buddhismus in Indien, uebersetzt von Schiefner, p. 74.

[92] So explained by Bohtlingk and Roth s. v. cp. Taranga 72 sl. 103.

[93] He afterwards learns to speak in the language of the Pisachas, goblins, or ogres.

[94] Called also k.u.mara. This was no doubt indicated by the k.u.mara or boy, who opened the lotus.

[95] The chataka lives on rain-drops, but the poor swan has to take a long journey to the Manasa lake beyond the snowy hills, at the approach of the rainy season.

[96] Kartikeya.

[97] More literally sprinkling her with water. See also the 60th Tale in Gonzenbach's Sicilianische Marchen, Vol. II, p. 17.

[98] Skanda is another name of Kartikeya.

[99] This grammar is extensively in use in the eastern parts of Bengal. The rules are attributed to Sarvavarman, by the inspiration of Kartikeya, as narrated in the text. The vritti or gloss is the work of Durga Singh and that again is commented on by Trilochana Dasa and Kaviraja. Vararuchi is the supposed author of an ill.u.s.tration of the Conjugations and Sripati Varma of a Supplement. Other Commentaries are attributed to Gopi Natha, Kula Chandra and Visvesvara. (Note in Wilson's Essays, Vol. I. p. 183.)

[100] Rishis.

[101] Sanskara means tendency produced by some past influence, often works in a former birth. This belief seems to be very general in Wales, see Wirt Sikes, British Goblins, p. 113. See also Kuhn's Herabkunft des Feuers, p. 93, De Gubernatis, Zoological Mythology, Vol. II, p. 285.

[102] For the idea cp. Shakespeare, Hamlet, Act I. Sc. 1. (towards the end) and numerous other pa.s.sages in the same author.

[103] Brockhaus renders it Fromme, Helden und Weise.

[104] Vaisvanara is an epithet of Agni or Fire.

[105] Siva.

[106] Cp. the 1st story in the Vetala Panchavinsati, Chapter 75 of this work. See also Ralston's Russian Folk-Tales, p. 241, where Prince Ivan by the help of his tutor Katoma propounds to the Princess Anna the fair, a riddle which enables him to win her as his wife.

[107] The G.o.d of justice.

[108] Benfey considers this story as Buddhistic in its origin. In the "Memoires Sur les Contrees Occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stanislas Julien" we are expressly told that Gautama Buddha gave his flesh to the hawk as Sivi in a former state of existence. It is told of many other persons, see Benfey's Panchatantra, Vol. I, p. 388, cp. also Campbell's West Highland Tales, p. 239, Vol. I, Tale XVI. M. Leveque (Les Mythes et Legendes de L'Inde p. 327) connects this story with that of Philemon and Baucis. He lays particular stress upon the following lines of Ovid:

Unicus anser erat, minimae custodia villae Quem Dis hospitibus domini mactare parabant: Ille celer penna tardos aetate fatigat, Eluditque diu, tandemquo est visus ad ipsos Confugisse deos. Superi vetuere necari.

See also Gubernatis, Zoological Mythology, Vol. II, pp. 187, 297 and 414.

[109] I. e., Siva.

[110] Vrihat Katha.

[111] Compare the story of Orpheus.

[112] It is unnecessary to remind the reader of the story of the Sibyl.

[113] I. e., Durga.

[114] I believe this refers to Arjuna's combat with the G.o.d when he had a.s.sumed the form of a Kirata or mountaineer. Siva is here called Tripurari, the enemy or destroyer of Tripura. Dr. Brockhaus renders it quite differently.

[115] Composed of rice, milk, sugar and spices.

[116] Certain female divinities who reside in the sky and are the wives of the Gandharvas. Monier Williams, s. v.

[117] Brahma. He emerges from a lotus growing from the navel of Vishnu.