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THE
OCEAN OF STORY

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No

THE

OCEAN OF STORY

BEING

G. H. TAWNEY'S TRANSLATION

SOMADEVA'S KATHA SARIT SAGARA

(or ocean of streams of story)

NOW EDITED WITH INTRODUCTION, FRESH

EXPLANATORY NOTES AND TERMINAL ESSAY

N. M. PENZER, M.A., F.R.G.S., F.G.S.

MEMBER OF THE FOLK-LORE SOCIETY ; FELLOW OF THE

ROYAL ANTHROPOLOGICAL INSTITUTE; MEMBER

OF THE ROYAL ASIATIC SOCIETY, ETC.

AUTHOR OF

"AN ANNOTATED BIBLIOGRAPHY OF SIR RICHARD FRANCIS

BURTON." ETC.

IN TEN VOLUMES

VOL. I

WITH A FOREWORD BY

SIR RICHARD GARNAG TEMPLE, Bart., C.B., CLE.

LONDON: PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
BY CHAS. J. SAWYER LTD., GRAFTON HOUSE, W.I. MCMXXIV

Made and Printed in Great Britain

THIS EDITION

OP THE

OCEAN OF STORY

IS DEDICATED TO
THE MEMORY OF

CHARLES HENRY TAWNEY

M.A., CLE.
AUTHOR AND SCHOLAR

CHARLES HENRY TAWNEY

1837-1922

[The following account of the life and labours of Mr Tawney has been
prepared chiefly from the obituary notices which appeared in " The
Times" " Journal of the Royal Asiatic Society" and " The Calcutta
Review"]

CHARLES HENRY TAWNEY was the son of the
Rev. Richard Tawney, vicar of Willoughby, whose
wife was a sister of Dr Bernard, of Clifton. From
Rugby, which he entered while the great days of Dr Arnold
were still a recent memory, he went to Trinity College,
Cambridge, where he greatly distinguished himself. He
was Bell University Scholar in 1857, and Davies University
Scholar and Scholar of Trinity in the following year. In
1860 he was bracketed Senior Classic and was elected a
Fellow of his college.

For the next four years he worked as a Fellow and Tutor
at Trinity, but though he had obviously excellent prospects
of academical work at home, considerations of health induced
him to seek employment in India.

In 1865 he was selected to occupy the Chair of History in the
Presidency College, just then vacated by Professor E. Byles
Cowell. Mr Tawney filled this Chair with great credit from
1866 to 1872 ; in the latter year he was appointed Professor
of English.

In 1875 he officiated as Principal in the place of Mr James
Sutcliffe, and on the latter's death, in the following year,
his position as Principal was confirmed. This office he held
from 1876 to 1892, with breaks for short periods, during
which he either went home on leave or was called upon
to officiate as Director of Public Instruction in the then
undivided province of Bengal.

He also held the position of Registrar of the Calcutta
vii

viii THE OCEAN OF STORY

University from 1877 to 1881, 1884 to 1885, and again in
1886 and 1889.

He was awarded the CLE. in 1888 and retired from the
Education service at the end of 1892.

Mr Tawney had a happy familiarity with the literature
of his own country, and published in Calcutta (1875) The
English People and their Language, translated from the German
of Loth. His acquaintance with Elizabethan literature was
remarkable, while in Shakespearean learning he had no living
rival in India. In this connection it is to be regretted that,
except for editing Richard III (1888), he left no record of
his great learning in this particular field of knowledge.

There was little scope in Calcutta for the display of Mr
Tawney 's knowledge of Latin and Greek, and so almost as
soon as he arrived in India he threw himself heart and soul
into the mastering of Sanskrit. This he achieved with the
greatest credit, as the numerous works which he has left
clearly show. His first publications were prose translations of
two well-known plays, the Uttara-rama-carita of Bhavabhtiti
(1874) and the M dlavikdgnimitra of Kalidasa (1875). In
Two Centuries of Bhartrihari (1877) he gave a skilful render-
ing into English verse of two famous collections of ethical
and philosophico-religious stanzas. But his magnum opus,
to which he devoted some later years of his Indian career,
was his translation of Somadeva's Katha Sarit Sdgara, which
was published by the Asiatic Society of Bengal in their
Bibliotheca Indica series (two volumes, 1880-1884). Con-
sidering the date of the appearance of this great translation
it was well annotated by most useful notes drawn from a
wide reading in both classical and modern literature. The
extreme variety and importance of the work, together with
the recent strides made in the study of comparative folk-
lore, religion and anthropology, are the raison d'etre of the
present edition.

The same interests which prompted Mr Tawney to pro-
duce his magnum opus also led him, during his official life
in London, to the study of the rich stores of narrative con-
nected with the Jain doctrine, resulting in his translations
of the Kathdkofa (Oriental Translation Fund, N.S., ii, 1895)

CHARLES HENRY TAWNEY

and Merutunga's Prabandhacintdmani (Bibliotheca Indica,
1899-1901), both works of considerable difficulty and interest.
At the same time he was engaged in superintending the
preparation and printing of catalogues issued from the India
Office Library, the Catalogue of Sanskrit Books by Dr Rost
(1897), the Supplement to the Catalogue of European Books
(1895), the Catalogue of Sanskrit MSS. by Professor Eggeling,
of Persian MSS. by Professor Ethe, of Hindustani books by
Professor Blumhardt (1900), and of Hindi, Punjabi, Pushtu
and Sindhi books by the same (1902), of the Royal Society's
Collection of Persian and Arabic MSS. by E. D. Ross and
E. G. Browne (1902). He was himself joint-author of a
catalogue of the Sanskrit MSS. belonging to the last-named
collection (1903).

Mr Tawney's services to Sanskrit scholarship were there-
fore both varied and extensive.

Apart from Sanskrit and European languages, Mr Tawney
knew Hindi, Urdu and Persian.

As an Anglo-Indian he was a worthy successor to men
like Jones, Wilson and Colebrook. He genuinely loved India
through its learning and literature. The great influence that
he had upon his Indian students was amazing. It was due,
in a large measure, to his elevated moral character, his im-
partiality, his independence of judgment and his keen desire
to do justice to all who came into contact with him.

In this connection it is interesting to read the opinion of
one of his old pupils.

At the unveiling of his portrait at the Presidency College,
Calcutta, Professor Ganguli speaks of his wonderfully sym-
pathetic nature, and adds : " What struck me most in my
master was his utter indifference to popularity, which, un-
fortunately, in some cases magnifies the artful, and minimises
the genuine. I consider him to be an ideal teacher who
combined in himself the best of the East and the best of
the West, and I look upon him as a never-failing source of
inspiration to me."

After his retirement from the Education service at the
close of 1892 he was made Librarian of the India Office. He
held this post till 1903, when he was superannuated.

x THE OCEAN OF STORY

Mr Tawney married in 1867 a daughter of Charles Fox,
M.D., and the union extended over fifty-three years, Mrs
Tawney dying in 1920. They had a large family.

In concluding this short account of Mr Tawney's life,
the following lines from his own translation of Bhartrihari
seem especially relevant :—

Knowledge is Man's highest beauty,
Knowledge is his hidden treasure,
Chief of earthly blessings, bringing
Calm contentment, fame and pleasure."

FOREWORD

I HAVE been asked by Mr Penzer to write a Foreword to
the first volume of his great work on the Kathd Sarit
Sdgara, but when I observe the research that he has
bestowed upon it and read the lists of those whose assistance
he has secured, I cannot but feel much diffidence in comply-
ing with his request. I can, however, take this opportunity
of saying what it has long been in my mind to say about
the books and papers that this gigantic collection of Indian
folk-tales has from time to time called forth. I am also
somewhat encouraged to do this by the attitude of Mr Penzer
towards his own important efforts, as it is clear that he does
not look on them otherwise than as a continuation of the
research that has been already devoted to the collections;
for despite the exhaustive nature of his Appendix IV to
this volume, his last paragraph— the very last of the whole
volume— runs thus : " More than this it is impossible to
say. Much research still remains to be done on this highly
important anthropological problem." It is in this spirit that
I, too, propose to approach the subject of the Kathd Sarit
Sdgara— the Ocean of Story— and what I am now about to
say points to further research being necessary, a proposition
Mr Penzer would, I take it, be the last person to controvert.
Nevertheless, I wish to say at once that Mr Penzer's notes
to the text, short and long, and the four fine appendices on
folk-lore to this volume — viz. on Mythical Beings, the Use
of Collyrium and Kohl, the Cravings of Pregnant Women motif,
and Sacred Prostitution — fulfil to my mind the purpose
for which they are written, and must always be a mine into
which students can delve with profit. They are a good
augury for the value of the information he has in store for
scholars in the volumes that are to follow. Anything that
I may remark, therefore, which savours of criticism is
said only with the object of assisting the research he has so
gallantly and so usefully undertaken to promote.

xii THE OCEAN OF STORY

On page 268 Mr Penzer makes a series of remarks to
which I would like to draw attention, as they exhibit the
spirit in which his researches have been made, and to my
mind they show generally the soundness of his observation
and conclusions. At any rate I for one can heartily endorse
them. He says, firstly : " I feel that the fact is often over-
looked that the origin of a certain custom [speaking for
the moment of sacred prostitution] in one part of the world
may not necessarily be the same as that of a similar custom
in another part of the world." And then he follows up this
excellent sentiment by another remark: "We must also
remember that the religion, ethics and philosophy of India
have been ever changing, and nothing is more inapplicable
than to speak of the * changeless East ' in this respect " : to
this I would like to add, "or in any other respect." Later,
on the same page, he says : " Our knowledge of the early
Dravidian religion of India before it was 'taken over' by
the Aryan invaders is so slight that it is impossible to make
any definite statement with regard to the origin of any
particular custom of ritual or religious observance." Here,
however, it seems to me that the researches of Professor
Krishnaswami Aiyangar and others, and of the Anthropolog-
ical Society of Bombay, the Mythical Society of Bangalore
and other such bodies in India, are leading us to a closer
knowledge thereof. Let us hope they will enable us to solve
the puzzle, which, after all, it is peculiarly the office of the
native of India to solve.

With these preliminary remarks let me start upon my
own observations on the subject of Mr Penzer's great work.
I judge from the Invocation that Somadeva, the author of
the original book, was a Saiva Brahman of Kasmir. His
real name was Soma, deva being a mere suffix to the names
of Brahmans, royalties and the like. Mr Penzer shows that
he must have composed his verses about a.d. 1070, or about
two hundred and fifty years after Vasugupta introduced into
Kasmir the Saiva form of the Hindu religion peculiar to
Kasmir, which was subsequently spread widely by his pupil
Kallata Bhatta. Later on, but still one hundred years
before Somadeva, it was further spread by Bhaskara, and

FOREWORD

then in Somadeva's own time made popular by Abhinava
Gupta, the great Saiva writer, and his pupils Kshemaraja and
Yogaraja. The last three, who must have been Somadeva's
contemporaries, were much influenced by the philosophic
teaching of another Soma— Somananda, to give him his
full name— who with his pupil Utpalacharya created the
Advaita (Monistic) Saiva Philosophy, known as the Trika,
about two hundred years before Somadeva. Other impor-
tant Kasmiri philosophic writers before Somadeva's date were
Utpala Vaishnava and Rama-kantha.1 So while Somadeva
was composing his distichs for the delectation of Suryavati,
the Queen of King Ananta of Kasmir, at a time when the
political situation was " one of discontent, intrigue, bloodshed
and despair," it was also— as has often happened in Eastern
history— a time of great religious activity. The religion and
its philosophy were Aryan in form, meaning by the term
"religion" a doctrine claiming to be revealed, and by
"philosophy " a doctrine claiming to be reasoned out.

There is plenty of evidence of the Brahmanic nature of
the Kathd Sarit S agar a. Here is a strong instance. The
story of the birth and early days of Vararuchi (p. 11 ff.) is
not only Indian but also typically Brahmanical. Inter alia
he exhibits his wonderful memory to Kanabhuti, the Yaksha,
turned Pisacha, king of the Vindhya wilds, telling the king
how his mother had said to some Brahmans that "this boy
will remember by heart everything that he has once heard."
And then he relates that they "recited to me a Prdtisdkhya"
a peculiarly difficult and uninviting grammatical treatise,
and that he immediately repeated it back to them. The
same class of memory is claimed by Gunadhya in his account
(p. 75) of how the Kdtantra or Kdldpaka grammar was re-
vealed to him by the god Skanda (Karttikeya). Now, though
the claim put forward by Vararuchi is extravagant, the
extraordinary accuracy of memory cultivated by the ancient
Brahman and Bardic classes in India still exists, and has
been taken advantage of by Sir Aurel Stein and Sir George

1 See J. C. Chatterjee, Kashmir Shaivaism (1914); Grierson and Barnett,
Lalla-vakyani (1920), and a forthcoming work on the last by myself, The Word
ofLalla,the Prophetess, Cambridge University Press (1924).

xiv THE OCEAN OF STORY

Grierson in reproducing from word of many mouths the
text of the Lalld-vdkydni six centuries after the date of the
authoress Lai Ded with an accuracy which the written word
does not possess. Accurate memory is not a monopoly of the
Brahmans and Bards of India, but it is no doubt specifically
characteristic of them.

The point of the Brahmanic character of Somadeva's
collection of tales is of importance to the present argument.
The author of the Kathd Sarit Sdgara is a Brahman, and he
gives the work a Brahmanic — i.e. an Aryan — form,1 giving
rise, 'prima facie, to the assumption that the origin of the
tales is to be sought in the land whence the Aryans came,
somewhere to the west of India proper. But it is clear that
the author purported to make a general collection of tales
current in India about a.d. 1000, or rather he claims to have
made a selection, as did his contemporary Kasmiri Brahman
Kshemendra in his Brihat Kathd Manjari out of a much older,
but now lost, work, Gunadhya's Brihat Kathd or Great Tale.
This general collection contains to my mind certain tales,
customs and folk-lore which do not appear to be Aryan in
origin. The writer or his original has in fact drawn on
popular Indian folk-lore, whether Aryan or non- Aryan, con-
necting his tales by rather simple literary devices, so that
they are all made to run together as parts of one general
story.

The Aryan invasions of India were spread over a long
period and the progress about the country was very slow.
The Aryans came across at least one race, the Dravidians,
equal to themselves in mental capacity, and across many
others whose minds they could more or less easily dominate.
Neither the Dravidians nor the others were of their form of
civilisation and traditions, but they all mingled with them
in some degree or other, at any rate to the extent of social
contact, generally as master and servant. The consequent

1 I take the story of The Chanter of the Sama Veda and the Courtesan
(pp. 64-65) as good-natured chaff, showing how a learned Brahman can be
a fool in the ways of the world, the Chanter of the Sama Veda being a
species of our old friend Verdant Green of Oxford.

FOREWORD xv

development was on the recognised lines of evolution as far
as the author of the Kathd Sarit Sdgara and his hearers were
concerned. That is to say, it was fundamentally Aryan,
with accretions from every race with which the Aryans had
come in close contact for, say, three thousand years by Soma-
deva's time. These races were Dravidians, " Kolarians " or,
shall we say, " aborigines," and people across the Northern
and Eastern frontiers— all very different in origin from the
Aryans. They all carried their religions, folk- tales and folk-
lore with them, and cannot but have infected the indigenous
corresponding nations of the Aryans of India with alien
ideas and folk-tales.

Here then it seems that we have a line, as it were,
given us for research : whence did the various non- Aryan
tales and ideas come? It is not an easy line to follow, as
the period is so late and the whole matter by that time
already so complicated. Suppose a custom or tale is non-
Aryan Indian — i.e. Dra vidian or " Kolarian "— or Farther
Indian (Mon, Shan, Tibeto-Burman) by origin: by Soma-
deva's date it had plenty of time to be assimilated and
take on an Aryan form. Suppose it to date back before the
Aryan irruption into India : its existence in principle now
or at some ancient date in Western Asia or Europe would not
prove that it arose either in India or in Europe or Western
Asia. Suppose research to show a tale or idea to be of
general occurrence in India, Asia, Europe, Africa, and even
in America and the Pacific Islands : recent works show so
much and so ancient communication all the world over as
to make one very careful as to asserting origin. Suppose we
find a story in Siam, in Indonesia, in Persia, in Europe, in
South Africa, as well as in India: it might well have gone
thence out of India or gone through or even round India in
either direction. To show how this kind of thing can happen
I printed in 1901 x a tale told in the Nicobars in Nicobarese
form to a European officer who was a Dane by nationality,
Mr A. de Roepstorff, which turned out to be a Norse tale he

1 Report on the Census of India, Part I, vol. iii ("Andaman and Nicobar
Islands"), p. 2S0.

xvi THE OCEAN OF STORY

had himself told the people some years before. Wherever,
then, a civilisation or a people travels, there go also folk-lore
and custom. Take as an example the recent travel west-
wards in Europe of the Christmas Tree and the Easter Egg.
The whole question is very difficult. Even if we trace a
tale or an idea to the Jdtakas, to the earliest part of the
Mahdbhdrata or the Rdmdyana, to the oldest Purdnas, to the
Brdhmanas, to the very Vedas themselves —that does not
make it Indian or Aryan in origin.

However, I do not personally feel inclined to despair.
Work like that of Mr Penzer will, I feel sure, if continued
seriously, go far to solve the principles of the puzzle— to
help to unlock the secret of the actual line that the progress
of civilisation has taken in the past. I take it that a tale
or idea in the Kathd Sarit Sdgara may be found to be by
origin :

1. Aryan, with analogies among Asiatic and European
Aryan peoples.

2. Semitic, with analogies in Western Asiatic countries
and elsewhere among Semitic peoples.

3. Asiatic, with analogies among Mongolian peoples.

4. Non-Aryan Indian with analogies among Dravidian,
" Kolarian," Farther Indian or other Indian peoples.

5. General, with analogies spread widely over the world
perhaps from an ascertainable source.

6. A merely literary invention of Indian Aryans, such
as the origin of the town name Pataliputra, or of the personal
name of Gunadhya, Malyavan and other celebrities of old.
Folk etymology of that kind has never died down in India,
as the (Revenue) Settlement Reports of the middle nineteenth
century show— e.g. one such Report soberly stated that " the
Malee {mall, gardener) Caste " had an origin in a river-borne
boy foundling of Rajput descent, taken over by a low-class
woman who mothered him ; so he afterwards became known
as the ma lee (as the Report spelt it) or his "mother took
him." It is a case of the old Indian widely and persistently
used effort to raise caste status by an etymological legend.
It was used in the earliest European days in India when the
Malayalam washermen claimed to Barbosa a Nayar descent,

FOREWORD xvii

which an ancestor was said to have forfeited " by a mistake "
—and there are signs of it in the Kathd Sarit S agar a.

I must not unduly spin out the Foreword by examining
all the stories and ideas in this volume in the light of the
above remarks, and I will therefore confine myself to a few
instances where further examination may perhaps be usefully
undertaken on such evidence as may be available. I will
take first those that seem to point to a non- Aryan origin as
the most important for the present purpose.

Chapter VIII commences with a remarkable statement
(p. 89) : " In accordance with this request of Gunadhya that
heavenly tale consisting of seven stories was told by [King]
The Paimcha Kanabhuti in his own language, and Gunadhya,
Language for his part, using the same Paisacha language,
threw them into seven hundred thousand couplets in seven
years." So the claim is that the original of the Brihat Kathd>
the Great Tale, was composed in the Paisacha language.
From the Great Tale came Kshemendra's BriJiat Kathd
Mafljari and Gunadhya's Kathd Sarit Sdgara ; but the story
goes further. Gunadhya's two pupils, Gunadeva and Nandi-
deva, took his Kathd Sarit Sdgara to King Satavahana
(Salivahana), who, " when he heard that Paisacha language
and saw that they had the appearance of Pisachas . . . said
with a sneer : c . . . the Paisacha language is barbarous . . .
Away with this Paisacha tale.' " So Gunadhya burnt 600,000
couplets and reserved only 100,000, on which Kshemendra
and Somadeva eventually worked. King Satavahana ob-
tained possession of the 100,000 couplets which formed the
Brihat Kathd and " composed the book named Kathdpitha
[Book I of the Kathd Sarit Sdgara] in order to show how
the tale came first to be known in Paisacha language."
Now whether the home of this " Paisacha language " was
in the North- Western Panjab or in the Vindhyas of Central
India, it was not Sanskrit, but something else, and the
people speaking it were to the old Indian Aryans a demon
race (see Appendix I to this volume, pp. 204 ff.). Are we
to understand then from the Kathd Sarit Sdgara itself that
the tales it purports to recapitulate were of foreign origin,
at any rate in the majority of cases ? Some are obviously
b

xviii THE OCEAN OF STORY .

Aryan, but what of the rest ? Presently we shall see that
probably neither Gunadhya himself nor Kanabhuti, from
whom Gunadhya is said to have obtained his tales, were
Aryans.

The frequent mention of the gdndharva form of marriage
amongst people not only of great position, but held in high
personal esteem, seems to be a result of a ruling class pass-
Gandharva ing into a foreign country. There are several
Marriage instances in this volume of gdndharva marriage,
from which I select the following : —

1. Page 61.— A Naga prince, Kirtisena, marries a Brah-
man girl, Srutartha, clandestinely, and her son is Gunadhya
himself, who is "of the Brahman caste."

2. Page 83.— Devadatta, a Brahman, with the interven-
tion of Siva himself, marries Sri, daughter of King Susarman
of Pratisthana (in the Deccan), secretly by a trick on her
father.

3. Page 116.— Sridatta, a fighting Malava Brahman of
Pataliputra, marries secretly Sundari, daughter of a Savara
(wild tribe) chief, whom he first deserts and then receives
back, having already a princess, Mrigankavati, for wife,
married apparently irregularly, whom he again seemingly
marries regularly.

It will be observed that Gunadhya, the author of the
Brihat Kathd, is thus said to be himself by birth a Naga-
Brahman half-breed. If so, he could imbibe quite as many
non- Aryan as Aryan folk-tales and ideas in his childhood.
The case may be put even more strongly. It is possible that
the story in the Kathd Sarit Sdgara has arisen on the same
principle as that of the mall already mentioned, and goes to
cover the fact that Gunadhya was not a Brahman, nor even
an Aryan, and it was inconvenient for the Brahmans of
Somadeva's date to allow that anyone but one of themselves
had originally collected the Great Tale.

But apart from such general inferences, the point of stories
like the above appears to be that in the earlier Aryan days
in India illicit unions between Aryans and non- Aryans
among classes of consequence, which for reasons of policy
could not be set aside, were recognised as regular, and that

FOREWORD xix

when the girl brought forth a son the marriage of the
parents was assumed, the convenient fiction of supernatural
Gandharvas as witnesses being brought into play. The
gdndharva marriage was undoubtedly recognised, but it was
seemingly never considered reputable. Was the custom, how-
ever, Aryan or non- Aryan in its origin? The story of the
Founding of the City of Pataliputra (Patna) seems to give it
a non- Aryan origin (p. 18 ff.). Putraka, a Brahman prince
of Southern Indian descent (the geography is, however,
vague), marries " Patali, the daughter of the king," secretly,
and their intrigue is discovered by a woman appointed (p. 23)
" to watch secretly the seraglio at night." She, finding the
prince asleep, " made a mark with red lac upon his garment
to facilitate his recognition." Upon discovery Putraka
then flies off magically with Patali through the air to the
banks of the Ganges and founds Pataliputra. A not un-
common method of discovering an intrigue between a man
and a maid among the Andamanese is for the elders to paint
the man with red or grey matter on a ceremonial pretext
and to await the result on the following morning. If the
girl shows signs of the paint the pair are formally married.
The story in the Kathd Sarit S agar a infers the existence of
some similar custom in ancient India. Was it Aryan or
non- Aryan ?

On page 5 of this volume Siva is found talking to Parvati,
his mountain Himalayan bride, of what happened to them-
selves in a former life, and tells her that because he wore
The Necklace " a necklace of skulls " he was kept away from
of Skulls her father's sacrifice. The whole context is also
remarkable, as it seems to deal with the rise of Siva as the
Supreme out of the early Vedic gods. As I understand the
situation, Siva was originally a local Himalayan god, who,
with Vishnu, gradually became a chief among the whole
Hindu pantheon. This would assume that he was a non-
Aryan deity who grew into prominence — and he wore a
necklace of skulls. Why ? Was this a non- Aryan aboriginal
notion ? Among the Andamanese, who may be taken to be
among the most untouched aborigines in existence, it is still
the custom to wear skulls of deceased relatives. At page 132

xx THE OCEAN OF STORY

of A. R. Brown's Andaman Islanders, Plate XVIII, there is a
figure of a girl wearing her sister's skull. Similar figures have
been published by E. H. Man and M. V. Portman. At pages
292 and 293 of his work Brown explains the custom as part
of his general Philosophy of Social Values : they are to him
" visible and wearable signs of past dangers overcome through
protective action of the Society itself and are therefore a
guarantee of similar protection in the future." Without in
any way endorsing an explanation of savage customs which
bids fair to disturb past efforts in that direction, I would
suggest that it is worth while making a detailed investiga-
tion of the story of Siva and his necklace of skulls, on the
ground that we may have here something definitely non-
Aryan in Indian hagiology.

This idea is strengthened on considering a passage on page
146. Lohajangha, a Brahman, plays a trick upon a bawd,
but in the course of it he says to a courtesan, Rupinika, her
daughter : " Thy mother is a wicked woman, it would not
be fitting to take her openly to paradise ; but on the morning
of the eleventh day the door of heaven is opened, and many
of the Ganas, Siva's companions, enter into it before anyone
else is admitted. Among them I will introduce this mother
of thine, if she assume their appearance. So shave her head
with a razor, in such a manner that five locks shall be left,
put a necklace of skulls round her neck, and stripping off her
clothes, paint one side of her body with lamp-black and the
other with red lead, for when she has in this way been made to
resemble a Gana, I shall find it an easy matter to get her into
heaven." The Ganas were (p. 202) superhuman attendants
on Siva and Parvati under Ganesa and Nandi (Siva's Bull or
Vehicle). The passage presumes that they wore a necklace
of skulls, went naked, partially shaved their heads and
painted their bodies with lamp-black and red lead. Here,
again, we are strongly reminded of Andamanese customs.
Is it possible that the Ganas refer back to an actual savage
non- Aryan tribe of very ancient India whose deities were
the prototypes of Siva and Parvati ?

Here is another instance of apparent non-Aryanism.
King Chandamahasena (p. 133) " had made a large artificial

FOREWORD xxi

elephant like his own, and after filling it with concealed
warriors he placed it in the Vindhya forest." Mr Penzer
in a footnote remarks that " the introduction into a city of
Martaban armed men hidden in jars is found in an Egyptian
Jars papyrus of the twentieth dynasty," and he

refers also to the tale of Ali Baba. In Burma there are still
made very large jars of glazed pottery called Pegu or Marta-
ban (Mortivan) jars for storage purposes, quite large enough
to hide human beings in, and there are many stories of their
use for such a purpose. There was an old and considerable
trade in them Eastwards and Westwards, and their existence
would well account for such a story as that of Ali Baba and
his Forty Thieves, and to give use to similar tales in India,
which would then be non- Aryan in origin.1

In some instances whether the origin of one class of
Somadeva's tales is Aryan or not appears to be very doubtful,
though prolonged research may still reveal the real source.
Th TV d ' o- Sucn are tne stories of the Wandering Soul, and
or External 3 of the External Soul or Life-index or Life-token,
Soul : the Life which arc common in Indian folk-tales, and are all
found in the Kathd Sarit Sdgara—e.g. (pp. 37-38) :
" Indradatta, who was an adept in magic, said : 4 1 will enter
the body of this dead [Nanda] king,' " while " Vyadi remained
in an empty temple to guard the body of Indradatta." But
(p. 39) "the body of Indradatta was burned after Vyadi
had been hustled out of the temple." Mr Penzer has ex-
cellent notes on these ideas, and it is difficult at present to
conjecture whether they indicate an Aryan or a non- Aryan
origin. Later on in the volume Chandamahasena of Ujjayini
slays the Daitya (demon) Angaraka by (p. 127) smiting
" him with an arrow in that hand which was his vital part."
Here, again, are we in the presence of Aryan or non- Aryan
tradition ?

Once again, Mr Penzer has a story and a valuable
note on page 80 ff. on the wide spread of sign-language,
commenting on the statement that the maiden Sri, daughter
of the king, made Devadatta a sign. She " took with her

1 See Indian Antiquary, vol. xxii, p. 364, and vol. xxxiii, p. 159.

xxii THE OCEAN OF STORY

teeth a flower and threw it down to him," which act his

preceptor explained to him meant that he was "to go to

this temple rich in flowers, called Pushpadanta, and wait

there." Here the wide distribution of the idea

ign-angnage conveye(j jn tne use Qf Sign-language makes it

difficult to suggest either an Aryan or a non- Aryan origin
for it.

Yet, again, the form of the superhuman bird, Garuda
(p. 141) and of its exploits is so Indian that one is loath to
give it any but an Indian Aryan origin, but the nature of its
The Garuda spread is such that for the present, at any rate,
Bird it seems impossible to say whence it came, in or

out of India. The same may be said about the idea of Meta-
Meta- morphosis by means of a charm (pp. 136-137), in

morplwsis order to forward the objects of the hero or the
actors in a tale, about which a long book could be well
written !

Also the notions about the Longings of Pregnancy and
r . v. the Blood Covenant in their various aspects are

Longings of »•■-*•

Pregnancy and so widely spread over the world that it seems
the Blood as yet difficult to assert that they originated in

Covenant tj* j • j_j j. j

India and migrated outwards.

So, too, the spread of making Phallic Cakes and the like
at festivals is such that it seems quite as likely that the custom
Pk ir r h ovigmsiMy arose in Europe as in India. The same
remark applies to Circumambulation at Hindu
weddings with the object of reverence at the right hand.
Circumamba- Mr Penzer's elaborate note (p. 190 ff.) referring to
lahon the marriage of Vasavadatta to the King of Vatsa

(p. 184) seems to make the idea quite as old in Europe as
in India or the East generally.

Lastly, in the course of the story of the founding of
Pataliputra (p. 22) occurs the incident of a pair of shoes
which give " the power of flying through the air," and of a
Magical staff with which whatever is written " turns out

Articles to be true." On this Mr Penzer has (pp. 25-29)

a long and valuable note: the "Magical Articles Motif in
Folk-lore." He thinks that " there is no doubt that it did
travel from the East." But he hesitates as to this opinion

FOREWORD xxiii

and finally he says (p. 29) : " It seems very probable that
the incident of the fight over the magical articles was directly
derived from the East, while the idea of the magical articles
themselves was, in some form or other, already established
in Western Marchen." Does this account for its world-wide
existence ? May it not be that the idea of a magical article
is non-Aryan and the particular uses to which it is put,
in the folk-tales so far collected, are Aryan in origin?
But even if they are the uses would not necessarily have
arisen in India. There are clearly many questions yet to
answer here, far as Mr Penzer has driven his probe into
the mystery.

In one instance of a common folk-tale motif or incident 1
we seem to be on the border-line between Aryan and non-
Aryan. At page 32 we have a version of the Entrapped
The En- Suitor, where a woman holds up an illicit gallant

trapped Suitor to ridicule. In dealing with this tale and its
concomitants, the Test of Chastity, the Faith Token and the
Act of Truth, Mr Penzer in a long note states that it is to be
found throughout both Asia and Europe, and he considers
that "it forms without doubt an example of a migratory
tale," and is of opinion that "the original form of the story,
and origin of all others, is that in the Ocean of Story " (p. 42).
That is to say, it is Indian and migrated from India outwards.
If Indian, is it, then, Aryan or non- Aryan ?

This type of story in all its forms occurs in the volume at
page 32 and in the stories of Devasmita, Siddhikhari and
Saktimati (p. 153 jf.), and Mr Penzer has some illuminating
The Laughing special notes thereon (pp. 165-171). But some
Frii ,J/ier^ of his parallels in Europe and Western Asia are

of Half a Lite. A, -•.«,.-, , « .* n

the Letter of very old, and if the idea at the root ot them all
Death is Indian it must be very old also — much older

than the Katha Sarit Sdgara as we have it. Something of
the same kind can be said of the stories of the Laughing Fish
(pp. 46-47) and the Gift of Half one's own Life (p. 188), and
with even more force regarding the Letter of Death (p. 52),
widely known in Europe also.

1 See Mr Penzer's note (p. 29) on the use of the term motif for the
incident, theme, trait of a story.

xxiv THE OCEAN OF STORY

At page 84 is the well-known tale of King Sivi offering
his flesh and finally all his body to protect a dove which had
flown to him for shelter. This is believed to be Buddhistic
The Pound in origin, but the idea is very old both in the
of Flesh East and in Europe, where it turns up in many
forms, and in Shakespeare's well-known borrowed tale of
the Pound of Flesh. It is difficult to believe that it origin-
ated in India on the evidence at present available. The
Th f f same comment is applicable to the story of
Terrible : The Balavinashtaka, the Enfant Terrible at page 185,
Wishing Tree and to the Wishing Tree of Paradise, which is
of Paradise sgdd ^p 1U^ tQ exist ^ Lankilj clearly from the

context (p. 144) meaning Ceylon, of which the Rakshasa
(non- Aryan) Vibishana was king. The whole story is inter-
esting as it introduces the great Garuda bird and the
Balakhilyas, Elves engaged in austerities, as well
as the Wishing Tree, the whole of which, the
great bird, the elves and the tree, are world-wide in the
East and Europe.

On the other hand, of ideas and customs which seem to
be of Indian Aryan origin, and if found elsewhere to be prima
facie attributable to an Indian derivation, I may mention
Murder to nostrums for procuring the birth of a son. The
procure a story of Devasmita starts with a request from a
Son merchant to some Brahmans to procure him a

son, which they do by means of ceremonies, and to " give an
instance " a story is told of an " old-time king " who at a
Brahman suggestion, without demur kills his only son, over
whom he had made a tremendous fuss because the child had
been stung by an ant. Nostrums for procuring sons are
peculiarly Indian, because of the Hindu's necessity for an
heir to perform his funeral rites in a manner that will secure
him " salvation." Murder of another person's is a nostrum
for securing an heir to the present day, as many cases in the
Indian law courts show (see Indian Antiquary, vol. xxvii,
p. 336). Various methods and customs for this purpose are
very common in Indian folk-lore and seem to be an outcome
of the Hindu religion.

I will now wind up this survey of the Kaiha Sarit Sdgara

FOREWORD xxv

by the presentation of what appear to me, prima facie, to be
instances of a possible folk-tale migration from Europe into
India. At page 136 it is recounted that Yaugandharayana
Vampire: set out for Kausambi via the Vindhya Forest
vetala and arrived at " the burning ground of Mahakala

in Ujjayini, which was densely tenanted by [vetdlas, i.e.]
vampires." Here we have in thoroughly Indian form a
reference to the well-known modern series of tales— the
Baitdl Pachisi— traced to the Kathd Sarit Sdgara, Book XII.
But, as Mr Penzer points out in his note on this page, the
Indian ideas about the vetala closely resemble those of the
Slavs about the vampire. Now, if we are to follow the
modern researchers, who trace the Aryan migrations East
and West from the South Russian plains, it is quite possible
that the original migrants took with them the idea of the
vampire— i.e. of the superhuman demoniacal tenant of dead
bodies — wherever they or their influence wandered : so that
in the vetala we thus have an idea that wandered Eastwards
from Southern Russia to India and not the other way round.
I may here remark that the likeness of many Slavonic super-
stitions to those of India cannot but forcibly strike those
who study the races of both Russia and India.

Again, in the story of Gunadhya (pp. 76-78) there
is a passage worth quoting in full. Kanabhuti explains to
Gunadhya that Bhutivarman, a Rakshasa possessed of
Demons and " heavenly insight " said to him : " 6 We have
the Night no power in the day; wait, and I will tell you
at night.' I consented, and when night came on I asked
him earnestly the reason why goblins delighted in disporting
themselves, as they were doing. Then Bhutivarman said to
me : ' Listen ; I will relate what I heard Siva say in a con-
versation with Brahma. Rakshasas, Yakshas and Pisachas
have no power in the day, being dazed with the brightness
of the sun, therefore they delight in the night. And where
the gods are not worshipped, and the Brahmans, in due form,
and where men eat contrary to the holy law, there also they
have power. Where there is a man who abstains from flesh,
or a virtuous woman, there they do not go. They never
attack "chaste men, heroes, or men awake.' " Taking all the

XXVI

THE OCEAN OF STORY

words after "they delight in the night" as a Brahmanical
addition, the other notions appear to me to be originally
European and not Asiatic or Indian, and if the idea is right,
the Aryans brought them and their forerunners to India
with them in their early wanderings. Research may show
the truth. At any rate Mr Penzer's note traces the notions
in Ancient Egypt and China.

And here, after only just lifting the fringe of the curtain
hiding the mystery, I must cease trespassing on Mr Penzer's
good nature and conclude this Foreword, hoping that some-
thing useful has been said towards indicating how research
can be beneficially conducted in the future, and saying once
again how greatly students of folk-lore have reason to be
thankful to Mr Penzer for his present efforts.

Richard Carnac Temple.

Montreux, March 1924

CONTENTS

BOOK I: KATHAPITHA
CHAPTER I

Author's Introduction .

. xxxi

Invocation

Summary of the Work .

MI.

Introduction

The Abode of Siva

Brahma and Narayana

Parvati's Former Births

The Great Tale related

Parvati's Curses

CHAPTER II

MI.

Cont.

Pushpadanta meets Kanabhut]

i . 9

The Creation and Kuvera's Cui

rse . 10

Story of Vararuchi, his teacher Varsha,

and his

fellow-pupils Vyadi and Indradatta

1a. The Two Brahman Brothers

Iaa. Varsha and Upavarsha

1a. Cont. .

Cont. .

CHAPTER III

Cont. .

1b. The Founding of Pataliputra .

Ibb. King Brahmadatta

1b. Cont. .

Cont •

xxvu

XXV111

THE OCEAN OF STORY
CHAPTER IV

PAGl

MI. Cord. ...... 30

1. Cont .... . . 30

(This portion includes the incident ofUpakoSd and her four lovers)

CHAPTER V

MI. Cont
1. Cont.

1. Cont
MI. Cont

lc. Sivavarman

CHAPTER VI

MI. Cont ....
2. Story of Gunadhya

2a. The Mouse Merchant .
2b. The Chanter of the Sama Veda
2. Cont ....

2c. The Magic Garden
2. Cont ,

MI. Cont ....

2d. The History of Satavahana
MI. Cont ....
2. Cont

CHAPTER VII

2. Cowtf. ....

2e. The New Grammar revealed

2. CW.
MI. CcmJ.

3. Story of Pushpadanta .

3a. Indra and King Sivi

3. Cont.

4. Story of Malyavan

45
45
51
53

60
60
62
64
65
66
67
67
67
68
68

74
74
76
76
78
84
85
85

MI. Cont.

CONTENTS
CHAPTER VIII

PAGE

BOOK II: KATHAMUKHA
CHAPTER IX

Invocation
M(ain story)

CHAPTER X

M. Cont. ....

5. Story of Sridatta and Mrigankavati
M. Cont. ....

CHAPTER XI

M. Cont. ....

6. Story of King Chandamahasena
M. Cont. ....

CHAPTER XII

M. Cont. ....

7. Story of Rupinika

M. Cont. ....

CHAPTER XIII
M. Cont. ....

8. Story of Devasmita

8a. The Cunning Siddhikari
8. Cont. ....

8b. Saktimati
8. Cont. ....
M. Cont. ....

94
94

106
106
120

122
124
128

133
138
149

150
153
157
158
162
163
164

XXX

THE OCEAN OF STORY
CHAPTER XIV

M. Cord. .....

PAGE

182

9. Story of the Clever Deformed Child
M. Cont. .....

184

187

10. Story of Ruru ....
M. Cont. .....

188
189

Mythical Beings

Collyrium and Kohl

The Dohada Motif

Sacred Prostitution

APPENDIX I

APPENDIX II

APPENDIX III

APPENDIX IV

195

209

219

229

Index I— Sanskrit Words and Proper Names
Index II— General ....

281

299

INTRODUCTION

THE Ocean of Story, or, to give it its full Sanskrit title,
the Kathd Sarit Sagara, is, for its size, the earliest
collection of stories extant in the world. Its author,
or rather its compiler, was a Brahman named Somadeva.
Unfortunately we know nothing of him, except what he
himself has told us in the short poem at the end of his work,
and what we may gather of his ideas and religious beliefs
from the work itself.

In the first place let us look at the title he has chosen for
his collection. He felt that his great work united in itself all
stories, as the ocean does all rivers. Every stream of myth
and mystery flowing down from the snowy heights of sacred
Himalaya would sooner or later reach the ocean, other
streams from other mountains would do likewise, till at
last fancy would create an ocean full of stories of every con-
ceivable description— tales of wondrous maidens and their
fearless lovers, of kings and cities, of statecraft and intrigue,
of magic and spells, of treachery, trickery, murder and war,
tales of blood- sucking vampires, devils, goblins and ghouls,
stories of animals in fact and fable, and stories too of beggars,
ascetics, drunkards, gamblers, prostitutes and bawds.

This is the Ocean of Story ; this the mirror of Indian
imagination that Somadeva has left as a legacy to posterity.

Following out his metaphor he has divided the work into
one hundred and twenty-four chapters, called tarangas —
" waves " or " billows "—while a further (and independent)
division into eighteen lambakas—" surges " or " swells "—
was made by Brockhaus, whose text is that used by Tawney.

The whole work contains 22,000 distichs, or slokas, which
gives some idea of its immense size. It is nearly twice as
long as the Iliad and Odyssey put together.

The short poem of Somadeva already referred to was not
included by Brockhaus in his text, but was printed later
from MS. material by Buhler. From this it appears that the

xxxi

xxxii THE OCEAN OF STORY

name of our author was Soma— i.e. Somadeva. He was th<
son of a virtuous Brahman named Rama. His magnum opui
was written for the amusement of Suryavati, wife of King
Ananta of Kashmir, at whose court Somadeva was poet.

The history of Kashmir at this period is one of discontent,
intrigue, bloodshed and despair. The story of Ananta's two
sons, Kalasa and Harsha— the worthless degenerate life of
the former, the brilliant but ruthless life of the latter, the
suicide of Ananta himself and resulting chaos— is all to
be read in the Raja-tarangini, or Chronicle of the Kings of
Kashmir.

This tragic history forms as dark and grim a background
for the setting of Somadeva's tales as did the plague of
Florence for Boccaccio's Cento Novelle nearly three hundred
years later.

It is, however, these historical events in the history of
Kashmir which help us in determining our author's date
with any degree of certainty.

Ananta surrendered his throne in 1063 to his eldest son
Kalasa, only to return to it a few years later. In 1077 he
again retired. This time Kalasa attacked his father openly
and seized all his wealth. Ananta killed himself in despair
and Suryavati threw herself on the funeral pyre. This was
in 1081.

It was between the first and second retirements of Ananta
from the throne that Somadeva wrote— possibly about 1070.
One can almost imagine that these stories were compiled in
an effort to take the mind of the unhappy queen off the
troubles and trials which so unremittingly beset her and her
court.

He tells us that the Ocean of Story is not his original work,
but is taken from a much larger collection by one Gunadhya,
known as the Brihat Kathd, or Great Tale.

The MS. of this Great Tale has not been found. In his
first book Somadeva gives us the legendary history of it,
showing how it was related in turn by Siva, Pushpadanta,
Kanabhuti, Gunadhya and Satavahana; the latter at first
rejected it, and in despair Gunadhya began to burn it leaf
by leaf— 600,000 distichs are thus lost. Satavahana reappears

INTRODUCTION xxxiii

and saves the rest (100,000 couplets), which became
known as the Brihat Kathd. He added to it a lambaka, or
book, explaining its marvellous history. This book Soma-
deva retains in full, and it forms about half of our first
volume.

The Ocean of Story is not the only rendition of the Great
Tale, for twenty or thirty years previously Kshemendra
had written his Brihat Kathd Mafijari. Compared with
Somadeva's work it pales into insignificance, lacking the
charm of language, elegance of style, masterly arrangement
and metrical skill of the later production. Moreover,
Kshemendra's collection is only a third the length of the
Ocean of Story.

As early as 1871 Professor Biihler (Indian Antiquary,
p. 302 et seq.) proved these two important facts : firstly, that
Somadeva and Kshemendra used the same text, and secondly,
that they worked entirely independently from one another.

It was, however, many years before this that the Ocean of
Story became known to European scholars.

In 1824 that great pioneer of Sanskrit learning, Professor
H. H. Wilson, gave a summary of the first five chapters
(or lambakas) in the Oriental Quarterly Magazine. The first
edition of the work was undertaken by Professor Brockhaus.
In 1839 he issued the first five chapters only, and it was
not till 1862 that the remaining thirteen appeared. Both
publications formed part of the Abhandlungen der Deutschen
Morgenlandischen Gesellschaft.

It was this text which Tawney used for his translation
published by the Asiatic Society of Bengal in the Bibliotheca
Indica, 1880-1884 (the index not appearing till 1887).

Brockhaus' edition was based primarily on six MSS.,
though in the second part of the work he apparently had not
so many at his disposal. Tawney was not satisfied with
several of Brockhaus' readings, and consequently made
numerous fresh renderings or suggestions largely taken from
MSS. borrowed from the Calcutta College and from three
India Office MSS. lent him by Dr Rost.

In 1889 Durgaprasad issued the Bombay edition, printed
at the Nirnayasagara Press, which was produced from

xxxiv THE OCEAN OF STORY

Brockhaus' edition and two Bombay MSS. This is the latest
text now available and proves the correctness of many of
Tawney's readings where he felt the Brockhaus text was in
fault.

Although a comparison between these two texts would
be instructive, its place is not in a general introduction
like this.

The late Professor Speyer of the Koninklijke Akademie
van Wetenschappen te Amsterdam has written in a most
authoritative manner on the whole subject, and has made
detailed comparisons and criticisms of the text of Brockhaus
and that of Durgaprasad. The Bureau de la section des
Lettres of the Amsterdam Academy has very kindly given
me leave to incorporate this work of Professor Speyer in
the present edition of the Ocean of Story, which I hope
to do in a later volume. It is needless to emphasise the
value this addition will have to the student of Sanskrit and
philology.

