The Katha Sarit Sagara or Ocean of the Streams of Story Part 119

[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 tatkshanat 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 dhuta for dyuta No. 1882 (the Taylor MS.) and the Sanskrit College MS. have dhuta; No. 3003 has dhuta; the other MS. does not contain the pa.s.sage.

[770] I read alikhya purusham bhumau. This is the reading of the Taylor MS. the other has atikhya. The Sanskrit College MS. has alikhya purusham.

[771] Both the India Office MSS. in which this pa.s.sage is found give tatsamantam. 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 varakaranam; in order that I might find a husband for them. No. 1882 has varanam for karunam.

[774] For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College MS. give hevaki, i. e., "full of longing".

[775] i. e., conqueror of Indra.

[776] It is just possible that sankhyad ought to be sakshad.

[777] This expression is very similar to that in Tarnanga 120, sl. 80, b, to which Dr. Kern objects.

[778] Dr. Kern would read sammanitavisrishteshu; and this is the reading of the Taylor MS. and of the Sanskrit College MS. No. 3003 has sammanitair.

[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 aratiman for ratiman in the Sanskrit College MS. The Taylor MS. has sarvatranratiman; the other agrees with Brockhaus.

[781] I read pravesyaiva.

[782] Compare Ralston's Russian Folk Tales, p. 97; in Waldau's Bohmische Marchen 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 Malayavati.

[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 ambudasyamo for atha durdarsa. The latter word should be spelt durdarsha.

[785] I read savirahajvalo and sakasa in sl. 72.

[786] The two India Office MSS., that contain this pa.s.sage, 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 grathyantam No. 1882 and the Sanskrit College MS. give budhyantam. In sl. 73 for akhyatim three MSS. give khyatim.

[787] Sanskrit vihara. The tapasi of sl. 39 was therefore a Buddhist. Cp. Vol. I, p. 87. No. 3003 reads viharanirgata which agrees with sl. 40. No. 1882 has viharanirgatam. The Sanskrit College MS. has viharanirgatam.

[788] For ghata No. 1882 has tamah and No. 3003 vata.

[789] This probably means that he started in the autumn.

[790] No 3003 yatha chitre tatha svapne yatha svapne tathairatam vilokya sakshad; so too No. 1882. The Sanskrit College MS. agrees but omits yatha svapne.

[791] The word that means "regret," may also mean "wave."

[792] I follow B. and R., Dr. Kern would read sajjikrita in the sense of "prepared": he takes kautukam in the sense of nuptial ceremonies. No. 1882 (the Taylor MS.) has mantu and No. 2003 has satyi. 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] Deviyasim is a misprint for daviyasim, as Dr. Kern points out.

[796] In European superst.i.tion we find the notion that witches can fly through the air by anointing themselves with the fat of a toad. Veckenstedt, Wendische Marchen, p. 288. In Bartsch, Sagen und Gebrauche 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 Saccamkirajataka, No. 73, Fausboll, 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] Vali should of course be valli.

[799] Cp. Oesterley's Baital Pachisi, 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 pa.s.sage 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 pa.s.sage from the Bragda Magus Saga, an Icelandic version of the romance of Maugis. Here we have a man named Vidforull 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 devak.u.marau.

[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 Stupa. See General Cunningham's work, Plate x.x.xIV, Medallion 2.

[803] A certain dark-coloured precious stone. B. and R. s. v.

[804] The Petersburg lexicographers explain it as a statue of sala-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 yasyasi for payasi. The latter would mean, "Where will you drink."

[808] Cp. Vol. II, p. 63.

[809] I insert subhagam before khad, 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 Pataliputrakat.

[813] The khatvanga, 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.