Turning now to the actual contents of the Ocean of Story,
the general reader will continually recognise stories familiar
to him from childhood. The student of Indian literature
will find well-known tales from the Panchatantra and the
Mahabhdrata, as well as strange fantastic myths of early
Rig-Veda days. He will encounter whole series of stories,
such as the Vetalapanchavimsati or cycle of Demon stories.
But apart from this the work contains much original matter,
which Somadeva handles with the ease and skill of a master
of his art. The appeal of his stories is immediate and lasting,
and time has proved incapable of robbing them of their
freshness and fascination.

The Ocean of Story, therefore, may be regarded as an
attempt to present as a single whole the essence of that rich
Indian imagination which had found expression in a literature
and art stretching back to the days of the intermingling of
the Aryan and Dravidian stocks nearly two thousand years
before the Christian era.

India is indeed the home of story-telling. It was from
here that the Persians learned the art, and passed it on to
the Arabians. From the Middle East the tales found their way

INTRODUCTION xxxv

to Constantinople and Venice, and finally appeared in the
pages of Boccaccio, Chaucer and La Fontaine.

It was not until Benfey wrote his famous introduction to
the Panchatantra that we began to realise what a great debt
the Western tales owed to the East.

Although it is well known to students of folk-lore, I am
still hoping to see the great work of Benfey translated
into English and suitably annotated by such a body as the
Folk-Lore Society.

When Galland first introduced the Arabian Nights into
Europe at the beginning of the eighteenth century the chief
attraction was the originality of the Oriental settings and
the strange manners and customs, now for the first time
described. It was thought that he had made up the tales
himself. In time many of the originals were found and
people changed their opinions. Even in Burton's day there
still remained a number of Galland 's tales of which no text
could be traced, although from the very first Burton main-
tained that such texts did exist. The original " Aladdin "
was discovered while Burton's edition was actually coming
out, and " Ali Baba " was found by Dr D. B. Macdonald as
recently as 1908. The influence of the Arabian Nights on
European contes populaires must not be overlooked, nor
must its unde derivator be forgotten. It is only in quite
recent times that the Indian origin of much of the Alf Layla
Wa Layla has been realised, and the sifting of the different
recensions been commenced.

The great advance made in the study of Sanskrit has
shown that incidents in stories well known to every European
child existed in India over two thousand years ago. This
does not necessarily mean that the story, or incident in the
story, travelled, slowly but surely, from India to the English
nursery. The whole question is most fascinating, and I
shall have occasion to discuss the migration of some of the
tales as they appear ; it is particularly interesting to note
that some of the early stories from the Egyptian papyri are
so similar to tales in the Ocean of Story that one is led at
once to suspect some connection.

Although I am leaving further discussion on the subject

xxxvi THE OCEAN OF STORY

to the notes and appendices which appear in each of these
ten volumes, yet I feel I must mention one factor, which
we must not forget— environment. In warm latitudes the
temperature has naturally produced a general laxity in the
habits of the people, and in Eastern countries the often
exaggerated code of hospitality, coupled with the exclusion
of women and consequential gatherings of men in the cool
of the evenings, has given great impetus to story-telling.
So much so, indeed, that it has produced the Rdwi, or
professional story-teller — an important member of the com-
munity unknown in cooler latitudes, where the story-telling
is almost entirely confined to the family circle.

Thus the migratory possibilities of tales in the East are
far greater than those in the West. Added to this is the
antiquity of Eastern civilisation, compared with which that
of the West is but of yesterday.

A study of the movements of Asiatic peoples, their early
voyages of exploration and trade, their intermarrying, and
their extensive commerce in slaves of every nationality will
help to show how not only their stories, but also the customs,
architecture, religions and languages, became transplanted
to foreign soil, where they either throve and influenced their
surroundings, or found their new environment too strong for
them.

Thus in this great storehouse of fiction, the Ocean of
Story, we shall continually come upon tales in the earliest
form yet known.

It is here that I intend to trace the literary history of
the incident, trait, or motif and, by such evidence as I can
procure, try to formulate some definite ideas as to its true
history. In many cases this will be impossible, in others
little more than mere conjecture. Full bibliographical
details will be given, so that readers can form their own
opinions and draw their own conclusions concerning this
most fascinating study.

With regard to the method of transliteration adopted
throughout the work, I have followed, as far as possible, the
system approved by the International Oriental Congress of
1894. This system is almost identical with that approved

INTRODUCTION xxxvii

by the Committee on Transliteration appointed by the Council
of the Royal Asiatic Society in January 1922.

For full tables of the Sanskrit signs and their English
equivalents reference should be made to the J own. Roy. As.
Soc, July 1923, pp. 525-531 ; and January 1924, pp. 171-
173. In the case of the long quantity of a vowel, Tawney
used an acute accent. This has now been changed to a
macron, or horizontal line. It is interesting to mention
that Tawney regretted having used the acute accent and
specially asked me to change it.

Short vowels have no mark, thus the i in Siva should not
be pronounced long.

Passing on to the translation itself, I would stress the fact
that Tawney was most anxious to convey in his English
rendering not only the meaning, but also the atmosphere of
the original. In this he has succeeded, and the ancient
Hindu environment at once makes itself felt. In a previous
work, Two Centuries of Bhartrihari, Tawney alludes to this
very point. " I am sensible," he says, " that, in the present
attempt, I have retained much local colouring. For instance,
the idea of worshipping the feet of a god or great man,
though it frequently occurs in Indian literature, will un-
doubtedly move the laughter of Englishmen unacquainted
with Sanskrit, especially if they happen to belong to that
class of readers who rivet their attention on the accidental
and remain blind to the essential. But a certain measure
of fidelity to the original, even at the risk of making one-
self ridiculous, is better than the studied dishonesty which
characterises so many translations of Oriental poets."

Although the Ocean of Story doubtless contains phrases,
similes, metaphors and constructions which may at first
strike the " Englishman unacquainted with Sanskrit " as
unusual and exaggerated, yet I feel that as he reads he
will find that it is those very " peculiarities " which are
slowly creating an un-English, but none the less delightful,
atmosphere, and which give the whole work a charm all
its own.

In a work of this magnitude it is necessary to say some-
thing of the arrangement of the text, the numbering of the

xxxviii THE OCEAN OF STORY

stories, the scope of the fresh annotation and the system of
indexing employed.

The text is left entirely as translated by the late Charles
Tawney except where certain omissions have been adjusted
or more literal renderings added. In one or two cases a
short story left out by Tawney has been restored, thus
making the work absolutely complete in every detail.

These fresh translations have been made by Dr L. D.
Barnett, Keeper of the Department of Oriental Printed
Books and MSS. in the British Museum.

In Volume I no fresh translations have been added
except where the text of Durgaprasad seems to be a distinct
improvement on that of Brockhaus. In these cases I have
simply added a note at the bottom of the page giving the
new reading.

The system of numbering the stories requires a detailed
explanation. In order that the reader may know exactly
what story he is reading and can pick up the thread of a tale
long since suspended, each story will have a distinct number.
It will be numbered by an Arabic numeral ; while a sub-
story will have the addition of a letter, a, b, c, etc., and a
sub-sub-story will have the letter repeated. It often happens
that a story is broken off three or four times ; each time we
return to that main story its special number reappears with
it. Thus every tale will be kept separate and facilities for
folk-lore reference will be afforded.

Sometimes in a long story numerous incidents occur
which cannot be numbered separately. These are shown by
side-headings, which can, however, easily be catalogued or
referred to by the help of the number of the story in which
they occur.

Two considerations other than those mentioned need
explanation. There is one main story which runs through-
out the entire work, though towards the end it takes a very
back seat, especially where a large collection of stories, like
the Vikram cycle, appear. This main story is numbered
M, without any Arabic numeral.

Secondly, Book I is all introductory. It too has a main
story running through it, which I call MI— i.e. Main (Intro-

INTRODUCTION xxxlx

duction). The first story is 1, the first sub-story 1a, the first
sub-sub-story Iaa, and so on. There are four stories in
MI, so when Book II commences the first story is 5, as the
numbering does not start again, but runs straight on. A
glance at the Contents pages at the very beginning of this
volume will explain exactly what I am trying to convey.

We will now turn to the question of the fresh annotations.
So great have been our strides in folk-lore, anthropology and
their kindred subjects since Tawney's day, that many of
the original notes can be largely supplemented, corrected, or
entirely rewritten in the light of recent research. Further,
in some cases subjects are touched on that in Victorian
days would be passed over in silence, but to-day conven-
tion allows a scholarly treatment of them, and does not
demand that they " be veiled in the obscurity of a learned
tongue."

If notes are of only a few lines they appear at the bottom
of the page ; if longer, and there are few other notes coming
immediately after, the note goes at the bottom of two or
three consecutive pages. If, however, the opposite is the
case, the note is put separately at the end of the chapter.
Thus in some instances there will be two or three notes at
the end of a chapter.

Sometimes we light on a subject on which no compre-
hensive article has been written. Such a note may run to
thirty or more pages. This, then, forms an appendix at the
end of a volume.

Each note which I have written is initialed by me, so
that it will be quite clear which notes are mine and which
those of Tawney. Occasionally a note may be written by
both Tawney and myself. In these cases his remarks come
first, and are separated from mine which follow by a rule,

thus : . In some of these notes recent research may have

proved, disproved, or amplified Tawney's original note. It
is therefore considered best to give both the original note
and the fresh one following it.

It often happens that an old edition of a work quoted by
Tawney has been completely superseded by a more recent one.
In these cases if the reference is more detailed and up-to-date

xl THE OCEAN OF STORY

in the new edition, the original one is disregarded. English
translations of many works can now be quoted which in
Tawney's day were only to be found in their original tongues,
or in an Italian or German translation.

These fresh references have accordingly been added.

The Terminal Essay and all appendices are entirely
fresh, as is also the system of numbering the stories, and the
elaborate indexing.

At the end of each volume are two indices. The first
contains all Sanskrit words and names, also proper names of
peoples, towns, etc., in any language. The second, and by
far the larger of the two, is the General Index. Important
references may be cross-indexed six times. Nothing of the
least possible importance is omitted: every note, appendix
and every portion of the text is fully indexed.

If space permits I shall include a volume containing the
two accumulated indices of the entire work, together with a
list of authors, a bibliography of the Ocean of Story iself,
and a list of all the stories in alphabetical order.

In conclusion I would like to acknowledge the help I
have received from so many private individuals and learned
institutions. In the first place I would particularly mention
those gentlemen who have read through my proofs, or some
particular portion of them, and given me most valuable
advice : Sir Richard Temple, Dr L. D. Barnett, Professor
R. L. Turner, Mr C. Fenton (who has also drawn my attention
to important Central American analogies) and Sir Aurel
Stein ; while Mr R. Campbell Thompson has criticised my
Babylonian and Assyrian notes, and Sir Wallis Budge,
Dr H. R. Hall, and Professor G. Eliot Smith have helped me
in points connected with Egyptology.

As the list of correspondents giving information increases
nearly every day, it is impossible to include them all in
this first volume. I would, however, particularly mention
Mr J. Allen, Professor Maurice Bloomfield, Mr F. H. Brown,
Mr A. G. Ellis, Mr R. E. Enthoven, Dr Lionel Giles, Mr T. A.
Joyce, Mr W. G. Partington, Brigadier-General Sir Percy
Sykes, Mr Robert Sewell, Dr F. W. Thomas and Mr Edgar
Thurston.

INTRODUCTION xli

Of the following institutions and learned societies I
would thank the librarians and their assistants for the
valuable help they have given and kindness they have
always shown :— the Royal Asiatic Society, the Royal Geo-
graphical Society, the Geological Society, the Folk-Lore
Society, the India Office Library, School of Oriental Studies
Library, the British Museum Library, the Library of the
Royal College of Surgeons, the Wellcombe Medical Museum,
the Koninklijke Akademie van Wetenschappen te Amsterdam,
and finally I owe a special debt of gratitude to the Asiatic
Society of Bengal for their permission to use the original
edition of the Kaiha Sarit Sdgara.

THE
OCEAN OF STORY

BOOK I: KATHAPITHA
CHAPTER I

INVOCATION *

MAY the dark neck of Siva,2 which the God of Love 3
has, so to speak, surrounded with nooses in the
form of the alluring looks of Parvati reclining on
his bosom, assign to you prosperity.

May that Victor of Obstacles,4 who, after sweeping away
the stars with his trunk in the delirious joy of the evening
dance, seems to create others with the spray issuing from his
hissing 5 mouth, protect you.

After worshipping the Goddess of Speech, the lamp that
illuminates countless objects,6 I compose this collection
which contains the pith of the Brihat-Katha.

1 Compare with the introduction to The Thousand Nights and a Night,
where Allah, Mohammed and his family are invoked. — n.m.p.

2 His neck is dark because at the Churning of the Ocean poison came
up and was swallowed by Siva to save creation from disaster. The poison
was held in his throat, hence he is called Nilakantha (the blue-throated one).
For the various accounts of the Churning of the Ocean see Mahabharata,
trans, by P. C. Roy, new edition, 1919, etc., Calcutta, vol. i, part i, pp. 55-57
(Book I, Sects. XVII, XVIII); Ramayana, trans, by Carey and Marshman,
Serampore, 1806, vol. 1, p. 41 et seq. (Book I, Sect. XXXVI); Vishnu Purana,
vol. i, H. H. Wilson's Collected Works, 1864, p. 142 et seq. — n.m.p.

3 I.e. Kama, who here is simply the Hindu Cupid. — n.m.p.

4 Dr Brockhaus explains this of Ganesa : he is often associated with
Siva in the dance. So the poet invokes two gods, Siva and Ganesa, and

one goddess, SarasvatI, the goddess of speech and learning. It is in his

form as Vinayaka, or Vighnesa, that Ganesa is the "Victor" or, better,
" Remover of Obstacles." — n.m.p.

5 Sitkara : a sound made by drawing in the breath, expressive of pleasure.

6 There is a double meaning: padartha also means words and their
meanings.

A 1

2 THE OCEAN OF STORY

SUMMARY OF THE WORK

The first book in my collection is called Kathapitha,
then comes Kathamukha, then the third book named
Lavanaka, then follows Naravahanadattajanana, and then
the book called Chaturdarika, and then Madanamanchuka,
then the seventh book named Ratnaprabha, and then the
eighth book named Suryaprabha, then AlankaravatI, then
Saktiyasas, and then the eleventh book called Vela, then
comes Sasankavati, and then Madiravati, then comes the
book called Pancha, followed by Mahabhisheka, and then
Suratamanjari, then Padmavati, and then will follow the
eighteenth book Vishamasila.

This book is precisely on the model of that from which
it is taken, there is not even the slightest deviation, only
such language is selected as tends to abridge the prolixity
of the work ; the observance of propriety and natural con-
nection, and the joining together of the portions of the poem
so as not to interfere with the spirit of the stories, are as far
as possible kept in view : I have not made this attempt
through a desire of a reputation for ingenuity, but in order
to facilitate the recollection of a multitude of various tales.

INTRODUCTION

[MI1] There is a mountain celebrated under the name
of Himavat,2 haunted by Kinnaras, Gandharvas, and Vidya-
dharas,3 a very monarch of mighty hills, whose glory has
attained such an eminence among mountains that Bhavani,

1 For explanation of the system of numbering the stories adopted
throughout the work see my Introduction, pp. xxxviii and xxxix. — n.m.p.

2 This is another form of Himalaya, "the abode of snow." Himagiri,
Himadri, Himakuta, etc., are also found. The Greeks converted the name
into Emodos and Imaos. Mt Kailasa (the modern Kailas) is the highest
peak of that portion of the Tibetan Himalayas lying to the north of Lake
Manasarowar. It is supposed to resemble a linga in shape, thus being an
appropriate dwelling-place for Siva and Parvati, who, as we see, appear
under a variety of names. It is naturally a very sacred spot, and one to
which numerous pilgrimages are made. — n.m.p.

3 For details of these mythical beings see Appendix I at the end of this
volume, pp. 197-207. — n.m.p.

THE ABODE OF SIVA 3

the mother of the three worlds, deigned to become his
daughter ; the northernmost summit thereof is a great peak
named Kailasa, which towers many thousand yojanas in the
The, Abode air,1 and, as it were, laughs forth with its snowy
of Ska gleams this boast : " Mount Mandara 2 did not

become white as mortar even when the ocean was churned
with it, but I have become such without an effort." There
dwells Mahesvara the beloved of Parvati, the chief of things
animate and inanimate, attended upon by Ganas, Vidya-
dharas and Siddhas.3 In the upstanding yellow tufts of his
matted hair the new moon enjoys the delight of touching
the eastern mountain yellow in the evening twilight. When
he drove his trident into the heart of Andhaka, the King of
the Asuras,3 though he was only one, the dart which that
monarch had infixed in the heart of the three worlds was,
strange to say, extracted. The image of his toe-nails being
reflected in the crest- jewels of the gods and Asuras made
them seem as if they had been presented with half moons by
his favour.4 Once on a time that lord, the husband of Parvati,
was gratified with praises by his wife, having gained con-
fidence as she sat in secret with him ; the moon - crested
one, attentive to her praise and delighted, placed her on his
lap, and said : " What can I do to please thee ? " Then the
daughter of the mountain spake : " My lord, if thou art
satisfied with me, then tell me some delightful story that is
quite new." And Siva said to her : " What can there be in

1 Possibly the meaning is that the mountain covers many thousand

yojanas. Either would be applicable (allowing, of course, for the usual

Oriental exaggeration), for Kailasa is 22,300 feet high and pilgrims take three
weeks to circumambulate the base, prostrating themselves all the way. It is
hard to say what distance a yojana represents. It is variously given as equal
to four krosas {i.e. nine miles), eighteen miles and two and a half miles. For
references see Macdonell and Keith's Vedic Index, vol. ii, pp. 195, 196, and
especially J. F. Fleet, "Imaginative Yojanas," Journ. Roy. As. Soc, 1912,
pp. 229-239.— n.m.p.

2 This mountain served the gods and Asuras as a churning-stick at the
Churning of the Ocean for the recovery of the Amrita and fourteen other
precious things lost during the Deluge.

3 For details of these mythical beings see Appendix I at the end of
this volume. — n.m.p.

4 Siva himself wears a moon's crescent.

4 THE OCEAN OF STORY

the world, my beloved, present, past, or future, that thou
dost not know ? " Then that goddess, beloved of Siva,
importuned him eagerly because she was proud in soul on
account of his affection.

Then Siva, wishing to flatter her, began by telling her a
very short story, referring to her own divine power.

" Once on a time * Brahma and Narayana,2 roaming
through the world in order to behold me, came to the foot of
Himavat. Then they beheld there in front of them a great
Brahma and flame-liriga 3 ; in order to discover the end of it,
Narayana one 0f them went up, and the other down ; and
when they could not find the end of it, they proceeded to
propitiate me by means of austerities : and I appeared to
them and bade them ask for some boon : hearing that
Brahma asked me to become his son ; on that account
he has ceased to be worthy of worship, disgraced by his
overweening presumption :

" Then that god Narayana craved a boon of me, saying :
O revered one, may I become devoted to thy service ! Then
he became incarnate, and was born as mine in thy form ;
for thou art the same as Narayana, the power of me all-
powerful.

" Moreover thou wast my wife in a former birth." When
Siva had thus spoken, Parvati asked : " How can I have
been thy wife in a former birth ? " Then Siva answered
Parvati s her : " Long ago to the Prajapati Daksha were born
Former Births many daughters, and amongst them thou, O
goddess ! He gave thee in marriage to me, and the others to
Dharma and the rest of the gods. Once on a time he invited
all his sons-in-law to a sacrifice. But I alone was not included
in the invitation ; thereupon thou didst ask him to tell thee
why thy husband was not invited. Then he uttered a speech

1 The Sanskrit word asti, meaning "thus it is" [lit. "there is"], is a
common introduction to a tale.

2 I.e. Vishnu. The name was also applied both to Brahma and
GaneSa. — n.m.p.

3 The linga, or phallus, is a favourite emblem of Siva. Flame is one

of his eight tanus, or forms the others being ether, air, water, earth, sun,

moon, and the sacrificing priest. — n.m.p.

PARVATTS FORMER BIRTHS 5

which pierced thy ears like a poisoned needle : 6 Thy husband
wears a necklace of skulls ; how can he be invited to a
sacrifice ? '

" And then thou, my beloved, didst in anger abandon
thy body, exclaiming : ' This father of mine is a villain ;
what profit have I then in this carcass sprung from
him?'

"And thereupon in wrath I destroyed that sacrifice of
Daksha.1

" Then thou wast born as the daughter of the Mount
of Snow, as the moon's digit springs from the sea. Then
recall how I came to the Himalaya in order to perform
austerities ; and thy father ordered thee to do me service
as his guest: and there the God of Love, who had been
sent by the gods in order that they might obtain from me a
son to oppose Taraka, was consumed,2 when endeavouring
to pierce me, having obtained a favourable opportunity.
Then I was purchased by thee,3 the enduring one, with
severe austerities, and I accepted this proposal of thine,
my beloved, in order that I might add this merit to my
stock.4 Thus it is clear that thou wast my wife in a former
birth.

11 What else shall I tell thee ? " Thus Siva spake, and
when he had ceased, the goddess, transported with wrath,
exclaimed : " Thou art a deceiver ; thou wilt not tell me
a pleasing tale even though I ask thee. Do I not know
that thou worshippest Sandhya, and bearest Ganga 5 on thy
head ? " Hearing that, Siva proceeded to conciliate her, and
promised to tell her a wonderful tale : then she dismissed
her anger. She herself gave the order that no one was to

1 See the Bhagavata Purana for details of this story. It was translated
by Burnouf, 4 vols., Paris, 1840-1847, 1884.— n.m.p.

2 He was burnt up by the fire of Siva's eye.

3 Compare Kalidasa's Kumara Sambhava, Sarga v, line 86.

4 Reading tatsanchayaya as one word. Dr Brockhaus omits the line.
Professor E. B. Cowell would read priyam for priye.

5 I.e. the Ganges, the most worshipped river in the world. It is supposed
to have its origin in Siva's head, hence one of his many names is Garigadhara,
" Ganges-supporter." For full details of the legend see R. T. H. Griffith,
Ramayana, Benares, 1895, p. 51 et seq. — n.m.p.

6 THE OCEAN OF STORY

enter where they were ; Nandin * thereupon kept the door,
and Siva began to speak.

" The gods are supremely blessed, men are ever miserable,
the actions of demigods are exceedingly charming, therefore
I now proceed to relate to thee the history of the Vidya-
m ^ .■*» i dharas." While Siva was thus speaking to his

The Great I ale r ° „

related, but consort, there arrived a favourite dependent 01
overheard by Siva's, Pushpadanta, best of Ganas,2 and his
usipa ana ent.rance was forbidden by Nandin, who was
guarding the door. Curious to know why even he had been
forbidden to enter at that time without any apparent reason,
Pushpadanta immediately entered, making use of his magic
power attained by devotion to prevent his being seen, and
when he had thus entered, he heard ail the extraordinary
and wonderful adventures of the seven Vidyadharas being
narrated by the trident-bearing god, and having heard them,
he in turn went and narrated them to his wife Java ; for
who can hide wealth or a secret from women ? Java, the
doorkeeper, being filled with wonder, went and recited it in
the presence of Parvati. How can women be expected to
restrain their speech ? And then the daughter of the moun-
tain flew into a passion, and said to her husband : " Thou
didst not tell me any extraordinary tale, for Jaya knows it
also." Then the lord of Uma, perceiving the truth by pro-
found meditation, thus spake : " Pushpadanta, employing
the magic power of devotion, entered in where we were, and
thus managed to hear it. He narrated it to Jaya ; no one else
knows it, my beloved."

Having heard this, the goddess, exceedingly enraged,
caused Pushpadanta to be summoned, and cursed him, as he
stood trembling before her, saying : " Become a mortal, thou

1 One of Siva's favourite attendants a sacred white bull on which he

rides. Most of the paintings and statues of Siva represent him in company
with Nandin and Ganesa. — n.m.p.

2 Attendants of Siva, presided over by Ganesa for details of these

mythical beings see Appendix I at the end of this volume. — n.m.p.

PARVATl'S CURSES 7

disobedient servant." * She cursed also the Gana Malyavan
who presumed to intercede on his behalf. Then the two
fell at her feet together with Jaya and entreated her to say
Pdrvatis when the curse would end, and the wife of
Curses gjva slowly uttered this speech: "A Yaksha2

named Supratika, who has been made a Pisacha 2 by the curse
of Kuvera, is residing in the Vindhya forest under the name
of Kanabhtiti. When thou shalt see him, and calling to mind
thy origin, tell him this tale ; then, Pushpadanta, thou shalt
be released from this curse. And when Malyavan shall hear
this tale from Kanabhtiti, then Kanabhtiti shall be released,
and thou, Malyavan, when thou hast published it abroad,
shalt be free also." Having thus spoken, the daughter of the
mountain ceased, and immediately these Ganas disappeared
instantaneously like flashes of lightning. Then it came to
pass in the course of time that Gauri, full of pity, asked
Siva : " My lord, where on the earth have those excellent
Pramathas,3 whom I cursed, been born ? " And the moon-
diademed god answered : " My beloved, Pushpadanta has been
born under the name of Vararuchi in that great city which is
called Kausambi.4 Moreover Malyavan also has been born
in the splendid city called Supratishthita under the name of
Gunadhya. This, O goddess, is what has befallen them."
Having given her this information, with grief caused by

1 For the ativinita of Dr Brockhaus' text I read avinita.

2 For details of these mythical beings see Appendix I at the end of this
volume. — n.m.p.

3 Pramatha, an attendant on Siva.

4 Kausambi succeeded Hastinapura as the capital of the emperors of
India. Its precise site has not been ascertained, but it was probably some-
where in the Doab, or, at any rate, not far from the west bank of the
Yamuna, as it bordered upon Magadha and was not far from the Vindhya
hills. It is said that there are ruins at Karali, or Karari, about fourteen miles
from Allahabad on the western road, which may indicate the site of Kausambi.
It is possible also that the mounds of rubbish about Karrah may conceal some
vestiges of the ancient capital — a circumstance rendered more probable by
the inscription found there, which specifies Kata as comprised within Kausambi

mandala or the district of Kausambi (note in Wilson's Essays, p. 163).-
As will be seen later (Chapter XXXII), the site of Kausambi was discovered
by General Cunningham. It is now called Kosam, and is on the Jumna
(Yamuna), about thirty miles above Allahabad. — n.m.p.

THE OCEAN OF STORY

recalling to mind the degradation of the servants that had
always been obedient to him, that lord continued to dwell
with his beloved in pleasure-arbours on the slopes of Mount
Kailasa, which were made of the branches of the Kalpa
tree.1

1 A tree of Indra's Paradise that grants all desires.

CHAPTER II

THEN Pushpadanta, wandering on the earth in the
[MI] form of a man, was known by the name of
Vararuchi and Katyayana. Having attained perfec-
tion in the sciences, and having served Nanda as minister,
being wearied out he went once on a time to visit the shrine
Pushpadanta °^ Durga.1 And that goddess, being pleased with
at last meets his austerities, ordered him in a dream to repair
Kanabhuti to the wilds of the yindhya to behold Kana-
bhuti. And as he wandered about there in a waterless
and savage wood,2 full of tigers and apes, he beheld a lofty
Nyagrodha tree.3 And near it he saw, surrounded by hun-
dreds of Pisachas, that Pisacha Kanabhuti, in stature like a
Sdla tree. When Kanabhuti had seen him and respectfully
clasped his feet, Katyayana sitting down immediately spake
to him : " Thou art an observer of the good custom, how hast
thou come into this state ? " Having heard this Kanabhuti
said to Katyayana, who had shown affection towards him:
" I know not of myself, but listen to what I heard from Siva
at Ujjayini in the place where corpses are burnt ; I proceed
to tell it thee.

" The adorable god was asked by Durga : ' Whence, my
lord, comes thy delight in skulls and burning places ? '

" He thereupon gave this answer :

" ' Long ago, when all things had been destroyed at the
end of a Kalpa, the universe became water : I then cleft my
thigh and let fall a drop of blood ; that drop falling into the
water turned into an egg, from that sprang the Supreme
Soul,4 the Disposer; from him proceeded Nature,5 created

1 More literally, the goddess that dwells in the Vindhya hills. Her
shrine is near Mirzapur.

2 Dr Brockhaus makes parusha a proper name.

3 Ficus Indica. 4 Pitman =puruska, the spirit.
5 Prakriti, the original source, or rather passive power, of creating the

material world.
9

10 THE OCEAN OF STORY

by me for the purpose of further creation, and they
created the other lords of created beings,1 and those in turn,
the created beings, for which reason, my beloved, the Supreme
The Creation Soul is called in the world the grandfather. Having
and Kuvera's thus created the world, animate and inanimate,
Curse timt Spirjt became arrogant 2 : thereupon I cut

off his head : then, through regret for what I had done,
I undertook a difficult vow. So thus it comes to pass that I
carry skulls in my hand, and love the places where corpses
are burned. Moreover, this world, resembling a skull, rests in
my hand ; for the two skull-shaped halves of the egg before-
mentioned are called heaven and earth.' 3 When Siva had
thus spoken, I, being full of curiosity, determined to listen ;
and ParvatI again said to her husband : ' After how long a
time will that Pushpadanta return to us ? ' Hearing that,
Mahesvara spoke to the goddess, pointing me out to her:
c That Pisacha, whom thou beholdest there, was once a
Yaksha, a servant of Kuvera, the God of Wealth, and he
had for a friend a Rakshasa named Sthtilasiras ; and the Lord
of Wealth, perceiving that he associated with that evil one,
banished him to the wilds of the Vindhya mountains. But
his brother Dirghajangha fell at the feet of the god, and
humbly asked when the curse would end. Then the God of
Wealth said: "After thy brother has heard the great tale
from Pushpadanta, who has been born into this world in
consequence of a curse, and after he has in turn told it to
Malyavan, who owing to a curse has become a human being,
he together with those two Ganas shall be released from the
effects of the curse." Such were the terms on which the
God of Wealth then ordained that Malyavan should obtain
remission from his curse here below, and thou didst fix the
same in the case of Pushpadanta ; recall it to mind, my

1 Prqjapati.

2 The spirit was, of course, Brahma, whose head Siva cut off.

3 The conception of the world-egg is found throughout Indian cosmology.
Similar legends of the origin of the world appear both in the period of the
Brahmanas and Upanishads and in that of the Epics and Puranas. For full
details see the article "Cosmogony and Cosmology (Indian)," by H. Jacobi, in
Hastings' Encyclopedia of Religion and Ethics, vol. iv, p. 155 et seq.—n.M.P.

THE STORY OF VARARUCHI

beloved.' When I heard that speech of Siva, I came here,
overjoyed, knowing that the calamity of my curse would be
terminated by the arrival of Pushpadanta."

When Kanabhuti ceased after telling this story, that
moment Vararuchi remembered his origin, and exclaimed
like one aroused from sleep : " I am that very Pushpadanta,
hear that tale from me." Thereupon Katyayana related to
him the seven great tales in seven hundred thousand verses,
and then Kanabhuti said to him : " My lord, thou art an
incarnation of Siva, who else knows this story ? Through
thy favour that curse has almost left my body. Therefore
tell me thy own history from thy birth, thou mighty one,
sanctify me yet further, if the narrative may be revealed to
such a one as I am." Then Vararuchi, to gratify Kanabhuti,
who remained prostrate before him, told all his history from
his birth at full length, in the following words : —

1. Story of Vararuchi, his teacher Varsha, and his fellow-
pupils Vyadi and Indradatta

In the city of Kausambi there lived a Brahman called
Somadatta, who had also the title of Agnisikha, and his
wife was called Vasudatta. She was the daughter of a
hermit, and was born into the world in this position in
consequence of a curse; and I was borne by her to this
excellent Brahman, also in consequence of a curse. Now
while I was still quite a child my father died, but my
mother continued to support me, as I grew up, by severe
drudgery ; then one day two Brahmans came to our house
to stop a night, exceedingly dusty with a long journey;
and while they were staying in our house there arose the
noise of a tabor ; thereupon my mother said to me, sobbing
as she called to mind her husband : " There, my son, is your
father's friend Bhavananda, giving a dramatic entertain-
ment." I answered: " I will go and see it, and will exhibit
the whole of it to you, with a recitation of all the speeches."
On hearing that speech of mine, those Brahmans were as-
tonished, but my mother said to them : " Come, my children,
there is no doubt about the truth of what he says ; this boy

12 THE OCEAN OF STORY

will remember by heart everything that he has heard once." *
Then they, in order to test me, recited to me a Pratisakhya 2 ;
immediately I repeated the whole in their presence, then I
went with the two Brahmans and saw that play, and when
I came home I went through the whole of it in front of my
mother : then one of the Brahmans, named Vyadi, having
ascertained that I was able to recollect a thing on hearing it
once, told with submissive reverence this tale to my mother.

1a. The Two Brahman Brothers

Mother, in the city of Vetasa there were two Brahman
brothers, Deva-Svamin and Karambaka, who loved one an-
other very dearly ; this Indradatta here is the son of one of
them, and I am the son of the other, and my name is Vyadi.
It came to pass that my father died. Owing to grief for his
loss, the father of Indradatta went on the long journey,3
and then the hearts of our two mothers broke with grief;
thereupon, being orphans, though we had wealth,4 and
desiring to acquire learning, we went to the southern region
to supplicate the lord Karttikeya. And while we were engaged
in austerities there, the god gave us the following revelation
in a dream. " There is a city called Pataliputra, the capital

1 It appears from an article in Melusine, by A. Bart, entitled " An Ancient
Manual of Sorcery," and consisting mainly of passages translated from
Burnell's Samavidhana Brahmana, that this power can be acquired in the
following way : — " After a fast of three nights, take a plant of soma (Asclepias
acida) ; recite a certain [formula and eat of the plant a thousand times, you
will be able to repeat anything after hearing it once. Or bruise the flowers
in water, and drink the mixture for a year. Or drink soma, that is to say
the fermented juice of the plant, for a month. Or do it always " (Melusine,
1878, p. 107; 11,7,4-7).

In the Milinda Panho (Pali Miscellany, by V. Trenckner, Part I, p. 14),
the child Nagasena learns the whole of the three Vedas by hearing them
repeated once.

2 A grammatical treatise on the rules regulating the euphonic com-
bination of letters and their pronunciation peculiar to one of the different
Sakhas or branches of the Vedas. See Monier Williams, Indian Wisdom^
pp. 160, 161.

3 I.e. died.

4 Here we have a pun which it is impossible to render in English.
Anatha means without natural protectors and also poor.

VARSHA AND UPAVARSHA

of King Nanda, and in it there is a Brahman, named Varsha,
from him ye shall learn all knowledge, therefore go there."
Then we went to that city, and when we made inquiries
there, people said to us : " There is a blockhead of a Brahman,
in this town, of the name of Varsha." Immediately we went
on with minds in a state of suspense, and we saw the house
of Varsha in a miserable condition, made a very ant-hill
by mice, dilapidated by the cracking of the walls, untidy,1
deprived of eaves, looking like the very birthplace of misery.
Then, seeing Varsha plunged in meditation within the
house, we approached his wife, who showed us all proper
hospitality ; her body was emaciated and begrimed, her
dress tattered and dirty ; she looked like the incarnation of
Poverty, attracted thither by admiration for the Brahman's
virtues. Bending humbly before her, we told her our circum-
stances, and the report of her husband's imbecility, which
we had heard in the city. She exclaimed : " My children, I
am not ashamed to tell you the truth : listen ! I will relate
the whole story," and then she, chaste lady, proceeded to
tell us the tale which follows : —

Iaa. Varsha and Upavarsha

There lived in this city an excellent Brahman, named
Sankara Svamin, and he had two sons, my husband Varsha,
and Upavarsha ; my husband was stupid and poor, and his
younger brother was just the opposite : and Upavarsha
appointed his own wife to manage his elder brother's house.2
Then in the course of time the rainy season came on, and at
this time the women are in the habit of making a cake of
flour mixed with molasses, of an unbecoming and disgusting
shape,3 and giving it to any Brahman who is thought to be a

1 Taking chhaya in the sense of sobha. It might mean "affording no
shelter to the inmates."

2 Dr Brockhaus translates the line : Von diesem wurde ich meinem Manne
vermahlt, um seinem Hauswesen vorzustehen.

3 Like the Roman fascinum ; guhya = linga = phallus. Professor E. B. Cowell
has referred me to an article by Dr Liebrecht in the Zeitschrift der Morgenlandis-
chen Gesellschaft. It was reprinted in his Zur Volkskunde, Heilbronn, 1879,
p. 436 et seq., under the title of " Der Aufgegessene Gott." He connects the
custom with that of the Jewish women mentioned in Jeremiah vii. 18 : "The

14 THE OCEAN OF STORY

blockhead, and if they act thus, this cake is said to remove
their discomfort caused by bathing in the cold season, and

women knead their dough to make cakes to the Queen of Heaven/' and he

quotes a curious custom practised on Palm Sunday in the town of Saintes.

Dulaure went deeply into the subject in his Des Divinites Generatrices, Paris,
1805 (1st edition); 2 vols., 1825 (2nd edition); vol. 2 was enlarged and
reprinted in 1885 — the last edition was issued in Paris, 1905. He says that
in his time the festival was called there " La fete des Pinnes " ; the women and
children carried in the procession a phallus made of bread, which they called
a pinne, at the end of their palm branches ; these pinnes were subsequently
blessed by the priest, and carefully preserved by the women during the year.
Liebrecht gives numerous examples of the making and eating of gods for
various reasons. They are usually a form of sympathetic or homoeopathic
magic. For instance in the time of famine the Hamfa tribe of Arabia make
an idol of hais (dates, butter and milk kneaded together), which they eat,
thus hoping to obtain food supplies and a speedy termination of the famine.
See Burton's Nights, vol. vii, p. 14, where, in the story of Gharib and his
brother Ajib, Jamrkan worships a god of 'Agwah — i.e. compressed dates,
butter and honey. In other cases we see customs connected with the corn
goddess which involve the eating of a cake made in some particular shape.

To give a few examples :

At Ulten, in the Trentino district of the Tyrol, the women make a god
with the last of the dough which they have been kneading, and when they
begin baking the god is thrown into the oven.

In Germany there are distinct festivals connected with such cake cere-
monies. In Upper Germany they are called Manoggel, Nikolause, Klaus-
manner; in Lower Germany, Sengterklas, Klaskerchen, etc. They are all
connected with St Nicolaus.

In France, in La Pallisse, it is customary to hang several bottles of wine
and a " man of dough " on a fig-tree. The tree and its offerings are carried to
the Mairie and kept till the end of the grape-picking season, when a harvest
festival is held, at which the Mayor breaks the dough figure and distributes it
among the people.

In Sweden the figure of a girl is made from the grain of the last sheaf,
and is divided up among the household, each member of which eats his
allotted portion.

In England, at Nottingham, it was, according to Liebrecht (op. cit.), the
custom for the bakers to send at Christmas to all their customers buns in
the shape of a lozenge, upon which was stamped the Cross, or more often the
Virgin and Child. The distant connection with the "Queen of Heaven,"
mentioned at the beginning of this note, will be recognised.

In the above examples of "cake customs" the phallic element is to a
large extent either hidden or forgotten, or else plays but a minor part in the
ceremonies described. In many cases, however, the opposite is the case.
In his Remains of the Worship of Priapus, R. P. Payne Knight states that in
Saintonge, in the neighbourhood of La Rochelle, small cakes baked in the

VARSHA AND UPAVARSHA 15

their exhaustion caused by bathing in the hot weather 1 ;
but when it is given, Brahmans refuse to receive it, on the
ground that the custom is a disgusting one. This cake was
presented by my sister-in-law to my husband, together with
a sacrificial fee ; he received it, and brought it home with
him, and got a severe scolding from me ; then he began to be
inwardly consumed with grief at his own stupidity, and went
to worship the sole of the foot of the god Karttikeya : the god,
pleased with his austerities, bestowed on him the knowledge
of all the sciences ; and gave him this order : " When thou
findest a Brahman who can recollect what he has heard
only once, then thou may est reveal these " — thereupon my
husband returned home delighted, and when he had reached

shape of a phallus form part of the Easter offering ; they are subsequently
distributed at all the houses. A similar custom existed at St Jean d'Angely.
According to Dulaure (op. cit.), in 1825 such cakes were still commonly made
at certain times, the male being symbolised at Brives and other localities of
Lower Limousin, while the female emblem was adopted at Clermont, in
Auvergne, as well as other places.

Turning to the ancient world we find that cakes of phallic form were
among the sacred objects carried about in Greece during the Thesmophoria,
and in the kUvov, or baskets of first-fruits, at the orphic rite of the
Liknophoria, and also at marriages. They were included in the mystic food
eaten by the women at the Hola, and in all probability formed part of the
sacra presented to the /-ivo-r^s in the Eleusinian Mysteries (J. E. Harrison,
Prolegomena to the Study of Greek Religion, Cambridge, 1908, pp. 122, 518, 522,
530 et seq. ; cf. Clem. Alex., Protrept, ii). At Syracuse, on the day of the
Thesmophoria, cakes of sesame and honey, representing the female sex,
and known by the name of [jlvWoi, were carried about and offered to the
goddesses — probably Demeter and Kore (Athenaeus, xiv, 56; Farnell, Cults
oj the Greek States, iii, 99, and the authorities there cited). The Romans,
according to Martial, made cakes in the form of either sex.

For further details on customs connected with the making of cakes as
part of magical or religious ceremony reference should be made to Hastings'
Encycl. Rel. and Eth., vol. iii, p. 57 et seq. (Art. "Cakes and Loaves," by
J. A. Macculloch) ; vol. ix, p. 818 et seq. (Art. " Phallism," by E. S. Hartland,
from which the Greek references in the above note have been taken). — n.m.p.

1 I read tat for tah according to a conjecture of Professor E. B. Cowell.
He informs me, on the authority of Dr Rost, that the only variants are sd
for tah and yoshiid for yoshitah. Dr Rost would take evamkrite as the dative of
evamkrit. If tah be retained, it may be taken as a repetition — " having thus
prepared it, I say, the women give it," Professor Cowell would translate
(if tah be retained) : " the women then do not need to receive anything to
relieve their fatigue during the cold and hot weather."

16 THE OCEAN OF STORY

home, told the whole story to me. From that time forth he
has remained continually muttering prayers and meditating :
so find you some one who can remember anything after
hearing it once, and bring him here : if you do that, you will
both of you undoubtedly obtain all that you desire.

1a. The Two Brahman Brothers

Having heard this from the wife of Varsha, and having
immediately given her a hundred gold pieces to relieve her
poverty, we went out of that city ; then we wandered through
the earth, and could not find anywhere a person who could
remember what he had heard only once ; at last we arrived
tired out at your house to-day, and have found here this
boy, your son, who can recollect anything after once hearing
it : therefore give him us and let us go forth to acquire the
commodity knowledge.

1. Story of Vararuchi . . .

Having heard this speech of Vyadi, my mother said with
respect : " All this tallies completely : I repose confidence
in your tale : for long ago at the birth of this my only son, a
distinct spiritual l voice was heard from heaven. * A boy has
been born who shall be able to remember what he has heard
once ; he shall acquire knowledge from Varsha, and shall
make the science of grammar famous in the world, and he
shall be called Vararuchi by name, because whatever is ex-
cellent2 shall please him.' Having uttered this, the voice
ceased. Consequently, ever since this boy has grown big, I
have been thinking, day and night, where that teacher Varsha
can be, and to-day I have been exceedingly gratified at
hearing it from your mouth. Therefore take him with you :
what harm can there be in it, he is your brother ? " When
they heard this speech of my mother's, those two, Vyadi and
Indradatta, overflowing with joy, thought that night but a
moment in length. Then Vyadi quickly gave his own wealth

1 Literally bodiless — she heard the voice, but saw no man. It is the

same as the Hebrew Bath kol, and the Arabic Hdtif. — n.m.p.

2 Vara = excellent ; ruck — to please.

VARSHA AND UPAVARSHA 17

to my mother to provide a feast, and desiring that I should
be qualified to read the Vedas, invested me with the Brah-
manical thread.1 Then Vyadi and Indradatta took me, who
managed by my own fortitude to control the excessive grief
I felt at parting, while my mother in taking leave of me
could with difficulty suppress her tears, and considering that
the favour of Karttikeya towards them had now put forth
blossom, set out rapidly from that city ; then in course of
time we arrived at the house of the teacher Varsha : he too
considered that I was the favour of Karttikeya arrived in
bodily form. The next day he placed us in front of him,
and sitting down in a consecrated spot he began to recite the
syllable Om 1 with heavenly voice. Immediately the Vedas
with the six supplementary sciences rushed into his mind,
and then he began to teach them to us ; then I retained what
the teacher told us after hearing it once, Vyadi after hearing
it twice, and Indradatta after hearing it three times : then
the Brahmans of the city, hearing of a sudden that divine
sound, came at once from all quarters with wonder stirring
in their breasts to see what this new thing might be, and
with their reverend mouths loud in his praises, honoured
Varsha with low bows. Then beholding that wonderful
miracle, not only Upavarsha, but all the citizens of Patali-
putra 2 kept high festival. Moreover, the King Nanda, of
exalted fortune, seeing the power of the boon of the son
of Siva, was delighted, and immediately filled the house of
Varsha with wealth, showing him every mark of respect.3

1 Explanatory notes will occur in a future volume. — n.m.p.

2 I.e. Palibothra of the Greek historians. See note in Vol. II, Chapter
XVII.— N.M.P.

3 Wilson remarks {Essays on Sanskrit Literature, vol. i, p. 165): "The
contemporary existence of Nanda with Vararuchi and Vyadi is a circumstance
of considerable interest in the literary history of the Hindus, as the two latter
are writers of note on philological topics. Vararuchi is also called in this
work Katyayana, who is one of the earliest commentators on Panini. Nanda
is the predecessor, or one of the predecessors, of Chandragupta or Sandrakottos ;
and consequently the chief institutes of Sanskrit grammar are thus dated
from the fourth century before the Christian era. We need not suppose
that Somadeva took the pains to be exact here ; but it is satisfactory to be
made acquainted with the general impressions of a writer who has not been
biased in any of his views by Pauranik legends and preposterous chronology."

CHAPTER III

AVING thus spoken while Kanabhuti was listening
[MI] with intent mind, Vararuchi went on to tell
his tale in the wood :

1. Story of Vararuchi

It came to pass in the course of time that one day, when
the reading of the Vedas was finished, the teacher Varsha, who
had performed his daily ceremonies, was asked by us : " How
comes it that such a city as this has become the home of
Sarasvati and Lakshmi1 ? tell us that, O teacher." Hearing
this, he bade us listen, for that he was about to tell the history
of the city.

1b. The Founding of the City of Pdtaliputra

There is a sanctifying place of pilgrimage, named Kana-
khala, at the point where the Ganges issues from the hills,2
where the sacred stream was brought down from the table-
land of Mount Usinara by Kanchanapata, the elephant of
the gods, having cleft it asunder.3 In that place lived a cer-
tain Brahman from the Deccan, performing austerities in the
company of his wife, and to him were born there three sons.
In the course of time he and his wife went to heaven, and
those sons of his went to a place named Rajagriha, for the
sake of acquiring learning. And having studied the sciences
there, the three, grieved at their unprotected condition, went
to the Deccan in order to visit the shrine of the god Kartti-
keya. Then they reached a city named Chinchini, on the

1 I.e. of learning and material prosperity.

2 Literally the gate of the Ganges : it is now well known under the name
of Haridvar (Hurdwar).

3 Dr Brockhaus renders the passage : " wo Siva die Jahnavi im goldenen Falle
von den Gipjeln des Berges Usinara herabsandte."

THE FOUNDING OF PATALIPUTRA 19

shore of the sea, and dwelt in the house of a Brahman named
Bhojika, and he gave them his three daughters in marriage,
and bestowed on them all his wealth, and having no other
children, went to the Ganges to perform austerities. And
while they were living there in the house of their father-in-
law a terrible famine arose, produced by drought. Thereupon
the three Brahmans fled, abandoning their virtuous wives
(since no care for their families touches the hearts of cruel
men). Then the middle one of the three sisters was found
to be pregnant ; and those ladies repaired to the house of
Yajnadatta, a friend of their father's ; there they remained
in a miserable condition, thinking each on her own husband
(for even in calamity women of good family do not forget
the duties of virtuous wives). Now in the course of time the
middle one of the three sisters gave birth to a son, and they
all three vied with one another in love towards him. So it
happened once upon a time that, as Siva was roaming
through the air, the mother of Skanda,1 who was reposing on
Siva's breast, moved with compassion at seeing their love
for their child, said to her husband : " My lord, observe,
these three women feel great affection for this boy, and place
hope in him, trusting that he may some day support them ;
therefore bring it about that he may be able to maintain
them, even in his infancy." Having been thus entreated by
his beloved, Siva, the giver of boons, thus answered her :
" I adopt him as my protege, for in a previous birth he and
his wife propitiated me, therefore he has been born on the
earth to reap the fruit of his former austerities ; and his
former wife has been born again as Patali, the daughter of
the King Mahendravarman, and she shall be his wife in this
birth also." Having said this, that mighty god told those
three virtuous women in a dream : " This young son of
yours shall be called Putraka ; and every day when he
awakes from sleep a hundred thousand gold pieces shall be
found under his pillow,2 and at last he shall become a king."

1 Skanda is Karttikeya and his mother is, of course, Durga, or Parvati, the
consort of Siva.

2 This may be compared with Grimm's No. 60, " Die zwei Briider." Each
of the brothers finds every day a gold piece under his pillow. In one of

20 THE OCEAN OF STORY

Accordingly, when he woke up from sleep, those virtuous
daughters of Yajnadatta found the gold and rejoiced that
their vows and prayers had brought forth fruit. Then by means
of that gold Putraka, having in a short time accumulated
great treasure, became a king, for good fortune is the result of
austerities.1 Once upon a time Yajnadatta said in private to
Putraka : " King, your father and uncles have gone away
into the wide world on account of a famine, therefore give
continually to Brahmans, in order that they may hear of it
and return : and now listen, I will tell you the story of
Brahmadatta :

Ibb. King Brahmadatta2

There lived formerly in Benares a king named Brahma-
datta. He saw a pair of swans flying in the air at night. They
shone with the lustre of gleaming gold, and were begirt with
hundreds of white swans, and so looked like a sudden flash
of lightning surrounded by white clouds. And his desire to
behold them again kept increasing so mightily that he took

Waldau's Bbhmische Marchen, " Vogelkopf und Vogelherz," p. 90, a boy named
Fortunat eats the heart of the Gliicksvogel and under his pillow every day are
found three ducats. See also " Der Vogel Goldschweif," in Gaal's Marchen der

Magyaren, p. 195. M. H. Busk in Folk-Lore of Rome, London, 1894, pp. 146-

154, tells a story which he says is orally current among the common people
of Rome. The heart of a bird swallowed by the elder of two brothers has the
effect of producing each morning a box full of sequins, which is always found
under his head on awakening. The more usual method of enriching poor
people in folk-tales is by means of a gold-producing article or animal. The
former is nearly always an inexhaustible purse, while the latter varies con-
siderably. In the Panchatantra (iii, 5) and iEsop the gold-producing animal
is a goose ; it becomes an ass in Gonzenbach's Sicilianische Marchen and the
Pentamerone (1st div.), a ram or bull in Norse tales, a lion in Dozon's Contes
Albanais (No. 17), a little dog in La Fontaine's Contes et Nouvelles, and a serpent
in the Kalmuck Relations of Siddhi Kur. In the Mahabharata we read of King
Srinjaya, who obtained as a boon a son whose nature was such that everything
that issued from his body was pure gold. Cf. also the well-known story of
Midas, King of Phrygia. — n.m.p.

1 In this case the austerities which he had performed in a former birth
to propitiate Siva.

2 This story is, according to Dr Rajendra Lai Mitra, found in a MS.
called the Bodhisattva Avadana (Account of the Buddhist Literature of Nepal,
p. 53).

KING BRAHMADATTA 21

no pleasure in the delights of royalty. And then, having
taken counsel with his ministers, he caused a fair tank to be
made according to a design of his own, and gave to all living
creatures security from injury. In a short time he perceived
that those two swans had settled in that lake, and when they
had become tame he asked them the reason of their golden
plumage. And then those swans addressed the king with an
articulate voice : "Ina former birth, O king, we were born
as crows ; and when we were fighting for the remains of the
daily offering x in a holy empty temple of Siva we fell down
and died within a sacred vessel belonging to that sanctuary,
and consequently we have been born as golden swans with a
remembrance of our former birth." Having heard this, the
king gazed on them to his heart's content, and derived great
pleasure from watching them.

1b. The Founding of the City of Pdtalijmtra

" Therefore you will gain back your father and uncles by
an unparalleled gift." When Yajnadatta had given him this
advice, Putraka did as he recommended ; when they heard
the tidings of the distribution, those Brahmans arrived ;
and when they were recognised they had great wealth be-
stowed on them, and were reunited to their wives. Strange
to say, even after they have gone through calamities, wicked
men, having their minds blinded by want of discernment,
are unable to put off their evil nature. After a time they
hankered after royal power, and being desirous of murdering
Putraka, they enticed him under pretext of a pilgrimage to
the temple of Durga ; and having stationed assassins in the
inner sanctuary of the temple, they said to him : " First go
and visit the goddess alone. Step inside." Thereupon he
entered boldly, but when he saw those assassins preparing
to slay him he asked them why they wished to kill him.
They replied : " We were hired for gold to do it by your father
and uncles." Then the discreet Putraka said to the assassins,

1 I.e. ball, a portion of the daily meal offered to creatures of every de-
scription, especially the household spirits. Practically the ball generally falls
to some crow, hence that bird is called balibkuj.

22 THE OCEAN OF STORY

whose senses were bewildered by the goddess : " I will give
you this priceless jewelled ornament of mine. Spare me. I
will not reveal your secret ; I will go to a distant land."
The assassins said, " So be it," and taking the ornament
they departed, and falsely informed the father and uncles of
Putraka that he was slain. Then those Brahmans returned
and endeavoured to get possession of the throne, but they
were put to death by the ministers as traitors. How can the
ungrateful prosper?

In the meanwhile that King Putraka, faithful to his
promise, entered the impassable wilds of the Vindhya, dis-
gusted with his relations. As he wandered about he saw two
The Magic heroes engaged heart and soul in a wrestling match
Articles an(j he asked them who they were. They replied :

" We are the two sons of the Asura Maya, and his wealth
belongs to us, this vessel, and this stick, and these shoes ; it
is for these that we are fighting, and whichever of us proves
the mightier is to take them." When he heard this speech of
theirs, Putraka said, with a smile : " That is a fine inheritance
for a man ! " Then they said : " By putting on these shoes
one gains the power of flying through the air ; whatever is
written with this staff turns out true ; and whatever food a
man wishes to have in the vessel is found there immediately."
When he heard this, Putraka said : " WTiat is the use of
fighting ? Make this agreement, that whoever proves the
best man in running shall possess this wealth." Those
simpletons said, " Agreed," and set off to run, while the
prince put on the shoes and flew up in the air, taking with
him the staff and the vessel. Then he went a great distance
in a short time and saw beneath him a beautiful city named
Akarshika and descended into it from the sky. He reflected
with himself : " Courtesans are prone to deceive, Brahmans
are like my father and uncles, and merchants are greedy of
wealth ; in whose house shall I dwell ? " Just at that
moment he reached a lonely dilapidated house, and saw a
single old woman in it; so he gratified that old woman
with a present, and lived unobserved in that broken-down
old house, waited upon respectfully by the old woman.

Once upon a time the old woman in an affectionate mood

PRINCESS PATALI 23

said to Putraka : "lam grieved, my son, that you have not
a wife meet for you. But here there is a maiden named
Patali, the daughter of the king, and she is preserved like
Princess a jewel in the upper story of a seraglio. " While he

Patali was listening to this speech of hers with open ear

the God of Love found an unguarded point and entered by
that very path into his heart. He made up his mind that he
must see that damsel that very day, and in the night flew up
through the air to where she was, by the help of his magic
shoes. He then entered by a window, which was as high
above the ground as the peak of a mountain, and beheld that
Patali, asleep in a secret place in the seraglio, continually
bathed in the moonlight that seemed to cling to her limbs :
as it were the might of love in fleshly form reposing after the
conquest of this world. While he was thinking how he should
awake her, suddenly outside a watchman began to chant :
" Young men obtain the fruit of their birth when they
awake the sleeping one, embracing her as she sweetly scolds,
with her eyes languidly opening." On hearing this encourag-
ing prelude, he embraced that fair one with limbs trembling
with excitement, and then she awoke. When she beheld that
prince, there was a contest between shame and love in her eye,
which was alternately fixed on his face and averted. When
they had conversed together, and gone through the ceremony
of the gdndharva marriage,1 that couple found their love
continually increasing as the night waned away. Then
Putraka took leave of his sorrowing wife, and with his mind
dwelling only on her, went in the last watch of the night to
the old woman's house. So every night the prince kept
going backwards and forwards, and at last the intrigue was
discovered by the guards of the seraglio. Accordingly they
revealed the matter to the lady's father, and he appointed a
woman to watch secretly in the seraglio at night. She, finding
the prince asleep, made a mark with red lac upon his garment
to facilitate his recognition. In the morning she informed
the king of what she had done, and he sent out spies in
all directions, and Putraka was discovered by the mark and

1 For a description of this form of marriage see my note on pp. 87, 88 of
this volume. — n.m.p.

24 THE OCEAN OF STORY

dragged out from the dilapidated house into the presence of
the king. Seeing that the king was enraged, he flew up into
the air with the help of the shoes, and entered the palace of
Patali. He said to her, " We are discovered, therefore rise
up, let us escape with the help of the shoes," and so taking
Patali in his arms he flew away from that place through the
air.1 Then descending from heaven near the bank of the
Ganges, he refreshed his weary beloved with cakes provided
by means of the magic vessel. When Patali saw the power
of Putraka, she made a request to him, in accordance with
which he sketched out with the staff a city furnished with a
force of all four arms.2 In that city he established himself as
king, and his great power having attained full development,
he subdued that father-in-law of his, and became ruler of the
sea-engirdled earth. This is that same divine city, produced
by magic, together with its citizens ; hence it bears the
name of Pataliputra, and is the home of wealth and learning.

1. Story of Vararuchi . . .

When we heard from the mouth of Varsha the above
strange and extraordinarily marvellous story, our minds, O
Kanabhuti, were for a long time delighted with thrilling
wonder.

1 Compare the way in which Zauberer Vergilius carries off the daughter
of the Sultan of Babylon and founds the town of Naples, which he makes
over to her and her children (Simrock's Deutsche Folksbiicker, vol. vi, pp. 354,
355). Dunlop is of opinion that the mediaeval traditions about Vergil are
largely derived from Oriental sources.

2 I.e. infantry, cavalry, elephants and archers.

" MAGICAL ARTICLES " MOTIF

NOTES ON THE "MAGICAL ARTICLES" MOTIF IN FOLK-LORE

A similar incident to that in our text is found in Grimm's Fairy Tales,
translated by Mrs Paull, p. 370. The hero of the tale called "The Crystal
Ball " finds two giants fighting for a little hat. On his expressing his wonder,
" Ah/' they replied, "you call it old, you do not know its value. It is what
is called a wishing hat, and whoever puts it on can wish himself where he
will, and immediately he is there." " Give me the hat," replied the young
man. " I will go on a little way and when I call you must both run a race
to overtake me, and whoever reaches me first, to him the hat shall belong."
The giants agreed, and the youth, taking the hat, put it on and went away ;
but he was thinking so much of the princess that he forgot the giants and
the hat, and continued to go farther and farther without calling them.
Presently he sighed deeply and said : " Ah, if I were only at the Castle of
the Golden Sun."

Wilson (Collected Works, vol. iii, p. 169, note) observes that "the story is
told almost in the same words in the [Persian] Bahar-i-Ddnish, a purse being
substituted for the rod ; Jahiindar obtains possession of it, as well as the cup,
and slippers in a similar manner. Weber [Eastern Romances, Introduction,
p. 39] has noticed the analogy which the slippers bear to the cap of
Fortunatus. The inexhaustible purse, although not mentioned here, is of
Hindu origin also, and a fraudulent representative of it makes a great
figure in one of the stories of the Dasa Kumara Charita [ch. ii * see also
L. Deslongchamps, Essai sur les Fables Indiennes, Paris, 1838, p. 35 et seq., and
Grasse, Sagen des Mittelalters, Leipzig, 1842, p. 19 et seq.]." The additions
between brackets are due to Dr Reinholdt Rost, the editor of WTilson's
Essays.

The Mongolian form of the story may be found in Sagas from the Far
East, p. 24. A similar incident also occurs in the Swedish story in Thorpe's
Scandinavian Tales, entitled " The Beautiful Palace East of the Sun and North
of the Earth." A youth acquires boots by means of which he can go a
hundred miles at every step, and a cloak that renders him invisible in a very
similar way.

I find that in the notes in Grimm's third volume, p. 168 (edition of 1856),
the passage in Somadeva is referred to, and other parallels given. The author
of these notes compares a Swedish story in Cavallius, p. 182, and Prohle,
Kindermcirchen, No. 22. He also quotes from the Siddhi Kur, the story to which
I have referred in Sagas from the Far East, and compares a Norwegian story in
Ashbjornsen, pp. 53, 171, a Hungarian story in Mailath and Gaal, No. 7, and an
Arabian tale in the continuation of The Thousand Nights and a Night (see later
in this note). See also Sicilianische Mdrchen, by Laura Gonzenbach, part i,
story 31. Here we have a tablecloth, a purse and a pipe. When the tablecloth
is spread out one has only to say : "Dear little tablecloth, give macaroni" — or
roast meat or whatever may be required — and it is immediately present. The
purse will supply as much money as one asks it for, and the pipe is something

26 THE OCEAN OF STORY

like that of the Pied Piper of Hamelin — everyone who hears it must dance.
Dr Kohler, in his notes at the end of Laura Gonzenbach's collection, compares
(besides the story of Fortunatus, and Grimm, iii, 202), Zingerle, Kinder und
Haus?ndrchen, ii, 73 and 193; Curze, Popular Traditions from Waldeck, p. 34;
Gesta Romanorum, ch. cxx ; Campbell's Highland Tales, No. 10, and many
others. The shoes in our present story may also be compared with the bed
in the ninth novel of the tenth day of The Decameron. See also Ralston' s
Russian Folk-Tales, p. 230; Veckenstedt's Wendische Sagan, p. 152; and the
story of "Die Kaiserin Trebisonda" in a collection of South Italian tales
by Woldemar Kaden, entitled Unter den Olivenbaumen, published in 1880.
The hero of this story plays the same trick as Putraka, and gains thereby
an inexhaustible purse, a pair of boots which enable the wearer to run like
the wind, and a mantle of invisibility. See also " Beutel, Mantelchen,
und Wunderhorn," in the same collection, and No. 22 in Miss Stokes' Indian
Fairy Tales, pp. 153-163. The story is found in the Avadanas, translated by
Stanislas Julien (Leveque, Mythes et Legendes de I'Inde et de la Perse, p. 570 ;
Liebrecht, Zur Volkskunde, p. 117). M. Leveque thinks that La Fontaine
was indebted to it for his fable of L'Huitre et les Plaideurs. See also De
Gubernatis, Zoological Mythology, vol. i, pp. 126-127 and 162. We find a
magic ring, brooch and cloth in No. 44 of the English Gesta. See also
Syrische Sagen und Marchen, Von Eugen Prym und Albert Socin, p. 79, where
there is a flying carpet. There is a magic tablecloth in the Bohemian " Story
of Biismanda" (Waldau, p. 44), and a magic pot on p. 436 of the same collec-
tion; and a food-providing mesa in the Portuguese story "A Cacheirinha"
(Coelho, Contos Populares Portuguezes, No. 24, pp. 58-60). In the Pentamerone,
No. 42 (see Burton's translation, vol. ii, p. 491), there is a magic chest. Kuhn
has some remarks on the " Tischchen deck dich " of German tales in his
Westfalische Marchen, vol. i, p. 369.

For a similar artifice to Putraka's, see the story entitled " Fischer Marchen "
in Gaal's Marchen der Magyaren, p. 168; Waldau, B'dhmische Marchen, pp. 260
and 564 (at this point Tawney's notes end and mine begin — n.m.p.) ; Dasent's
Popular Tales from the Norse, 2nd edition, p. 263 ; and A. C. Fryer's
English Fairy Tales from the North Country. See also (( Some Italian Folk- Lore,"
H. C. Coote (Folk-Lore Record, 1878, vol. i, pp. 204-206). In the first story
of Basile's Pentamerone (Burton's translation, 1893, vol. i, pp. 11-19) we find
the hero, after receiving two magical gifts from a ghul, has them stolen by
a landlord. A third gift, a magical mace, enables him to recover his stolen
property. Similar incidents will be found in L. Leger's Contes Populaires
Slaves, Paris, 1882; E. H. Carnoy's Contes Francais, Paris, 1885 ; T. F. Crane's
Italian Popular Tales, London, 1885; and "The Legend of Bottle Hill" in
J. C. Croker's Fairy Legends and Traditions of the South of Ireland. The
incident of an attempt to steal magic articles, usually inherited or given as
a reward for some kindness, is common in folk-tales. We find it again in
Busk's Folk-Lore of Rome, 1894, p. 129, where three sons each inherit a
magical object — an old hat (of invisibility), a purse (always containing money)
and a horn (which summons "One" who accedes to all requests). A wicked
queen gets hold of all these articles, but the second son (who, strange to say,

MAGICAL ARTICLES " MOTIF 27

is the hero of the story) finds magical figs which produce long noses and
cherries which counteract the effect. He has his revenge on the queen,
takes the magic articles, and leaves her with a nose twelve feet long. The
story also occurs in Grimm's Kinder und Hausmarchen. See also the fourteenth
tale of Sagas from the Far East.

The lengthening and diminishing noses remind us of the "three wishes"
cycle of stories, which started in India (Panchatantra), went through Persia
(see Clouston's Book of Sindibad, 1884, pp. 71, 72, 190 and 253) and Arabia
(see Burton's Nights, vol. vi, p. 180, and Chauvin's Bibliographic des Ovvrages
Arabes, 1904, viii, pp. 51, 52), and via Turkey into Europe, where it appeared
in La Fontaine's Trois Souhaits, Prior's Ladle and Les Quatre Souhaits de
Saint Martin. Apart from the North European variants of the "magical
articles" motif already mentioned, we find the shoes of swiftness worn by
Loki when he escaped from Hell. It is not often one finds a recipe for
making magic articles, but in an Icelandic story is the following: — "The
giant told her that Hermodr was in a certain desert island, which he named to
her ; but could not get her thither unless she flayed the soles of her feet and made
shoes for herself out of the skin ; and these shoes, when made, would be of such
a nature that they would take her through the air, or over the water, as she
liked" {Icelandic Legends, translated by Powell and Magnusson, 2nd series,
p. 397). The invisible coat is identical with the Tarnhut, or hat of darkness,
in the Nibelungenlied and in the Nifflunga Saga, and with the Nebelkappe, or
cloud-cap, of King Alberich, a dwarf of old German romance.

In the Norse tale of the "Three Princesses of Whiteland" (Dasent,
2nd edition, 1859, p- 209 et seq.) the wandering king procures a hat, cloak
and boots from three fighting brothers.

In the Italian tale of "Liar Bruno" the articles are a pair of boots, a
purse and a cloak.

In a Breton version (vol. i of Melusine, under the title of " Voleur A vise ")
they are a cloak of transportation, an invisible hat, and gaiters which make
the wearer walk as fast as the wind (cf with the story of "Die Kaiserin
Trebisonda" mentioned on p. 26).

In tale 21 of Portuguese Folk-Tales (Folk- Lore Society, 1883) a soldier
comes across two separate couples fighting. From the first couple he gets
a cap of invisibility and from the second a pair of magical boots. Similar
caps and coats occur in Mitford's Tales of Old Japan, where Little Peachling
is given these articles by the conquered ogres.

There is a curious Mongolian legend (Folk-Lore Journal, 1886, vol. iv,
pp. 23, 24) in which a man obtains a gold-producing stone from two quarrelling
strangers. The interest in the tale lies in the fact that from this incident
the entire Chinese nation can trace its origin !

Returning to Arabia, we read in the Nights (Burton, vol. viii, p. 120)
that Hasan of Bassorah "came upon two little boys of the sons of the
sorcerers, before whom lay a rod of copper graven with talismans, and beside
it a skull-cap of leather, made of three gores and wroughten in steel with
names and characters. The cap and rod were on the ground and the boys
were disputing and beating each other, till the blood ran down between

28 THE OCEAN OF STORY

them; whilst each cried, 'None shall take the wand but I.' So Hasan
interposed and parted them, saying, ' What is the cause of your contention ? '
and they replied, 'O uncle, be thou judge of our case, for Allah the Most
High hath surely sent thee to do justice between us.' Quoth Hasan, ' Tell
me your case, and I will judge between you.' " The cap made the wearer
invisible and the owner of the rod had authority over seven tribes of the
Jinn. For numerous references to incidents similar to those contained in
" Hasan of Bassorah " see Chauvin's Bibliographic des Ouvrages Arabes, vii,
pp. 38, 39, under the headings of " Ruse pour s'emparer d'un objet precieux"
and " Invisible."

There is another story in the Nights (Burton, vol. iv, p. 176), called "Abu
Mohammed hight Lazybones," in which the hero is presented with a sword
of invisibility. Burton suggests in a note that the idea of using a sword
for this purpose probably arose from the venerable practice of inscribing the
blades with sentences, verses and magic figures.

Finally to get back to our starting-place — India. In Steel and Temple's
Wide-Awake Stories from the Panjab and Kashmir there are four magical
articles — a wallet with two magic pockets, a staff which will restore to life,
a brass pot providing food, and a pair of sandals of transportation.

In Lai Behari Day's Folk-Tales of Bengal (p. 53 et seq.) a Brahman receives
from Durga an earthen pot which provides sweetmeats. It is stolen, and Durga
gives a second pot, out of which issues Rakshasas who soon help to recover
the original gift. A similar story occurs in Freer's Old Deccan Days (No. 12. —
" The Jackal, the Barber and the Brahman "), where a food-producing chattee
is recovered by another containing a magical stick and ropes by means of
which the offenders are punished until they restore the stolen property.

In a manuscript at Le Bibliotheque Nationale is a story described as a
"Conte Hindoustani." It has been translated into French by Garcin de
Tassy as " L'inexorable Courtisane et les Talismans " (see Revue Orientale et
Americaine, 1865, vol. x, pp. 14-9-157). It is a combination of two motifs. The
first is that of the "magical articles." The king finds four robbers quarrelling
over a sword (capable of cutting off heads of enemies at any distance),
a porcelain cup (providing food), a carpet (giving money), and a jewelled
throne (of transportation). The king gets them in the usual way and arrives
at a city where he sees a palace of great splendour. He is told it belongs
to a wealthy courtesan whose fees are enormous. The king, however, falls in
love with the girl and by means of the magic carpet gets enough money for
a long stay. She learns the king's secret and awaits her opportunity, until
she obtains possession of the four magical articles. The king is reduced
to beggary. During his wanderings while in this state, he discovers some
magical water which turns those who touch it into monkeys. He collects
some, and has his revenge on the courtesan, finally getting back his
articles.

This second part of the tale belongs to that cycle of stories where a
courtesan tries to ruin men and finally meets her match. The original of
this motif is "The Story of the Merchant's Son, the Courtesan and the
Wonderful Ape, Ala," which occurs in Chapter XVII of the Ocean of Story.

" MAGICAL ARTICLES " MOTIF 29

I shall give numerous variants of the motif in a note to the tale when we
come to it.

Apart from all the above there are numerous tales in which single magical
articles appear. Several have been mentioned, but only as far as they have
any analogy to the tale in the Ocean of Story. Further details will be found
in W. A. Clouston's Popular Tales and Fictions, 1887, vol. i, pp. 72-122, from
which some of the above references have been derived.

See also P. Saintyves, Les Contes de Perrault, Paris, 1923, pp. 281-292.

As I have already stated in the Introduction, it is the incidents in a story
which form the real guide to its history and migration. The plot is of little
consequence, being abbreviated or embroidered according to the environment
of its fresh surroundings. Thus we find a distinct theme, trait, or motif, as we
may call it, appearing again and again — not only in Eastern fiction, but also in
that of the West. If the motif be of a simple nature it seems much more prob-
able that it forms part of the general stock of ideas common to every nation.
Certain definite fiction motifs would naturally suggest themselves to most
people, such as letting the youngest son marry the princess or find the treasure,
or obtaining magical articles or help from supernatural beings. In cases like
these there is no necessity to suspect any Eastern origin, although the Western
tale may have been improved or enriched from the East.

In the "magical articles" motif 'we notice two distinct varieties : (1) where
the articles are stolen by the hero ; (2) where they are stolen from the hero.
In (1) he nearly always meets two or more people fighting and, without any
scruples, proceeds to trick them out of their belongings — in only one case (the
first in this note) are the articles taken through absent-mindedness. In (2)
the hero inherits or earns the articles ; he is tricked into telling their secrets
and then has them stolen, only to recover them by the help of the original
donor.

A glance through the above references to the numerous variants of the
" magical articles " tale in East and West will show that it is in the Eastern
stories in which the hero is allowed to steal with impunity, while in the
Western tales he comes by the articles honestly. The Easterns have a highly
developed sense of humour, and any successful trick played off against a Kazi,
fakir, or in fact anyone, is sure to bring a round of applause. I therefore
suggest this as a possible explanation.

In conclusion, then, I would not class this motif as migratory to the same
extent as is the story of M Upakosa and her Four Lovers," which is to be dis-
cussed shortly. There is no doubt that it did travel from the East, but it seems
probable that it found more or less the same ideas already in common circula-
tion, for the simple reason that the particular motif happened to be rather
a commonplace one. Perhaps the Eastern imagination could add a more
amusing incident, portion of an incident, or a more striking denouement to
a tale already current in a Western land. It seems very probable that the
incident of the fight over the magical articles was directly derived from the
East, while the idea of the magical articles themselves was, in some form or
other, already established in Western M'drchen. — n.m.p.

CHAPTER IV

AVING related this episode to Kanabhuti in the
[MI] Vindhya forest, Vararuchi again resumed the
main thread of his narrative :

1. Story of Vararuchi . . .

While thus dwelling there with Vyadi and Indradatta,
I gradually attained perfection in all sciences, and emerged
from the condition of childhood. Once on a time when we
went out to witness the festival of Indra we saw a maiden
looking like some weapon of Kama, not of the nature of an
arrow. Then Indradatta, on my asking him who that lady
might be, replied : " She is the daughter of Upavarsha, and
her name is Upakosa " ; and she found out by means of her
handmaids who I was, and drawing my soul after her with a
glance made tender by love, she with difficulty managed to
return to her own house. She had a face like a full moon,1
and eyes like a blue lotus; she had arms graceful like the
stalk of a lotus, and a lovely full 2 bosom ; she had a neck

1 This hardly seems complimentary from an English point of view, but
the simile is a favourite one, not only in India, but in Turkey, Persia, Arabia
and Afghanistan. Readers who have seen the full moon in the East will
understand. — n.m.p.

2 Literally, " she was splendid with a full bosom . . . glorious with coral

lips." For uttama in the first half of sloka 6 I read upama. As can be seen

from the rock-carvings of ancient India, and also from the work of Court
painters, the Hindus always admired the full breast. This was also considered
a sine qua non among the Samoans. The Arabs insisted on firmness rather
than size. The following description from the Nights (Burton, vol. i, p. 84)
forms an interesting comparison to that in our text : — " Her forehead was
flower-white ; her cheeks like the anemone ruddy bright ; her eyes were those
of the wild heifer or the gazelle, with eyebrows like the crescent-moon which
ends Sha'aban and begins Ramazan ; her mouth was the ring of Sulayman,
her lips coral-red, and her teeth like a line of strung pearls or of camomile
petals. Her throat recalled the antelope's, and her breasts, like two pome-

VARARUCHI AND UPAKOSA 31

marked with three lines like a shell,1 and magnificent coral
lips ; in short, she was a second Lakshmi, so to speak, the
storehouse of the beauty of King Kama. Then my heart was
cleft by the stroke of love's arrow, and I could not sleep that
night through my desire to kiss her bimba 2 lip. Having at
last with difficulty gone off to sleep, I saw, at the close of
night, a celestial woman in white garments ; she said to me :
" Upakosa was thy wife in a former birth ; as she appreciated
merit, she desires no one but thee; therefore, my son, thou
oughtest not to feel anxious about this matter. I am Saras-
vati 3 that dwell continually in thy frame, I cannot bear to
behold thy grief." When she had said this she disappeared.
Then I woke up and, somewhat encouraged, I went slowly
and stood under a young mango- tree near the house of my be-
loved ; then her confidante came and told me of the ardent
attachment of Upakosa to me, the result of sudden passion ;
then I, with my pain doubled, said to her : " How can I
obtain Upakosa unless her natural protectors willingly be-
stow her upon me ? For death is better than dishonour ;
so if by any means your friend's heart became known to her
parents, perhaps the end might be prosperous.

" Therefore bring this about, my good woman : save the
life of me and of thy friend." When she heard this she went
and told all to her friend's mother, she immediately told it
to her husband Upavarsha, he to Varsha his brother, and
Varsha approved of the match. Then, my marriage having
been determined upon, Vyadi, by the order of my tutor, went
and brought my mother from Kausambi ; so Upakosa was
bestowed upon me by her father with all due ceremonies, and
I lived happily in Pataliputra with my mother and my wife.

Now in course of time Varsha got a great number of

granates of even size, stood at bay as it were ; her body rose and fell in waves
below her dress like the rolls of a piece of brocade, and her navel would hold
an ounce of benzoin ointment." All references to the Nights are to the
original edition. — n.m.p.

1 Considered to be indicative of exalted fortune. — Monier Williams.

2 The bimba being an Indian fruit, this expression may be paralleled
by "currant lip" in The Two Noble Kinsmen, \, 1, 21 6, or "cherry lip" in
Richard HI, \, 1, 94.

3 Goddess of eloquence and learning.

32 THE OCEAN OF STORY

pupils, and among them there was one rather stupid pupil
of the name of Panini ; he, being wearied out with service,
was sent away by the preceptor's wife, and being disgusted
at it, and longing for learning, he went to the Himalaya to
perform austerities : then he obtained from the god who
wears the moon as a crest, propitiated by his severe austerities,
a new grammar, the source of all learning. Thereupon he
came and challenged me to a disputation, and seven days
passed away in the course of our disputation ; on the eighth
day he had been fairly conquered by me, but immediately
afterwards a terrible menacing sound was uttered by Siva
in the firmament ; owing to that our Aindra grammar was
exploded in the world,1 and all of us, being conquered by
Panini, became accounted fools. Accordingly full of despond-
ency I deposited in the hand of the merchant Hiranyadatta
my wealth for the maintenance of my house, and after in-
forming Upakosa of it, I went fasting to Mount Himalaya
to propitiate Siva with austerities.

Upakosa, on her part anxious for my success, remained
in her own house, bathing every day in the Ganges, strictly
observing her vow. One day, when spring had come, she,
Upakom and bein£ sti11 beautiful, though thin and slightly
her Four pale, and charming to the eyes of men, like the
Lovers'2' streak of the new moon, was seen by the king's

domestic chaplain while going to bathe in the Ganges, and
also by the head magistrate, and by the prince's minister ;
and immediately they all of them became a target for the
arrows of love. It happened too, somehow, that she took a
long time bathing that day, and as she was returning in the
evening the prince's minister laid violent hands on her, but
she with great presence of mind said to him : " Dear sir,
I desire this as much as you, but I am of respectable family,
and my husband is away from home. How can I act thus ?

1 See Dr Burnell's Aindra Grammar for the bearing of this passage on the
history of Sanskrit literature.

2 Tawney writes a short note ot eleven lines on this story, but in order
to appreciate the importance and wide distribution of the tale it will be
necessary to rewrite and greatly enlarge the note in view of more recent
research. See note at the end of this chapter. — n.m.p.

UPAKOSA AND HER LOVERS 33

Someone might perhaps see us, and then misfortune would
befall you as well as me. Therefore you must come without
fail to my house in the first watch of the night of the spring
festival when the citizens are all excited."1 When she had
said this, and pledged herself, he let her go, but, as chance
would have it, she had not gone many steps farther before
she was stopped by the king's domestic priest. She made
a similar assignation with him also for the second watch of
the same night; and so he too was, though with difficulty,
induced to let her go ; but after she had gone a little farther,
up comes a third person, the head magistrate, and detains
the trembling lady. Then she made a similar assignation
with him too for the third watch of the same night, and
having by great good fortune got him to release her, she went
home all trembling, and of her own accord told her hand-
maids the arrangements she had made, reflecting : " Death
is better for a woman of good family, when her husband is
away, than to meet the eyes of people who lust after beauty."
Full of these thoughts, and regretting me, the virtuous lady
spent that night in fasting, lamenting her own beauty.
Early the next morning she sent a maid-servant to the
merchant Hiranyagupta to ask for some money in order that
she might honour the Brahmans ; then that merchant also
came and said to her in private : " Show me love, and then
I will give you what your husband deposited." When she
heard that, she reflected that she had no witness to prove
the deposit of her husband's wealth, and perceived that the
merchant was a villain, and so, tortured with sorrow and
grief, she made a fourth and last assignation with him for
the last watch of the same night ; so he went away. In the
meanwhile she had prepared by her handmaids in a large vat
lamp-black mixed with oil and scented with musk and other
perfumes, and she made ready four pieces of rag anointed
with it, and she caused to be made a large trunk with a
fastening outside. So on that day of the spring festival
the prince's minister came in the first watch of the night
in gorgeous array. When he had entered without being
observed, Upakosa said to him : "I will not receive you

1 And will not observe you.

34 THE OCEAN OF STORY

until you have bathed, so go in and bathe." The simpleton
agreed to that, and was taken by the handmaids into a secret
dark inner apartment. There they took off his under-
garments and his jewels, and gave him by way of an under-
garment a single piece of rag, and they smeared the rascal
from head to foot with a thick coating of that lamp-black
and oil, pretending it was an unguent, without his detecting
it. While they continued rubbing it into every limb the
second watch of the night came and the priest arrived.
The handmaids thereupon said to the minister : " Here is
the king's priest come, a great friend of Vararuchi's, so
creep into this box," and they bundled him into the trunk
just as he was, all naked, with the utmost precipitation ;
and then they fastened it outside with a bolt. The priest too
was brought inside into the dark room on the pretence of a
bath, and was in the same way stripped of his garments and
ornaments, and made a fool of by the handmaids by being
rubbed with lamp-black and oil, with nothing but the piece
of rag on him, until in the third watch the chief magistrate
arrived. The handmaids immediately terrified the priest
with the news of his arrival, and pushed him into the trunk
like his predecessor. After they had bolted him in, they
brought in the magistrate on the pretext of giving him a
bath, and so he, like his fellows, with a piece of rag for his
only garment, was bamboozled by being continually anointed
with lamp-black, until in the last watch of the night the
merchant arrived. The handmaids made use of his arrival
to alarm the magistrate, and bundled him also into the trunk
and fastened it on the outside. So those three being shut up
inside the box, as if they were bent on accustoming them-
selves to live in the hell of blind darkness, did not dare to
speak on account of fear, though they touched one another.
Then Upakosa brought a lamp into the room, and making
the merchant enter it, said to him : " Give me that money
which my husband deposited with you." When he heard
that, the rascal said, observing that the room was empty :
" 1 told you that I would give you the money your husband
deposited with me." Upakosa, calling the attention of the
people in the trunk, said : " Hear, O ye gods, this speech

UPAKOSA AND HER LOVERS 85

of Hiranyagupta." When she had said this she blew out
the light, and the merchant, like the others, on the pretext
of a bath, was anointed by the handmaids for a long time
with lamp-black. Then they told him to go, for the dark-
ness was over, and at the close of the night they took him by
the neck and pushed him out of the door sorely against his
will. Then he made the best of his way home, with only
the piece of rag to cover his nakedness, and smeared with
the black dye, with the dogs biting him at every step,
thoroughly ashamed of himself, and at last reached his
own house; and when he got there he did not dare to look
his slaves in the face while they were washing off that black
dye. The path of vice is indeed a painful one. In the
early morning Upakosa, accompanied by her handmaids,
went, without informing her parents, to the palace of King
Nanda, and there she herself stated to the king that the
merchant Hiranyagupta was endeavouring to deprive her
of money deposited with him by her husband. The king,
in order to inquire into the matter, immediately had the
merchant summoned, who said : "I have nothing in my
keeping belonging to this lady." Upakosa then said : "I
have witnesses, my lord ; before he went, my husband put
the household gods into a box, and this merchant with his
own lips admitted the deposit in their presence. Let the
box be brought here and ask the gods yourself." Having
heard this, the king in astonishment ordered the box to be
brought.

Thereupon in a moment that trunk was carried in by
many men. Then Upakosa said : " Relate truly, O gods,
what that merchant said, and then go to your own houses ;
if you do not, I will burn you or open the box in court."
Hearing that, the men in the box, beside themselves with
fear, said : " It is true, the merchant admitted the deposit
in our presence." Then the merchant, being utterly con-
founded, confessed all his guilt ; but the king, being unable
to restrain his curiosity, after asking permission of Upakosa,
opened the chest there in court by breaking the fastening,
and those three men were dragged out, looking like three
lumps of solid darkness, and were with difficulty recognised

36 THE OCEAN OF STORY

by the king and his ministers. The whole assembly then
burst out laughing, and the king in his curiosity asked
Upakosa what was the meaning of all this ; so the
virtuous lady told the whole story. All present in court
expressed their approbation of Upakosa's conduct, observ-
ing : " The virtuous behaviour of women of good family
who are protected by their own excellent disposition l only,
is incredible."

Then all those coveters of their neighbour's wife were
deprived of all their living, and banished from the country.
Who prospers by immorality ? Upakosa was dismissed by
the king, who showed his great regard for her by a present
of much wealth, and said to her : " Henceforth thou art my
sister " ; and so she returned home. Varsha and Upavarsha,
when they heard it, congratulated that chaste lady, and
there was a smile of admiration on the face of every single
person in that city.

In the meanwhile, by performing a very severe penance
on the snowy mountain, I propitiated the god, the
husband of Parvatl, the great giver of all good things ;
he revealed to me that same treatise of Panini ; and in
accordance with his wish I completed it : then I returned
home without feeling the fatigue of the journey, full of
the nectar of the favour of that god who wears on his
crest a digit of the moon ; then I worshipped the feet of
my mother and of my spiritual teachers, and heard from
them the wonderful achievement of Upakosa; thereupon
joy and astonishment swelled to the upmost height in my
breast, together with natural affection and great respect for
my wife.

Now Varsha expressed a desire to hear from my lips the
new grammar, and thereupon the god Karttikeya himself
revealed it to him. And it came to pass that Vyadi and
The New Indradatta asked their preceptor Varsha what
Grammar fee they should give him. He replied : " Give
me ten millions of gold pieces." So they, consenting to the
preceptor's demand, said to me : " Come with us, friend, to
ask the King Nanda to give us the sum required for our

1 Instead of the walls of a seraglio.

THE NEW GRAMMAR 37

teacher's fee ; we cannot obtain so much gold from any
other quarter : for he possesses nine hundred and ninety
millions, and so long ago he declared your wife Upakosa
his sister in the faith, therefore you are his brother-in-law ;
we shall obtain something for the sake of your virtues."
Having formed this resolution, we three fellow-students 1
went to the camp of King Nanda in Ayodhya, and the very
moment we arrived the king died ; accordingly an outburst
of lamentation arose in the kingdom, and we were reduced
to despair. Immediately Indradatta, who was an adept
in magic, said : "I will enter the body of this dead king2;

1 Dr Brockhaus translates : " alle drei mit unsern Schiilern."

2 This forms the leading event of the story of Fadlallah in the Persian
tales. The dervish there avows his having acquired the faculty of animating
a dead body from an aged Brahman in the Indies (Wilson).

The same story as that in our text occurs in Merutunga's Prabandha-
cintamani. See Tawney's translation, Bib. Ind., 1899, p. 170. On p. 10 of
the same work the king enters the body of one of his own elephants, besides
that of various other animals.

It has been reported from Buddhist sources that the same thing actually
happened at the death of Chandragupta, the Maurya monarch. His dead
body was occupied by a Yaksha named Devagarbha. (See Benfey, Das
PaJicatantra, vol. i, p. 123.)

The idea of the soul leaving the body and going on its travels originates
in the ancient Egyptian Ka, or "double." In the "Adventure of Satni-
Khamois with the Mummies" (Maspero's Stories of Ancient Egypt, 1915,
pp. 119, 120) we read: "And Nenoferkephtah was not alone in the tomb,
but his wife Ahuri, and Maihet his son were with him j for though their
bodies reposed at Coptos, their double was with him by virtue of the book
of Thoth." This story dates from Ptolemaic times.

The belief in a "double" is world-wide, as will be seen from A. E.
Crawley's article, " Doubles," in vol. iv, p. 853 et seq., of Hastings' Ency. Bel.
Eth. Among the Hindus there is a wide belief that when a man is asleep
his soul leaves him and goes travelling, or whatever else it has a mind to do.
When the body is thus left empty there is always the possibility of it being
tenanted by some passing stranger — hostile or friendly. Hindus are very
cautious about waking up a sleeping friend lest his soul be absent. Crooke
says {Folk-Lore of Northern India, vol. i, 1896, p. 232) that in Bombay it is
considered most reprehensible to play jokes on a sleeping person, such as
painting the face in fantastic colours, or giving moustaches to a sleeping
woman. The absent soul on returning would never be able to recognise its
body, and depart altogether, leaving the body a corpse. Cf Frazer, Taboo and
Perils of the Soul, pp. 37 and 49.

The ancient idea of the wandering soul has given rise to a motif in Eastern

38 THE OCEAN OF STORY

let Vararuchi prefer the petition to me, and I will give him
the gold, and let Vyadi guard my body until I return."
Saying this, Indradatta entered into the body of King Nanda,
and when the king came to life again there was great re-
joicing in the kingdom. While Vyadi remained in an empty
temple to guard the body of Indradatta, I went to the
king's palace. I entered, and, after making the usual saluta-
tion, I asked the supposed Nanda for ten million gold pieces
as my instructor's fee. Then he ordered a man named

fiction called by various names, such as dehantara-avesa, anya-deha-pravesako yogah,
etc., which we may translate as "entering another's body." It is this motif
which has given the rawi an excellent opportunity of introducing all kinds of
situations and exciting incidents into his tales. Our story of King Nanda
and Indradatta is a good example of the use to which the motif can be put.

As the " entering another's body " motif occurs again in Chapter XLV of
this work, I shall have more to say in a further note, especially with regard
to a paper by Professor Bloomfield, entitled " On the Art of Entering Another's
Body," Proc. Amer. Philoso. Soc., lvi, 1. I shall, however, conclude this note
by stressing the fact that there are two distinct motifs in connection with
the "soul." One is connected with the possession of the magical power
(yoga) of leaving one's own body and entering that of a dead person or
animal, which can be looked upon as a more developed form of the idea
of the " wandering soul."

The other motif is recognised by the fact that a person regularly keeps
his "heart," "soul," or "life" in an extraneous object. This is the "external
soul" or "life-index " motif

The two motifs are perfectly clear and distinct, but, as both W. Crooke
and E. Sidney Hartland have muddled them up (see below), some elucidation
seems necessary. An excellent example of the motif with which we are here
concerned — that of "entering another's body" — forms the ladies' thirtieth
story in Gibb's History of the Forty Vezirs, p. 313. The story is still current
in Kashmir and was told with only slight differences to Sir Aurel Stein in
1896 by a professional story-teller named Hatim Tilawonu, of Panzil in the
Sind Valley. It appears as " The Tale of a Parrot " in Stein and Grierson's
Hatim s Tales, 1923, pp. 5-11. On pp. xxxi and xxxii of the same work both
Crooke and Hartland comment on the story. The latter quotes Gibb's tale
and wrongly says it is an example of the " separable soul " cycle. He also
makes a mistake in his short resume of the story itself, as the king is not
" forced to enter and reanimate a dead parrot," he does it entirely of his
own free will, to show his vezlr how clever he is. The forcing comes in when
he finds later he is unable to re-enter his own body as it is already occupied —
so he is forced to await his opportunity while still in the body of the parrot.
On p. xxxii Crooke says : " The tale under consideration is what has been
called ' The Life- Index ' of the king." This is equally wrong. It is clearly no

THE SUPPOSED NANDA 39

Sakatala,1 the minister of the real Nanda, to give me ten
million of gold pieces. That minister, when he saw that the
dead king had come to life, and that the petitioner immedi-
ately got what he asked, guessed the real state of the case.
What is there that the wise cannot understand ? That
minister said : "It shall be given, your Highness," and
reflected with himself : " Nanda's son is but a child, and our
realm is menaced by many enemies, so I will do my best for
the present to keep his body on the throne even in its present
state." Having resolved on this, he immediately took steps
to have all dead bodies burned, employing spies to discover
them, and among them was found the body of Indradatta,
which was burned after Vyadi had been hustled out of the
temple. In the meanwhile the king was pressing for the
payment of the money, but Sakatala, who was still in doubt,
said to him : " All the servants have got their heads turned
by the public rejoicing, let the Brahman wait a moment
until I can give it." Then Vyadi came and complained aloud
in the presence of the supposed Nanda : " Help, help ; a
Brahman engaged in magic, whose life had not yet come
to an end in a natural way, has been burnt by force on
the pretext that his body was untenanted, and this in the
very moment of your good fortune." 2 On hearing this the

life-index at all, and it is hard to conceive how Crooke could consider it such.
It is a very obvious example of the motif of "entering another's body."

In a later note I shall discuss the " life-index " or " external soul " motif
at some length, so that the difference between these two "soul" or "life"
motifs will be even still clearer. — n.m.p.

1 So also in the Parisishtaparvan (ed. Jacobi), but in the Prabandha-
cintamani (Tawney, p. 193) it appears as Sakadala, and in two MSS. as
Sakatali. — n.m.p.

2 Compare the story in the Panchatantra, Benfey's translation, p. 124,
of the king who lost his soul but eventually recovered it. Benfey in vol. i,
p. 128, refers to some European parellels. Liebrecht in his Zur Folkskunde,
p. 206, mentions a story found in Apollonius (Historia MiralriUwn) which
forms a striking parellel to this. According to Apollonius, the soul of
Hermotimos of Klazomenae left his body frequently, resided in different
places, and uttered all kinds of predictions, returning to his body which
remained in his house. At last some spiteful persons burned his body in
the absence of his soul. There is a slight resemblance to this story in
Sagas from the Far East, p. 222. By this it may be connected with a cycle

40 THE OCEAN OF STORY

supposed Nanda was in an indescribable state of distraction
from grief; but as soon as Indradatta was imprisoned in
the body of Nanda, beyond the possibility of escape, by the
burning of his body, the discreet Sakatala went out and gave
me that ten millions.

Then the supposed Nanda,1 full of grief, said in secret
to Vyadi : " Though a Brahman by birth, I have become a
Sudra. What is the use of my royal fortune to me though
it be firmly established ? " When he heard that, Vyadi com-
forted him,2 and gave him seasonable advice : " You have
been discovered by Sakatala, so you must henceforth be
on your guard against him, for he is a great minister, and
in a short time he will, when it suits his purpose, destroy
you, and will make Chandragupta, the son of the previous
Nanda, king. Therefore immediately appoint Vararuchi your
minister, in order that your rule may be firmly established
by the help of his intellect, which is of god- like acuteness."
When he had said this, Vyadi departed to give that fee to
his preceptor, and immediately Yogananda sent for me and
made me his minister. Then I said to the king : " Though
your estate as a Brahman has been taken from you, I do not
consider your throne secure as long as Sakatala remains
in office, therefore destroy him by some stratagem." When
I had given him this advice, Yogananda threw Sakatala
into a dark dungeon,3 and his hundred sons with him, pro-
claiming as his crime that he had burnt a Brahman alive.
One porringer of barley-meal and one of water was placed
inside the dungeon every day for Sakatala and his sons, and

of European tales about princes with ferine skin, etc. Apparently a treatise
has been written on this story by Herr Varnhagen. It is mentioned in The
Saturday Review of 22nd July 1882 as "Ein indisches Marchen auf seiner

Wanderung durch die asiatischen und europaischen Litteraturen." See

also Tawney's Kathakoca, Royal Asiatic Society, 1895, p. 38. For the burning
of temporarily abandoned bodies see Benfey, op. cit., vol. i, p. 253, and vol. ii,
p. 147. — N.M.P.

1 Or Yogananda. So called as being Nanda by yoga or magic. The

name Indradatta is now dropped and hereafter he is referred to only as
Yogananda. — n.m . p.

2 I read ahasya.

3 Compare this story with that of Ugolino in Dante's Inferno.

YOGANANDA 41

thereupon he said to them : " My sons, even one man alone
would with difficulty subsist on this barley-meal, much less
can a number of people do so. Therefore let that one of us
who is able to take vengeance on Yogananda consume every
day the barley-meal and the water." His sons answered him :
" You alone are able to punish him, therefore do you con-
sume them." For vengeance is dearer to the resolute than
life itself. So Sakatala alone subsisted on that meal and
water every day. Alas ! those whose souls are set on victory
are cruel. Sakatala, in the dark dungeon, beholding the death
agonies of his starving sons, thought to himself : "A man
who desires his own welfare should not act in an arbitrary
manner towards the powerful without fathoming their
character and acquiring their confidence." Accordingly his
hundred sons perished before his eyes, and he alone remained
alive, surrounded by their skeletons. Then Yogananda took
firm root in his kingdom. And Vyadi approached him after
giving the present to his teacher, and after coming near to
him said : " May thy rule, my friend, last long ! I take my
leave of thee. I go to perform austerities somewhere." Hear-
ing that, Yogananda, with his voice choked with tears, said
to him: "Stop thou and enjoy pleasure in my kingdom;
do not go and desert me." Vyadi answered : " King ! life
comes to an end in a moment. What wise man, I pray you,
drowns himself in these hollow and fleeting enjoyments ?
Prosperity, a desert mirage, does not turn the head of the
wise man." Saying this he went away that moment, resolved
to mortify his flesh with austerities. Then that Yogananda
went to his metropolis, Pataliputra, for the purpose of enjoy-
ment, accompanied by me, and surrounded with his whole
army. So I, having attained prosperity, lived for a long
time in that state, waited upon by Upakosa, and bearing
the burden of the office of prime minister to that king, ac-
companied by my mother and my preceptors. There the
Ganges, propitiated by my austerities, gave me every day
much wealth, and Sarasvati, present in bodily form, told
me continually what measures to adopt.

42 THE OCEAN OF STORY

THE "ENTRAPPED SUITORS" MOTIF

The "entrapped suitors" motif, as I would call it, is to be found through-
out both Asia and Europe. I consider it forms, without doubt, an example
of a migratory tale. The original form of the story, and origin of all
the others, is that in the Ocean of Story. The incidents in it are of such
a nature that the theory of numerous independent origins is unfeasible.
A close inspection of the various stories I shall quote shows quite clearly
the effects of local environment, and two distinct variants of story can be
perceived :

1. The woman entraps three, or more, suitors and holds them up to
ridicule before her husband, or the entire city.

2. The incident of a test article of chastity is added ; accordingly the
gallants try to cause the wife to be unfaithful, so that her action will have its
effect on the magic article.

In both variants the gallants are hidden in trunks or sacks, and come out
painted, naked, feathered, and so forth.

We will start our inquiry in India and move slowly westwards.

General Cunningham states on p. 53 of his The Stupa of Bharhut, London,
1879, that in one of the sculptures he thinks he can clearly detect the
denouement of our story. If this is so, it proves that (1) the story is of
Buddhist origin ; (2) it dates from the third century b.c. Barhut (or Bharahut)
is about one hundred and twenty miles south-west of Allahabad, and if the
story, or at any rate some part of it, was well enough known to be represented
in a bas-relief of an edifice raised over the ashes of some distinguished person,
it seems quite possible that it would have found its way into the Brihat-Kathd,
to be later utilised by Somadeva. Nevertheless the first literary appearance
of the M entrapped suitors " story is undoubtedly in the Ocean of Story. In
the story of Devasmita in Chapter XIII of this volume we find a distinct
resemblance to the tale of Upakosa, with the addition of the two red lotuses,
of which the absent husband takes one and the wife keeps the other. Both
remain unfaded while chastity lasts. Devasmita has the gallants drugged,
after which they are stripped, branded and thrown into a ditch of filth. Both
these tales of Somadeva are strictly moral — the heroine is a virtuous married
woman, she is faithful to her absent husband and shames the would-be
adulterers. We shall see shortly how, on reaching other lands, incidents are
altered and new ones of a distinctly coarse nature added.

In the Indian Antiquary, vol. ix, pp. 2, 3, 1873, G. A. Damant relates, in
a story called "The Touchstone," the tricks played by a woman on four
admirers. The first arrival is smeared over with molasses, drenched with
water, covered with cotton-wool and fastened in a window. The woman
pretends to the other men that he is a Rakshasa, which is sufficient for them
to flee and leave her in peace. It is described in detail by Clouston in his
Popular Tales and Fictions, vol. ii, pp. 303-305. In the chapter in which this
occurs, headed " The Lady and her Suitors," will be found many extracts

THE "ENTRAPPED SUITORS" MOTIF 43

or detailed descriptions of several of the stories mentioned in this note. In
Miss Stokes' Indian Fairy Tales (No. 28) the heroine is accosted by four
men when selling her thread in the market. She gets them all in separate
chests, which she sells to the men's sons. The shame of the fathers when
their sons open the chests can be imagined ! (See also the note at the end
of Miss Stokes' book.)

There is a slight connection in one of the exploits of the Indian jester
Temal Ramakistnan (quoted by Clouston, op. cit., vol. ii, pp. 305-307). He
makes the raja and priest, from whom he wishes to obtain an oath of protec-
tion, imagine they are going to an assignation with the fair wife of a traveller ;
he then locks them up till he gets what he wants.

Proceeding westward from India we find a similar story to that under dis-
cussion in Thorburn's Bannu, or Our Afghan Frontier (see Melusine, p. 178).

In Persia the story soon became popular. It occurs in the Tuti-Nmna of
Nakhshabi ; in the Thousand and One Days, by the Dervish Makhlis of Ispahan,
where the wife is still virtuous and successfully shames her would-be lovers. It
also appears in the Bahar-i-Danish, or Spring of Knowledge, by 'Inayatu-'llah.
In this story the husband is in the hands of the police. His wife, Gohera by
name, entraps the Kutwal (police magistrate) in a big jar and a kazi in a chest,
and finally gets her husband released. There is another Persian story worth
mentioning — Gul-i-Bakawall, or The Rose of Bakawall, written by Shaykh 'Izzat
Ullah in 1712. Four brothers get enticed into the house of a courtesan,
lose everything by gambling, become her slaves and, after being branded on
their backs as a mark of their shame, are released by the hero, their youngest
brother. (For further details see Clouston's A Group of Eastern Romances and
Stories, 1889, p. 240 et seq.)

We now pass on to Arabia, where we find the story fully developed, with
a few coarse additions inserted by the rawi. It appears twice in the Nights
(Burton, vol. vi, p. 172 et seq., and Supp., vol. v, p. 253 et seq.). The first of
these is the tale of "The Lady and her Five Suitors." As in the Persian
Bahar-i-Danish, so here the woman's action is caused by the desire to free
her husband from prison. She dresses the men in comical clothes and hides
each of them in a kind of tall-boy which she has had specially made for the
purpose. The five men are kept locked up in it for three days, and it is here
that the rawi takes care not to lose the chance of getting a laugh out of his
audience by adding a few unpleasant details. The second story is "The
Goodwife of Cairo and her Four Gallants." The woman makes them strip
and put on a gaberdine and bonnet. When the husband returns they are
let out of the chest on the condition that they will first dance and each tell
a story, which they do.

In The Seven Vazirs an almost exact story to the first one mentioned in
the Nights appears as the first tale of the sixth vazlr. It is entitled "Story
of the Merchant's Wife and her Suitors." (See p. 181 et seq. of Clouston's
Book of Sindibad.)

In the Turkish History of the Forty Vezirs, the twenty-first vezir's story
bears a slight resemblance to the above, but there is only one man and he is
the willing lover of the woman. (See Gibb's translation, p. 227 et seq.) In

44 THE OCEAN OF STORY

Europe we find the story very widely spread. One of the most complete
and oldest versions is fabliau entitled " De la dame qui attrapa un pretre,
un prevot, et un forestier," or " Constant du Hamel." See Barbazan-Meon's
Fabliaux et Contes des Poetes Frangois des XIe-XVe siecles, 4 vols., Paris, 1808,
iii, p. 296, and Montaiglon's Recueil general et complet des Fabliaux des
XIII" et XI Ve siecles, 6 vols., Paris, 1877, iv, p. 166. In this version the
gallants strip, bathe, get into a tub of feathers and are finally chased by
dogs through the streets.

In Italy it forms, with variations, the eighth novel of the eighth day of
The Decameron ; the forty -third of the third deca of Bandello ; the eighth novel
of the ninth day of Sansovino ; the fifth tale of the second night of Straparola;
the eighth novel of Forteguerri, and the ninth diversion of the third day of the
Pentamerone. There is also a faint echo in Gonzenbach's Sicilianische Mcirchen,
No. 55, pp. 359-362. Compare also No. 72 (6) in the Novella? Morlini
(Liebrecht's Dunlop, p. 497). Fuller details of the Italian variants can be
found in A. C. Lee's The Decameron, its Sources and Analogues, 1909, pp. 261-266.
No. 69 of the Continental Gesta Romanorum begins with the story of a shirt
of chastity. Three soldiers attempt to make it dirty, thereby showing the
man's wife has been untrue — with the usual result. In the English Gesta
(Herrtage 25) three knights are killed. The best English version, how-
ever, is found in the metrical tale of "The Wright's Chaste Wife," Adam
of Cobsam, circa 1462. (See Furnivall, English Text Society, 1865.) In this
story a garland is the article of chastity, the gallants fall through a trap-door
and are made to spin flax until the husband returns. Massinger's play of
1630, The Picture, may be taken from the above. (See Clouston, Popular Tales,
vol. ii, p. 292.)

In the story of the "Mastermaid" in Dasent, Tales from the Norse
(2nd edition, p. 81 et seq.), a woman with magical knowledge consents to
receive three constables on consecutive nights. On each man she employs
her magic, making them do some foolish thing from which they are unable
to get free till the dawn.

An Icelandic variant is found in Powell and Magnusson's (2nd series)
collection, entitled "Story of Geirlaug and Groedari."

Finally in Portugal there is a variant in the sixty-seventh story in Coelho's
Contos Populares Portugueses, 1879. — n.m.p.

CHAPTER V

AVING said this, Vararuchi continued his tale as
[MI] follows: —

1. Story of Vararuchi . . .

In course of time Yogananda became enslaved by his
passions, and like a mad elephant he disregarded every
restraint. Whom will not a sudden access of prosperity
intoxicate? Then I reflected with myself: " The king has
burst all bonds, and my own religious duties are neglected,
being interfered with by my care for his affairs, therefore it
is better for me to draw out that Sakatala from his dungeon
and make him my colleague in the ministry ; even if he tries
to oppose me, what harm can he do as long as I am in office ? "
Having resolved on this, I asked permission of the king, and
drew Sakatala out of the deep dungeon. Brahmans are
always soft-hearted. Now the discreet Sakatala made up
his mind that it would be difficult to overthrow Yogananda
as long as I was in office, and that he had accordingly better
imitate the cane which bends with the current, and watch
a favourable moment for vengeance, so at my request he
resumed the office of minister and managed the king's affairs.

Once on a time Yogananda went outside the city, and
beheld in the middle of the Ganges a hand, the five fingers
of which were closely pressed together. That moment he
summoned me and said : " What does this mean ? " But
I displayed two of my fingers in the direction of the hand.
Thereupon that hand disappeared, and the king, exceedingly
astonished, again asked me what this meant, and I answered
him : " That hand meant to say, by showing its five fingers :
* What cannot five men united effect in this world ? ' Then
I, king, showed it these two fingers, wishing to indicate that
nothing is impossible when even two men are of one mind."
45

46 THE OCEAN OF STORY

When I uttered this solution of the riddle the king was
delighted, and Sakatala was despondent, seeing that my
intellect would be difficult to circumvent.1

One day Yogananda saw his queen leaning out of the
window and asking questions of a Brahman guest that was
looking up. That trivial circumstance threw the king into
The Fish that a passion, and he gave orders that the Brahman
Laughed should be put to death • for jealousy interferes
with discernment. Then as that Brahman was being led off
to the place of execution in order that he might be put to
death, a fish in the market laughed aloud, though it was dead.2

1 This language of signs occurs two or three times in the present work
(see Chapters VII, LXXV). It is found in the Nights and other Eastern
collections. I shall have more to say on the subject in a future note. — n.m.p.

2 Dr Liebrecht in Orient und Occident, vol. i, p. 341, compares with this
story one in the old French romance of Merlin. There Merlin laughs
because the wife of the Emperor Julius Caesar had twelve young men dis-
guised as ladies-in-waiting. Benfey, in a note on Dr Liebrecht's article,
compares with the story of Merlin one by the Countess D'Aulnoy, No. 36
of the Pentamerone of Basile, Straparola, iv, 1, and a story in the Suka
Saptati.

In the tale from Straparola (see translation by W. G. Waters, London,
1894, vol. i, p. 177) it is a wild satyr, named Chiappino, who laughs — twice.
First because the hero is called Constanzo, when really she is a woman
disguised and should be called Constanza. The second laugh was for
exactly the same reason as in our story. The reference to the Pentamerone
story of "The Three Crowns" (Burton, vol. ii, p. 404 et seq.) by Benfey is
quite inappropriate, as it merely deals with a case of a woman's love scorned
by a man who, when accused of attempted seduction, proves to be a woman.
The version in Suka Saptati is very like our text, and the laugh is even
more mysterious and ironical than that in the Ocean of Story, because it
shows the double hypocrisy of the queen, and the fish is not only dead,
but cooked : " King Vikramaditya of Ujjayini dines with his beloved wife
Kamalila. He offers her roast fish, and she declines : ' My lord, I am unable
to look at these men, much less to take hold of them.' When the fish
heard that they, fried as they were, broke into peals of laughter, so
that the people of the city heard it." In this case the final exposure of
the queen is brought about in a very intricate way by the wise maiden
Balapandita. The same story appears, even more elaborately, in Knowles'
Folk-Tales of Kashmir, 1888, p. 484 et seq. It appears in Jacobi's Indian
Fairy Tales, 1 892, p. 1 86 et seq. ; and also in Bompas' Folk-Lore of the
Santal Parganas, 1909, p. 70 et seq. In the former the "guessing riddles"
motif is introduced into the story, while in the latter there are two laughing
fish. Professor Bloomfield (Journ. Amer. Orient. Soc, 191 6, vol. xxxvi, pp. 54-89),

THE LAUGHING FISH 47

The king hearing it immediately prohibited for the present
the execution of that Brahman, and asked me the reason
why the fish laughed. I replied that I would tell him after
I had thought over the matter ; and after I had gone out
Sarasvati came to me secretly on my thinking of her and
gave me this advice : " Take up a position on the top of this
palm-tree at night so as not to be observed, and thou shalt
without doubt hear the reason why the fish laughed." Hear-
ing this I went at night to that very place, and ensconced

in his paper, "Psychic Motifs in Hindu Fiction, and the Laugh and Cry
Motif," has classified the various kinds of laughs occurring in Hindu fiction.
There is the cry and laugh together, and each separately. Of laughter by
itself, as in our text, there is the laugh of joy, of irony, malice, trickery
and triumph. Then there is the sardonic laugh, the enigmatic, fateful
laugh (sometimes with ironic humour in it), and finally there is the laugh
of mystery, as in the case of the fish that laughed. Examples from Hindu
fiction of all these varieties will be found in Bloomfield's article. In
England we have the expression, "enough to make a cat laugh/' but
imagine anything being so funny or curious as to raise a laugh from the
coldest-blooded of animals — a fish, and that a dead one !

In one case, however, in Prabandhacintamani (see Tawney's fine trans-
lation, Bib. Indica, 1899, p. 15) the fish is not dead, but has just been
thrown up by the waves. When the king demands an explanation it is
given as follows : — " In a former life, as a poor wood-carrier, you used to
come to eat your humble meat at the bank of this very river. One time
you saw walking in front of you a Jaina hermit who had come to break a
month's fast. So you called him and gave him the ball of meat that you
had made. From the surpassing merit of that act you have become King
(^alivahana. The hermit has become a god. That god entered into the
fish and laughed for joy at beholding the soul of the wood-carrier, which
is none other than yourself, born in the rank of a king." (See Tawney's
note on p. 208 of his translation, where he refers to a similar tale in the
Prabandhakosa. )

Smuggling men into the harem is a favourite motif of Eastern tales.
One of the best-known cases occurs at the beginning of the Nights (Burton,
vol. i, pp. 6 and 9) in "The Story of King Shahryar and his Brother,"
where the brother sees the queen enter a garden with twenty slave-girls :
"... they advanced a little way into the garden till they came to a jetting
fountain amiddlemost a great basin of water; then they stripped off their
clothes and behold, ten of them were women, concubines of the king, and
the other ten were white slaves." (See also "The Reeve's Tale" on p. 282 of
the same volume.)

In ancient India the smuggling of men into harems seems to have
been brought to a fine art, if we may judge from the sixth chapter of

48 THE OCEAN OF STORY

myself on the top of the palm-tree, and saw a terrible female
Rakshasa x coming past with her children ; when they asked
her for food, she said : " Wait, and I will give you to-morrow
morning the flesh of a Brahman; he was not killed to-day." 2
They said to their mother : " Why was he not killed to-
day ? " Then she replied : " He was not executed because
a fish in the town, though dead, laughed when it saw him."
The sons said : " Why did the fish laugh ? " She continued :
" The fish, of course, said to himself : ' All the king's wives
are dissolute, for in every part of this harem there are men
dressed up as women, and nevertheless while these escape an
innocent Brahman is to be put todeath,' and this tickled

Part V of Vatsyayana's Kama Sutra, Instructions are given as to the best
way for entrance and exit, and by what means the Palace guards can be
bribed or avoided. It is suggested that besides getting into the harem
in women's clothes the lover can sometimes gain entrance disguised as a
watchman, or may be taken in or out rolled in a bed or curtain cloth.
After showing the utter depravity of both the women, their lovers and
guards, Vatsyayana ends the chapter by saying the information given is
merely for the good of men to enable them to protect their own wives
against any such deceits ! — n.m.p.

1 For details of these demons see Appendix I at the end of this
volume. — n.m.p.

2 Cf the following passage in a Danish story called " Svend's Exploits," in
Thorpe's Yule-tide Stories, p. 341. Just as he was going to sleep, twelve crows
came flying and perched in the elder-trees over Svend's head. They began
to converse together, and the one told the other what had happened to him
that day. When they were about to fly away, one crow said : " I am so
hungry ; where shall I get something to eat ? " " We shall have food enough
to-morrow when father has killed Svend," answered the crow's brother.
"Dost thou think then that such a miserable fellow dares fight with our
father?" said another. "Yes, it is probable enough that he will, but it will
not profit him much, as our father cannot be overcome but with the Man of
the Mount's sword, and that hangs in the mound, within seven locked doors,
before each of which are two fierce dogs that never sleep." Svend thus
learns that he should only be sacrificing his strength and life in attempting
a combat with the dragon before he had made himself master of the Man of
the Mount's sword.

So Sigfrid hears two birds talking above his head in Hagen's Helden-Sagen,

vol. i, p. 345. See also the story of Lalitanga, in which the cunning of

Vararuchi is referred to, in Tawney, Kathakoqa, p. 164, and Bloomfield, Life
and Stories of Pargvanatha, pp. 26, 31, 186 and 187. I shall have more to say
on this motif of "overhearing" in a note in Vol. Ill, Chapter XXIX. — n.m.p.

THE QUEEN'S MOLE 49

the fish so that he laughed. For demons assume these dis-
guises, insinuating themselves into everything, and laughing
at the exceeding want of discernment of kings." After I had
heard that speech of the female Rakshasa I went away from
thence, and in the morning I informed the king why the fish
laughed. The king, after detecting in the harem those men
clothed as women, looked upon me with great respect, and
released that Brahman from the sentence of death.

I was disgusted by seeing this and other lawless proceed-
ings on the part of the king, and while I was in this frame
of mind there came to the Court a new painter. He painted
The Mole on on a sheet of canvas the principal queen and
the Queens Yogananda, and that picture of his looked as if
Body it were alive ; it only lacked speech and motion.

And the king, being delighted, loaded that painter with wealth,
and had the painting set up on a wall in his private apart-
ments. Now one day when I entered into the king's private
apartments it occurred to me that the painting of the queen
did not represent all her auspicious marks ; from the arrange-
ment of the other marks I conjectured by means of my
acuteness that there ought to be a spot where the girdle
comes, and I painted one there. Then I departed after thus
giving the queen all her lucky marks. Then Yogananda
entered and saw that spot, and asked his chamberlains who
had painted it. And they indicated me as the person who
had painted it. Yogananda thus reflected while burning
with anger : " No one except myself knows of that spot,
which is in a part of the queen's body usually concealed, then
how can this Vararuchi have come thus to know it ? x No

1 Compare the "mole cinque-spotted" in Cymbeline.

The attraction of the mole has always been fully recognised in the East.
Indian, Persian and Arabic fiction abound in beautiful and often exaggerated
similes. The mole is likened to a crumb of ambergris, a spot of nut-brown
musk, or to an ant creeping on the cheek towards the honey of the mouth. It is
well known that Hafiz offered (had they been his) to give away both Samarkand
and Bokhara for a single mole on his beloved's face.

So great is the admiration for moles that professional tattooists do a large

trade in artificially producing them. In India it is usually done by low-caste

wandering gypsies or members of the Nai, or barber caste. They insert the

point of a needle under the epidermis and introduce the juice of a plant which

50 THE OCEAN OF STORY

doubt he has secretly corrupted my harem, and this is how
he came to see there those men disguised as women." Foolish
men often find such coincidences.1 Then of his own motion
he summoned Sakatala, and gave him the following order :—
" You must put Vararuchi to death for seducing the queen."
Sakatala said : " Your Majesty's orders shall be executed,"
and went out of the palace, reflecting : "I should not have
power to put Vararuchi to death, for he possesses god-like
force of intellect ; and he delivered me from calamity ;
moreover he is a Brahman ; therefore I had better hide him
and win him over to my side." Having formed this resolu-
tion, he came and told me of the king's causeless wrath
which had ended in his ordering my execution, and thus
concluded : "I will have someone else put to death in order
that the news may get abroad, and do you remain hidden
in my house to protect me from this passionate king." In
accordance with this proposal of his, I remained concealed
in his house, and he had someone else put to death at night,
in order that the report of my death might be spread.2
When he had in this way displayed his statecraft, I said
to him out of affection : " You have shown yourself an
unrivalled minister in that you did not attempt to put me
to death ; for I cannot be slain, since I have a Rakshasa to
friend, and he will come, on being only thought of, and at
my request will devour the whole world. As for this king,
he is a friend of mine, being a Brahman named Indradatta,
and he ought not to be slain." Hearing this, that minister
said : " Show me the Rakshasa." Then I showed him that
Rakshasa who came with a thought ; and on beholding
him Sakatala was astonished and terrified. And when the
Rakshasa had disappeared Sakatala again asked me : " How
did the Rakshasa become your friend ? " Then I said :

soon dries into an indelible dark spot. The usual places chosen are between
the eyebrows, below the under lip, and on the cheek, breast and forearms.
In Bengal the process is called Ulki or Godarii. — n.m.p.

1 See Sir G. Grierson's article, "Vararuchi as a Guesser of Acrostics/'
in the Indian Antiquary, 1881, vol. x, pp. 366-370. He gives a much more
elaborate version of this part of the story, which he heard from a Tirhutifi
Brahman. It was known as " The Story of Sasemira." — n.m.p.

2 Compare Measure for Measure.

SIVAVARMAN 51

"Long ago the heads of the police, as they went through
the city night after night on inspecting duty, perished one
by one. On hearing that, Yogananda made me head of the
police, and as I was on my rounds at night I saw a Rakshasa
roaming about, and he said to me : * Tell me, who is con-
sidered the best-looking woman in this city ? ' When I
heard that I burst out laughing, and said : ' You fool, any
woman is good-looking to the man who admires her.' Hear-
ing my answer, he said : 6 You are the only man that has
beaten me.' And now that I had escaped death by solving
his riddle,1 he again said to me : c I am pleased with you ;
henceforth you are my friend, and I will appear to you when
you call me to mind.' Thus he spoke and disappeared, and
I returned by the way that I came. Thus the Rakshasa
has become my friend, and my ally in trouble." When I
had said this, Sakatala made a second request to me, and
I showed him the goddess of the Ganges in human form
who came when I thought of her. And that goddess dis-
appeared when she had been gratified by me with hymns
of praise. But Sakatala became from henceforth my
obedient ally.

Now once on a time that minister said to me when my
state of concealment weighed upon my spirits : " Why do
you, although you know all things, abandon yourself to
despondency ? Do you not know that the minds of kings
are most undiscerning, and in a short time you will be
cleared from all imputations ? 2 In proof of which listen to
the following tale :—

lc. 6ivavarman

There reigned here long ago a king named Adityavar-
man, and he had a very wise minister, named Sivavarman.

1 Cf. the story of (Edipus and the Mahabharata (Vanaparva, chap, cccxii),
where Yudhishthira is questioned by a Yaksha. Benfey compares Mahabharata
xiii (iv, 206), 5883-5918, where a Brahman seized by a Rakshasa escaped in
the same way. The reader will find similar questioning demons described in
Veckenstedt's Wendische Sagen, pp. 54-56, and 109.

2 Reading chuddhis for the chudis of Dr Brockhaus' text.

52 THE OCEAN OF STORY

Now it came to pass that one of that king's queens became
pregnant, and when he found it out, the king said to the
guards of the harem : " It is now two years since I entered
this place, then how has this queen become pregnant ?
Tell me." Then they said: "No man except your minister
Sivavarman is allowed to enter here, but he enters without
any restriction." When he heard that, the king thought :
" Surely he is guilty of treason against me, and yet if
I put him to death publicly I shall incur reproach."
Thus reflecting, that king sent that Sivavarman on some
pretext to Bhogavarman, a neighbouring chief,1 who was
an ally of his, and immediately afterwards the king
secretly sent off a messenger to the same chief, bearing
a letter by which he was ordered to put the minister to
death.2 When a week had elapsed after the minister's
departure, that queen tried to escape out of fear, and
was taken by the guards with a man in woman's attire.
Then Adityavarman when he heard of it was filled with
remorse, and asked himself why he had causelessly brought
about the death of so excellent a minister. In the mean-
while Sivavarman reached the Court of Bhogavarman, and
that messenger came bringing the letter; and fate would
have it so that after Bhogavarman had read the letter he
told to Sivavarman in secret the order he had received to
put him to death.

The excellent minister Sivavarman in his turn said to
that chief : " Put me to death ; if you do not, I will slay
myself with my own hand." When he heard that, Bhogavar-
man was filled with wonder, and said to him : " What does
all this mean ? Tell me, Brahman ; if you do not, you will lie
under my curse." Then the minister said to him : " King,
in whatever land I am slain, on that land God will not send
rain for twelve years." When he heard that, Bhogavarman
debated with his minister : " That wicked king desires the

1 Samanta seems to mean a feudatory or dependent prince.

2 Much could be written on the " letter of death " motif in fiction. I
shall have more to say in Chapter XLII, where such a letter occurs again.
Widely distributed throughout the East, the "letter of death" appeared in
Europe about the twelfth century. — n.m.p.

HIRANYAGUPTA AND THE BEAR

destruction of our land, for could he not have employed
secret assassins to kill his minister ? So we must not put this
minister to death. Moreover, we must prevent him from
laying violent hands on himself." Having thus deliberated
and appointed him guards, Bhogavarman sent Sivavarman
out of his country that moment ; so that minister by means
of his wisdom returned alive, and his innocence was estab-
lished from another quarter, for righteousness cannot be
undone. In the same way your innocence will be made clear,
Katyayana 1 ; remain for a while in my house ; this king too
will repent of what he has done.

1. Story of Vararuchi . . .

When Sakatala said this to me, I spent those days
concealed in his house.

Then it came to pass that one day, O Kanabhuti, a son
of that Yogananda named Hiranyagupta went out hunting,
and when he had somehow or other been carried to a great
Hiranyagupta distance by the speed of his horse, while he was
and the Bear alone in the wood, the day came to an end ; and
then he ascended a tree to pass the night. Immediately
afterwards a bear, which had been terrified by a lion, ascended
the same tree ; he seeing the prince frightened, said to him
with a human voice: "Fear not, thou art my friend," and
thus promised him immunity from harm. Then the prince,
confiding in the bear's promise, went to sleep, while the bear
remained awake. Then the lion below said to the bear :
" Bear, throw me down this man and I will go away." Then
the bear said : " Villain, I will not cause the death of a
friend." When in course of time the bear went to sleep while
the prince was awake, the lion said again : " Man, throw
me down the bear." When he heard that, the prince, who
through fear for his own safety wished to propitiate the lion,
tried to throw down the bear, but, wonderful to say, it did
not fall, since fate caused it to awake. And then that bear
said to the prince : " Become insane, thou betrayer of thy

1 Readers should not forget that when Pushpadanta descended to earth
by Parvati's curse his name was changed to Vararuchi and Katyayana. — n.m.p.

54 THE OCEAN OF STORY

friend," 1 laying upon him a curse destined not to end until
a third person guessed the whole transaction. Accordingly
the prince, when he reached his palace in the morning, went
out of his mind, and Yogananda seeing it was immediately
plunged in despondency, and said ; "If Vararuchi were
alive at this moment all this matter would be known ; curse
on my readiness to have him put to death ! ? Sakatala,
when he heard this exclamation of the king's, thought to
himself : " Ha ! here is an opportunity obtained for bringing
Katyayana out of concealment, and he, being a proud man,
will not remain here, and the king will repose confidence in
me." After reflecting thus, he implored pardon, and said
to the king : " O King, cease from despondency ; Vararuchi
remains alive." Then Yogananda said : " Let him be brought
quickly." Then I was suddenly brought by Sakatala into
the presence of Yogananda and beheld the prince in that
state ; and by the favour of Sarasvati I was enabled to reveal
the whole occurrence ; and I said : 4i King, he has proved a
traitor to his friend." Then I was praised by that prince
who was delivered from his curse ; and the king asked me
how I had managed to find out what had taken place. Then
I said : " King, the minds of the wise see everything by
inference from signs, and by acuteness of intellect. So I
found out all this in the same way as I found out that mole."
When I had said this, that king was afflicted with shame.
Then, without accepting his munificence, considering myself
to have gained all I desired by the clearing of my reputation,
I went home ; for to the wise character is wealth. And the
moment I arrived the servants of my house wept before me,
and when I was distressed at it Upavarsha came to me and
said : " Upakosa, when she heard that the king had put you
to death, committed her body to the flames,2 and then your

1 Benfey considers that this story was originally Buddhistic. A very
similar story is quoted by him from the Karmasataka (Panchatantra, i, p. 209) ;
cf. also Chapter LXV of this work.

2 This is the well-known suttee (an English corruption from the Sanskrit
sati = " good woman"). It dates from about the fourth century b.c. By the
sixth century a.d. it grew to have a full religious sanction, although it was
not universal throughout India. In about the tenth to fifteenth centuries
it was chiefly a Brahminic rite. The manner of sacrifice differs in various

SAKATALA'S REVENGE 55

mother's heart broke with grief." Hearing that, senseless
with the distraction produced by recently aroused grief, I
suddenly fell on the ground like a tree broken by the wind ;
and in a moment I tasted the relief of loud lamentations.
Whom will not the fire of grief, produced by the loss of dear
relations, scorch ? Varsha came and gave me sound advice
in such words as these : " The only thing that is stable in
this ever- changeful world is instability; then why are you
distracted though you know this delusion of the Creator ? "
By the help of these and similar exhortations I at length,
though with difficulty, regained my equanimity ; then, with
heart disgusted with the world, I flung aside all earthly lords
and, choosing self-restraint for my only companion, I went
to a grove where asceticism was practised.

Then, as days went by, once on a time a Brahman from
Ayodhya came to that ascetic grove while I was there. I asked
him for tidings about Yogananda's government, and he recog-
nising me told me in sorrowful accents the following story :—

" Hear what happened to Nanda after you had left him.
Sakatala, after waiting for it a long time, found that he had
now obtained an opportunity of injuring him. While thinking
* .... ' how he might by some device get Yogananda

Sakatala has _ . _to J 1 ° , ° -

kit Revenge on killed, he happened to see a Brahman named
King Nanda Chanakya digging up the earth in his path. He

(Yogananda) ^ ^ ^ . c Why ape yQU diggmg up the

earth ? ' The Brahman whom he had asked said : ' I am
rooting up a plant of darbha grass here because it has pricked
my foot.1 When he heard that, the minister thought that

districts. Under British rule suttee became illegal in 1829. I shall have more
to say on the subject in a later volume. — n.m.p.

1 Probably his foot bled, and so he contracted defilement. Darb/ia
grass is the most sacred of the various kinds of grasses (kusa, durva, etc.)
held in special veneration. The origin of darbha grass is explained in
numerous legends. It is said to have been formed from the hairs of
Vishnu which came off while, in his tortoise incarnation, he was acting
as a pivot for Mount Mandara at the Churning of the Ocean. Another story
relates that while the gods were drinking the Amrita after the Churning
a few drops fell on the grass and thus made it sacred. It enters into
nearly all important ceremonies among the Hindus. It is used in the
famous "sacred thread" (upanayana) ceremony, at weddings, in offering
up prayers or invoking deities, at funerals, at a sraddha (see next note),

56 THE OCEAN OF STORY

Brahman who formed such stern resolves out of anger would
be the best instrument to destroy Nanda with. After asking
his name he said to him : ' Brahman, I assign to you the duty
of presiding at a sraddha * on the thirteenth day of the lunar

at sacrifices, and at numerous other ceremonies connected with initiation,
magic, pregnancy, menses, and different forms of ordeals.

With regard to its literary history, it is mentioned in the Rig-Veda
(i. 191, 3) with sara and kusara grasses; in the Atharva Veda (in numerous
places), where it is a charm against anger, baldness, etc. (See Macdonell
and Keith, Vedic Index, vol. i, p. 340.)

In appearance darbha grass is straight and pointed, about two feet in
height, very rough to handle, and instantly draws blood if rubbed the
wrong way by the hand or foot (as in our text). — n.m.p.

1 Sraddha (Sanskrit, sraddha, = faith, trust, belief) is the most important
ceremony connected with Hindu ancestor-worship. It is a development of the
ancient custom of eating at funerals and providing food for the dead. Manu
{Institutes, iii, 267-271) gives a detailed list of the offerings of food and drink
which are to be made, with regulations for the correct ritual to be observed.
The modern sraddha is most intricate and elaborate. It has been described
by nearly every Indian scholar since the days of Dubois and Colebrooke. The
most recent and comprehensive account is in Mrs Sinclair Stevenson's The
Rites of the Twice-born, 1920, pp. 158-192. See also the article, "Ancestor-
Worship (Indian)," by W. Crooke, in Hastings' Ency. Rel. Eth., vol. i, p. 453, and
Sir Charles Eliot's Hinduism and Buddhism, 3 vols., 1921, vol. i, pp. 338, 339.

Space will not permit any detailed account here of the various rites
performed on the different days. I shall merely describe shortly the rite
of feeding the spirit which extends for ten days, from the second onwards,
as described by Crooke (op. cit.). Grains of rice (for Brahmans) or barley-
flour (for Kshatriyas and illegitimate sons of Brahmans) are boiled in a
copper jar, mixed with honey, milk and sesamum. The mixture is made into
a ball (pinda), which is offered to the spirit with the invocation that it
may obtain liberation, and reach the abodes of the blessed after crossing
the hell called Raurava (Manu, Institutes, iv, 88). By this rite the creation
of a new body for the disembodied soul begins. On the first day one ball
is offered, on the second two, and so on until, during the observances of the
ten days, fifty-five balls have been offered. Various invocations are made,
for which see Muir, Original Sanskrit Texts, v, 297. By these ten days' rites
the spirit has been enabled to escape from the same number of different
hells, and gradually a new body with all its members has been created.
The order in which the new members of this new body are formed is some-
times thus defined. On the first day the dead man gains his head ; on the
second his ears, eyes and nose ; on the third his hands, breast and neck ;
on the fourth his middle parts; on the fifth his legs and feet; on the
sixth his vital organs ; on the seventh his bones, marrow, veins and arteries ;
on the eighth his nails, hair and teeth ; on the ninth all remaining limbs
and organs and his manly strength. — n.m.p.

SAKATALA'S REVENGE 57

fortnight, in the house of King Nanda ; you shall have one
hundred thousand gold pieces by way of fee, and you shall
sit at the board above all others ; in the meanwhile come to
my house.' Saying this, Sakatala took that Brahman to his
house, and on the day of the srdddha he showed the Brahman
to the king, and he approved of him. Then Chanakya went
and sat at the head of the table during the srdddha, but a
Brahman named Subandhu desired that post of honour for
himself. Then Sakatala went and referred the matter to
King Nanda, who answered : ' Let Subandhu sit at the head
of the table; no one else deserves the place.' Then Sakatala
went and, humbly bowing through fear, communicated that
order of the king's to Chanakya, adding : ' It is not my
fault.' Then that Chanakya, being, as it were, inflamed all
over with wrath, undoing the lock of hair on the crown of
his head, made this solemn vow : * Surely this Nanda must
be destroyed by me within seven days, and then my anger
being appeased I will bind up my lock.' 1 When he had said
this, Yogananda was enraged ; so Chanakya escaped un-
observed and Sakatala gave him refuge in his house. Then,
being supplied by Sakatala with the necessary instruments,
that Brahman Chanakya went somewhere and performed a
magic rite ; in consequence of this rite Yogananda caught
a burning fever, and died when the seventh day arrived ;
and Sakatala, having slain Nanda's son Hiranyagupta, be-
stowed the royal dignity upon Chandragupta, a son of the
previous Nanda. And after he had requested Chanakya,
equal in ability to Brihaspati,2 to be Chandragupta's prime
minister and established him in the office, that minister, con-
sidering that all his objects had been accomplished, as he had
wreaked his vengeance on Yogananda, despondent through
sorrow for the death of his sons, retired to the forest." 3

1 The innumerable methods recorded of swearing an oath would take a
volume to describe in detail. The most comprehensive account I know is that
in Hastings' Ency. Rel. and Eth., vol. ix, p. 430 et seq., under "Oath." The
article is by Crawley, Beet and Canney. — n.m.p.

2 The preceptor of the gods.

3 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.

58 THE OCEAN OF STORY

After I had heard this, O Kanabhuti, from the mouth
of that Brahman, I became exceedingly afflicted, seeing that
all things are unstable ; and on account of my affliction I
came to visit this shrine of Durga, and through her favour
having beheld you, O my friend, I have remembered my
former birth.

And having obtained divine discernment I have told you
the great tale. Now, as my curse has spent its strength, I
will strive to leave the body ; and do you remain here for
the present, until there comes to you a Brahman named
Gunadhya, who has forsaken the use of three languages,1
surrounded with his pupils, for he like myself was cursed by
the goddess in anger, being an excellent Gana, Malyavan by
name, who for taking my part has become a mortal. To him
you must tell this tale originally told by Siva, then you shall
be delivered from your curse, and so shall he.

[MI] Having said all this to Kanabhuti, that Vararuchi
set forth for the holy hermitage of Badarika in order to put
off his body. As he was going along he beheld on the banks
of the Ganges a vegetable-eating 2 hermit, and while he was
looking on, that hermit's hand was pricked with kusa grass.
Then Vararuchi turned his blood, as it flowed out, into sap 3
through his magic power, out of curiosity, in order to test
his egotism ; on beholding that, the hermit exclaimed :
" Ha ! I have attained perfection " ; and so he became puffed
up with pride. Then Vararuchi laughed a little and said to
him : "I turned your blood into sap in order to test you,
because even now, O hermit, you have not abandoned
egotism. Egotism is in truth an obstacle in the road to know-
ledge hard to overcome, and without knowledge liberation

1 Sanskrit, Prakrit and his own native dialect.

2 I change Dr Brockhaus' Sakdsana into Sdkasana. Durgaprasad's

edition of the text now proves Tawney's reading correct. — n.m.p.

3 As, according to my reading, he ate vegetables, his blood was turned
into the juice of vegetables. Dr Brockhaus translates: "machte, dass das
herausstromende Blut zu Krystallen sick bildete."

VARARUCHI RETURNS HOME 59

cannot be attained even by a hundred vows. But the perish-
able joys of Svarga cannot attract the hearts of those who
long for liberation ; therefore, O hermit, endeavour to acquire
knowledge by forsaking egotism." Having thus read that
hermit a lesson, and having been praised by him prostrate in
adoration, Vararuchi went to the tranquil site of the hermi-
tage of Badari.1 There he, desirous of putting off his mortal
condition, resorted for protection with intense devotion
to that goddess who only can protect, and she, manifesting
her real form to him, told him the secret of that meditation
which arises from fire, to help him to put off the body. Then
Vararuchi, having consumed his body by that form of medi-
tation, reached his own heavenly home ; and henceforth
that Kanabhuti remained in the Vindhya forest, eager for
his desired meeting with Gunadhya.

1 A celebrated place of pilgrimage near the source of the Ganges, the
Bhadrinath of modern travellers. — Monier Williams, s.v.

CHAPTER VI

THEN that Malyavan wandering about in the wood
[MI] in human form, passing under the name of
Gunadhya, having served the King Satavahana, and
having, in accordance with a vow, abandoned in his presence
the use of Sanskrit and two other languages, with sorrowful
mind came to pay a visit to Durga, the dweller in the Vindhya
hills ; and by her orders he went and beheld Kanabhuti.
Then he remembered his origin and suddenly, as it were,
awoke from sleep ; and making use of the Paisacha language,
which was different from the three languages he had sworn
to forsake, he said to Kanabhuti, after telling him his own
name : " Quickly tell me that tale which you heard from
Pushpadanta, in order that you and I together, my friend,
may escape from our curse." Hearing that, Kanabhuti
bowed before him, and said to him in joyful mood : " I will
tell you the story, but great curiosity possesses me, my lord ;
first tell me all your adventures from your birth; do me
this favour." Thus being entreated by him, Gunadhya
proceeded to relate as follows :—

2. Story of Gunadhya

In Pratishthana * there is a city named Supratishthita ;
in it there dwelt once upon a time an excellent Brahman
named Somasarman, and he, my friend, had two sons, Vatsa
and Gulma, and he had also born to him a third child, a
daughter named Srutartha. Now in course of time that

1 Pratishthana [the modern Paithan] is celebrated as the capital of
Salivahana [a late form of Satavahana], It is identifiable with Peytan on the
Godavan, the Bathana or Paithana of Ptolemy, the capital of Siripolemaios.
Wilson identifies this name with Salivahana, but Dr Rost remarks that Lassen
more correctly identifies it with that of Sri Puliman [Pulumayi] of the Andhra
Dynasty, who reigned at Pratishthana after the overthrow of the house of
Salivahana about 130 a.d.

THE STORY OF GUNADHYA 61

Brahman and his wife died, and those two sons of his remained,
taking care of their sister. And she suddenly became preg-
nant. Then Vatsa and Gulma began to suspect one another,
because no other man came in their sister's way : thereupon
Srutartha, who saw what was in their minds, said to those
brothers : "Do not entertain evil suspicions : listen, I will
tell you the truth. There is a prince of the name of Kirtisena,
brother's son to Vasuki, the king of the Nagas x ; he saw me
when I was going to bathe, thereupon he was overcome with
love, and after telling me his lineage and his name, made
me his wife by the gdndharva marriage 2 ; he belongs to the
Brahman race, and it is by him that I am pregnant." When
they heard this speech of their sister's, Vatsa and Gulma
said : " What confidence can we repose in all this ? " Then
she silently called to mind that Naga prince, and immediately
he was thought upon he came and said to Vatsa and Gulma :
" In truth I have made your sister my wife. She is a glorious
heavenly nymph fallen down to earth in consequence of a
curse, and you, too, have descended to earth for the same
reason ; but a son shall without fail be born to your sister
here, and then you and she together shall be freed from your
curse." Having said this, he disappeared, and in a few days
from that time a son was born to Srutartha. Know me, my
friend, as that son.3 At that very time a divine voice was
heard from heaven : " This child that is born is an incarna-
tion of virtue,4 and he shall be called Gunadhya,5 and is of
the Brahman caste." Thereupon my mother and uncles, as
their curse had spent its force, died, and I for my part be-
came inconsolable. Then I flung aside my grief, and though
a child I went in the strength of my self-reliance to the
Deccan to acquire knowledge. Then, having in course of
time learned all the sciences, and become famous, I returned

1 For details of these serpent-demons see Appendix I at the end of this
volume. — n.m.p.

2 For a note on this form of marriage see pp. 87, 88. — n.m.p.

3 It seems to me that tvam in Dr Brockhaus' text must be a misprint for tarn.

4 Here Brockhaus has confounded guna and gana. Durgaprasad's text
has the correct word, thus the translation should be: "an incarnation of one
of his ganas." — n.m.p.

5 I.e. rich in virtues and good qualities.

62 THE OCEAN OF STORY

to my native land to exhibit my accomplishments ; and when
I entered after a long absence into the city of Supratish-
thita, surrounded by my disciples, I saw a wonderfully
splendid scene. In one place chanters were intoning accord-
ing to prescribed custom the hymns of the Sama Veda; in
another place Brahmans were disputing about the interpre-
tation of the sacred books ; in another place gamblers were
praising gambling in these deceitful words :' " Whoever
knows the art of gambling has a treasure in his grasp " ; and
in another place, in the midst of a knot of merchants, who
were talking to one another about their skill in the art of
making money, a certain merchant spoke as follows : —

2a. The Mouse Merchant1

" It is not very wonderful that a thrifty man should acquire
wealth by wealth ; but I long ago achieved prosperity with-
out any wealth to start with. My father died before I was
born, and then my mother was deprived by wicked relations
of all she possessed. Then she fled through fear of them,
watching over the safety of her unborn child, and dwelt in
the house of Kumaradatta, a friend of my father's, and there
the virtuous woman gave birth to me, who was destined to
be the means of her future maintenance ; and so she reared
me up by performing menial drudgery. And as she was so
poor, she persuaded a teacher by way of charity to give me
some instruction in writing and ciphering.2 Then she said
to me : ' You are the son of a merchant, so you must now
engage in trade, and there is a very rich merchant in this
country called Visakhila ; he is in the habit of lending
capital to poor men of good family ; go and entreat him to
give you something to start with.' Then I went to his house,
and he, at the very moment I entered, said in a rage to some

1 For comparison see the Cullaka-Setthi-Jataka (No. 4 Cambridge Edition,
vol. i, pp. 14-20), also Kalilah and Dimnah, chap, xviii (Knatchbull,
p. 358). — n.m.p.

2 Durgaprasad's text takes tayalcimcanyadinaya in one word, making better
sense : u she, deserving compassion because of her poverty, persuaded . . .
etc." — N.M.P.

THE MOUSE MERCHANT 63

merchant's son : • You see this dead mouse here upon the
floor, even that is a commodity by which a capable man
would acquire wealth, but I gave you, you good-for-nothing
fellow, many dinars,1 and so far from increasing them, you
have not even been able to preserve what you got.' When
I heard that, I suddenly said to that Visakhila : ' I hereby
take from you that mouse as capital advanced.' Saying this
I took the mouse up in my hand, and wrote him a receipt
for it, which he put in his strong-box, and off I went. The
merchant for his part burst out laughing. Well, I sold that
mouse to a certain merchant as cat's-meat for two handfuls
of gram, then I ground up that gram and, taking a pitcher
of water, I went and stood on the cross-road in a shady
place, outside the city ; there I offered with the utmost
civility the water and gram to a band of wood-cutters 2 ;
every wood-cutter gave me as a token of gratitude two pieces
of wood ; and I took those pieces of wood and sold them in
the market ; then for a small part of the price which I got
for them I bought a second supply of gram, and in the same
way on a second day I obtained wood from the wood- cutters.
Doing this every day I gradually acquired capital, and I
bought from those wood-cutters all their wood for three days.
Then suddenly there befell a dearth of wood on account of
heavy rains, and I sold that wood for many hundred panas ;
with that wealth I set up a shop and, engaging in traffic, I
have become a very wealthy man by my own ability. Then
I made a mouse of gold and gave it to that Visakhila ; then
he gave me his daughter ; and in consequence of my history I

1 From the Greek Syjvdptov = denarius (Monier Williams, *.».). Dramma =
Greek fy>axp) is used in the Panchatantra. See Dr Buhler's Notes to Pan-

chata?itra, iv and v; note on p. 40, I, 3. The complicated and extensive

history of the dinar was thoroughly studied by the late Sir Henry Yule. Full
details will be found in his new edition of Cathay and the Way Thither, revised
in the light of recent research by Henri Cordier, Hakluyt Society, 4 vols.,
1913-1916 (see vol. iv, pp. 54-62, and pp. 112, 113). In India the value of
the dinar continually changes with its locality. It is usually given as con-
sisting of twenty-five dirhems and being worth 3s. 4*32d., or, according to
another reckoning, 3s. l*44d. Reference should also be made to Yule and
Cordier's Marco Polo, 2 vols., 1903 (see in Index under " Bezant"), and to the
long note in Stein's Rajatarangini, vol. ii, pp. 308-328. — n.m.p.

2 Literally wood-carriers.

64 THE OCEAN OF STORY

am known in the world by the name of Mouse. So with-
out a coin in the world I acquired this prosperity." All
the other merchants then, when they heard this story,
were astonished. How can the mind help being amazed at
pictures without walls ? x

2b. The Chanter of the Sama Veda and the Courtesan

In another place a Brahman who had got eight gold
mdshas 2 as a present, a chanter of the Sama Veda, received
the following piece of advice from a man who was a bit of
a roue :— " You get enough to live upon by your position as
a Brahman, so you ought now to employ this gold for the
purpose of learning the way of the world in order that you
may become a knowing fellow." The fool said : " Who will
teach me ? " Thereupon the roue said to him : " This lady,3
named Chaturika; go to her house." The Brahman said:
" What am I to do there ? " The roue replied : " Give her
gold, and in order to please her make use of some sama" 4
When he heard this, the chanter went quickly to the house
of Chaturika ; when he entered, the lady advanced to meet
him and he took a seat. Then that Brahman gave her the
gold and faltered out the request : " Teach me now for this
fee the way of the world." Thereupon the people who were
there began to titter, and he, after reflecting a little, putting
his hands together in the shape of a cow's ear, so that they
formed a kind of pipe, began, like a stupid idiot, to chant
with a shrill sound the Sama Veda, so that all the roues
in the house came together to see the fun ; and they said :
" Whence has this jackal blundered in here ? Come, let u&

1 He had made money without capital, so his achievements are compared
to pictures suspended in the air.

2 Both masha and pana (mentioned above) are really ancient native
Indian weights: 16 mashas=l pana. As the pana was usually of copper or
silver, it seems probable that the gold masha only exists in fiction. See
E. J. Rapson, Catalogue of the Indian Coins in the British Museum (Andhra
Dynasty), 1908, p. clxxviii. — n.m.p.

3 Courtesan.

4 The vita or roue meant "conciliation," but the chanter of the Sama
Veda took it to mean " hymn."

GUNADHYA 65

quickly give him the half-moon x on his throat." Thereupon
the Brahman, supposing that the half-moon meant an arrow
with a head of that shape, and afraid of having his head cut
off, rushed out of the house, bellowing out : "I have learnt
the way of the world." Then he went to the man who had
sent him and told him the whole story. He replied : " When
I told you to use soma I meant coaxing and wheedling. What
is the propriety of introducing the Veda in a matter of this
kind ? The fact is, I suppose, that stupidity is engrained
in a man who muddles his head with the Vedas." So he
spoke, bursting with laughter all the while, and went off to
the lady's house and said to her : " Give back to that two-
legged cow his gold-fodder." So she, laughing, gave back the
money, and when the Brahman got it he went back to his
house as happy as if he had been born again.

2. Story of Gunddhya

Witnessing strange scenes of this kind at every step, I
reached the palace of the king, wrhich was like the Court of
Indra. And then I entered it, with my pupils going before
to herald my arrival, and saw the King Satavahana sitting
in his hall of audience upon a jewelled throne, surrounded
by his ministers, Sarvavarman and his colleagues, as Indra is
by the gods. After I had blessed him and had taken a seat,
and had been honoured by the king, Sarvavarman and the
other ministers praised me in the following words : — " This
man, O king, is famous upon the earth as skilled in all lore,
and therefore his name Gunadhya 2 is a true index of his
nature." Satavahana, hearing me praised in this style by
his ministers, was pleased with me, and immediately enter-
tained me honourably, and appointed me to the office of
Minister. Then I married a wife, and lived there com-
fortably, looking after the king's affairs and instructing my
pupils.

Once, as I was roaming about at leisure on the banks

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

2 I.e. rich in accomplishments.
E

66 THE OCEAN OF STORY

of the Godavari out of curiosity, I beheld a garden called
Devikriti, and seeing that it was an exceedingly pleasant
garden, like an earthly Nandana,1 I asked the gardener
how it came there, and he said to me : " My lord, according
to the story which we hear from old people, long ago there
came here a certain Brahman who observed a vow of silence
and abstained from food; he made this heavenly garden
with a temple ; then all the Brahmans assembled here out
of curiosity, and that Brahman being persistently asked by
them told his history :

2c. The Magic Garden

" ■ There is in this land a province called Bakakachchha,
on the banks of the Narmada ; in that district I was born as
a Brahman, and in former times no one gave me alms, as I
was lazy as well as poor ; then in a fit of annoyance I quitted
my house, being disgusted with life, and wandering round
the holy places I came to visit the shrine of Durga, the dweller
in the Vindhya hills, and having beheld that goddess, I re-
flected : " People propitiate with animal offerings this giver
of boons, but I will slay myself here, stupid beast that I
am." Having formed this resolve, I took in hand a sword
to cut off my head. Immediately that goddess, being pro-
pitious, herself said to me : " Son, thou art perfected, do not
slay thyself, remain near me." Thus I obtained a boon from
the goddess and attained divine nature. From that day
forth my hunger and thirst disappeared ; then once on a time,
as I was remaining there, that goddess herself said to me :
" Go, my son, and plant in Pratishthana a glorious garden."
Thus speaking, she gave me, with her own hands, heavenly
seed ; thereupon I came here and made this beautiful garden
by means of her power ; and this garden you must keep
in good order.5 Having said this, he disappeared. In this

1 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 Marcken, 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.

THE YAKSHA-LION 67

way this garden was made by the goddess long ago, my
lord."

2. Story of Gunadhya

When I had heard from the gardener this signal manifest-
ation of the favour of the goddess, I went home penetrated
with wonder.

[Ml] When Gunadhya had said this, Kanabhuti asked :
" Why, my lord, was the king called Satavahana ? " Then
Gunadhya said : " Listen, I will tell you the reason.

2d. The History of Satavahana

There was a king of great power named Dvipikarni. He
had a wife named Saktimati, whom he valued more then
life, and once upon a time a snake bit her as she was sleeping
in the garden. Thereupon she died, and that king, thinking
only of her, though he had no son, took a vow of perpetual
chastity. Then once upon a time the god of the moon- crest
said to him in a dream : " While wandering in the forest
thou shalt behold a boy mounted on a lion, take him and
go home, he shall be thy son." Then the king woke up, and
rejoiced, remembering that dream, and one day in his passion
for the chase he went to a distant wood ; there in the middle
of the day that king beheld on the bank of a lotus-lake a boy,
splendid as the sun, riding on a lion x ; the lion, desiring to
drink water, set down the boy, and then the king, remembering
his dream, slew it with one arrow. The creature thereupon
abandoned the form of a lion, and suddenly assumed the
shape of a man. The king exclaimed: "Alas! what means
this ? Tell me." And then the man answered him : " O king,
I am a Yaksha of the name of Sata, an attendant upon the
God of Wealth ; long ago I beheld the daughter of a Rishi
bathing in the Ganges ; she too, when she beheld me, felt

1 Owing to the scarcity of the lion in India, especially in the north, it
appears little in folk-lore. There are, however, various references to the lion
in the Ocean of Story. See Crooke, Folk-Lore of Northern India, vol. ii, p. 210.
He refers to Tawney, but misprints p. 178 as 78. — n.m.p.

68 THE OCEAN OF STORY

love arise in her breast, like myself : then I made her my
wife by the gdndharva form of marriage x ; and her relatives,
finding it out, in their anger cursed me and her, saying :
' You two wicked ones, doing what is right in your own eyes,
shall become lions.' The hermit- folk appointed that her
curse should end when she gave birth to offspring, and that
mine should continue longer, until I was slain by thee with
an arrow. So we became a pair of lions ; she in the course
of time became pregnant, and then died after this boy was
born, but I brought him up on the milk of other lionesses,
and lo ! to-day I am released from my curse, having been
smitten by thee with an arrow. Therefore receive this noble
son which I give thee, for this thing was foretold long ago by
those hermit- folk." Having said this, that Guhyaka, named
Sata, disappeared,2 and the king taking the boy went home ;
and because he had ridden upon Sata he gave the boy the name
of Satavahana, and in course of time he established him in
his kingdom. Then, when that King Dvipikarni went to the
forest, this Satavahana became sovereign of the whole earth.

[MI] Having said this in the middle of his tale in
answer to Kanabhuti's question, the wise Gunadhya again
called to mind and went on with the main thread of his
narrative.

2. Story of Gunadhya

Then once upon a time, in the spring festival, that King
Satavahana went to visit the garden made by the goddess,
of which I spake before. He roamed there for a long time
The King ^ke Indra in the garden of Nandana, and de-
ashamed of scended into the water of the lake to amuse him-

his Ignorance sdf jn company with his wiyes Thefe he sprinkled

his beloved ones sportively with water flung by his hands,
and was sprinkled by them in return like an elephant by its
females. His wives, with faces, the eyes of which were slightly

1 See note on this form of marriage on pp. 87, 88. — n.m.p.

2 Guhyaka here synonymous with Yaksha. For details of these mythical

beings see Appendix I at the end of this volume. — n.m.p.

THE KING'S IGNORANCE 69

reddened by the collyrium x washed into them, and which
were streaming with water, and with bodies, the proportions
of which were revealed by their clinging garments,2 pelted
him vigorously ; and as the wind strips the creepers in the
forest of leaves and flowers, so he made his fair ones, who fled
into the adjoining shrubbery, lose the marks on their fore-
heads 3 and their ornaments. Then one of his queens, tardy
with the weight of her breasts, with body tender as a sirisha
flower, became exhausted with the amusement ; she not
being able to endure more, said to the king, who was sprink-
ling her with water : " Do not pelt me with water-drops."
On hearing that, the king quickly had some sweetmeats4
brought. Then the queen burst out laughing and said again :
" King, what do we want with sweetmeats in the water ?
For I said to you, do not sprinkle me with water-drops. Do
you not even understand the coalescence of the words ma and
udaka, and do you not know that chapter of the grammar ?
How can you be such a blockhead ? " When the queen, who
knew grammatical treatises, said this to him, and the attend-
ants laughed, the king was at once overpowered with secret
shame ; he left off romping in the water and immediately
entered his own palace unperceived, crestfallen and full of
self-contempt. Then he remained lost in thought, bewildered,
averse to food and other enjoyments, and, like a picture, even
when asked a question, he answered nothing. Thinking that
his only resource was to acquire learning or die, he flung
himself down on a couch, and remained in an agony of grief.
Then all the king's attendants, seeing that he had suddenly

1 For a detailed note on the history and uses of collyrium and kohl see
Appendix II at the end of this volume. — n.m.p.

2 Compare with the sixth story of the tenth day of The Decameron, in
which the clinging garments of Ginevra and Isotta have such a disturbing
effect on King Charles. — n.m.p.

3 The tilaka, a mark made upon the forehead or between the eyebrows
with coloured earths, sandal-wood, etc., serving as an ornament or a sectarial
distinction (Monier Williams, s.v.).

4 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.

70 THE OCEAN OF STORY

fallen into such a state, were utterly beside themselves to
think what it could mean. Then I and Sarvavarman came
at last to hear of the king's condition, and by that time the
day was almost at an end. So perceiving that the king was
still in an unsatisfactory condition, we immediately sum-
moned a servant of the king named Rajahansa. And he,
when asked by us about the state of the king's health, said
this : " I never before in my life saw the king in such a state
of depression : and the other queens told me with much
indignation that he had been humiliated to-day by that
superficial blue- stocking, the daughter of Vishnusakti."
When Sarvavarman and I had heard this from the mouth
of the king's servant, we fell into a state of despondency, and
thus reflected in our dilemma : "If the king were afflicted
with bodily disease we might introduce the physicians, but
if his disease is mental it is impossible to find the cause of it.
For there is no enemy in his country the thorns of which are
destroyed, and these subjects are attached to him ; no dearth
of any kind is to be seen ; so how can this sudden melan-
choly of the king's have arisen ? " After we had debated
to this effect, the wise Sarvavarman said as follows : — " I
know the cause : this king is distressed by sorrow for his
own ignorance, for he is always expressing a desire for cul-
ture, saying, 'I am a blockhead.' I long ago detected this
desire of his, and we have heard that the occasion of the
present fit is his having been humiliated by the queen."
Thus we debated with one another, and after we had passed
that night, in the morning we went to the private apart-
ments of the sovereign. There, though strict orders had been
given that no one was to enter, I managed to get in with
difficulty, and after me Sarvavarman slipped in quickly.
I then sat down near the king and asked him this question :
" Why, O king, art thou without cause thus despondent ? '
Though he heard this, Satavahana nevertheless remained
silent, and then Sarvavarman uttered this extraordinary
speech : " King, thou didst long ago say to me, 'Make me a
learned man.' Thinking upon that, I employed last night a
charm to produce a dream.1 Then I saw in my dream a lotus

1 So explained by Bohtlingk and Roth, *.t?. ; cf. Taranga 72, it. 103.

THE RIVAL TEACHERS 71

fallen from heaven, and it was opened by some heavenly
youth, and out of it came a divine woman in white garments,
and immediately, O king, she entered thy mouth. When I
had seen so much I woke up, and I think without doubt that
the woman who visibly entered thy mouth was Sarasvati."
As soon as Sarvavarman had in these terms described his
dream, the king broke his silence and said to me with the
utmost earnestness : "In how short a time can a man, who
is diligently taught, acquire learning ? Tell me this. For
without learning all this regal splendour has no charms for
me. What is the use of rank and power to a blockhead ?
They are like ornaments on a log of wood." Then I said :
The Kings " King, it is invariably the case that it takes
llival Teachers men twelve years to learn grammar, the gate to
all knowledge. But I, my sovereign, will teach it you in
six years." When he heard that, Sarvavarman suddenly
exclaimed, in a fit of jealousy : " How can a man accustomed
to enjoyment endure hardship for so long ? So I will
teach you grammar, my prince, in six months." When
I heard this promise, which it seemed impossible to make
good, I said to him in a rage : "If you teach the king
in six months, I renounce at once and for ever Sanskrit,
Prakrit and the vernacular dialect, these three languages
which pass current among men." x Then Sarvavarman said :
" And if I do not do this, I, Sarvavarman, will carry your
shoes on my head for twelve years." Having said this, he
went out ; I too went home ; and the king for his part
was comforted, expecting that he would attain his object
by means of one of us two. Now Sarvavarman being in
a dilemma, seeing that his promise was one very difficult
to perform, and regretting what he had done, told the
whole story to his wife, and she, grieved to hear it, said to
him : " My lord, in this difficulty there is no way of escape
for you except the favour of the Lord Karttikeya." 2 " It
is so," said Sarvavarman, and determined to implore it.

1 He afterwards learns to speak in the language of the Pisachas — goblins
or ogres. For details of this language see pp. 91, 92 of this volume. — n.m.p.

2 Called also Kumara. This was no doubt indicated by the Kumara, or
boy, who opened the lotus.

72 THE OCEAN OF STORY

Accordingly in the last watch of the night Sarvavarman set
out fasting for the shrine of the god. Now I came to hear of
it by means of my secret emissaries, and in the morning I told
the king of it ; and he, when he heard it, wondered what would
happen. Then a trusty Rajput called Sinhagupta said to him :
" When I heard, O king, that thou wast afflicted I was seized
with great despondency. Then I went out of this city, and
was preparing to cut off my own head before the goddess
Durga in order to ensure thy happiness. Then a voice from
heaven forbade me, saying: 'Do not so; the king's wish
shall be fulfilled.5 Therefore, I believe, thou art sure of
success." When he had said this, that Sinhagupta took
leave of the king and rapidly dispatched two emissaries after
Sarvavarman, who, feeding only on air, observing a vow of
silence, steadfast in resolution, reached at last the shrine
of the Lord Karttikeya. There, pleased with his penance
that spared not the body, Karttikeya favoured him according
to his desire ; then the two spies sent by Sinhagupta came
into the king's presence and reported the minister's success.
On hearing that news the king was delighted and I was
despondent, as the chdtaka joys, and the swan grieves, on
seeing the cloud.1 Then Sarvavarman arrived, successful
by the favour of Karttikeya, and communicated to the king
all the sciences, which presented themselves to him on his
thinking of them. And immediately they were revealed to
the King Satavahana. For what cannot the grace of the
Supreme Lord accomplish ? Then the kingdom rejoiced on
hearing that the king had thus obtained all knowledge, and
there was high festival kept throughout it ; and that moment
banners were flaunted from every house and, being fanned
by the wind, seemed to dance. Then Sarvavarman was
honoured with abundance of jewels fit for a king by the
sovereign, who bowed humbly before him, calling him his
spiritual preceptor ; and he was made governor of the terri-
tory called Bakakachchha, which lies along the bank of the
Narmada. The king being highly pleased with that Rajput

1 The chdtaka lives on raindrops, 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.

THE QUEEN REWARDED 73

Sinhagupta, who first heard by the mouth of his spies that
the boon had been obtained from the six-faced god,1 made
him equal to himself in splendour and power. And that
queen too, the daughter of Vishnusakti, who was the cause
of his acquiring learning he exalted at one bound above
all the queens, through affection anointing 2 her with his
own hand.

1 Karttikeya.

2 More literally,, " sprinkling her with water."

CHAPTER VII

2. Story of Giinadhya

THEN, having taken a vow of silence, I came into the
presence of the sovereign, and there a certain Brah-
man recited a sloka he had composed, and the king
himself addressed him correctly in the Sanskrit language ;
and the people who were present in Court were delighted
when they witnessed that. Then the king said deferentially
to Sarvavarman : " Tell me thyself after what fashion the
god showed thee favour." Hearing that, Sarvavarman pro-
ceeded to relate to the king the whole story of Karttikeya's
favourable acceptance of him.

2e. The New Grammar revealed

I went, O king, on that occasion fasting and silent from
this place, so when the journey came to an end,1 being very
despondent, and emaciated with my severe austerities, worn
out, I fell senseless on the ground. Then, I remember, a man
with a spear in his hand came and said to me in distinct
accents : " Rise up, my son ; everything shall turn out
favourably for thee." By that speech I was, as it were, im-
mediately bedewed with a shower of nectar, and I woke up,
and seemed free from hunger and thirst and in good case.
Then I approached the neighbourhood of the god's temple,
overpowered with the weight of my devotion, and after
bathing I entered the inner shrine of the god in a state of
agitated suspense. Then that Lord Skanda 2 gave me a sight
of himself within, and thereupon Sarasvati in visible shape
entered my mouth. So that holy god, manifested before me,

1 So corrupt was the text at this point that Tawney had practically to
guess at its meaning. The Durgaprasad text edits tato 'dhvani manakcheshe

jate: "when there was (still) little remaining of the way." — n.m.p.

2 Skanda is another name of Karttikeya.

THE NEW GRAMMAR 75

recited the sutra beginning, " the traditional doctrine of
letters." On hearing that I, with the levity which is so
natural to mankind, guessed the next sutra and uttered it
myself. Then that god said to me : "If thou hadst not
uttered it thyself, this grammatical treatise would have
supplanted that of Panini. As it is, on account of its concise-
ness, it shall be called Katantra, and Kalapaka, from the tail
(kaldpa) of the peacock on which I ride." Having said this,
that god himself in visible form revealed to me that new and
short grammar,1 and then added this besides : " That king
of thine in a former birth was himself a holy sage, a pupil of
the hermit Bharadvaja, named Krishna, great in austerity,
and he, having beheld a hermit's daughter who loved him in
return, suddenly felt the smart of the wound which the shaft
of the flowery-arrowed god inflicts. So, having been cursed
by the hermits, he has now become incarnate here, and that
hermit's daughter has become incarnate as his queen. So
this King Satavahana, being an incarnation of a holy sage,2
when he beholds thee will attain a knowledge of all the
sciences according to thy wish. For the highest matters are
easily acquired by great- souled ones, having been learnt in a
former birth, the real truth of them being recalled by their
powerful memories." 3 When the god had said this he dis-
appeared, and I went out, and there grains of rice were pre-
sented me by the god's servants. Then I proceeded to return,
O king, and wonderful to say, though I consumed those
grains on my journey day after day, they remained as
numerous as ever.

1 This grammar is extensively in use in the eastern parts of Bengal.
The rules are attributed to Sarvavarman, by the inspiration of Karttikeya, 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 illustration of the Conjugations and Srlpati Varma of
a Supplement. Other commentaries are attributed to GopI Natha, Kula
Chandra and Visvesvara. (Note in Wilson's Essays, vol. i, p. 1 83.)

2 Rishis.

3 Sanskara means "tendency produced by some past influence" — often
"works in a former birth."

76 THE OCEAN OF STORY

2. Story of Gunddhya

When he had related his adventure, Sarvavarman ceased
speaking, and King Satavahana in cheerful mood rose up and
went to bathe.

Then I, being excluded from business by my vow of
silence, took leave, with a low bow only, of that king, who
was very averse to part with me, and went out of that town,
accompanied by only two disciples, and, with my mind bent
on the performance of austerities, came to visit the shrine
of the dweller in the Vindhya hills, and having been directed
by the goddess in a dream to visit thee, I entered for that
purpose this terrible Vindhya forest. A hint given by a
Pulinda enabled me to find a caravan, and so somehow or
other, by the special favour of destiny, I managed to arrive
here, and beheld this host of Pisachas, and by hearing from
a distance their conversation with one another, I have con-
trived to learn this Paisacha language,1 which has enabled
me to break my vow of silence. I then made use of it to
ask after you, and hearing that you had gone to Ujjayini, I
waited here until your return ; on beholding you I welcomed
you in the fourth language (the speech of the Pisachas), and
then I called to mind my origin. This is the story of my
adventure in this birth.

[MI] When Gunadhya had said this, Kanabhuti said
to him : " Hear how your arrival was made known to me
last night. I have a friend, a Rakshasa of the name of
Bhutivarman, who possesses heavenly insight, and I went to
a garden in Ujjayini, where he resides. On my asking him
when my own curse would come to an end, he said : ' We
have no power in the day ; wait, and I will tell you at night.'
I consented, and when night came on I asked him earnestly
the reason why goblins 2 delighted in disporting themselves,

1 For a note on this language, called Paisachi, see pp. 91, 92. — n.m.p.

2 For the idea cf. Shakespeare, Hamlet, Act I, sc. 1 (towards the end), and
numerous other passages in the same author. This belief seems to be very
general in Wales. See Wirt Sikes, British Goblins, p. 113. See also Kuhn's Her-
abkunft des Feuers, p. 93 ; De Gubernatis, Zoological Mythology, vol. ii, p. 285.

DEMONS HATE THE SUN 77

as they were doing. Then Bhutivarman said to me : ' Listen ;

1 will relate what I heard Siva say in a conversation with
Brahma. Rakshasas, Yakshas, and Pisachas have no power
in the day, being dazed with the brightness of the sun, there-
fore they delight in the night.1 And where the gods are not

1 Farmer, commenting on Hamlet, Act I, sc. 1, 150, quotes the following
lines of Prudentius' Ad Gallicinium : — " Ferunt vagantes daemonas, Lastos
tenebris noctium, Gallo canente exterritos, Sparsim timere et cedere. Hoc
esse signum prsescii Norunt repromissse spei, Qua nos soporis liberi Speramus
adventum Dei." Douce quotes from another hymn said to have been com-
posed by Saint Ambrose and formerly used in the Salisbury service : " Prseco
diei jam sonat, Noctis profundae pervigil ; Nocturna lux viantibus, A nocte
noctem segregans. Hoc excitatus Lucifer Solvit polum caligine ; Hoc omnis
errorum cohors Viam nocendi deserit. Gallo canente spes redit, etc." See
also Grossler's Sagen der Grafschaft Mansjeld, pp. 58 and 59 ; the Pentamerone
of Basile, ninth diversion of second day (Burton's translation, vol. i, p. 215);
Dasent's Norse Tales, p. 347 — " The Troll turned round, and, of course, as soon
as he saw the sun, he burst" ; Grimm's Irische M'drchen, p. x; Kuhn's West-
fdlische M'drchen, p. 63 ; Schoppner's Sagenbuch der Bayerischen Lande, vol. i, pp.
123 and 228 ; and Bernhard Schmidt's Griechische M'drchen, p. 138. He quotes

an interesting passage from Lucian's ^iXoxj/evSyjs. The Philopseudes, or The

Liar, is a satirical essay on the pseudo-science and superstition of antiquity. A
group of philosophers are relating their several experiences. One of them, a
Stoic, said he knew of a magician who could fly through the air, raise the dead,
call up spirits, etc. Once he performed a love spell for a young man named
Glaucias. First of all he raised the ghost of the youth's father and then
summoned Hecate, Cerberus and the Moon, the latter appearing in three
forms, as a woman, an ox and a puppy. The magician then constructed a
clay image of the God of Love, which he sent to fetch the girl. " Off went
the image, and before long there was a knock at the door, and there stood
Chrysis. She came in and threw her arms about Glaucias' neck ; you would
have said she was dying for love of him ; and she stayed on till at last we
heard the cocks crowing. Away flew the moon into heaven, Hecate dis-
appeared underground, all the apparitions vanished, and we saw Chrysis out
of the house just about dawn " (trans, by H. and F. Fowler, vol. iii, p. 238).
The idea of the night being evil and the time when ghosts walk abroad owing
to their not having to fear the light dates from the very earliest times.
Maspero notes (Stories from Ancient Egypt, p. liv) that all the lucky or unlucky
diversions of the day were named and described in detail, while no notice
was taken of the night, since it was all unlucky and unsafe to go abroad.

See also A History of Magic and Experimental Science, Lynn. Thorndyke,

2 vols., 1923 (vol. i, p. 280). In Giles' Strange Stories from a Chinese Studio (vol. i,
p. 177) Miss Li, a female devil, disappears as soon as she hears the cock crow.

For details of the Rakshasas, Yakshas, etc., see the notes in Appendix I
at the end of this volume. — n.m.p.

78 THE OCEAN OF STORY

worshipped, and the Brahmans, in due form, and where men
eat contrary to the holy law, there also they have power.
Where there is a man who abstains from flesh, or a virtuous
woman, there they do not go. They never attack chaste
men, heroes, and men awake.' x When he said this on that
occasion Bhutivarman continued : ' Go, for Gunadhya has
arrived, the destined means of thy release from the curse.5
So hearing this, I have come, and I have seen thee, my lord.
Now I will relate to thee that tale which Pushpadanta told ;
but I feel curiosity on one point : tell me why he was
called Pushpadanta and thou Malyavan." Hearing this
question from Kanabhuti, Gunadhya said to him :

3. Story of Pushpadanta

On the bank of the Ganges there is a royal district granted
to Brahmans by royal charter, named Bahusuvarnaka, and
there lived there a very learned Brahman named Govinda-
datta, and he had a wife, Agnidatta, who was devoted to her
husband. In course of time that Brahman had five sons by
her. And they, being handsome but stupid, grew up insolent
fellows. Then a guest came to the house of Govindadatta, a
Brahman, Vaisvanara by name, like a second god of fire.2
As Govindadatta was away from home when he arrived, he
came and saluted his sons, and they only responded to his
salute with a laugh ; then that Brahman in a rage prepared
to depart from his house. While he was in this state of wrath
Govindadatta came, and asked the cause, and did his best to
appease him ; but the excellent Brahman nevertheless spoke
as follows : — " Your sons have become outcasts, as being
blockheads, and you have lost caste by associating with them,
therefore I will not eat in your house ; if I did so I should
not be able to purify myself by any expiatory ceremony.'*
Then Govindadatta said to him with an oath : "I will never
even touch these wicked sons of mine." His hospitable wife
also came and said the same to her guest ; then Vaisvanara
was with difficulty induced to accept their hospitality. One

1 Brockhaus renders it: " Fromme, Helden und Weise."

2 Vaisvanara is an epithet of Agni, or Fire.

DEVADATTA'S AUSTERITIES 79

of Govindadatta's sons, named Devadatta, when he saw that,
was grieved at his father's sternness, and, thinking a life of
no value which was thus branded by his parents, went in a
state of despondency to the hermitage of Badarika to per-
form penance ; there he first ate leaves, and afterwards he
fed only on smoke, persevering in a long course of austerities 1
in order to propitiate the husband of Uma.2 So Sambhu,2
won over by his severe austerities, manifested himself to
him, and he craved a boon from the god, that he might ever
attend upon him. Sambhu thus commanded him : " Acquire
learning, and enjoy pleasures on the earth, and after that
thou shalt attain all thy desire." Then he, eager for learning,
went to the city of Pataliputra, and according to custom
waited on an instructor named Vedakumbha. When he was
there, the wife of his preceptor, distracted by passion, which
had arisen in her heart, made violent love to him. Alas ! the
fancies of women are ever inconstant. Accordingly Deva-
datta left that place, as his studies had been thus interfered
with by the God of Love, and went to Pratishthana with un-
wearied zeal. There he repaired to an old preceptor named
Mantrasvamin, with an old wife, and acquired a perfect know-
ledge of the sciences. And after he had acquired learning

1 The amazing austerities of Hindu ascetics have been witnessed by
nearly every traveller in India. The term tapas is applied to such penance,
while sadhu is the usual word for an ascetic. The history of asceticism is
interesting and may be looked upon as a revolt from the tyranny of caste.
The forms of mortification vary. They include mutilations of all kinds, and in
every part of the body — lying on a bed of spikes (Monier Williams mentions a
Brahman who lay naked on one of these beds for thirty-five years) ; totally
renouncing washing, cutting the hair, etc. ; fasting for great lengths of time ;
lying surrounded by fires, with the burning sun overhead ; hanging upside down
from a tree or remaining standing on the head for long periods ; lying in a
bath of red-hot coals ; remaining in a position with hands raised, so that they
become atrophied ; clenching the fists for so long that the nails grow through
the palms of the hands ; eating hot coals ; being buried alive ; remaining in
water for long periods ; keeping silent till the power of speech is lost ; and
many other such astounding austerities. For fuller details reference should
be made to The Mystics, Ascetics and Saints of India, J. C. Oman ; the article
" Asceticism," by F. C. Conybeare, in the Ency. Brit. (vol. ii, p. 717 et seq.),
and that on " Asceticism (Hindu)," by A. S. Geden, in Hastings' Ency. Rel. Eth.,
vol. ii, p. 87 et seq. — n.m.p.

2 Siva.

80 THE OCEAN OF STORY

the daughter of the King Susarman, Sri by name, cast
eyes upon the handsome youth, as the goddess Sri upon
Vishnu. He also beheld that maiden at a window, looking
like the presiding goddess of the moon, roaming through the
air in a magic chariot. Those two were, as it were, fastened
together by that look which was the chain of love, and were
unable to separate. The king's daughter made him a sign to
come near with one finger, looking like love's command in
fleshly form. Then he came near her, and she came out of the
women's apartments, and took with her teeth a flower and
threw it down to him. He, not understanding this mysterious
sign1 made by the princess, puzzled as to what he ought

1 The method of communicating by signs made with objects is widely
distributed through the East, and has also been noticed in different parts of
Africa and America. The seclusion of women in the East, their ignorance of
writing and the risk of conveying a letter to an admirer was quite sufficient
to create a necessity for the language of signs, so that the maiden peeping
through her lattice of meshrebiya could convey messages quickly and discreetly
to her lover or the passing stranger.

Consequently we find the language of signs largely introduced into
Eastern fiction. A curious fact is that the man to whom the signs are made
never understands them, but has them interpreted by a friend or teacher.
This is the case in our story of Devadatta, and also in two stories in the Nights
(see Burton, vol. ii, p. 302 et seq., and vol. ix, p. 269). In the first of these
stories, that of " Aziz and Azizah," are numerous examples of the sign language.
The following may be quoted : — The woman appears at the window with a
mirror and a red kerchief. She then " bared her forearms and opened her
five fingers and smote her breast with palms and digits ; and after this she
raised her hands and, holding the mirror outside the wicket, she took the red
kerchief and retired into the room with it, but presently returned and putting
out her hand with the kerchief, let it down towards the lane three several
times, dipping it and raising it as often. Then she wrung it out and folded it
in her hands, bending down her head the while ; after which she drew it in
from the lattice and, shutting the wicket-shutter, went away without a single
word." The explanation is, the sign with her palm and five fingers : " Return
after five days ; and the putting forth of her head out of the window, and her
gestures with the mirror and the letting down and raising up and wringing
out of the red kerchief, signify, Sit in the dyer's shop till my messenger come
to thee." After similar other messages our hero meets the lady, but always
goes to sleep while waiting for her. Each time on awakening he finds she has
been, and deposited objects on his body while asleep. On one occasion he
finds lying on his stomach a cube of bone, a single tip-cat stick, the stone of a
green date and a carob-pod. The meaning of these articles is : M By the single

THE SIGN LANGUAGE 81

to do, went home to his preceptor. There he rolled on the
ground unable to utter a word, being consumed within with
burning pain, like one dumb and distracted ; his wise pre-
ceptor guessing what was the matter by these love symptoms,
artfully questioned him, and at last he was with difficulty
persuaded to tell the whole story. Then the clever preceptor

tip-cat stick and the cube of bone which she placed upon thy stomach she saith
to thee, Thy body is present but thy heart is absent ; and she meaneth, Love
is not thus : so do not reckon thyself among lovers. As for the date-stone, it
is as if she said to thee, An thou wert in love thy heart would be burning with
passion and thou wouldst not taste the delight of sleep ; for the sweet of love
is like a green date which kindleth a coal of fire in the vitals. As for the
carob-pod, it signifies to thee, The lover's heart is wearied ; and thereby she
saith, Be patient under our separation with the patience of Job."

Lane (Arabian Nights, i, 608, and Arabian Society in the Middle Ages, p. 130}
says that the art of sign language was first " made known to Europeans by ai
Frenchman, M. du Vigneau, in a work entitled Secretaire Turc, contenant VArt
d'exprimer ses pensees sans se voir, sans se parler, et sans s'ecrire : Paris, 1688 :
in-12. Von Hammer has also given an interesting paper on this subject in
the Mines de l' Orient, No. 1 : Vienna, 1809 (note to Marcel's Contes du Cheykh
El-Mohdy, iii, 327, 328: Paris, 1833)." He gives an example of messages
answered in the same manner. It is well worth quoting : i( An Arab lover
sent to his mistress a fan, a bunch of flowers, a silk tassel, some sugar-candy,
and a piece of cord of a musical instrument ; and she returned for answer a
piece of an aloe-plant, three black cumin-seeds, and a piece of plant used in
washing. His communication is thus interpreted. The fan, being called
mirwahah, a word derived from a root which has among its meanings that of
( going to any place in the evening,' signified his wish to pay her an evening
visit : the flowers, that the interview should be in her garden : the tassel,
being called shurrabeh, that they should have sharab (or wine) : the sugar-candy,
being termed sukkar nebat, and nebat also signifying ( we will pass the night/
denoted his desire to remain in her company until the morning : and the
piece of cord, that they should be entertained by music. The interpretation
of her answer is as follows. The piece of an aloe-plant, which is called
sabbarah (from sabr, which signifies patience — because it will live for many
months together without water), implied that he must wait : the three black
cumin-seeds explained to him that the period of delay should be three
nights : and the plant used in washing informed him that she should then
have gone to the bath, and would meet him."

Similar sign language occurs in Swynnerton, Indian Nights' Entertainments,
p. 167 et seq. See also Stein and Grierson, Hatims Tales, 1923, pp. 21, 22,
where in the story of the goldsmith the lady turns her back, shows a mirror,
throws some water, a posy of flowers and a hair out of the window. Finally
she scratches the sill of the window with an iron stiletto. All this means that
someone else was in the room, but that he can meet her by the water-drain in

82 THE OCEAN OF STORY

guessed the riddle, and said to him 2 : " By letting drop a
flower with her tooth she made a sign to you that you were
to go to this temple rich in flowers, called Pushpadanta, and
wait there ; so you had better go now." When he heard this
and knew the meaning of the sign, the youth forgot his grief.
Then he went into that temple and remained there. The
princess on her part also went there, giving as an excuse
that it was the eighth day of the month, and then entered the
inner shrine in order to present herself alone before the god ;
then she touched her lover, who was behind the panel of the
door, and he suddenly springing up threw his arms round her
neck. She exclaimed : " This is strange ; how did you guess
the meaning of that sign of mine ? J' He replied : "It was

the garden and must be prepared to file through iron railings. At the moment
she was combing her hair.

The ancient Peruvians used knotted strings, called quipus, in a most
elaborate manner, the colour chosen usually denoting objects and the knots
numbers, The system is still found in the north of South America. For
full details and excellent illustrations see J. L. Locke, The Ancient Quipu,
Amer. Mus. Nat. Hist, New York, 1923.

The Australian message-stick is merely an aid to memory when conveying
a message. In China chopsticks are sometimes used as a means of giving
instructions in code, but here we are nearly touching on signalling in the
modern sense of the word, which is outside our note.

The language of signs has a distinct connection with the British rule
in India, for it was employed by the natives at the outbreak of the Indian
Mutiny. In 1856 mysterious chupattees, or griddle-cakes, were circulated from
village to village, while among the regiments a lotus-flower was passed round.
Each man took it, looked at it and passed it on. The exact meaning of these
symbols has never been explained. See " Secret Messages and Symbols used
in India," Journ. Bihar and Orissa Research Soc, 1919* vol. v, pp. 451, 452.
W. Crooke, the author of this article, gives instances of the use of sticks, twigs,
spears, arrows, etc., used symbolically. After referring to the Nights he says
that in India a leaf of pawn with betel and sweet spices inside, accompanied
by a certain flower, means, " I love you." If much spice is put inside the leaf
and one corner turned down in a peculiar way, it signifies " Come." If turmeric
is added it means, " I cannot come," while the addition of a piece of charcoal
means, " Go, I have done with you." (See T. H. Lewin, The Wild Races of
South-Eastern India, p. 123.) — n.m.p.

1 Cf. the first story in the Vetala Panchavimsati, Chapter LXXV 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.

DEVADATTA WINS HIS WISH 83

my preceptor that found it out, not I." Then the princess
flew into a passion and said, " Let me go ; you are a dolt,"
and immediately rushed out of the temple, fearing her secret
would be discovered. Devadatta on his part went away, and
thinking in solitude on his beloved, who was no sooner seen
than lost to his eyes, was in such a state that the taper of his
life was well-nigh melted away in the fire of bereavement.
Siva, who had been before propitiated by him, commanded
an attendant of his, of the name of Panchasikha, to procure
for him the desire of his heart. That excellent Gana thereupon
came and consoled him, and caused him to assume the dress
of a woman, and he himself wore the semblance of an aged
Brahman. Then that worthy Gana went with him to King
Susarman, the father of that bright- eyed one, and said to
him : " My son has been sent away somewhere,1 I go to seek
him ; accordingly I deposit with thee this daughter-in-law
of mine; keep her safely, O king." Hearing that, King
Susarman, afraid of a Brahman's curse, took the young man
and placed him in his daughter's guarded seraglio, supposing
him to be a woman. Then after the departure of Panchasikha
the Brahman dwelt in woman's clothes in the seraglio of his
beloved, and became her trusted confidant. Once on a time
the princess was full of regretful longing at night, so he
discovered himself to her and secretly married her by the
gdndharva form of marriage.2 And when she became preg-
nant that excellent Gana came on his thinking of him only,
and carried him away at night without its being perceived.
Then he quickly rent off from the young man his woman's
dress, and in the morning Panchasikha resumed the sem-
blance of a Brahman ; and going with the young man to the
King Susarman he said : " O king, I have this day found my
son ; so give me back my daughter-in-law." Then the king,
supposing that she had fled somewhere at night, alarmed at
the prospect of being cursed by the Brahman, said this to his
ministers : " This is no Brahman ; this is some god come to
deceive me, for such things often happen in this world.

1 The Durgaprasad text reads prositak, thus making a better reading:
"my son is abroad somewhere." — n.m.p.

2 See note at the end of this chapter. — n.m.p.

84 THE OCEAN OF STORY

3a. Indra and King &ivi

"So in former times there was a king named Sivi, self-
denying, compassionate, generous, resolute, the protector of
all creatures ; and in order to beguile him Indra assumed
the shape of a hawk, and swiftly pursued Dharma,1 who by
magic had transformed himself into a dove. The dove in
terror went and took refuge in the bosom of Sivi. Then the
hawk addressed the king with a human voice : ' O king, this
is my natural food; surrender the dove to me, for I am
hungry. Know that my death will immediately follow if you
refuse my prayer ; in that case where will be your righteous-
ness ? ' Then Sivi said to the god : ' This creature has fled
to me for protection, and I cannot abandon it, therefore I
will give you an equal weight of some other kind of flesh.'
The hawk said : ' If this be so, then give me your own flesh.'
The king, delighted, consented to do so. But as fast as he cut
off his flesh and threw it on the scale, the dove seemed to
weigh more and more in the balance. Then the king threw
his whole body on to the scale, and thereupon a celestial
voice was heard : ' Well done ! This is equal in weight to the
dove.' Then Indra and Dharma abandoned the form of
hawk and dove and, being highly pleased, restored the body
of King Sivi whole as before, and after bestowing on him
many other blessings they both disappeared. In the same
way this Brahman is some god that has come to prove me." 2

1 The god of justice.

2 Benfey considers this story as Buddhistic in its origin. In the Memoires
sur les Contrees Occidentales traduits du Sanscrit par Hiouen Tlisang 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 ; cf. also Campbell's West
Highland Tales, vol. i, tale xvi, p. 239). M. Leveque (Les Mythes el 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, minimee custodia villae,
Quern Dls hospitibus domini mactare parabant :
Ille celer penna tardos aetate fatigat,
Eluditque diu, tandemque est visus ad ipsos
Confugisse deos. Superi vetuere necari."

See also Gubernatis, Zoological Mythology, vol. ii, pp. 187, 297 and 414

MALYAVAN'S AUSTERITIES 85

3. Story of Pushpadanta

Having said this to his ministers, that King Susarman
of his own motion said to that excellent Gana that had
assumed the form of a Brahman, prostrating himself before
him in fear : " Spare me. That daughter-in-law of thine was
carried off last night. She has been taken somewhere or other
by magic arts, though guarded night and day." Then the
Gana, who had assumed the Brahman's semblance, pretend-
ing to be with difficulty won over to pity him, said : " If
this be so, king, give thy daughter in marriage to my son."
When he heard this, the king, afraid of being cursed, gave
his own daughter to Devadatta ; then Panchasikha departed.
Then Devadatta having recovered his beloved, and that in
an open manner, flourished in the power and splendour of
his father-in-law, who had no son but him. And in course
of time Susarman anointed the son of his daughter by
Devadatta, Mahidhara by name, as successor in his room,
and retired to the forest. Then having seen the prosperity
of his son, Devadatta considered that he had attained all
his objects, and he too, with the princess, retired to the forest.
There he again propitiated Siva, and having laid aside his
mortal body, by the special favour of the god he attained
the position of a Gana. Because he did not understand the
sign given by the flower dropped from the tooth of his be-
loved, therefore he became known by the name of Pushpa-
danta in the assembly of the Ganas. And his wife became a
doorkeeper in the house of the goddess, under the name of
Java. This is how he came to be called Pushpadanta. Now
hear the origin of my name.

4. Story of Mdlyavdn

Long ago I was a son of that same Brahman called
Govindadatta, the father of Devadatta, and my name was

and compare how the Persian hero Hatim Tai cuts a slice of flesh from his
own thigh to feed a wolf who was in pursuit of a milch-doe. See Clouston's
Popular Tales and Fictions, vol. i, pp. 241, 242, and especially the article
by Dames and Joyce in Man, Feb. 1913, pp. 17-19- — n.m.p.

86 THE OCEAN OF STORY

Somadatta. I left my home indignant for the same reason
as Devadatta, and I performed austerities on the Himalaya,
continually striving to propitiate Siva with offerings of many
garlands. The god of the moony crest, being pleased, revealed
himself to me in the same way as he did to my brother, and
I chose the privilege of attending upon him as a Gana, not
being desirous of lower pleasures. The husband of the daughter
of the mountain, that mighty god, thus addressed me :
" Because I have been worshipped by thee with garlands of
flowers growing in trackless forest regions, brought with
thy own hand, therefore thou shalt be one of my Ganas, and
shalt bear the name of Malyavan." Then I cast off my mortal
frame and immediately attained the holy state of an attend-
ant on the god. And so my name of Malyavan was bestowed
upon me by him who wears the burden of the matted locks,1
as a mark of his special favour. And I, that very Malyavan,
have once more, O Kanabhuti, been degraded to the state of
a mortal, as thou seest, owing to the curse of the daughter
of the mountain ; therefore do thou now tell me the tale told
by Siva, in order that the state of curse of both of us may
cease.

1 I.e. Siva.

THE GANDHARVA MARRIAGE 87

NOTE ON THE GANDHARVA FORM OF MARRIAGE

This form of marriage occurs in the Ocean of Story more frequently than
any other. This may be due to the fact that our heroes are usually warriors
and belong, therefore, to the Kshatriya caste, and it is for this caste that
the gandharva form of marriage is particularly recommended.

The name of the marriage is taken from the Gandharvas, who are spirits
of the air, and are, moreover, very fond of beautiful women. Thus the
nature of the marriage is explained — the only witnesses are the spirits of
the air, and the marriage itself is due to sexual attraction, sometimes quite
sudden and unpremeditated.

In the course of the present work the gandharva form of marriage occurs
about a dozen times, and the context usually shows that those who parti-
cipated realised a certain irregularity in their action, although they knew
that they were "within the law."

Thus we read "... and secretly married her by the ...";"... and
secretly made her his wife by the ...";"... then they both became
eager for the . . . " ; "... made the fair one forget her modesty, and
married her by the ..."

Manu {Sacred Books of the East, vol. xxv, by Biihler, 1886) first refers
to this form of marriage in iii, 21-26, pp. 79-80. Speaking of the four
original castes, or varnas (Brahmans, Kshatriyas, Vaisyas and Sudras), he
says that they use eight marriage rites — viz. brahma, daiva, arsha, prajapatya,
asura, gandharva, rakshasa and paisacha; and (23) that the first six are
lawful for a Brahman, and the last four for a Kshatriya, and the same
four, excepting the rakshasa rite, for a Vaisya and a Sudra. Each rite is
briefly described, and (in 32) we read : " The voluntary union of a maiden
and her lover one must know (to be) the gandharva rite, which springs
from desire and has sexual intercourse for its purpose." Later we learn
that of the eight rites the first four are blameless and the last four blamable,
and that (41) from the latter spring sons who are cruel and speakers of
untruth, who hate the Veda and the sacred law.

In the introduction to Sir R. F. Burton's Vikram and the Vampire, 1870,
the dancing-girl Vasantasena marries the devotee by the gandharva rite.
Burton adds the following note (p. 28): — "This form of matrimony was
recognised by the ancient Hindus, and is frequent in books. It is a kind
of Scotch wedding — ultra-Caledonian — taking place by mutual consent,
without any form or ceremony. The Gandharvas are heavenly minstrels of
Indra's court, who are supposed to be witnesses."

In his Principles of Hindu and Mohammedan Law, I860, Sir W. H.
Macnaghten (p. 6*3) states that the gandharva form of marriage is " peculiar
to the military tribe" (i.e. Kshatriyas), and suggests that the indulgence
may have originated in principles similar to those by which, according both
to the civil and English laws, soldiers are permitted to make nuncupative

88 THE OCEAN OF STORY

wills, and to dispose of their property without those forms which the law
requires in other cases.

John D. Mayne, dealing with the question in his Treatise on Hindu Law
and Usage, 1878, compares the rakshasa and gandharva forms of marriage.
He considers the latter is better than the former in that it assumes a state
of society in which a friendly, though perhaps stealthy, intercourse was
possible between man and woman before their union, and in which the
inclinations of the female were consulted. He points out that in neither
form of marriage was there anything to show that permanence was a
necessary element in either transaction (pp. 66, 67). Speaking further
on the subject Mayne says (p. 70) that the validity of a gandharva marriage
was established in court in 1817, but that the definition seems to imply
nothing more or less than fornication.

Sripati Roy in his Customs and Customary Law in British India. Tagore Law
Lectures, 1908, 1911, deals with the subject on pp. 288, 289-

He states that the form of marriage is still prevalent among rajahs
and chiefs, and that the ceremony consists in an exchange of garlands and
flowers between the bride and bridegroom, without a nuptial tie, homam,
and without the customary token of legal marriage, called pustelu, being
tied round the neck of the bride. This form seems very similar to the
svayamvara mentioned twice in the Ocean of Story, in which a garland is
thrown on the neck of the favoured suitor. Readers will also remember
the incident in the story of u Nala and Damayanti."

In conclusion I would quote the classical example of the gandharva form
of marriage which occurs in the Mahdbharata (section lxxiii, "Adiparva"),
where King Dushyanta tries to persuade Princess Sakuntala with these
words : u Let the whole of my kingdom be thine to-day, O beautiful one !
Come to me, O timid one, wedding me, O beautiful one, according to the
gandharva form! O thou of tapering thighs! of all forms of marriage, the
gandharva one is regarded as the first."

Sakuntala demurs and speaks of fetching her father; whereupon King
Dushyanta quotes Manu on the eight forms of marriage and shows she
need have no apprehensions on the step he wants her to take as it is
sanctioned by religion. She is persuaded, but stipulates that her son
shall become the heir-apparent. This being agreed upon, the marriage
takes place there and then. The king departs with a promise to send
for Sakuntala later.

Her father, Kanva, returns, and Sakuntala, filled with a sense of shame,
does not go out to meet him. Her father, however, by his spiritual know-
ledge, already knows all that has happened, and addresses her: "Amiable
one, what hath been done by thee to-day in secret, without having waited
for me — viz. intercourse with man — hath not been destructive of thy virtue.
Indeed, union according to the gandharva form of a wishful woman with
a man of sexual desire, without mantras of any kind, it is said, is the best
for Kshatriyas . . ." (translated by P. C. Roy, new edition, 191 9, etc.,
part ii, pp. 150, 151, 152).

The Gandharvas are described in Appendix I of this volume. — n.m.p.

CHAPTER VIII

IN accordance with this request of Gunadhya that heavenly
[MI] tale consisting of seven stories was told by Kanabhuti
in his own language, and Gunadhya for his part using
the same Paisacha language threw them into seven hundred
thousand couplets in seven years ; and that great poet, for
fear that the Vidyadharas should steal his composition,
wrote it with his own blood in the forest, not possessing ink.
And so the Vidyadharas, Siddhas and other demigods came
to hear it, and the heaven above where Kanabhuti was recit-
ing was, as it were, continually covered with a canopy. And
Kanabhuti, when he had seen that great tale composed
by Gunadhya, was released from his curse and went to his
own place. There were also other Pisachas that accompanied
him in his wanderings : they too, all of them, attained heaven,
having heard that heavenly tale. Then that great poet
Gunadhya began to reflect : u I must make this Great Tale 1
of mine current on the earth, for that is the condition that
the goddess mentioned when she revealed how my course
would end. Then how shall I make it current ? To whom
shall I give it ? " Then his two disciples who had followed
him, one of whom was called Gunadeva, and the other
Nandideva, said to him : " The glorious Satavahana alone
is a fit person to give this poem to, for, being a man of taste,
he will diffuse the poem far and wide, as the wind diffuses the
perfume of the flower." " So be it," said Gunadhya, and
gave the book to those two accomplished disciples and sent
them to that king with it ; and went himself to that same
Pratishthana, but remained outside the city in the garden
planted by the goddess, where he arranged that they should
meet him. And his disciples went and showed the poem to
King Satavahana, telling him at the same time that it was
the work of Gunadhya. When he heard that Paisacha

1 Brihat-Katha.

90 THE OCEAN OF STORY

language and saw that they had the appearance of Pisachas,
that king, led astray by pride of learning, said with a sneer :
" The seven hundred thousand couplets are a weighty
authority, but the Paisacha language is barbarous, and the
letters are written in blood. Away with this Paisacha tale."
Then the two pupils took the book and returned by the
way which they had come, and told the whole circumstance
to Gunadhya. Gunadhya for his part, when he heard it, was
immediately overcome with sorrow. Who indeed is not inly
grieved when scorned by a competent authority ? Then he
went with his disciples to a craggy hill at no great distance,
in an unfrequented but pleasant spot, and first prepared a
consecrated fire cavity. Then he took the leaves one by one,
and after he had read them aloud to the beasts and birds,
he flung them into the fire, while his disciples looked on
with tearful eyes. But he reserved one story, consisting of
one hundred thousand couplets, containing the history of
Naravahanadatta, for the sake of his two disciples, as they
particularly fancied it. And while he was reading out and
burning that heavenly tale, all the deer, boars, buffaloes
and other wild animals came there, leaving their pasturage,
and formed a circle round him, listening with tears in their
eyes, unable to quit the spot.1

In the meanwhile King Satavahana fell sick. And the
physicians said that his illness was due to eating meat want-
ing in nutritive qualities. And when the cooks were scolded
for it they said : " The hunters bring in to us flesh of this
kind." And when the hunters were taken to task they said :
"Ona hill not very far from here there is a Brahman reading,
who throws into a fire every leaf as soon as he has read it ; so
all the animals go there and listen, without ever grazing ; they
never wander anywhere else ; consequently this flesh of theirs
is wanting in nutritive properties on account of their going
without food." When he heard this speech of the hunters
he made them show him the way, and out of curiosity went
in person to see Gunadhya, and he beheld him, owing to his
forest life, overspread with matted locks that looked like the
smoke of the fire of his curse, that was almost extinguished.

1 Compare the story of Orpheus.

ONLY ONE TALE SAVED 91

Then the king recognised him as he stood in the midst
of the weeping animals, and after he had respectfully saluted
him, he asked him for an explanation of all the circum-
stances. That wise Brahman then related to the king in the
language of the demons his own history as Pushpadanta,
giving an account of the curse and all the circumstances
which originated the descent of the tale to earth. Then the
king, discovering that he was an incarnation of a Gana,
bowed at his feet, and asked him for that celestial tale that
had issued from the mouth of Siva. Then Gunadhya said
to that King Satavahana : tcO king ! I have burnt six tales
containing six hundred thousand couplets ; but there is one
tale consisting of a hundred thousand couplets, take that,1
and these two pupils of mine shall explain it to you." So
spake Gunadhya and took leave of the king, and then by
strength of devotion laid aside his earthly body and, released
from the curse, ascended to his own heavenly home. Then the
king took that tale which Gunadhya had given, called Brihat
Kathd, containing the adventures of Naravahanadatta, and
went to his own city. And there he bestowed on Gunadeva
and Nandideva, the pupils of the poet who composed that tale,
lands, gold, garments, beasts of burden, palaces and treasures.
And having recovered the sense of that tale with their help,
Satavahana composed the book named Kathapitha, in order
to show how the tale came to be first made known in the
Paisacha language. Now that tale was so full of various
interest that men were so taken with it as to forget the tales
of the gods, and after producing that effect in the city it
attained uninterrupted renown in the three worlds.

1 It is unnecessary to remind the reader of the story of the Sibyl.

92 THE OCEAN OF STORY

NOTE ON THE PAISACHI LANGUAGE

As the Pisachas are dealt with in Appendix I at the end of this volume
(see p. 205), it is only the so-called " Paisachi," or language of the Pisachas,
with which we are here concerned.

The language of the Pisachas is described as a kind of gibberish, and
hence natives call the English language pisacha-bhasha, or "goblin language,"
as to them it appears only as gibberish.

In the Mahabharata the Pisachas are described as a human race inhabiting
N.W. India, the Himalaya and Central Asia. Moreover, Kashmir tradition
connects their original home with an oasis in the Central Asian desert.
There are two distinct streams of tradition concerning the language spoken
by this tribe. The first is that in our text, while the other is derived from
the works of Indian grammarians.

The first of these, Vararuchi {circa sixth century a.d.), familiar to us from
the Ocean of Story, speaks of only one Paisachi dialect, but by the time of
Markandeya (seventeenth century) the number had increased to thirteen.
This, however, includes many dialects which had no connection with Paisachi.
Accordingly Sir George Grierson (see article " Pisachas," Hastings' Ency.
Bel. Eth., vol. x, pp. 43-45) considers it safest to accept the statement of
Hemachandra (thirteenth century), who states that there were at most
three varieties. Although the later grammarians assign different localities
all over India as to where the language was spoken, there is only one
locality on which they are all agreed — namely, Kekaya, a country on the east
bank of the Indus, in the N.W. Panjab.

Markandeya considers the Kekaya Paisachi to be without doubt the
language of the Brihat-Katha, and consequently of the Ocean of Story, and
makes quotations in support of his theory. As the forms of the dialect as
described by Vararuchi closely agree with the Kekaya Paisachi, we may
conclude that the language in our text belonged to the extreme N.W. corner
of modern India. All scholars, however, are not agreed on this point.

From a passage in Rajasekhara's (see No. 7 in list given below)
Kavyamlmamsa Konow infers that in the ninth century the country in the
neighbourhood of the Vindhya range was considered as the home of the
old dialect of the Brihat-Katha. Grierson (see notes below), however, shows
that there were two distinct schools, an eastern and a western one, and it
is of the greatest importance to keep these strictly apart when attempting
to determine the home of Paisachi.

Readers wishing to study the different theories and to obtain further
general information on the subject should see the following: —

1. G. A. Grierson, "Pisaca = '12/xo<£ayos," in Journ. Roy. As. Soc, 1905,
p. 285 et seq.

2. S. Konow, "The Home of Paisaci," Zeitschrift der deutschen morgen-
Idndischen Gesellschaft, 1910, lxiv, p. 95 et seq.

THE PAISACHI LANGUAGE 93

3. G. A. Grierson, " Pisacas in the Mahabharata," in Festschrift fir Vilhelm
Thomsen, Leipzig, 1912, p. 138 et seq.

4. G. A. Grierson, " PaisacI, Pisacas, and ■ Modern Pisacha,' " in Zeit. der
deuts. morg. Gesell., 1912, lxvi, p. 68.

5. A. A. Macdonell and A. B. Keith, Fedic Index of Names and Subjects,
London, 1912, vol. i, p. 533.

6. G. A. Grierson, Linguistic Survey of India : the Dardic or Pisacha
Languages, Calcutta Government Press, 1919-

7. S. Konow, "Rajasekhara and the Home of PaisacI," in Journ. Roy.
As. Soc, April 1921, pp. 244-246.

8. G. A. Grierson, "Rajasekhara and the Home of PaisacI," in Journ. Roy.
As. Soc, July 1921, pp. 424-428.

9. A. B. Keith, Classical Sanskrit Literature, Heritage of India Series, ] 923,
pp. 90, 91. (Keith considers Grierson's reply to Konow ineffective.)— n.m.p.

BOOK II: KATHAMUKHA

This nectarous tale sprang in old time from the mouth of Siva,
set in motion by his love for the daughter of the Himalaya, as
the nectar of immortality sprang from the sea when churned by
the mountain Mandara. Those who drink eagerly the nectar
of this tale have all impediments removed and gain prosperity,
and by the favour of Siva attain, while living upon earth, the
high rank of gods.

CHAPTER IX

INVOCATION

MAY the water of Siva's sweat, fresh from the em-
brace of Gaurl,1 which the God of Love when afraid
of the fire of Siva's eye employs as his aqueous
weapon, protect you.

Listen to the following tale of the Vidyadharas, which the
excellent Gana Pushpadanta heard on Mount Kailasa from
the god of the matted locks, and which Kanabhiiti heard on
the earth from the same Pushpadanta after he had become
Vararuchi, and which Gunadhya heard from Kanabhuti, and
Satavahana heard from Gunadhya.

Story of Udayana, King of Vatsa

[M] There is a land2 famous under the name of Vatsa,
that appears as if it had been made by the Creator as an
earthly rival to dash the pride of heaven. In the centre of it
is a great city named Kausambi, the favourite dwelling-place
of the Goddess of Prosperity ; the ear-ornament, so to speak,

1 I.e. Durga.

2 At last the Ocean of Story really commences. — n.m.p.

SATANIKA AND HIS SON 95

of the earth. In it dwelt a king named Satanika, sprung from
the Pandava family ; he was the son of Janamejaya, and the
grandson of King Parikshit, who was the great-grandson of
Abhimanyu. The first progenitor of his race was Arjuna,
the might of whose strong arm was tested in a struggle with
the mighty arms of Siva x ; his wife was the earth, and also
Vishnumati his queen : the first produced jewels, but the
second did not produce a son. Once on a time, as that king
was roaming about in his passion for the chase, he made
acquaintance in the forest with the hermit Sandilya. That
worthy sage, finding out that the king desired a son, came
to Kausambi and administered to his queen an artfully
prepared oblation 2 consecrated with mystic verses. Then he
had a son born to him called Sahasranika. And his father
was adorned by him as excellence is by modesty. Then in
course of time Satanika made that son crown prince and,
though he still enjoyed kingly pleasures, ceased to trouble
himself about the cares of government. Then a war arose
between the gods and Asuras, and Indra sent Matali as a
messenger to that king begging for aid. Then he committed
his son and his kingdom to the care of his principal minister,
who was called Yogandhara, and his commander-in-chief,
whose name was Supratlka, and went to Indra with Matali
to slay the Asuras in fight. That king, having slain many
Asuras, of whom Yamadamshtra was the chief, under the
eyes of Indra, met death in that very battle. The king's body
was brought back by Matali, and the queen burnt herself with
it, and the royal dignity descended to his son Sahasranika.
Wonderful to say, when that king ascended his father's
throne the heads of the kings on every side of his dominions
were bent down with the weight. Then Indra sent Matali,
and brought to heaven that Sahasranika, as being the son
of his friend, that he might be present at the great feast which

1 I believe this refers to Arjuna's combat with the god when he had
assumed the form of a Kirata, or mountaineer. Siva is here called Tripurari,
the enemy or destroyer of Tripura. Dr Brockhaus renders it quite differently.

2 Composed of rice, milk, sugar and spices. For similar child-giving

drinks see L. B. Day's Folk-Tales of Bengal, p. 187, and Knowles' Folk-Tales
of Kashmir, pp. 131 and 41 6. Cf also the child-giving mango in Freer's Old
Deccafi Bays, p. 254. — n.m.p.

96 THE OCEAN OF STORY

he was holding to celebrate his victory over his foes. There
the king saw the gods, attended by their fair ones, sporting
in the garden of Nandana, and desiring for himself a suitable
wife, fell into low spirits. Then Indra, perceiving this desire
of his, said to him : " King, away with despondency ; this
desire of thine shall be accomplished. For there has been
born upon the earth one who was long ago ordained a suitable
match for thee. For listen to the following history, which I
now proceed to relate to thee : —

"Long ago I went to the Court of Brahma in order to
visit him, and a certain Vasu named Vidhuma followed me.
While we were there an Apsaras named Alambusha came to
Udayanas see Brahma, and her robe was blown aside by
Parents the wind. And the Vasu when he beheld her

was overpowered by love, and the Apsaras too had her eyes
immediately attracted by his form. The lotus-sprung god1
when he beheld that looked me full in the face, and I, know-
ing his meaning, in wrath cursed those two : ' Be born, you
two shameless creatures, into the world of mortals, and
there become man and wife.' That Vasu has been born as
thou, Sahasranika, the son of Satanlka, an ornament to the
race of the moon. And that Apsaras too has been born in
Ayodhya, as the daughter of King Kritavarman, Mrigavati
by name, she shall be thy wife."

By these words of Indra the flame of love was fanned in
the passionate 2 heart of the king and burst out into full
blaze ; as a fire when fanned by the wind. Indra then dis-
missed the king from heaven with all due honour in his own
chariot, and he set out with Matali 3 for his capital. But as
he was starting the Apsaras Tilottama said to him out of
affection : " King, I have somewhat to say to thee ; wait a
moment." But he, thinking on Mrigavati, went off without
hearing what she said ; then Tilottama in her rage cursed him :
" King, thou shalt be separated for fourteen years from her
who has so engrossed thy mind that thou dost not hear my

1 Brahma. He emerges from a lotus growing from the navel of Vishnu.

2 In the word sasnehe there is probably a pun, sneha meaning "love/'
and also "oil."

3 The charioteer of Indra.

TILOTTAMA'S CURSE FULFILLED 97

speech." Now Matali heard that curse, but the king, yearning
for his beloved, did not. In the chariot he went to Kausambi,
but in spirit he went to Ayodhya. Then the king told with
longing heart all that he had heard from Indra with reference
to Mrigavati to his ministers, Yogandhara and the others ;
and not being able to endure delay, he sent an ambassador
to Ayodhya to ask her father Kritavarman for the hand
of that maiden. And Kritavarman having heard from the
ambassador his commission, told in his joy the Queen
Kalavati, and then she said to him : " King, we ought cer-
tainly to give Mrigavati to Sahasranika, and, I remember,
a certain Brahman told me this very thing in a dream."
Then in his delight the king showed to the ambassador
Mrigavati 's wonderful skill in dancing, singing and other
accomplishments, and her matchless beauty ; so the King
Kritavarman gave to Sahasranika that daughter of his who
was unequalled as a mine of graceful arts, and who shone like
an incarnation of the moon. That marriage of Sahasranika
and Mrigavati was one in which the good qualities of either
party supplemented those of the other, and might be
compared to the union of learning and intelligence.

Not long after sons were born to the king's ministers ;
Yogandhara had a son born to him named Yaugandharayana ;
and Supratika had a son born to him named Human vat.
Tilottamas And to the king's master of the revels was born
Curse fulfilled a son named Vasantaka. Then in a few days
Mrigavati became slightly pale and promised to bear
a child to King Sahasranika. And then she asked the
king, who was never tired of looking at her, to gratify her
longing x by filling a tank of blood for her to bathe in.2

1 On the curious motif of the longings of pregnancy see Appendix III
at the end of the volume. — n.m.p.

2 For illustrations of this bath of blood see Dunlop's Liebrecht, p. 135,
and the note at the end of the book. The story of "Der arme Heinrich,"
to which Liebrecht refers, is to be found in the sixth volume of Simrock's

Deutsche VolksbUcher. Compare also the story of " Amys and Amylion," Ellis'

Early English Romances, pp. 597, 598 ; the Pentamerone of Basile (ninth diversion,
third day ; Burton, vol. ii, p. 318); Prym and Socin's Syrische Marchen, p. IS ;
Grohmann's Sagen aus Bohmen, p. 268 ; Gonzenbach's Sicilianische Marchen,
p. 354, with Dr Kohler's notes ; and Schiefner and Ralston's Tibetan Tales,

98 THE OCEAN OF STORY

Accordingly the king, who was a righteous man, in order to
gratify her desire, had a tank filled with the juice of lac and
other red extracts, so that it seemed to be full of blood. And
while she was bathing in that lake, and covered with red dye,
a bird of the race of Garuda 1 suddenly pounced upon her
and carried her off, thinking she was raw flesh. As soon as
she was carried away in some unknown direction by the bird
the king became distracted, and his self-command forsook
him as if in order to go in search of her. His heart was so
attached to his beloved that it was in very truth carried off
by that bird, and thus he fell senseless upon the earth. As
soon as he had recovered his senses, Matali, who had dis-
covered all by his divine power, descended through the air
and came where the king was. He consoled the king, and told
him the curse of Tilottama with its destined end, as he had
heard it long ago, and then he took his departure. Then the
king, tormented with grief, lamented on this wise : " Alas, my

p. 60 ; Trumbull, in The Blood Covenant, p. 116 et seq.y notes that the blood-
bath was considered a cure for leprosy from ancient Egypt to the Middle
Ages. For numerous strange examples see Strack, Das Blut im Glauben und
Aberglauben der Menschheit, Miinchen, 1900.

The belief in the magical properties and general potency of blood, both
human and animal, is nearly universal. Besides the blood-covenant, the power
contained in blood is acquired by drinking, external application, and being
baptized in blood. In China charms against disease are written in blood.
For full details see H. W. Robinson's article, " Blood," in Hastings' Ency. Rel.
Eth, vol. ii, p. 714 et seq.

In German folk-tales (Grimm, Household Tales, i, 396) leprosy is cured
by bathing in the blood of innocent maidens. The blood of virgins appears
to have been especially potent, for Constantine the Great was advised to bathe
in children's blood to cure a certain complaint, but owing to the parents' cries
he decided not to do it, with the result that he was miraculously cured.
Crooke (Folk-Lore of Northern India, vol. ii, pp. 172, 173) relates actual facts
to show how largely such beliefs prevail in India: "In 1870 a Musalman
butcher losing his child was told by a Hindu conjurer that if he washed his
wife in the blood of a boy his next infant would be healthy. To ensure this
result a child was murdered. A similar case occurred in MuzafFarnagar, where
a child was killed and the blood drunk by a barren woman." About 1896 at
the same locality " a childless Jat woman was told that she would attain her
desire if she bathed in water mixed with the blood of a Brahman child. A
Hindu coolie at Mauritius bathed in and drank the blood of a girl, thinking
that thereby he would be gifted with supernatural powers." — n.m.p.

1 See note at the end of this chapter. — n.m.p.

THE BIRTH OF UDAYANA 99

beloved, that wicked Tilottama has accomplished her desire."
But having learned the facts about the curse, and having
received advice from his ministers, he managed, though with
difficulty, to retain his life through hope of a future reunion.

But that bird which had carried off Mrigavati, as soon
as it found out that she was alive, abandoned her, and, as fate
would have it, left her on the mountain where the sun rises.
And when the bird let her drop and departed, the queen,
distracted with grief and fear, saw that she was left un-
protected on the slope of a trackless mountain. While she was
weeping in the forest, alone, with only one garment to cover
her, an enormous serpent rose up and prepared to swallow
her. Then she for whom prosperity was reserved in the future
was delivered by some heavenly hero who came down and
slew the serpent and disappeared almost as soon as he was
seen. Thereupon she, longing for death, flung herself down
in front of a wild elephant, but even he spared her as if out
of compassion. Wonderful was it that even a wild beast did
not slay her when she fell in his way ! Or rather it was not
to be wondered at. What cannot the will of Siva effect ?

Then the girl, tardy with the weight of her womb, desiring
to hurl herself down from a precipice, and thinking upon
that lord of hers, wept aloud ; and a hermit's son, who
The Birth of had wandered there in search of roots and fruits,
Udayana hearing that, came up, and found her looking like
the incarnation of sorrow. And he, after questioning the
queen about her adventures, and comforting her as well as
he could, with a heart melted with compassion led her off to
the hermitage of Jamadagni. There she beheld Jamadagni,
looking like the incarnation of comfort, whose brightness so
illumined the eastern mountain that it seemed as if the
rising sun ever rested on it. When she fell at his feet, that
hermit who was kind to all who came to him for help, and
possessed heavenly insight, said to her who was tortured with
the pain of separation : " Here there shall be born to thee,
my daughter, a son who shall uphold the family of his father,
and thou shalt be reunited to thy husband; therefore weep
not." When that virtuous woman heard that speech of the
hermit's she took up her abode in that hermitage, and

100 THE OCEAN OF STORY

entertained hope of a reunion with her beloved. And some days
after the blameless one gave birth to a charmingly beautiful
son, as association with the good produces good manners.
At that moment a voice was heard from heaven : " An
august king of great renown has been born, Udayana by
name, and his son shall be monarch of all the Vidyadharas."
That voice restored to the heart of Mrigavati joy which she
had long forgotten. Gradually that boy grew up to size and
strength in that grove of asceticism, accompanied by his own
excellent qualities as playmates. And the heroic child had
the sacraments appropriate to a member of the warrior caste
performed for him by Jamadagni, and was instructed by him
in the sciences and the practice of archery. And out of love
for him Mrigavati drew off from her own wrist, and placed
on his, a bracelet marked with the name of Sahasranika.

Then that Udayana, roaming about once upon a time in
pursuit of deer, beheld in the forest a snake that had been
forcibly captured by a Savara.1 And he, feeling pity for the
Savara and beautiful snake, said to that Savara : " Let go
the Snake this snake to please me." Then that Savara said :
" My lord, this is my livelihood, for I am a poor man, and I
always maintain myself by exhibiting dancing snakes. The
snake I previously had having died, I searched through the
great wood, and finding this one, overpowered him by charms
and captured him." When he heard this, the generous Udayana
gave that Savara the bracelet which his mother had bestowed
on him, and persuaded him to set the snake at liberty. The
Savara took the bracelet and departed, and then the snake,
being pleased with Udayana, bowed before him and said as
follows : — " I am the eldest brother of Vasuki,2 called Vasu-
nemi : receive from me, whom thou hast preserved, this
lute, sweet in the sounding of its strings, divided according
to the division of the quarter-tones, and betel leaf, together
with the art of weaving unfading garlands and adorning
the forehead with marks that never become indistinct."
Then Udayana, furnished with all these, and dismissed by

1 A wild mountaineer. Dr Buhler observes that the names of these
tribes are used very vaguely in Sanskrit story-books.

2 Sovereign of the snakes.

THE GRATEFUL SNAKE

101

the snake, returned to the hermitage of Jamadagni, raining
nectar, so to speak, into the eyes of his mother.1

In the meantime that Savara who had lighted on this
forest, and while roaming about in it had obtained the
bracelet from Udayana by the will of fate, was caught
attempting to sell this ornament, marked with the king's
name, in the market, and was arrested by the police, and

1 Eastern fiction abounds in stories of grateful and ungrateful snakes
We shall come across more such stories in later volumes of this work.
They are usually of Buddhist origin, and we find numerous snake stories
in the Jatakas {e.g. "The Saccarhkira," No. 73, which is found in vol. i, p. 177
et seq., of the Cambridge edition). In this story the snake is one of a
trio of grateful animals, and presents the hermit with forty crores of gold.
See the story of Aramacobha and the grateful snake in the Kathakoca
(Tawney's translation, p. 85 et seq.). In Kaden's Unter den Olivenb'dumen there
is a similar snake in the story of "Lichtmess." Compare the tale of the
goldsmith's adventure with the tiger, the ape and the snake in Katila wa
Dimna, and the Pali variant from the " Rasavahini Jambudlpa " story in The
Orientalist for November 1884. In some cases after the man has helped
the snake, the latter attempts to bite him, or forces from him some promise
of self-sacrifice at a later date.

For examples of such stories see Clouston's Eastern Romances, p. 231,
where in the Tamil Alakesa Katha is the story of the "Brahman and the
Rescued Snake." In this case the snake gives the jewel from its head,
which he is bidden to give his wife and then return to be devoured. On
the honest man's returning the snake repents of its ingratitude and gives
a second jewel. Compare the famous story of the snake in "Nala and
Damayanti." See also J. Jacob's JEsop, Ro. ii, 10, p. 40, and his Indian Fairy
Tales, pp. 246 and 247.

In the second story of Old Deccan Days (p. 21) a grateful cobra creates a
palace twenty-four miles square.

In Arabian fiction we find the grateful snake in the Nights (Burton,
vol. i, p. 173; vol. ix, p. 330). In both these stories the snake is rescued
from a pursuing dragon. See also Chauvin (op. cit., v, p. 5).

In Europe we find many stories of the grateful snake. In the Bohemian
version of M. Leger's Slav Tales, No. 15, the youngest son befriends a dog,
cat and serpent. The latter gives him a magic watch resembling Aladdin's
lamp. In the ninth of M. Dozon's Contes Albanais the reward is a stone
which, when rubbed, summons a black man who grants all desires. In a
popular Greek tale in Holin's collection the reward is a seal ring which, when
licked, summons a black man, as in the Albanian story. (See Clouston, Popular
Tales and Fictions, vol. i, pp. 226, 227, 228, 231, 321-325.)

Finally compare the tale of Guido and the Seneschal, entitled "Of
Ingratitude," in the Gesta Romanorum (Swan's edition, vol. ii, p. 141,
No. 39). — n.m.p.

102 THE OCEAN OF STORY

brought up in court before the King. Then King Sahasra-
nika himself asked him in sorrow whence he had obtained
the bracelet. Then that Savara told him the whole story of
his obtaining possession of the bracelet, beginning with his
capture of the snake upon the eastern mountain. Hearing
that from the Savara, and beholding that bracelet of his
beloved, King Sahasranika ascended the swing of doubt.

Then a divine voice from heaven delighted the king, who
was tortured with the fire of separation, as do the raindrops the
peacock when afflicted with the heat, uttering these words :
" Thy curse is at an end, O king, and that wife of thine,
Mrigavati, is residing in the hermitage of Jamadagni together
with thy son." Then that day at last came to an end, though
being made long by anxious expectation, and on the morrow
that King Sahasranika, making the Savara show him the
way, set out with his army for that hermitage on the eastern
mountain, in order quickly to recover his beloved wife.

THE GARUDA BIRD 103

NOTE ON THE GARUDA BIRD

The Garuda bird is the vehicle of Vishnu. It is described as half-man
and half-bird, having the head, wings, beak and talons of an eagle, and human
body and limbs, its face being white, its wings red and its body golden.

Garuda is the son of one of the daughters of Daksha. The account of
its miraculous birth and how it became the vehicle of Vishnu is given at the
beginning of the Mahabharata (I, xvi). Other adventures in its life, such as
the attempt to stop Ravana from abducting Sita, are described in the Ramdyana
and the Vishnu Purana.

As we shall see in Appendix I, Garuda is an enemy of the Nagas (snakes),
and in this connection it is interesting to note that in the well-known story
of "Sindbad the Sailor" the roc is represented as attacking gigantic snakes.
From Rig-Veda days it is obvious that the sun is meant when reference is
made to Garuda, and the myth in the Mahabharata confirms this. Garuda also
bears the name of Suparna, which is a word used for the bird-genii appearing
in rock-carvings, etc.

Gigantic birds that feed on raw flesh are mentioned by the Pseudo-
Callisthenes, Book II, chapter xli. Alexander gets on the back of one of
them and is carried into the air, guiding his bird by holding a piece of liver
in front of it. He is warned by a winged creature in human shape to proceed
no farther, and descends again to earth. See also Liebrecht's Dunlop, p. 143
and note. See also Birlinger, Aus Schivaben, pp. 5, 6, 7. He compares
Pacolet's horse in the story of Valentine and Orson. A Wundervogel is found
among nearly every nation. It is best known to Europeans under the form
roc, or more correctly rukh, owing to its appearance as such in the second
voyage of Sindbad (see Burton's Nights, vol. vi, pp. 16, 17 and 49). See
Ad-Damiri's Hay at al-Hayaivan (zoological lexicon), trans, by A. Jayakar,
1906, vol. i, pp. 856, 857.

In Persia we find the bird was originally known as amru, or (in the Minoi-
Khiradh) sinamru, which shakes the fruit from the tree bearing the seed of
all things useful to mankind. In later Persian times it is called simurgh and
becomes the foster-father of Zal, whose son was the Persian hero Rustam
(see Sykes' History of Persia, 2nd edition, 1921, vol. i, p. 136). The word roc
is also Persian and has many meanings, including "cheek " (e.g. Lalla Rookh),
" hero " or " soldier," u tower " or ( ' castle " (hence the piece " rook " in chess),
a "rhinoceros," etc.

In Arabia the bird is called 'anqa (" long-necked "), and has borrowed some
of its features from the phoenix, that curious bird which Herodotus describes
(ii, 73) as coming to Egypt from Arabia every five hundred years. (See
Ad-Damiri, op. cit., vol. ii, part i, p. 401, and the Ency. of Islam, under
"'anka.") Other curious myths connected with the phoenix (which has been
identified with the stork, heron or egret, called benu by the ancient
Egyptians) will be found in Pliny (Nat. Hist., x, 2), Tacitus (Ann., vi, 28)

104 THE OCEAN OF STORY

and Physiologus (q.v.). The benu has been found to be merely a symbol
of the rising sun, but it hardly seems sufficient to account for the very rare
visits of the phoenix to Egypt (see article " Phoenix," Ency. Brit., vol. xxi,
pp. 457, 458).

It is interesting to note that not only the Indian Garuda, but also the other
great bird (half-eagle and half-lion) of classical antiquity, the griffin, was
connected with the sun, and furthermore was a guardian of precious stones,
which reminds us of the tales of the rukh whose resting-place is covered with
diamonds.

Tracing the huge-bird myth in other lands, we find it as the hatthilinga in
Buddhaghosa's Fables, where it has the strength of five elephants. In a trans-
lation of these parables from the Burmese by T. Rogers, which is really a
commentary on the Dhammapada, or " Path of Virtue," we find a story very
similar to that in the Ocean of Story. Queen Samavati is pregnant, and her
husband, King Parantapa, gives her a large red cloak to wear. She goes out
wearing this cloak, and just at that moment a hatthilinga flies down from the
sky, and mistaking the queen for a piece of raw meat snatches her up and
disappears in the sky again.

This fabulous bird becomes the eorosh of the Zend, the bar yuchre of the
Rabbinical legends, the kargas or kerkes of the Turks, the gryps of the Greeks,
and the norlca of the Russians (see Ralston's Russian Folk-Tales, p. 73, with
the numerous bibliographical references on p. 80).

In Japan there is the pheng or kirni, while in China most writers cite the
sacred dragon. This, however, seems to me to be quite incongruous. I think
the an-si-tsio or Parthian bird is much more likely to be the origin of Chinese
bird myths. It is simply the ostrich, which was introduced to the Court of
China from Parthia in the second century a.d. (see H6u-Han-shu, 88, and
Hirth, China and Roman Orient, 39). The Chinese traveller Chau Ju-Kua in his
Chu-fan-ch'i, a work on Chinese and Arab trade of the twelfth and thirteenth
centuries, speaks of Pi-p'a-lo (i.e. Berbera) as producing the "camel-crane,"
"which measures from the ground to its crown from six to seven feet. It has
wings and can fly, but not to any great height." For other references to the
"camel-bird" see Henri Cordier's Notes and Addenda to the Book ofSer Marco
Polo, 1920, pp. 122, 123.

Many of the encounters with these enormous birds are reported to have
been made at sea, usually during a terrific storm, but sometimes in a dead
calm. Ibn Batuta gives a description of such an encounter (see Yule and
Cordier's Cathay and the Way Thither, vol. iv, p. 146). All of these stories are
now put down to the well-known effects of mirage, abnormal reflection, or
water-spouts.

So much for the mythological side of the rukh.

We now turn to the other side — namely, the possibility of the stories of
huge birds being founded on fact.

Attention was first drawn to Madagascar as being the possible home of
the rukh after the discovery of the great fossil JEpyornis maximus and its
enormous egg, a model of which can be seen in the British Museum. The
chief investigations were made by Professor G. G. Bianconi of Bologna, a

THE GARUDA BIRD

105

friend of Sir Richard Burton (see the Nights, vol. vi, p. 49). More recently
bones of the Harpagornis have been discovered by Dr Haast in New Zealand.
This bird must have been of enormous size, as it preyed upon the extinct moa,
which itself was at least ten feet high. The work of Professor Owen and
H. G. Seeley (who has recently died) has proved beyond doubt the existence
of gigantic birds in comparatively recent times (see Seeley, Dragons of ike Air,
London, 1901, which contains descriptions of various large pterodactyls).

It is impossible to state with any certainty whether a particular species
of bird has died out through the agency of man or through natural causes,
except in those few cases where the age of the beds in which the bones
have been found is accurately known.

In the last few years a fine specimen of the Diatryma has been described
by Matthew and Granger (1917) quite seven feet in height.

In northern Siberia the bones of great pachyderms have implanted a
firm belief in the minds of the people of the former existence of birds of
colossal size.

Marco Polo describes Madagascar as the home of the rukh, and it was
the discovery of the JEpyornis remains in the island which has made the
story more credulous. Yule (Marco Polo, vol. ii, pp. 415-421) gives a
comprehensive account of the rukh, with a note on " Rue's quills," on
pp. 596, 597. See also the article in the Dictionary of Birds, 1893, by Professor
Newton. By far the best bibliography on the whole question of these
gigantic birds is to be found in Victor Chauvin's Bibliographic des ouvrages
Arabes (a truly marvellous work), Part V, p. 228, under "Le Garouda,"
and Part VII, pp. 10-14, where the subject is treated under the headings,
"Rokh," "Garouda," "'Anqa," "Simourg," "Griffon," with a list of general
works, including those by Bianconi, on the JEpyornis of Madagascar. For
further details concerning the mythical history of Garuda see Jarl Charpentier,
Die Suparnasage, Upsala, p. 220 et seq. — n.m.p.

CHAPTER X

A FTER he had gone a long distance, the king en-
/% [M] camped that day in a certain forest on the border
JL JL^of a lake. He went to bed weary, and in the evening
he said to Sangataka, a story-teller who had come to him
on account of the pleasure he took in his service : " Tell me
some tale that will gladden my heart, for I am longing for the
joy of beholding the lotus-face of Mrigavati." Then Sangataka
said : " King, why do you grieve without cause ? The union
with your queen, which will mark the termination of your
curse, is nigh at hand. Human beings experience many
unions and separations ; and I will tell you a story to illustrate
this. Listen, my lord.

5. Story of &ridatta and Mrigdnkavatl

Once on a time there lived in the country of Malava a
Brahman named Yajnasoma. And that good man had two
sons born to him, beloved by men. One of them was known
as Kalanemi and the second was named Vigatabhaya. Now
when then* father had gone to heaven, those two brothers,
having passed through the age of childhood, went to the
city of Pataliputra to acquire learning. And when they
had completed their studies their teacher Devasarman gave
them his own two daughters, like another couple of sciences
incarnate in bodily form.

Then seeing that the householders around him were
rich, Kalanemi through envy made a vow and propitiated the
Goddess of Fortune with burnt- offerings. And the goddess being
satisfied appeared in bodily form and said to him : " Thou
shalt obtain great wealth and a son who shall rule the earth ;
but at last thou shalt be put to death like a robber, because
thou hast offered flesh in the fire with impure motives." ■

1 The Durgaprasad text reads amarsha instead of amisharrij which seems to
make better sense. Thus the translation would be : ■ because thou hast offered
libations with a mind troubled by anger." — x.m.p.

106

SRIDATTA AND VIKRAMASAKTI

10-:

When she had said this, the goddess disappeared ; and
Kalanemi in course of time became very rich ; moreover,
after some days a son was born to him. So the father,
whose desires were now accomplished, called that son
Sridatta,1 because he had been obtained by the favour of the
Goddess of Fortune. In course of time Sridatta grew up, and
though a Brahman, became matchless upon earth in the use
of weapons, and in boxing and wrestling.

Then Kalanemi's brother Vigatabhaya went to a
foreign land, having become desirous of visiting places of
pilgrimage, through sorrow for his wife, who had died of the
bite of a snake.

Moreover, the king of the land, Vallabhasakti, who
appreciated good qualities, made Sridatta the companion
of his son Vikramasakti. So he had to live with a haughty
prince, as the impetuous Bhima lived in his youth with
Duryodhana. Then two Kshatriyas, natives of Avanti,
Bahusalin and Vajramushti, became friends of that Brah-
man. And some other men from the Deccan, sons of
ministers, having been conquered by him in wrestling, re-
sorted to him out of spontaneous friendship, as they knew
how to value merit. Mahabala and Vyaghrabhata, and also
Upendrabala and a man named Nishthuraka, became his
friends. One day, as years rolled on, Sridatta, being in attend-
ance on the prince, went with him and those friends to sport on
the bank of the Ganges ; then the prince's own servants made
him king, and at the same time Sridatta was chosen king by
his friends. This made the prince angry, and in overweening
confidence he at once challenged that Brahman hero to fight.
Then being conquered by him in wrestling, and so disgraced, he
made up his mind that this rising hero should be put to death.
But Sridatta found out that intention of the prince's, and
withdrew in alarm with those friends of his from his presence.

And as he was going along he saw in the middle of
the Ganges a woman being dragged under by the stream,
looking like the Goddess of Fortune in the middle of the
sea. And then he plunged in to pull her out of the water,
leaving Bahusalin and his five other friends on the bank.

1 I.e. given by Fortune.

108 THE OCEAN OF STORY

Then that woman, though he seized her by the hair, sank
deep in the water ; and he dived as deep in order to follow
her. And after he had dived a long way he suddenly saw
The Asura a splendid temple of Siva, but no water and no
Maid and the woman.1 After beholding that wonderful sight,
being wearied out, he paid his adorations to the
god whose emblem is a bull, and spent that night in a
beautiful garden attached to the temple. And in the morning
that lady was seen by him, having come to worship the god
Siva, like the incarnate splendour of beauty attended by all
womanly perfections. And after she had worshipped the god,
the moon-faced one departed to her own house, and Sridatta
for his part followed her. And he saw that palace of hers
resembling the city of the gods, which the haughty beauty
entered hurriedly in a contemptuous manner. And without
deigning to address him, the graceful lady sat down on a
sofa in the inner part of the house, waited upon by thousands
of women. And Sridatta also took a seat near her. Then
suddenly that virtuous lady began to weep. The teardrops
fell in an unceasing shower on her bosom, and that moment
pity entered into the heart of Sridatta. And then he said to
her : " Who art thou, and what is thy sorrow ? Tell me, fair
one, for I am able to remove it." Then she said reluctantly :
" We are the thousand granddaughters of Bali,2 the king of
the Daityas, and I am the eldest of all, and my name is
Vidyutprabha. That grandfather of ours was carried off by
Vishnu to long imprisonment, and the same hero slew our
father in a wrestling match. And after he had slain him he
excluded us from our own city, and he placed a lion in it to
prevent us from entering.3 The lion occupies that place, and

1 Cf. the story of Sattvasila, which is the seventh tale in the Vetdla
Panchavimsati, and will be found in Chapter LXXXI of this work. Cf. also
the story of Saktideva in Book V, chap, xxvi, and Ralston's remarks on it in
his Russian Folk-Tales, p. 99.

2 Vishnu assumed the form of a dwarf and appeared before Bali, and
asked for as much land as he could step over. On Bali granting it, Vishnu,
dilating himself, in two steps deprived him of heaven and earth, but left the
lower regions still in his dominion.

3 This incident may be compared with one described in Veckenstedt's
Wendische Sagen, p. 82.

THE LION OVERCOME 109

grief our hearts. It is a Yaksha that was made a lion by
the curse of Kuvera, and long ago it was predicted that the
Yaksha's curse should end when he was conquered by some
mortal ; so Vishnu deigned to inform us on our humbly asking
him how we might be enabled to enter our city. Therefore
subdue that lion, our enemy : it was for that reason, O hero,
that I enticed you hither. And when you have overcome
him you will obtain from him a sword named Mriganka,1 by
the virtue of which you shall conquer the world and become
a king." When he heard that, Sridatta agreed to undertake
the adventure, and after that day had passed, on the morrow
he took those Daitya maidens with him as guides, and went
to that city, and there he overcame in wrestling that haughty
lion. He being freed from his curse assumed a human form,
and out of gratitude gave his sword to the man who had put
an end to his curse, and then disappeared together with the
burden of the sorrow of the great Asura's daughter. Then
that Sridatta, together with the Daitya's daughter, who was
accompanied by her younger sisters, entered that splendid
city, which looked like the serpent Ananta 2 having emerged
from the earth. And that Daitya maiden gave him a ring

1 I.e. " the moon " — bright and shining — literally, " the hare-marked," as
the Hindus see a hare in the moon instead of a "man." The custom of giving
names to swords is very widely spread and dates from the earliest times.
Sword-making has always been a highly specialised craft with many well-
guarded secrets, and consequently magic has been continually connected
with it. Many were actually made by sorcerers, while others took years to
fashion. Sometimes the name of the sword gives its history, as in Arthur's
Excalibar = Ex cal (ce) liber (are) = "to free from the stone." In most cases,
however, a name was given to it which would inspire confidence to the
wielder and terror to the foe. Thus Caesar's sword was called Crocea Mors,
the u yellow death"; Edward the Confessor's was Curta'na, the "cutter";
Mohammed had many — the " beater," the "keen," the "deadly"; Hieme's
was the " blood-fetcher," and so forth.

A long list will be found in Brewer's Dictionary of Phrase and Fable,
pp. 1196, 1197. See also Oppert's On the Weapons, etc., of the Ancient Hindus,
1880; Burton's Book of the Sword, pp. 214-219; J. A. Macculloch's Childhood
of Fiction, pp. 203, 204, and my Selected Papers of Sir Richard Burton, 1923,

p. 51. N.M.P.

2 Ananta (endless, or infinite) is the name of the thousand-headed serpent

Sesha. A coiled snake in Maya (Central America) was the symbol of

eternity. — n.m.p.

110 THE OCEAN OF STORY

that destroyed the effect of poison.1 Then that young man,
remaining there, fell in love with her. And she cunningly said
to him : " Bathe in this tank, and when you dive in take
with you this sword 2 to keep off the danger of crocodiles."
He consented, and diving into the tank rose upon that very
bank of the Ganges from which he first plunged in. Then he,
seeing the ring and the sword, felt astonishment at having
emerged from the lower regions, and despondency at having
been tricked by the Asura maid. Then he went towards his
own house to look for his friends, and as he was going he saw
on the way his friend Nishthuraka. Nishthuraka came up to
him and saluted him, and quickly took him aside into a
lonely place, and when asked by him for news of his relations
gave him this answer : " On that occasion when you plunged
into the Ganges we searched for you for many days, and out
of grief we were preparing to cut off our heads, but a voice
from heaven forbade that attempt of ours, saying : ' My
sons, do no rash act, your friend shall return alive.' And
then we were returning into the presence of your father
when on the way a man hurriedly advanced to meet us and
said this : ' You must not enter this city at present, for the
king of it, Vallabhasakti, is dead, and the ministers have with
one accord conferred the royal dignity on Vikramasakti.

1 Poison detectors are of various kinds. Sometimes they were objects
which could be worn, as in the text, but more often the presence of poison
would cause some noticeable effect on an adjacent object.

Thus peacocks' feathers become ruffled, opals turn pale and Venetian
glass shivers at the approach of poison. Cups of rhinoceros horn cause the
drink to effervesce, if it contains poison.

The German abbess and mystic St Hildegard of Bingen (1098-1179) says
(Subtleties, vi, 7) that the heart of a vulture split in two, dried before a slow
fire and in the sun, and worn sewn up in a belt of doeskin makes the wearer
tremble in the presence of poison.

In describing his palace, Prester John says the gates are of sardonyx
mixed with cornu cerastis (horn of the horned serpents), and so prevent the
secret introduction of poison.

Thomas of Cantimpre tells us that a stone from the head of a toad is an
amulet against poison.

Finally in the Middle Ages the sign of the cross was supposed to detect
poison. — n.m.p.

2 Reading khadgam for the khadge of Dr Brockhaus' text.

SRIDATTA AND THE RAKSHASl 111

Now the day after he was made king he went to the house
of Kalanemi and, full of wrath, asked where his son Sridatta
was, and he replied : " I do not know." Then the king in
a rage, supposing he had concealed his son, had him put to
death by impalement as a thief. When his wife saw that,
her heart broke. Men of cruel deeds must always pile one
evil upon another in long succession ; and so Vikramasakti is
searching for Sridatta to slay him, and you are his friends,
therefore leave this place.' When the man had given us
this warning, Bahusalin and his four companions, being
grieved, went by common consent to their own home in
Ujjayini. And they left me here in concealment, my friend,
for your sake. So come, let us go to that very place to meet
our friends." Having heard this from Nishthuraka, and
having bewailed his parents, Sridatta cast many a look at
his sword, as if reposing in that his hope of vengeance ;
then the hero, biding his time, set out, accompanied by
Nishthuraka, for that city of Ujjayini in order to meet his
friends.

And as he was relating to his friend his adventures from
the time of his plunging into the stream, Sridatta beheld
a woman weeping in the road ; when she said, " I am a
woman going to Ujjayini and I have lost my way," Sridatta
out of pity made her journey along with him. He and Nish-
thuraka, together with that woman, whom he kept with him
out of compassion, halted that day in a certain deserted town.
There he suddenly woke up in the night and beheld that the
woman had slain Nishthuraka and was devouring his flesh
with the utmost delight. Then he rose up, drawing his sword
Mriganka, and that woman assumed her own terrible form,
that of a Rakshasi,1 and he seized that night-wanderer by
her hair, to slay her. That moment she assumed a heavenly
shape and said to him : " Slay me not, mighty hero, let me
go; I am not a Rakshasi; the hermit Visvamitra imposed
this condition on me by a curse. For once, when he was per-
forming austerities from a desire to attain the position of the
God of Wealth, I was sent by the god to impede him. Then

1 Female demon. The Rakshasas are often called " night- wanderers."

See Appendix I at the end of this volume. — n.m.p.

112 THE OCEAN OF STORY

finding that I was not able to seduce him with my alluring
form, being abashed, I assumed, in order to terrify him, a for-
midable shape. When he saw this, that hermit laid on me
a curse suitable to my offence, exclaiming : ' Wicked one,
become a Rakshasi and slay men.' And he appointed my
curse should end when you took hold of my hair ; accord-
ingly I assumed this detestable condition of a Rakshasi, and I
have devoured all the inhabitants of this town. Now to-day,
after a long time, you have brought my curse to an end
in the manner foretold, therefore receive now some boon."
When he heard that speech of hers, Sridatta said respectfully :
" Mother, grant that my friend may be restored to life.
What need have I of any other boon ? " " So be it," she said,
and after granting the boon disappeared. And Nishthuraka
rose up again alive without a scratch on his body. Then
Sridatta set out the next morning with him delighted and
astonished and at last reached Ujjayini. There he revived by
his appearance the spirits of his friends, who were anxiously
expecting him, as the arrival of the cloud revives the pea-
cocks. And after he had told all the wonders of his ad-
ventures Bahusalin went through the usual formalities of
hospitality, taking him to his own home. There Sridatta
was taken care of by the parents of Bahusalin, and lived with
his friends as comfortably as if he were in his own house.

Once on a time, when the great feast of springtide 1 had
arrived, he went with his friends to behold some festal re-
joicings in a garden. There he beheld a maiden, the daughter
The Princess of King Bimbaki, who had come to see the show,
Mrigankavati looking like the Goddess of the Splendour of
Spring present in bodily form. She, by name Mrigankavati,
that moment penetrated into his heart, as if through the
openings left by the expansion of his e}^e. Her passionate
look, too, indicative of the beginning of love, fixed on him,
went and returned like a confidante. When she entered
a thicket of trees, Sridatta, not beholding her, suddenly felt
his heart so empty that he did not know where he was.
His friend Bahusalin, who thoroughly understood the
language of gestures, said to him : " My friend, I know your

1 Or, more literally, of the month Chaitra — i.e. March-April.

THE PRINCESS CURED 113

heart, do not deny your passion, therefore come, let us go
to that part of the garden where the king's daughter is."
He consented and went near her, accompanied by his friend.
That moment a cry was heard there which gave great pain
to the heart of Sridatta : " Alas, the princess has been bitten
by a snake ! " Bahusalin then went and said to the chamber-
lain : " My friend here possesses a ring that counteracts
the effects of poison, and also healing spells." Immediately
the chamberlain came and, bowing at his feet, quickly led
Sridatta to the princess. He placed the ring on her finger
and then muttered his spells, so that she revived. Then all
the attendants were delighted, and loud in praise of Sridatta,
and the King Bimbaki hearing the circumstances came to the
place. Accordingly Sridatta returned with his friends to the
house of Bahusalin without taking back the ring. And all
the gold and other presents which the delighted king sent to
him there he handed over to the father of Bahusalin. Then,
thinking upon that fair one, he was so much afflicted that
his friends became utterly bewildered as to what to do with
him. Then a dear friend of the princess, Bhavanika by name,
came to him on pretence of returning the ring, and said to
him : " That friend of mine, illustrious sir, has made up her
mind that either you must save her life by becoming her
husband, or she will be married to her grave." When Bha-
vanika had said this Sridatta and Bahusalin and the others
quickly put their heads together and came to the following
resolution: — "We will carry off this princess secretly by a
stratagem, and will go unperceived from here to Mathura
and live there." The plan having been thoroughly talked
over, and the conspirators having agreed with one another
what each was to do in order to carry it out, Bhavanika then
departed. And the next day Bahusalin, accompanied by
three of his friends, went to Mathura on pretext of traffick-
ing, and as he went he posted in concealment at intervals
swift horses for the conveyance of the princess. But Sridatta
then brought at eventide a woman with her daughter into
the palace of the princess, after making them both drink
spirits, and then Bhavanika, on pretence of lighting up the
palace, set fire to it, and secretly conveyed the princess

114 THE OCEAN OF STORY

out of it ; and that moment Srldatta, who was remaining
outside, received her, and sent her on to Bahusalin, who had
started in the morning, and directed two of his friends to
attend on her and also Bhavanika. Now that drunken woman
and her daughter were burnt in the palace of the princess,
and people supposed that the princess had been burnt with
her friend. But Srldatta took care to show himself in the
morning, as before, in the city ; then on the second night,
taking with him his sword Mriganka, he started to follow his
beloved, who had set out before him. And in his eagerness
he accomplished a great distance that night, and when the
morning watch * had passed he reached the Vindhya forest.
There he first beheld unlucky omens, and afterwards he saw
all those friends of his, together with Bhavanika, lying in
the road gashed with wounds. And when he came up all
distracted they said to him : " We were robbed to-day by a
large troop of horsemen that set upon us. And after we were
reduced to this state one of the horsemen threw the terrified
princess on his horse and carried her off. So before she has
been carried a great distance, go in this direction; do not
remain near us, she is certainly of more importance than we."
Being urged on with these words by his friends, Srldatta
rapidly followed after the princess, but could not help fre-
quently turning round to look at them. And after he had
gone a considerable distance he caught up that troop of
cavalry, and he saw a young man of the warrior caste in the
midst of it. And he beheld that princess held by him upon his
horse. So he slowly approached that young warrior ; and
when soft words would not induce him to let the princess go,
he hurled him from his horse with a blow of his foot and
dashed him to pieces on a rock. And after he had slain him
he mounted on his horse and slew a great number of the other
horsemen who charged him in anger. And then those who
remained alive, seeing that the might which the hero dis-
played was more than human, fled away in terror ; and
Srldatta mounted on the horse with the Princess Mrigan-
kavati and set out to find those friends of his. And after he
had gone a little way he and his wife got off the horse, which

1 At nine o'clock in the morning.

SRIDATTA IS CAPTURED 115

had been severely wounded in the fight, and soon after it fell
down and died. And then his beloved Mrigankavati, ex-
hausted with fear and exertion, became very thirsty. And
leaving her there, he roamed a long distance hither and
thither, and while he was looking for water the sun set.
Then he discovered that though he had found water he had
lost his way, and he passed that night in the wood roaming
about, moaning aloud like a Chakravaka.1 And in the morn-
ing he reached that place, which was easy to recognise by the
carcase of the horse. And nowhere there did he behold his
beloved princess. Then in his distraction he placed his sword
Mriganka on the ground and climbed to the top of a tree,
in order to cast his eye in all directions for her. That very
moment a certain Savara chieftain passed that way, and he
came up and took the sword from the foot of the tree. Be-
holding that Savara chieftain, Sridatta came down from the
top of the tree and in great grief asked him for news of
his beloved. The Savara chieftain said : " Leave this place
and come to my village ; I have no doubt she whom you
seek has gone there ; and I shall come there and return
you this sword." When the Savara chieftain urged him to
go with these words, Sridatta, being himself all eagerness,
went to that village with the chief's men. And there those
men said to him: "Sleep off your fatigue." And when
he reached the house of the chief of the village, being
tired, he went to sleep in an instant. And when he woke
up he saw his two feet fastened with fetters, like the two
efforts he had made in order to obtain his beloved, which
failed to reach their object. Then he remained there weep-
ing for his darling, who, like the course of destiny, had for
a moment brought him joy, and the next moment blasted
his hopes.

One day a serving-maid of the name of Mochanika came
to him and said : " Illustrious sir, unwittingly you have come
hither to your death. For the Savara chieftain has gone some-
whither to accomplish certain weighty affairs, and when he

1 Anas Casarca, commonly called the Brahmany duck. The male has to
pass the night separated from its female — if we are to trust the unanimous
testimony of Hindu poets.

116 THE OCEAN OF STORY

returns he will offer you to Chandika.1 For with that object
he decoyed you here by a stratagem from this slope of
the wild Vindhya hill, and immediately threw you into the
Sridatta chains in which you now are. And it is because

marries Sundari vou are intended to be offered as a victim to the
goddess that you are continually served with garments and
food. But I know of only one expedient for delivering you, if
you agree to it. This Savara chieftain has a daughter named
Sundari, and she having seen you is becoming exceedingly love-
sick ; marry her who is my friend, then you will obtain deliver-
ance." 2 When she said this to him Sridatta consented, desiring
to be set at liberty, and secretly made that Sundari his wife by
the gdndharva form of marriage. And every night she removed
his chains, and in a short time Sundari became pregnant.
Then her mother, having heard the whole story from the
mouth of Mochanika, out of love for her son-in-law Sridatta,
went and of her own accord said to him : " My son, Srichanda,
the father of Sundari, is a wrathful man, and will show thee no
mercy ; therefore depart ; but thou must not forget Sundari."
When his mother-in-law had said this, she set him at liberty,
and Sridatta departed, after telling Sundari that the sword
which was in her father's possession really belonged to himself.
So he again entered, full of anxiety, that forest in which
he had before wandered about, in order again to search for
traces of Mrigankavati. And having seen an auspicious omen
he came to that same place where that horse of his died
before, and whence his wife was carried off. And there he
saw near him 3 a hunter coming towards him, and when he
saw him he asked him for news of that gazelle-eyed lady*
Then the hunter asked him : " Are you Sridatta ? " and he,
sighing, replied : "lam that unfortunate man." Then that
hunter said : " Listen, friend, I have somewhat to tell you. I
saw that wife of yours wandering hither and thither lamenting

1 A name of Durga. Cf Prescott's account of the human sacrifices in

The History of the Conquest of Mexico, vol. i, pp. 62, 63. See Rai Bahadur

Hira Lai's article on " Human Sacrifice in Central India " in Man in India,
vol. i, pp. 57-66 ; also E. A. Gait's article on " Human Sacrifice (Indian) "in
Hastings' Ency. Bel. Eth.f vol. vi, pp. 849-853. — n.m.p.

2 This incident reminds us of the fifth tale in Wright's Gesta Romanorum.

3 Or it may mean " from a distance," as Dr Brockhaus takes it.

THE STOLEN NECKLACE 117

your absence, and having asked her her story, and consoled
her, moved with compassion I took her out of this wood to
my own village. But when I saw the young Pulindas 1 there
I was afraid, and I took her to a village named Nagasthala,
near Mathura.2 And then I placed her in the house of an old
Brahman named Visvadatta, commending her with all due
respect to his care. And thence I came here, having learnt
your name from her lips. Therefore you had better go quickly
to Nagasthala to search for her." When the hunter had told
him this Sridatta quickly set out, and he reached Nagasthala
in the evening of the second day. Then he entered the house
of Visvadatta and when he saw him said : " Give me my
wife, who was placed here by the hunter." Visvadatta when
he heard that answered him : " I have a friend in Mathura,
a Brahman, dear to all virtuous men, the spiritual preceptor
and minister of the King Surasena ; in his care I placed your
wife; for this village is an out-of-the-way place and would
not afford her protection. So go to that city to-morrow
morning, but to-day rest here." When Visvadatta said this,
he spent that night there, and the next morning he set off,
and reached Mathura on the second day. Being weary and
dusty with the long journey, he bathed outside that city in
the pellucid water of a lake. And he drew out of the middle
of the lake a garment placed there by some robbers, not sus-
pecting any harm. But in one corner of the garment, which
was knotted up, a necklace was concealed.3 Then Sridatta
took that garment, and in his eagerness to meet his wife did
not notice the necklace, and so entered the city of Mathura.
Then the city police recognised the garment, and finding the
necklace, arrested Sridatta as a thief, and carried him off,
and brought him before the chief magistrate exactly as he

1 Pulinda is the name of a savage tribe.

2 Mr Growse remarks : " In Hindi the word Nagasthala would assume the
form Nagal ; and there is a village of that name to this day in the Mahaban
Pargana of the Mathura district."

3 A common way of carrying money in India at the present day. In

Arabia it is often carried in the turban, while in Morocco it is kept with the
hashish pipe, knife, etc., in the large yellow leather bag slung underneath the
haik or jellaba. I brought back several beautifully worked specimens of these
bags when last in Morocco. — n.m.p.

118 THE OCEAN OF STORY

was found with the garment in his possession ; by him he
was handed up to the king, and the king ordered him to be
put to death.1

Then as he was being led off to the place of execution,
with the drum being beaten behind him,2 his wife Mrigan-
kavati saw him in the distance. She went in a state of the
Sndatta meets utmost distraction and said to the chief minister,
Ms Uncle m whose house she was residing : " Yonder is my
husband being led off to execution." Then that minister
went and ordered the executioners to desist, and by mak-
ing a representation to the king got Sridatta pardoned,
and had him brought to his house. And when Sridatta
reached his house, and saw that minister, he recognised
him and fell at his feet, exclaiming : " What ! is this
my uncle Vigatabhaya, who long ago went to a foreign
country, and do I now by good luck find him established
in the position of a minister ? " He too recognised, to his
astonishment, Sridatta as his brother's son, and embraced
him, and questioned him about all his adventures. Then
Sridatta related to his uncle his whole history, beginning
with the execution of his father. And he, after weeping, said
to his nephew in private : " Do not despond, my son, for I
once brought a female Yaksha into subjection by means of
magic ; and she gave me, though I have no son, five thou-
sand horses and seventy millions of gold pieces ; and all that
wealth is at your disposal." After telling him this, his uncle
brought him his beloved, and he, having obtained wealth,
married her on the spot. And then he remained there in joy,

1 Cf. Samaradityasainkshepa 4, p. 104 et seq. We shall come across a similar
incident in Chaper LIV, where I shall add a further note. — n.m.p.

2 Cf the last scene of "The Toy Cart" in the first volume of Wilson's

Hindu Theatre. See also Ryder's edition, 1905, p. 155. In the Kanavera

Jataka (318) the thief is made to wear a wreath of flowers symbolic of death,
is scourged with whips and led to execution to the beat of the harsh-sounding
drum. For further references see Bloomfield, "The Art of Stealing," Am.
Journ. Phil, vol. xliv, 3, pp. 227, 228. On the ceremonial uses of the drum
see A. E. Crawley's article, "Drums and Cymbals," in Hastings' Ency. Rel. Eth.,
vol. v, p. 93 et seq. For the use of the drum for proclamation and obtain-
ing a royal audience see Bloomfield, Life and Stories of Parcvanathd and the
references there given. — n.m.p.

SRIDATTA'S WIVES 119

united with that beloved Mrigankavati as a bed of white
lotuses x with the night. But even when his happiness was
at its full, anxiety for Bahusalin and his companions clouded
his heart, as a spot of darkness does the full moon. Now one
day his uncle said secretly to Sridatta : u My son, the King
Surasena has a maiden daughter, and in accordance with his
orders I have to take her to the land of Avanti to give her
away in marriage ; so I will take her away on that very pre-
text, and marry her to you. Then, when you have got
possession of the force that follows her, with mine already
at your disposal, you will soon gain the kingdom that was
promised you by the goddess Sri." Having resolved on this,
and having taken that maiden, Sridatta and his uncle set out
with their army and their attendants. But as soon as they
had reached the Vindhya forest, before they were aware of the
danger, a large army of brigands set upon them showering
arrows. After routing Sridatta's force and seizing all the
wealth, they bound Sridatta himself, who had fainted from
his wounds, and carried him off to their village. And they
took him to the awful temple of Durga, in order to offer him
And recovers UP m sacrifice, and, as it were, summoned Death
his Wife and with the sound of their gongs. There Sundari
Sword saw k*^ one Qf j^g wives> the daughter of the

chief of the village, who had come with her young son to visit
the shrine of the goddess. Full of joy she ordered the brigands
who were between her and her husband to stand aside, and
then Sridatta entered her palace with her. Immediately
Sridatta obtained the sovereignty of that village, which
Sundari 's father, having no son, bequeathed to her when he
went to heaven. So Sridatta recovered his wife and his sword
Mriganka, and also his uncle and his followers, who had been
overpowered by the robbers. And while he was in that town
he married the daughter of Surasena, and became a great
king there. And from that place he sent ambassadors to his
two fathers-in-law, to Bimbaki and King Surasena. And
they, being very fond of their daughters, gladly recognised
him as a connection, and came to him accompanied by the

1 The esculent white lotus (Sanskrit, kumuda) expands its petals at night
and closes them in the daytime.

120 THE OCEAN OF STORY

whole of their armies. And his friends Bahusalin and the
others, who had been separated from him, when they heard
what had happened, came to him with their wounds healed
and in good health. Then the hero marched, united with his
fathers-in-law, and made that Vikramasakti, who had put
his father to death, a burnt- offering in the flame of his
wrath. And then Sridatta, having gained dominion over
the sea-encircled earth, and deliverance from the sorrow of
separation, joyed in the society of Mrigankavati. Even so,
my king, do men of firm resolution cross the calamitous sea
of separation and obtain prosperity.

[M] After hearing this tale from Sangataka, the King
Sahasranika, though longing for the sight of his beloved one,
managed to get through that night on the journey. Then,
engrossed with his desire, sending his thoughts on before, in
the morning Sahasranika set out to meet his darling. And in
a few days he reached that peaceful hermitage of Jamadagni,
in wrhich even the deer laid aside their wantonness. And
there he beheld with reverence that Jamadagni, the sight of
whom was sanctifying, like the incarnate form of penance,
who received him hospitably. And the hermit handed over
to him that Queen Mrigavati with her son, regained by the
king after long separation, like tranquillity with joy. And
that sight which the husband and wife obtained of one
another, now that the curse had ceased, rained, as it were,
nectar into their eyes, which were filled with tears of joy.
And the king embracing that son Udayana, whom he now
beheld for the first time, could with difficulty let him go, as
he was, so to speak, riveted to his body with his own hairs
that stood erect from joy.1 Then King Sahasranika took

1 In Sanskrit poetry horripilation is often said to be produced by joy.
I have here inserted the words " from joy " in order to make the meaning

clear. It is the same as the Arabic kusJiarlrah and the pclo arriciato of

Boccaccio. In the Nights, however, horripilation is usually produced by anger ;
thus we read (Burton, vol. ii, p. 88) : " She raged with exceeding rage, and
her body-hair stood on end like the bristles of a fretful hedgehog." — n.m.p.

THE TRIUMPHANT RETURN 121

his Queen Mrigavati with Udayana, and, bidding adieu to
Jamadagni, set out from that tranquil hermitage for his own
city, and even the deer followed him as far as the border of
the hermitage with tearful eyes. Beguiling the way by listen-
ing to the adventures of his beloved wife during the period of
separation, and by relating his own, he at length reached the
city of Kausambi, in which triumphal arches were erected
and banners displayed. And he entered that city in company
with his wife and child, being, so to speak, devoured l by the
eyes of the citizens, that had the fringe of their lashes elevated.
And immediately the king appointed his son Udayana crown
prince, being incited to it by his excellent qualities. And he
assigned to him as advisers the sons of his own ministers,
Vasantaka and Rumanvat and Yaugandharayana. Then a
rain of flowers fell, and a celestial voice was heard : "By
the help of these excellent ministers, the prince shall obtain
dominion over the whole earth." Then the king devolved on
his son the cares of empire, and enjoyed in the society of
Mrigavati the long-desired pleasures of the world. At last
the desire of earthly enjoyment, beholding suddenly that old
age, the harbinger of composure, had reached the root of the
king's ear,2 became enraged and fled far from him. Then that
King Sahasranika established in his throne his excellent son
Udayana,3 whom the subjects loved so well, to ensure the
world's prosperity, and, accompanied by his ministers and
his beloved wife, ascended the Himalaya to prepare for the
last great journey.

1 Literally, drunk in.

2 Alluding to his grey hairs. In all Eastern stories the appearance of
the first grey hair is a momentous epoch. The point of the whole passage
consists in the fact that jara (old age) is feminine in form. Cf the per-
turbation of King Samson in Hagen's Helden-Sagen, vol. i, p. 26, and Spence

Hardy's Manual of Buddhism, I860, pp. 129 and 130. See also Jatakas,

Nos. 9, 411 and 541 ; Tawney's Kathakoca, pp. 125, 146; Jacobi's preface to
his edition of the Parisishtaparvan, p. 14, note 2.

Bloomfield (Journ. Amer. Orient. Soc, vol. xxxvi, Part I) has written
briefly on the " Grey Hair " motif in Sanskrit literature. See op. cit., p. 57,
where he gives a few further references to those already mentioned — n.m.p.

3 There is a pun between the name of the King Udayana and prosperity
(udaya).

CHAPTER XI

THEN Udayana took the kingdom of Vatsa, which his
[M] father had bequeathed to him, and, establishing
himself in Kausambi, ruled his subjects well. But
gradually he began to devolve the cares of empire upon his
ministers, Yaugandharayana and others, and gave himself
up entirely to pleasures. He was continually engaged in the
chase, and day and night he played on the melodious lute
which Vasuki * gave him long ago ; and he subdued ever-
more infuriated wild elephants, overpowered by the fascin-
ating spell of its strings' dulcet sound, and, taming them,
brought them home.2

That King of Vatsa drank wine adorned by the reflection
of the moon- faces of fair women, and at the same time robbed
his ministers' faces of their cheerful hue.3 Only one anxiety
had he to bear ; he kept thinking : " Nowhere is a wife found
equal to me in birth and personal appearance; the maiden
named Vasavadatta alone has a liking for me,4 but how is
she to be obtained ? "

Chandamahasena also, in Ujjayini, thought : " There
is no suitable husband to be found for my daughter in the

1 Not Vasuki, but his eldest brother.

2 Cf. the Vidhurapandita-Jataka (Cambridge edition, vol. vi, p. 127), where
the chief minister bewitched his hearers by his discourses on law "as
elephants are fascinated by a favourite lute." — n.m.p.

3 Chhaya means "colour" ; he drank their colour — i.e. made them pale.
It also means " reflection in the wine."

4 As Speyer remarks in his Studies about the Kathasaritsagara, p. 96
(in all probability to be embodied in a later volume), Brockhaus' reading
purports an impossibility, as Udayana could at the most have heard of her
only by name. Moreover, we find later that it is not for a long time
that Vasavadatta falls in love with Udayana, which is actually brought
about by a plan of Udayana himself. The Durgaprasad text reads, kanyaka
sruyate param, etc., instead of kanya kamayate param, etc., meaning, "there is
but one maiden, they say (that suits me as a wife)," thus making much
better sense. — n.m.p.

DIPLOMATIC NEGOTIATIONS 123

world, except one Udayana by name, and he has ever been
my enemy. Then how can I make him my son-in-law and
my submissive ally ? There is only one device which can
effect it. He wanders about alone in the forest capturing
elephants, for he is a king addicted to the vice of hunting ;
I will make use of this failing of his to entrap him and bring
him here by a stratagem ; and, as he is acquainted with
music, I will make this daughter of mine his pupil, and then
his eye will without doubt be charmed with her, and he will
certainly become my son-in-law, and my obedient ally. No
other artifice seems applicable in this case for making him
submissive to my will."

Having thus reflected, he went to the temple of Durga,
in order that his scheme might be blessed with success, and,
after worship and praise, offered a prayer to the goddess.
And there he heard a bodiless voice saying : " This desire
of thine, O king, shall shortly be accomplished." Then he
returned satisfied, and deliberated over that very matter with
the minister Buddhadatta,1 saying : " That prince is elated
with pride, he is free from avarice, his subjects are attached
to him, and he is of great power, therefore he cannot be
reached by any of the four usual expedients beginning with
negotiation, nevertheless let negotiation be tried first."2
Having thus deliberated, the king gave this order to an
ambassador : " Go and give the King of Vatsa this message
from me : 6 My daughter desires to be thy • pupil in music ;
if thou love us, come here and teach her.' "

When sent off by the king with this message, the
ambassador went and repeated it to the King of Vatsa in
Kausambi exactly as it was delivered ; and the King of
Vatsa, after hearing this uncourteous message from the
ambassador, repeated it in private to the minister Yaugand-
harayana, saying : " Why did that monarch send me that

1 I.e. given by Buddha.

2 The four upayas, or means of success, are : saman (negotiation), which
his pride would render futile ; dana (giving), which appeals to avarice ; bheda
(sowing dissension), which would be useless where a king is beloved by his
subjects ; and danda (open force), of no use in the case of a powerful king
like Udayana.

124 THE OCEAN OF STORY

insolent message ? What can be the villain's object in making
such a proposal ? "

When the king asked him this question, the great minister
Yaugandharayana, who was stern to his master for his good,
thus answered him : " Your reputation for vice x has shot
up in the earth like a creeper, and this, O king, is its biting
bitter fruit. For that King Chandamahasena, thinking that
you are the slave of your passions, intends to ensnare you by
means of his beautiful daughter, throw you into prison, and
so make you his unresisting instrument. Therefore abandon
kingly vices, for kings that fall into them are easily captured
by their enemies, even as elephants are taken in pits."

When his minister had said this to him, the resolute King
of Vatsa sent in return an ambassador to Chandamahasena
with the following reply : — " If thy daughter desires to
become my pupil, then send her here." When he had sent
this reply, that King of Vatsa said to his ministers : " I will
march and bring Chandamahasena here in chains." When
he heard that, the head minister Yaugandharayana said :
" That is not a fitting thing to do, my king, nor is it in thy
power to do it. For Chandamahasena is a mighty monarch,
and not to be subdued by thee. And in proof of this hear his
whole history, which I now proceed to relate to thee :

6. Story of King Chandamahasena

There is in this land a city named Ujjayini, the ornament
of the earth, that, so to speak, laughs to scorn with its palaces

1 The chief vices of kings denounced by Hindu writers on statecraft
are : hunting, gambling, sleeping in the day, calumny, addiction to women,
drinking spirits, dancing, singing, playing instrumental music and idle roaming.
These proceed from the love of pleasure. Others proceed from anger — viz.
tale-bearing, violence, insidious injury, envy, detraction, unjust seizure of

property, abuse, assault. See Monier Williams, s.v. vyasana. Speaking

of the vices of caliphs in the Nights (vol. i, p. 190), Burton has the following
note : — " Injustice, Arab Zulm, the deadliest of monarchs' sins. One of the
sayings of Mohammed, popularly quoted, is, ' Kingdom endureth with Kufr
or infidelity {i.e. without accepting Al-Islam) but endureth not with Zulm
or injustice.' Hence the good Moslem will not complain of the rule of
Kafirs or Unbelievers, like the English, so long as they rule him righteously
and according to his own law." — n.m.p.

CHANDAMAHASENA OBTAINS A MAGIC SWORD 125

of enamelled whiteness 1 Amaravati, the city of the gods. In
that city dwells Siva himself, the lord of existence, under the
form of Mahakala,2 when he desists from the kingly vice of
absenting himself on the heights of Mount Kailasa. In that
city lived a king named Mahendravarman, best of monarchs,
and he had a son like himself, named Jayasena. Then to that
Jayasena was born a son named Mahasena, matchless in
strength of arm, an elephant among monarchs. And that
king, while cherishing his realm, reflected : " I have not a
sword worthy of me,3 nor a wife of good family."

Thus reflecting, that monarch went to the temple of
Durga, and there he remained without food, propitiating
for a long time the goddess. Then he cut off pieces of his
own flesh and offered a burnt- offering with them, where-
upon the goddess Durga, being pleased, appeared in visible
shape and said to him : " I am pleased with thee ; receive
from me this excellent sword ; by means of its magic power
thou shalt be invincible to all thy enemies. Moreover, thou
shalt soon obtain as a wife Angaravati, the daughter of the
Asura Angaraka, the most beautiful maiden in the three
worlds. And since thou didst here perform this very cruel
penance, therefore thy name shall be Chandamahasena."

Having said this and given him the sword, the goddess
disappeared. But in the king there appeared joy at the
fulfilment of his desire. He now possessed, O king, two
jewels, his sword and a furious elephant named Nadagiri,

1 Sudhadhauta may mean "white as plaster," but more probably here
"whitened with plaster," like the houses in the European quarter of the

"City of Palaces." The real Amaravati could also be described as "of

enamelled whiteness" owing to its numerous white sculptures. They date
from about 200 b.c, and were nearly all destroyed at the end of the eighteenth
and beginning of the nineteenth centuries. To give some idea of the enormous
extent of these white marble sculptures, it is estimated that the carved figures
in just the outer rail of the stupa must number about 14,000. The remain-
ing bas-reliefs are now on the walls of the chief stairway of the British
Museum. — n.m.p.

2 A linga of Siva in Ujjayinl. Siva is here compared to an earthly
monarch subject to the vyasana of roaming. I take it the poet means
Ujjayinl is a better place than Kailasa.

3 Cf. the way in which Kandar goes in search of a sword in Prym and
Socin's Syrische Marchen, p. 205.

126 THE OCEAN OF STORY

which were to him what the thunderbolt and Airavata
are to Indra. Then that king, delighting in the power of
these two, one day went to a great forest to hunt ; and
there he beheld an enormous and terrible wild boar ; like
the darkness of the night suddenly condensed into a solid
mass in the daytime. That boar was not wounded by the
king's arrows, in spite of their sharpness, but after breaking
the king's chariot l fled and entered a cavern. The king,
leaving that car of his, in revengeful pursuit of the boar,
entered into that cavern with only his bow to aid him.
And after he had gone a long distance he beheld a great and
splendid capital, and astonished he sat down inside the city
on the bank of a lake. While there he beheld a maiden mov-
ing along, surrounded by hundreds of women, like the arrow
of love that cleaves the armour of self-restraint. She slowly
approached the king, bathing him, so to speak, again and
again in a look that rained in showers the nectar of love.2
She said : " Who art thou, illustrious sir, and for what reason
hast thou entered our home on this occasion ? " The king,
being thus questioned by her, told her the whole truth ; hear-
ing which, she let fall from her eyes a passionate flood of
tears, and from her heart all self-control. The king said :
" Who art thou, and why dost thou weep ? " When he asked
her this question she, being a prisoner to love at his will,
answered him : " The boar that entered here is the Daitya
Angaraka by name. And I am his daughter, O king, and my
name is Angaravati. And he is of adamantine frame, and has
carried off these hundred princesses from the palaces of kings
and appointed them to attend on me. Moreover, this great
Asura has become a Rakshasa owing to a curse, but to-day,
as he was exhausted with thirst and fatigue, even when he
found you, he spared you. At present he has put off the form
of a boar and is resting in his proper shape, but when he wakes
up from his sleep he will without fail do you an injury. It is

1 Dr Brockhaus translates it: " Stiirzte den Wagen des K'dnigs um." Can
Syandana mean " horses," like magni currus A chilli ? If so, ahatya would mean
"having killed."

2 Rasa means "nectar," and indeed any liquid, and also "emotion,"
"passion." The pun is, of course, most intentional in the original.

THE DEATH OF THE DAITYA

127

for this reason that I

hope of a happy

for

see no nope or a nappy issue lor you,
and so these teardrops fall from my eyes like my vital spirits
boiled with the fire of grief."

When he heard this speech of Angaravati's the king said
to her: " If you love me, do this which I ask you. When
your father awakes, go and weep in front of him, and then
he will certainly ask you the cause of your agitation ; then
you must say : 4 If someone were to slay thee, what would
become of me ? x This is the cause of my grief.' If you do
this there will be a happy issue both for you and me."

When the king said this to her she promised him that
she would do what he wished. And that Asura maiden,
apprehending misfortune, placed the king in concealment
and went near her sleeping father. Then the Daitya woke up,
and she began to weep. And then he said to her: "Why
do you weep, my daughter ? " She, with affected grief, said
to him : "If someone were to slay thee, what would become
of me ? " Then he burst out laughing and said : " Who could
possibly slay me, my daughter ? — for I am cased in adamant
all over ; only in my left hand is there an unguarded place,
but that is protected by the bow."

In these words the Daitya consoled his daughter, and all
this was heard by the king in his concealment. Immediately
afterwards the Danava rose up and took his bath, and pro-
ceeded in devout silence to worship the god Siva. At that
moment the king appeared with his bow bent, and rushing
up impetuously towards the Daitya, challenged him to fight.
He, without interrupting his devout silence, lifted his left hand
towards the king and made a sign that he must wait for a
moment. The king for his part, being very quick, immediately
smote him with an arrow in that hand which was his vital
part. And that great Asura Angaraka, being pierced in the
vital spot, immediately uttered a terrible cry and fell on the
ground, and exclaimed, as his life departed : "If that man
who has slain me when thirsty does not offer water to my
manes every year, then his five ministers shall perish." After
he had said this that Daitya died, and the king, taking his
daughter Angaravati as a prize, returned to Ujjayini.

1 See note at the end of this chapter. -

-N.M.P.

128 THE OCEAN OF STORY

There the king Chandamahasena married that Daitya
maiden, and two sons were born to him, the first named
Gopalaka and the second Palaka ; and when they were born
he held a feast in honour of Indra on their account. Then
Indra, being pleased, said to that king in a dream: "By
my favour thou shalt obtain a matchless daughter." Then in
course of time a graceful daughter was born to that king,
like a second and more wonderful shape of the moon made by
the Creator. And on that occasion a voice was heard from
heaven : " She shall give birth to a son, who shall be a very
incarnation of the God of Love, and king of the Vidyadharas."
Then the king gave that daughter the name of Vasavadatta,
because she was given by Indra being pleased with him.

[M] And that maiden still remains unmarried in the
house of her father, like the Goddess of Prosperity in the
hollow cavity of the ocean before it was churned. That King
Chandamahasena cannot indeed be conquered by you, O
king ; in the first place, because he is so powerful, and, in the
next place, because his realm is situated in a difficult country.
Moreover, he is ever longing to give you that daughter of
his in marriage, but, being a proud monarch, he desires the
triumph of himself and his adherents. But I think you must
certainly marry that Vasavadatta." When he heard this that
king immediately lost his heart to Vasavadatta.1

1 For the idea of falling in love by a mere mention or description see
Chauvin, Bibliographie des Ouvrages Arabes, vol. v, p. 132, where numerous-
references are given. — n.m.p.

THE "EXTERNAL SOUL" MOTIF 129

NOTE ON THE "EXTERNAL SOUL" MOTIF

Cf the story of Ohime in the Sicilianische M'drchen, collected by Laura
Gonzenbach, where Maruzza asks Ohime how it would be possible to
kill him. So in Indian Fairy Tales, collected by Miss Stokes, Hiralal Basa
persuades Sonahri Rani to ask his father where he keeps his soul. Some
interesting remarks on this subject will be found in the notes to this tale
(Indian Fairy Tales , p. 260). See also No. 1 in Campbell's Tales of the Western
Highlands, and Dr Reinhold Kohler's remarks in Orient und Occident, vol. ii,
p. 100. Cf. also Ralston' s Russian Folk-Tales, pp. 80, 81 and 136, and
Veckenstedt's Wendische Sagen, p. 72.

In the "Gehornte Siegfried" (Simrock's Deutsche Volksbucher, vol. iii,
pp. 368 and 41 6) the hero is made invulnerable everywhere but between the
shoulders by being smeared with the melted fat of a dragon. Cf also the
story of Achilles. For the .transformation of Chandamahasena into a boar
cf Bartsch's Sagen, Mdrchen und gebr'duche aus Mehlenburg, vol. ii, pp. 144, 145,
and Gubernatis, Zoological Mythology, vol. ii, p. 14. See also Schoppner's
Geschichte der Bayerischen Lande, vol. i, p. 258.

The idea of life depending on some extraneous object dates from the
earliest times. It first appears on a papyrus of the nineteenth dynasty sold
by Madame Elizabeth d'Orbiney to the British Museum in 1857. The tale
which is known as "The Story of the Two Brothers" contains many in-
teresting incidents to which we shall have to refer in a later volume. Among
them is a clear account of an external soul. We read (Maspero, Popular
Stories of Ancient Egypt, p. 10): "I shall take out my heart by magic to place
it on the top of the flower of the acacia; and when the acacia is cut down
and my heart falls to the ground thou shalt come to seek for it. When thou
shalt have passed seven years in seeking for it, be not disheartened, but when
once thou hast found it place it in a vase of fresh water; without doubt I
shall live anew, and recompense the evil that shall have been done to me."

In the "Adventure of Satni-Khamois with the Mummies," which appears
on a papyrus of Ptolemaic age, we find the first example of concealing an
article in numerous boxes for the sake of safety. In later days this motif -was
applied to the external soul, and, as we shall see shortly, it is this form of
the story which has spread through so many nations. In the Egyptian tale
of Satni-Khamois the hidden article is the famous book of Thoth, which gave
the possessor superhuman knowledge of every kind. It was naturally very
hard to obtain, and is described as being " in the midst of the sea of Coptos in
an iron coffer. The iron coffer contains a bronze coffer; the bronze coffer
contains a coffer of cinnamon wood ; the coffer of cinnamon wood contains a
coffer of ivory and ebony ; the coffer of ivory and ebony contains a coffer of
silver ; the coffer of silver contains a coffer of gold, and the book is in that.
And there is a schene (12,000 royal cubits of 52 centimetres each) of reptiles
round the coffer in which is the book, and there is an immortal serpent rolled
round the coffer in question" (Maspero, op. cit., pp. 124, 125).
I

130 THE OCEAN OF STORY

The scientific study of the "external soul," or "life-index/' has occupied
the attention of several scholars. See, for instance, Cox, Aryan Mythology,
vol. ii, pp. 36, 330; De Gubernatis, op. cit, vol. i, p. 168; Edward Clodd on
the " Philosophy of Punchkin" in the Folk-Lore Journal, 1884, vol. ii, p. 302 ;
Steel and Temple's Wide-Awake Stories, pp. 404, 405 ; Clouston, Popular Tales
and Fictions, vol. i, pp. 347-351 ; Macculloch, The Childhood of Fiction, p. 118
et seq. ; Frazer, The Golden Bough, vol. ix, p. 95 et seq. ; Sidney Hartland,
Legend of Perseus, vol. ii, pp. 1-54, and his article, "Life-Token," in
Hastings' Ency. Rel. Eth., vol. viii, pp. 44-47 ; and Ruth Norton in her
article, " The Life-Index : A Hindu Fiction Motif," in Studies in Honor of
Maurice Bloomjield, 1920, pp. 211-224.

The subject divides itself into two main headings :

1. The life of a person is dependent on some external object.

2. The condition of a certain object shows to his friends or relations
the state of a person's health or chastity.

It is only the first division with which we are concerned in this note.
The other will be discussed later when the text warrants it. There is, how-
ever, the same original idea running through both varieties of "life-index."
As Hartland has shown in his article, "Life-Token" (see above), there is
a widespread belief of a distinct organic connection between the life-token
and the person whose condition it exhibits. The life -token is derived
from the doctrine of sympathetic magic, according to which any portion of
a living being, though severed, remains in mystic union with the butk, and
is affected by whatever affects the bulk. This belief being so general, we
find that it has entered not only into the folk-tales, but into the custom
and superstition of a very wide variety of countries. Examples are given
by Hartland from different parts of all five continents.

I have already shown in a note on p. 37 how it is commonly supposed
that the soul wanders about in sleep, etc. We must, however, use the word
"soul" with care. It is sometimes referred to in stories as "heart" or
" life," or perhaps there is no direct reference except the information that if
a certain object or animal is destroyed the person with whom it is mystically
connected will die. In the ancient Egyptian "Story of the Two Brothers"
we saw it was a "heart" which was put in the acacia-tree, not in any way
hidden, but merely awaiting its fate, as the owner knew that in time the
tree would be cut down and his heart would fall and so he would die.
This idea, with certain alterations of details, occurs in numerous folk-tales
and in the customs of savage peoples. The Eastern story-teller, always
ready to exaggerate and embroider, introduced the idea of making the
"soul" as hard to find as possible, thus he encases it in a series of various
articles or animals and puts it in some apparently inaccessible place, which,
as we have already seen, was first employed by the ancient Egyptians with
regard to the magic book of Thoth.

It is this form of life-index motif that has spread all over India and
slowly migrated to Europe via Persia, Arabia and the Mediterranean. We
shall first of all consider briefly the occurrence of this motif in Hindu
fiction.

THE " EXTERNAL SOUL " MOTIF 131

In Freer's Old Deccan Days, in the "Story of Punchkin" (p. 13), the
magician's life ends when a little green parrot is killed. The bird is in a
cage, in the sixth of six chattees of water, in a circle of palm-trees in a
thick jungle, in a desolate country hundreds of thousands of miles away,
guarded by thousands of genii. In Miss Stokes' Indian Fairy Tales the
demon's life depends on a maina (hill-starling), in a nest, on a tree, on the
other side of a great sea.

Compare D'Penha, "Folk-Lore of Salsette," Ind. Ant., xxii, p. 249,
and Damant, "Bengali Folk-Lore," Ind. Ant., i, 171. In L. B. Day's
Folk-Tales of Bengal, No. 1, the "soul" is in a necklace, in a box, in the
heart of a boal fish, in a tank. Again in No. 4 of the same collection
of tales the princess is told by the Rakshasa that " in a tank close by, deep
down in the water, is a crystal pillar, on the top of which are two bees.
If any human being can dive into the water and bring up these two bees
in one breath, and destroy them so that not a drop of blood falls to the
ground, then we rakshasas shall certainly die; but if a single drop of
their blood falls to the ground, then from it will start a thousand rakshasas."
In Knowles, Folk-Tales of Kashmir, p. 383, and Ind. Ant, Sept. 1885, p. 250,
the ogre's life depends on that of a queen bee who lives in a honey-comb
on a certain tree guarded by myriads of savage bees. Compare- Steel
and Temple's Wide-Awake Stories, p. 59, and Damant's article mentioned
above, p. 117.

In a story appearing in H. H. Wilson's Descriptive Catalogue of the
Mackenzie MSS., i, p. 329, the life of Mairavana is divided up into five
vital airs, which are secured in the bodies of five black bees living on a
mountain 60,000 kos distant. (See also p. 218 of the same work.)

The bird appears to be the most popular index in Indian tales. Norton
(op. cit., p. 217) gives numerous references. For more usual indexes see
Chilli's Folk-Tales of Hindustan, p. 114; Wadia's "Folk-Lore in Western
India," Ind. Ant., xxii, p. 318 ; Bompas' Folk-Lore of the Santal Parganas, p. 224 ;
and Ramaswami Raju's Tales of the Sixty Mandarins, p. 182. In O'Connor's
Folk-Tales of Tibet, p. 113 et seq., is the unique example of one mortal being
the index of another mortal. Thus the boy in whose keeping is the giant's
soul is hidden in a subterranean chamber.

In the great majority of the above tales there is a captive princess, or
an ogre's daughter, who falls in love with the hero and tells him the way
in which the obstacles to the destruction of the demon, or Rakshasa, may
be overcome.

We now turn to Persia and Arabia, where we find the "life-index"
occurring in the " History of Nassar," from the Persian Mahbub ul-Qulub,
reproduced in Clouston's Group of Eastern Romances (see p. 30) ; while in
Arabian literature it appears in the "Story of Sayf al-Muluk and Badi'a
al-Jamal" (Burton, Nights, vol. vii, p. 350). Here the form of the motif
is unusual, as the king of the Jann was told at his birth that he would be
killed by the son of a king of mankind. Accordingly, he says, "I took it
[the soul] and set it in the crop of a sparrow, and shut up the bird in a
box. The box I set in a casket, and enclosing this in seven other caskets

132 THE OCEAN OF STORY

and seven chests, laid the whole in an alabastrine coffer, which I buried
within the marge of yon earth -circling sea ; for that these parts are far
from the world of men and none of them can win thither. So now see, I
have told thee what thou would'st know, so do thou tell none thereof, for it
is a matter between me and thee."

In Europe we still have the "soul" hidden in numerous "wrappings"
which differ with the locality of the story. In Rome ("Story of Cajusse,"
Busk, Folk-Lore of Rome) it is in a stone, in the head of a bird, in the head
of a leveret, in the middle head of a seven-headed hydra. Miss Busk
cites a Hungarian tale where the dwarfs life is finally discovered to be
in a golden cockchafer, inside a golden cock, inside a golden sheep, inside
a golden stag, in the ninety-ninth island.

In Russia (Ralston's Russian Folk-Tales, p. 103 el seq.) the life is in an
egg, in a duck, in a casket, in an oak. In Serbia (Mijatovich's Servian
Folk-Lore, p. 172) it is in a board, in the heart of a fox, in a mountain.
Similar " wrappings " of the u soul " will be found in Albania (Dozon, p. 1 32),
South Slavonia (Wratislaw, p. 225), Schleswig-Holstein (Mullenhoff, p. 404),
Norway (Asbjornsen, No. 36; Dasent, p. 69) and the Hebrides (Campbell,
p. 10). See J. Jacob's Indian Fairy Tales, p. 238, 239-

We have thus seen that the idea of the " external soul " is of very old
conception and is widely embedded in the customs and superstitions of
numerous peoples of the world. This idea arose independently to a large
extent, and no one nation can be definitely said to have "created" the
idea, as is proved by its existence in remote corners of the globe — such as
New Zealand.

The idea of using the " external soul " as an attractive story motif by
casing it in numerous articles, etc., arose in India (although it was originally
used in Egypt to hide a magical book), whence the idea has migrated, with
very little alteration, to other Eastern countries and to nearly every part
of Europe. — n.m.p.

CHAPTER XII

IN the meanwhile the ambassador sent by the King of
[M] Vatsa in answer to Chandamahasena's embassy
went and told that monarch his master's reply. Chanda-
mahasena for his part, on hearing it, began to reflect : "It
is certain that that proud King of Vatsa will not come here.
And I cannot send my daughter to his Court ; such conduct
would be unbecoming ; so I must capture him by some
stratagem and bring him here as a prisoner." Having thus
reflected and deliberated with his ministers, the king had
made a large artificial elephant like his own, and, after filling
it with concealed warriors, he placed it in the Vindhya forest.
There the scouts kept in his pay by the King of Vatsa, who
was passionately fond of the sport of elephant- catching,
discerned it from a distance x ; and they came with speed
and informed the King of Vatsa in these words : " O king,
we have seen a single elephant roaming in the Vindhya
forest, such that nowhere else in this wide world is his equal
to be found, filling the sky with his stature, like a moving
peak of the Vindhya range."

Then the king rejoiced on hearing this report from the
scouts, and he gave them a hundred thousand gold pieces
by way of reward. The king spent that night in thinking :
" If I obtain that mighty elephant, a fit match for Nadagiri,
then that Chandamahasena will certainly be in my power,

1 They would not go near for fear of disturbing it. Wild elephants are
timid, so there is more probability in this story than in that of the Trojan
horse. Even now scouts who mark down a wild beast in India almost lose

their heads with excitement. The hiding of men in imitation animals is

rare in literature, but the introduction into a city of armed men, hidden in jars,
is found in an Egyptian papyrus of the twentieth dynasty. The incident occurs
in the story, " How Thutiyi took the City of Joppa." It has been translated,
and well annotated, by Maspero, Stories of Ancient Egypt, pp. 108-144. The
same idea, which will at once occur to readers, was used in the story of AH
Baba in the Nights. Maspero refers to this story, but makes the usual mistake
of calling the jars earthenware instead of leather or sewed skins. — n.m.p.
133

134 THE OCEAN OF STORY

and then he will of his own accord give me his daughter
Vasavadatta." So in the morning he started for the Vindhya
forest, making these scouts show him the way, disregard-
The Artificial ing, in his ardent desire to capture the elephant,
Elephant fl^ advice of his ministers. He did not pay any
attention to the fact that the astrologers said that the posi-
tion of the heavenly bodies at the moment of his departure
portended the acquisition of a maiden together with im-
prisonment.

When the King of Vatsa reached the Vindhya forest he
made his troops halt at a distance, through fear of alarming
that elephant, and, accompanied by the scouts only, holding
in his hand his melodious lute, he entered that great forest
boundless as his own kingly vice. The king saw on the
southern slope of the Vindhya range that elephant looking
like a real one, pointed out to him by his scouts from a
distance. He slowly approached it, alone, playing on his lute,
thinking how he should bind it, and singing in melodious
tones. As his mind was fixed on his music, and the shades
of evening were setting in, that king did not perceive that
the supposed elephant was an artificial one. The elephant,1
too, for its part, lifting up its ears and flapping them, as
if through delight in the music, kept advancing and then
retiring, and so drew the king to a great distance. And
then, suddenly issuing from that artificial elephant, a body of
soldiers in full armour surrounded that King of Vatsa. When
he beheld them, the king in a rage drew his hunting-knife,
but while he was fighting with those in front of him he
was seized by others coming up behind. And those warriors,
with the help of others, who appeared at a concerted signal,
carried that King of Vatsa into the presence of Chanda-
mahasena. Chandamahasena for his part came out to meet
him with the utmost respect, and entered with him the city
of Ujjayini.

Then the newly arrived King of Vatsa was beheld by the
citizens, like the moon, pleasing to the eyes, though spotted

1 For the part played by elephants in folk-tales see W. Crooke, Folk-Lore
of Northern India, vol. ii, pp. 238-241, and F. W. Thomas' article, " Animals," in
Hastings' Ency. Rel. Eth.3 vol. i, p. 514. — n.m.p.

THE KING OF VATSA CAPTURED

135

with humiliation. Then all the citizens, suspecting that he
was to be put to death, through regard for his virtues as-
sembled and determined to commit suicide.1 Then the King
Chandamahasena put a stop to the agitation of the citizens
by informing them that he did not intend to put the monarch
of Vatsa to death, but to win him over. So the king made
over his daughter Vasavadatta on the spot to the King of Vatsa
to be taught music, and said to him : " Prince, teach this lady
music ; in this way you will obtain a happy issue to your
adventure; do not despond." But when he beheld that fair
lady the mind of the King of Vatsa was so steeped in love
that he put out of sight his anger ; and her heart and mind
turned towards him together ; her eye was then averted
through modesty, but her mind not at all. So the King
of Vatsa dwelt in the concert-room of Chandamahasena's
palace, teaching Vasavadatta to sing, with his eyes fixed ever
on her. In his lap was his lute, in his throat the quarter-
tone of vocal music, and in front of him stood Vasavadatta,
delighting his heart. And that princess was devoted in her
attentions to him, resembling the Goddess of Fortune in
that she was firmly attached to him, and did not leave him
though he was a captive.

In the meanwhile the men who had accompanied the
king returned to Kausambi, and the country, hearing of the
captivity of the monarch, was thrown into a state of great
excitement. Then the enraged subjects, out of love for the
King of Vatsa, wanted to make a general 2 assault on Uj jayini.
But Rumanvat checked the impetuous fury of the subjects
by telling them that Chandamahasena was not to be over-
come by force, for he was a mighty monarch, and besides
that an assault was not advisable, for it might endanger the
safety of the King of Vatsa; but their object must be at-
tained by policy. The calm and resolute Yaugandharayana,
seeing that the country was loyal, and would not swerve
from its allegiance, said to Rumanvat and the others :
" All of you must remain here, ever on the alert ; you must
guard this country, and when a fit occasion comes you must

1 I.e. they sat in Dharna outside the door of the palace.

2 Perhaps we should read samantatah one word.

136 THE OCEAN OF STORY

display your prowess ; but I will go, accompanied by Vasan-
taka only, and will without fail accomplish by my wisdom
the deliverance of the king and bring him home. For he is
a truly firm and resolute man, whose wisdom shines forth in
adversity, as the lightning flash is especially brilliant during
pelting rain. I know spells for breaking through walls, and
for rending fetters, and receipts for becoming invisible,
serviceable at need."

Having said this, and entrusted to Rumanvat the care
of the subjects, Yaugandharayana set out for Kausambi
with Vasantaka. And with him he entered the Vindhya
forest, full of life,1 like his wisdom, intricate and trackless
as his policy. Then he visited the palace of the King of
the Pulindas, Pulindaka by name, who dwelt on a peak of
the Vindhya range, and was an ally of the King of Vatsa.
He first placed him, with a large force at his heels, in readi-
ness to protect the King of Vatsa when he returned that
way, and then he went on, accompanied by Vasantaka,
and at last arrived at the burning-ground of Mahakala in
Ujjayini, which was densely tenanted by vampires 2 that
smelt of carrion, and hovered hither and thither, black as
night, rivalling the smoke-wreaths of the funeral pyres.
And there a Brahman-Rakshasa 3 of the name of Yogesvara
immediately came up to him, delighted to see him, and
admitted him into his friendship ; then Yaugandharayana
by means of a charm, which he taught him, suddenly altered
his shape. That charm immediately made him deformed,
hunchbacked and old, and besides gave him the appearance
of a madman, so that he produced loud laughter in those

1 Sattva, when applied to the forest, means " animal " ; when applied to
wisdom it means " excellence."

2 Vetala is especially used of a goblin that tenants dead bodies. See
Captain R. F. Burton's Vikram and the Vampire. The tales will be found in the
twelfth book of this work. In the fifth chapter of Ralston's Russian Folk-Tales
will be found much interesting information with regard to the Slavonic
superstitions about vampires. They resemble very closely those of the
Hindus. See especially p. 311 : "At cross-roads, or in the neighbourhood of
cemeteries, an animated corpse of this description often lurks, watching for
some unwary traveller whom it may be able to slay and eat."

8 We shall meet this gentleman again in Chapter XXXII. — n.m.p.

THE MAGICAL TRANSFORMATION 137

who beheld him.1 And in the same way Yaugandharayana,
by means of that very charm, gave Vasantaka a body full
of outstanding veins, with a large stomach, and an ugly
mouth with projecting teeth ; then he sent Vasantaka on in
front to the gate of the king's palace, and entered Ujjayini
with such an appearance as I have described. There he,
singing and dancing, surrounded by Brahman boys, beheld
with curiosity by all, made his way to the king's palace.
And there he excited by that behaviour the curiosity of
the king's wives, and was at last heard of by Vasavadatta.
She quickly sent a maid and had him brought to the
concert-room. For youth is twin brother to mirth.2 And
when Yaugandharayana came there and beheld the King
of Vatsa in fetters, though he had assumed the appearance
of a madman, he could not help shedding tears. And he
made a sign to the King of Vatsa, who quickly recognised
him, though he had come in disguise. Then Yaugandhara-
yana by means of his magic power made himself invisible to
Vasavadatta and her maids. So the king alone saw him,
and they all said with astonishment : " That maniac has
suddenly escaped somewhere or other." Then the King of
Vatsa hearing them say that, and seeing Yaugandharayana
in front of him, understood that this was due to magic, and
cunningly said to Vasavadatta : " Go, my good girl, and
bring the requisites for the worship of Sarasvati." When
she heard that she said, "So I will," and went out with
her companions.

Then Yaugandharayana approached the king and com-
municated to him, according to the prescribed form, spells
for breaking chains ; and at the same time he furnished him

1 Cf. the way in which the Ritter Malegis transmutes Reinhold in
the story of "Die Heimonskinder" (Simrock's Deutsche Volksbiicher, vol. ii,
p. 86) : w He changed him into an old man, a hundred years of age, with a
decrepit and misshaped body, and long hair." See also p. 114. So Merlin
assumes the form of an old man and disguises Uther and Ulfin (Dunlop's

History of Fiction, translated by Liebrecht, p. 66). In Durgilprasad's text

we read that Yogesvara "chose him" as a friend, and he is also described as
bald in addition to his other attractions ! — n.m.p.

2 The Eastern equivalent of the mediaeval court jester was nearly always
a deformed dwarf. — n.m.p.

138 THE OCEAN OF STORY

with other charms for winning the heart of Vasavadatta,
which were attached to the strings of the lute ; and informed
him that Vasantaka had come there and was standing out-
side the door in a changed form, and recommended him to
have that Brahman summoned to him. At the same time
he said : " When this lady Vasavadatta shall come to repose
confidence in you, then you must do what I tell you ; at the
present remain quiet." Having said this, Yaugandharayana
quickly went out, and immediately Vasavadatta entered with
the requisites for the worship of Sarasvati. Then the king
said to her : " There is a Brahman standing outside the door,
let him be brought in to celebrate this ceremony in honour
of Sarasvati, in order that he may obtain a sacrificial fee."
Vasavadatta consented, and had Vasantaka, who wore a de-
formed shape, summoned from the door into the music-hall.
And when he was brought and saw the King of Vatsa, he
wept for sorrow; and then the king said to him, in order
that the secret might not be discovered : " O Brahman, I
will remove all this deformity of thine produced by sickness ;
do not weep, remain here near me." And then Vasantaka
said : " It is a great condescension on thy part, O king."
And the king seeing how he was deformed could not keep
his countenance. And when he saw that, Vasantaka guessed
what was in the king's mind, and laughed so that the
deformity of his distorted face was increased ; and there-
upon Vasavadatta, beholding him grinning like a doll, burst
out laughing also, and was much delighted. Then the
young lady asked Vasantaka in fun the following ques-
tion:— " Brahman, what science are you familiar with?
Tell us." So he said : " Princess, I am an adept at
telling tales." Then she said : " Come, tell me a tale."
Then, in order to please that princess, Vasantaka told the
following tale, which was charming by its comic humour
and variety.

7. Story of Rupinikd

There is in this country a city named Mathura, the birth-
place of Krishna ; in it there was a courtesan known by the

RtJPINIKA FALLS IN LOVE

139

name of Riipinika ; she had for a mother an old bawd named
Makaradanshtra, who seemed a lump of poison in the eyes
of the young men attracted by her daughter's charms. One
day Rupinika went at the time of worship to the temple to
perform her duty,1 and beheld from a distance a young man.
When she saw that handsome young fellow, he made such an
impression upon her heart that all her mother's instructions
vanished from it. Then she said to her maid : " Go and tell
this man from me that he is to come to my house to-day."
The maid said, " So I will," and immediately went and
told him. Then the man thought a little and said to her :
" I am a Brahman named Lohajangha 2 ; I have no wealth ;
then what business have I in the house of Rupinika,
which is only to be entered by the rich ? " The maid said :
" My mistress does not desire wealth from you." Whereupon
Lohajangha consented to do as she wished. When she heard
that from the maid, Rupinika went home in a state of excite-
ment, and remained with her eyes fixed on the path by which
he would come. And soon Lohajangha came to her house,
while the bawd Makaradanshtra looked at him, and wondered
where he came from. Rupinika for her part, when she saw
him, rose up to meet him herself with the utmost respect, and
clinging to his neck in her joy led him to her own private
apartments. Then she was captivated with Lohajangha's
wealth of accomplishments, and considered that she had
been only born to love him. So she avoided the society of
other men, and that young fellow lived with her in her house
in great comfort.

1 Tawney merely says naively, " Such people dance in temples, I believe,"
but we touch here upon one of the oldest and most interesting customs
of religion, that of sacred prostitution. Recent research has thrown much
light on this strange custom, which found its way all over the (then) civilised
world. Its importance warrants more than a mere note, so I shall discuss the
subject in detail in Appendix IV at the end of this volume. — n.m.p.

2 Mr Growse writes to me with reference to the name Lohajangha :
" This name still exists on the spot, though probably not to be found else-
where. The original bearer of the title is said to have been one of the
demons whom Krishna slew, and a village is called Lohaban after him,
where an ancient red sandstone image is supposed to represent him, and
has offerings of iron made to it at the annual festival."

140 THE OCEAN OF STORY

Rupinika's mother Makaradanshtra, who had trained up
many courtesans, was annoyed when she saw this, and said
to her in private : " My daughter, why do you associate with
a poor man ? Courtesans of good taste embrace a corpse in
preference to a poor man. What business has a courtesan
like you with affection ? * How have you come to forget
that great principle ? The light of a red 2 sunset lasts but
a short time, and so does the splendour of a courtesan
who gives way to affection. A courtesan, like an actress,
should exhibit an assumed affection in order to get wealth ;
so forsake this pauper, do not ruin yourself." When she
heard this speech of her mother's, Rupinika said in a rage :
"Do not talk in this way, for I love him more than my life.
And as for wealth, I have plenty, what do I want with more ?
So you must not speak to me again, mother, in this way."
When she heard this, Makaradanshtra was in a rage, and
she remained thinking over some device for getting rid of this
Lohajangha. Then she saw coming along the road a certain
Rajput, who had spent all his wealth, surrounded by re-
tainers with swords in their hands. So she went up to him
quickly and, taking him aside, said : " My house is beset
by a certain poor lover. So come there yourself to-day, and
take such order with him that he shall depart from my
house, and do you possess my daughter." "Agreed," said
the Rajput, and entered that house.

At that precise moment Rupinika was in the temple,
and Lohajangha meanwhile was absent somewhere, and,
suspecting nothing, he returned to the house a moment
afterwards. Immediately the retainers of the Rajput ran
upon him, and gave him severe kicks and blows on all his
limbs, and then they threw him into a ditch full of all kinds
of impurities, and Lohajangha with difficulty escaped from

1 Compare the seventh of Lucian's'ETou/atKoi SiaAoyot, where the mother
blames Musarium for favouring good looks rather than wealth. "You see
how much this boy brings in ; not an obol, not a dress, not a pair of shoes,
not a box of ointment, has he ever given you ; it is all professions and

promises and distant prospects; always if my father should , and I should

inherit, everything would be yours " (Fowler, iv, p. 60). — n.m.p.

2 Ragini means "affection" and also "red."

THE GARUDA BIRD 141

it. Then Rupinika returned to the house, and when she
heard what had taken place she was distracted with grief,
so the Rajput, seeing that, returned as he came.

Lohajangha, after suffering this brutal outrage by the
machinations of the bawd, set out for some holy place of
pilgrimage, in order to leave his life there, now that he was
Lohajangha is separated from his beloved. As he was going along
camed off by a in the wild country,1 with his heart burning with
Ganida Bird anger against the bawd, and his skin with the
heat of the summer, he longed for shade. Not being able to
find a tree, he lighted on the body of an elephant which had
been stripped of all its flesh 2 by jackals making their way
into it by the hind-quarters ; accordingly Lohajangha, being
worn out, crept into this carcass, which was a mere shell, as
only the skin remained, and went to sleep in it, as it was kept
cool by the breeze which freely entered. Then suddenly clouds
arose from all sides and began to pour down a pelting shower
of rain ; that rain made the elephant's skin contract so that

1 Atavl is generally translated "forest." I believe the English word
" forest" does not necessarily imply trees, but it is perhaps better to

avoid it here. "Forest" comes from the Latin forts, "out of doors," and

its connection with trees came later. — n.m.p.

2 For the vritam of the text I read kritam. Cf this incident with
Joseph's adventure in the sixth story of the Sicilianische M'drchen. He is
sewn up in a horse's skin and carried by ravens to fhe top of a high
mountain. There he stamps and finds a wooden trap-door under his feet.
In the notes Dr Kohler refers to this passage, Campbell, No. 44 ; the story
of Sindbad and other parallels. Cf. also Veckenstedt's Wendische Sagen, p. 124.
See also the story of " Heinrich der Lowe," Simrock's Deutsche Volksbiicher,
vol. i, p. 8. Dr Kohler refers to the story of " Herzog Ernst." The incident
will be found in Simrock's version of the story, at p. 308 of the third volume

of his Deutsche Volksbiicher. An incident very similar to that in our text

occurs in the "Story of Janshah " (Burton, Nights, vol. v, pp. 341, 342): "So
Janshah slit the mule's belly and crept into it, whereupon the merchant
sewed it up on him and, withdrawing to a distance, hid himself in the skirts
of the mountain. After a while a huge bird swooped down on the dead
mule and, snatching it up, flew with it to the top of the mountain. . . ."

In the Travels of Rabbi Benjamin of Tudela it is related that when
sailors were in danger of being lost in the stormy sea that led to China,
they sewed themselves in hides and, cast on the surface of the waters, were
snatched up by "great eagles called Gryphons," which carried their supposed
prey ashore. (See Yule's Marco Polo, vol. ii, p. 418.) — n.m.p.

142 THE OCEAN OF STORY

no aperture was left,1 and immediately a copious inundation
came that way, and carrying off the elephant's hide swept
it into the Ganges, so that eventually the inundation bore it
into the sea. And there a bird of the race of Garuda saw that
hide and, supposing it to be carrion, took it to the other side
of the sea ; there it tore open the elephant's hide with its
claws and, seeing that there was a man inside it, fled away.
But Lohajangha was awaked by the bird's pecking and
scratching, and came out through the aperture made by its
beak. And finding that he was on the other side of the sea,
he was astonished, and looked upon the whole thing as a
daydream ; then he saw there to his terror two horrible Rak-
shasas, and those two for their part contemplated him from a
distance with feelings of fear. Remembering how they were
defeated by Rama, and seeing that Lohajangha was also a
man who had crossed the sea,2 they were once more alarmed
in their hearts. So, after they had deliberated together, one
of them went off immediately and told the whole occurrence
to King Vibhishana. King Vibhishana, too, as he had seen
the prowess of Rama, being terrified at the arrival of a man,
said to that Rakshasa : " Go, my good friend, and tell that
man from me, in a friendly manner, that he is to do me the
favour of coming to my palace." The Rakshasa said, "I
will do so," and timidly approached Lohajangha, and told
him that request of his sovereign's. Lohajangha for his part
accepted that invitation with unruffled calm, and went to
Lanka with that Rakshasa as his companion. And when he
arrived in Lanka, he was astonished at beholding numerous
splendid edifices of gold, and entering the king's palace he
saw Vibhishana.

The king welcomed the Brahman, who blessed him in
return, and then Vibhishana said : " Brahman, how did you
manage to reach this country ? " Then the cunning Loha-
jangha said to Vibhishana : "I am a Brahman of the name
of Lohajangha residing in Mathura; and I, Lohajangha,
being afflicted at my poverty, went to the temple of the god,

1 Cf. Freer' s Old Deccan Days, p. 164. — n.m.p.

2 Referring, of course, to Rama's defeat of Ravana and his army of
Rakshasas in Lanka (Ceylon). — n.m.p.

WHY LANKA WAS MADE OF WOOD 143

and remaining fasting, for a long time performed austerities
in the presence of Narayana.1 Then the adorable Hari x com-
manded me in a dream, saying : c Go thou to Vibhishana, for
he is a faithful worshipper of mine, and he will give thee
wrealth.' Then I said : ' Vibhishana is where I cannot reach
him.' But the lord continued : c To-day shalt thou see that
Vibhishana.' So the lord spake to me, and immediately I
woke up and found myself upon this side of the sea. I know
no more." When Vibhishana heard this from Lohajangha,
reflecting that Lanka was a difficult place to reach, he thought
to himself: "Of a truth this man possesses divine power."
And he said to that Brahman: "Remain here; I will give
you wealth." Then he committed him to the care of the
man-slaying Rakshasas as an inviolable deposit, and sent some
of his subjects to a mountain in his kingdom called Swarna-
mula, who brought from it a young bird belonging to the race
of Garuda ; and he gave it to that Lohajangha (who had to
take a long journey to Mathura) to ride upon, in order that
he might in the meanwhile break it in. Lohajangha for his
part mounted on its back, and riding about on it in Larika,
rested there for some time, being hospitably entertained by
Vibhishana.

One day he asked the King of the Rakshasas, feeling
curiosity on the point, why the whole ground of Lanka was
made of wood ; and Vibhishana, when he heard that, explained
Whuthe Ground tne circumstance to him, saying: "Brahman, if
of Lanka was you take any interest in this matter, listen, I will
made of Wood eXplain it to you. Long ago Garuda, the son of
Kasyapa, wishing to redeem his mother from her slavery to
the snakes, to whom she had been subjected in accordance
with an agreement,2 and preparing to obtain from the gods
the nectar which was the price of her ransom, wanted to eat
something which would increase his strength, and so he went

1 Names of Vishnu, who became incarnate in the hero Krishna.

2 See chap, xx, //. 181 et seq. KaSyapa's two wives disputed about the
colour of the sun's horses. They agreed that whichever was in the wrong
should become a slave to the other. Kadru, the mother of the snakes, won
by getting her children to darken the horses. So Garuda' s mother, Vinata,

became a slave. See Charpentier, Die Suparnasage, Upsala, 1922, p. 220

et seq. — n.m.p.

144 THE OCEAN OF STORY

to his father, who, being importuned, said to him : c My son,
in the sea there is a huge elephant and a huge tortoise. They
have assumed their present form in consequence of a curse :
go and eat them.' Then Garuda went and brought them both
to eat, and then perched on a bough of the great wishing- tree
of paradise.1 And when that bough suddenly broke with his
weight, he held it up with his beak, out of regard to the
Balakhilyas 2 who were engaged in austerities underneath it.
Then Garuda, afraid that the bough would crush mankind if
he let it fall at random, by the advice of his father brought
the bough to this uninhabited part of the earth and let it
drop. Lanka was built on the top of that bough, therefore
the ground here is of wood." When he heard this from
Vibhishana, Lohajangha was perfectly satisfied.

Then Vibhishana gave to Lohajangha many valuable
jewels, as he desired to set out for Mathura. And out of his
devotion to the god Vishnu, who dwells at Mathura, he en-
Lohamncriia trusted to the care of Lohajangha a lotus, a club,
disguised as a shell and a discus all of gold, to be offered to
Vishnu f-ke god. Lohajangha took all these and mounted

the bird given to him by Vibhishana, that could accomplish
a hundred thousand yojanas* and rising up into the air in
Lanka, he crossed the sea and without any difficulty arrived at

1 The wishing-tree of paradise is found in all Eastern religions, including
Christianity. In a note on the Arabian variety Burton says [Nights, vol. v,
p. 237) : * The paradiseal tree which supplied every want. Mohammed
borrowed it from the Christians (Rev. xxi, 10-21, and xxii, 1-2) who placed
in their paradise the Tree of Life which bears twelve sorts of fruits and
leaves of healing virtue. (See also the third book of Hermas, his Similitudes.)
The Hebrews borrowed it from the Persians. Amongst the Hindus it appears
as Kalpavriksha ; amongst the Scandinavians as Yggdrasil. The curious reader
will consult Mr James Fergusson's learned work, Tree and Serpent Worship,
London, 1873." Reference should also be made to the article on "Tree-
Worship," by S. A. Cook, in the Ency. Brit., vol. xxvii, p. 448 et seq., and to
that on "Trees and Plants," by T. Barnes, in Hastings' Ency. Rel. Eth.,
vol. xii, p. 235 et seq., and to the general index to Frazer's Golden Bough,
p. 501. — N.M.P.

2 Divine personages of the size of a thumb. Sixty thousand were pro-
duced from Brahma's body and surrounded the chariot of the sun. The
legend of Garuda and the Balakhilyas is found in the Mahabharata (see De
Gubernatis, Zoological Mythology, p. 95).

3 See note on p. 3. — n.m.p.

LOHAJANGHA DISGUISED AS VISHNU 145

Mathura. And there he descended from the air into an empty
convent outside the town, and deposited there his abundant
treasure, and tied up that bird. And then he went into the
market and sold one of his jewels, and bought garments
and scented unguents, and also food. And he ate the food in
that convent where he was, and gave some to his bird ; and
he adorned himself with the garments, unguents, flowers and
other decorations. And when night came he mounted that
same bird and went to the house of Rupinika, bearing in his
hand the shell, discus and mace ; then he hovered over it in
the air, knowing the place well, and made a low, deep sound
to attract the attention of his beloved, who was alone. But
Rupinika, as soon as she heard that sound, came out, and
saw hovering in the air by night a being like Narayana,
gleaming with jewels. He said to her : "I am Hari come
hither for thy sake " ; whereupon she bowed with her face
to the earth and said : " May the god have mercy upon
me ! " Then Lohajangha descended and tied up his bird, and
entered the private apartments of his beloved hand in hand
with her. And after remaining there a short time he came out
and, mounting the bird as before, went off through the air.1

In the morning Rupinika remained observing an obstinate
silence, thinking to herself : " I am the wife of the god Vishnu,
I must cease to converse with mortals." And then her mother
Makaradanshtra said to her : " Why do you behave in this
way, my daughter ? " And after she had been perseveringly
questioned by her mother, she caused to be put up a curtain

1 Compare the fifth story in the first book of the Panchatantra, in Benfey's
translation. He shows that this story found its way into Mohammedan
collections, such as The Thousand and One Nights, and The Thousand and One
Days, as also into The Decameron of Boccaccio, and other European story-
books, vol. i, p. 159 et seq. The story, as given in the Panchatantra, reminds
us of the " Squire's Tale " in Chaucer. But Josephus in Ant. Jud., xviii, 3,
tells it of a Roman knight named Mundus, who fell in love with Paulina,
the wife of Saturninus, and, by corrupting the priestess of Isis, was enabled
to pass himself off as Anubis. On the matter coming to the ears of Tiberius,
he had the temple of Isis destroyed and the priests crucified. (Dunlop's
History of Fiction, vol. ii, p. 27 ; Liebrecht's German translation, p. 232.)
A similar story is told by the Pseudo-Callisthenes of Nectanebos and Olympias.
Cf. Coelho's Contos Popular es Portugueses, No. 71, p. 155.
K

146 THE OCEAN OF STORY

between herself and her parent, and told her what had taken
place in the night, which was the cause of her silence. When
the bawd heard that, she felt doubt on the subject, but soon
Has his Re- a^er> at night, she saw that very Lohajangha
venge on the mounted on the bird, and in the morning Maka-
Bawd radanshtra came secretly to Rupinika, who still

remained behind the curtain, and inclining herself humbly,
preferred to her this request : " Through the favour of the
god, thou, my daughter, hast obtained here on earth the rank
of a goddess, and I am thy mother in this world, therefore
grant me a reward for giving thee birth : entreat the god
that, old as I am, with this very body I may enter paradise.
Do me this favour."

Rupinika consented, and requested that very boon from
Lohajangha, who came again at night disguised as Vishnu.
Then Lohajangha, who was personating the god, said to that
beloved of his : " Thy mother is a wicked woman, it would
not be fitting to take her openly to paradise; but on the
morning of the eleventh day the door of heaven is opened,
and many of the Ganas, Siva's companions, enter into it
before anyone else is admitted. Among them I will intro-
duce this mother of thine, if she assume their appearance.
So shave her head with a razor, in such a manner that five
locks * shall be left, put a necklace of skulls round her neck,
and stripping off her clothes, paint one side of her body with
lamp-black and the other with red lead,2 for wThen she has in
this way been made to resemble a Gana, I shall find it an easy
matter to get her into heaven." When he had said this, Loha-
jangha remained a short time and then departed. And in the
morning Rupinika attired her mother as he had directed ;
and then she remained with her mind entirely fixed on para-
dise. So when night came Lohajangha appeared again, and
Rupinika handed over her mother to him. Then he mounted

1 Compare Mahabodhi-Jataka (No. 528, Cambridge edition, vol. v, pp. 125,
1 26), where the king as a punishment to the five princes u stript them of all
their property and disgracing them in various ways, by fastening their hair
into five locks, by putting them into fetters and chains and by sprinkling
cow-dung over them, he drove them out of his kingdom." — n.m.p.

2 Thus she represented the Ardha-nari^vara, or Siva half-male and
half-female, which compound figure is to be painted in this manner.

LOHAJANGHA'S REVENGE 147

on the bird, and took the bawd with him naked, and trans-
formed as he had directed, and he flew up rapidly with her
into the air. While he was in the air, he beheld a lofty stone
pillar in front of a temple, with a discus on its summit. So he
placed her on the top of the pillar, with the discus as her only
support,1 and there she hung like a banner to blazon forth
his revenge for his ill usage. He said to her : " Remain here
a moment while I bless the earth with my approach," and
vanished from her sight. Then beholding a number of people
in front of the temple, who had come there to spend the night
in devout vigils before the festive procession, he called aloud
from the air : " Hear, ye people, this very day there shall fall
upon you here the all- destroying Goddess of Pestilence, there-
fore fly to Hari for protection." When they heard this voice
from the air all the inhabitants of Mathura who were there,
being terrified, implored the protection of the god, and re-
mained devoutly muttering prayers to ward off the calamity.
Lohajangha for his part descended from the air and en-
couraged them to pray, and after changing that dress of his
came and stood among the people, without being observed.
The bawd thought as she sat upon the top of the pillar :
" The god has not come as yet, and I have not reached
heaven." At last, feeling it impossible to remain up there
any longer, she cried out in her fear, so that the people below
heard: "Alas! I am falling, I am falling." Hearing that,
the people in front of the god's temple were beside them-
selves, fearing that the destroying goddess was falling upon
them, even as had been foretold, and said : " O goddess, do
not fall, do not fall." So those people of Mathura, young and
old, spent that night in perpetual dread that the destroying
goddess would fall upon them, but at last it came to an end ;
and then beholding that bawd upon the pillar in the state
described,2 the citizens and the king recognised her at once.

1 She held on to it by her hands.

2 Wilson remarks that this presents some analogy to the story in The
Decameron (No. 7, Gior. 8) of the scholar and the widow, u la quale egli con
un suo consiglio, di mezzo Luglio, ignuda, tutto un di fa stare in su una torre."
It also bears some resemblance to the story of " The Master Thief" in Thorpe's
Yule-tide Stories, p. 272. The master thief persuades the priest that he will

148 THE OCEAN OF STORY

All the people thereupon forgot their alarm and burst out
laughing, and Rtipinika herself at last arrived, having heard
of the occurrence. And when she saw it she was abashed,
and with the help of the people who were there she managed
to get that mother of hers down from the top of the pillar
immediately. Then that bawd was asked by all the people
there, who were filled with curiosity, to tell them the whole
story, and she did so. Thereupon the king, the Brahmans
and the merchants, thinking that that laughable incident
must have been brought about by a sorcerer or some person
of that description, made a proclamation, that whoever had
made a fool of the bawd, who had deceived innumerable
lovers, was to show himself, and he would receive a turban
of honour on the spot. When he heard that, Lohajangha
made himself known to those present, and, being questioned,
he related the whole story from its commencement. And he
offered to the god the discus, shell, club and lotus of gold, the
present which Vibhishana had sent, and which aroused the
astonishment of the people. Then all the people of Mathura,
being pleased, immediately invested him with a turban
of honour, and by the command of the king made that
Rupinika a free woman. And then Lohajangha, having

take him to heaven. He thus induces him to get into a sack, and then he
throws him into the goose-house, and when the geese peck him, tells him
that he is in purgatory. The story is Norwegian. See also Sir G. W. Cox's

Mythology of the Aryan Nations, vol. i, p. 127. The story in The Decameron

(see Rigg's translation, 1906, vol. ii, p. 209 et seq.) can be sufficiently explained
by the rubric — a scholar loves a widow lady, who, being enamoured of another,
causes him to spend a winter's night awaiting her in the snow. He afterwards
by a stratagem causes her to stand for a whole day in July, naked, upon a
tower, exposed to the flies, the gadflies and the sun.

It is interesting to notice that scholars contend that in this tale of revenge
Boccaccio introduces himself.

A. C. Lee (The Decameron, its Sources and Analogues, pp. 259, 260) gives
various examples of tricks played on lovers by a basket being drawn half-way
up to the lady's window and there left till a crowd assembles. For full
details reference should be made to Comparetti, Virgilio nel medio evo, Firenze,
2nd edition, vol. ii, p. 1 1 1 et seq.

Cf. also chap, viii of Le Sage's Le Diahle Boiteux, where Patrice is made
to wait outside the door of two women under the pretext that the brother of
one is within. — n.m.p.

LOHAJANGHA'S REVENGE 149

wreaked upon the bawd his wrrath caused by her ill usage of
him, lived in great comfort in Mathura with that beloved of
his, being very well off by means of the large stock of jewels
which he had brought from Lanka.

[M] Hearing this tale from the mouth of the transformed
Vasantaka, Vasavadatta, who was sitting at the side of the
fettered King of Vatsa, felt extreme delight in her heart.

CHAPTER XIII

AS time went on Vasavadatta began to feel a great
[M] affection for the King of Vatsa, and to take part
with him against her father. Then Yaugandharayana
again came in to see the King of Vatsa, making himself
invisible to all the others who were there. And he gave
him the following information in private in the presence of
Vasantaka only : " King, you were made captive by King
Chandamahasena by means of an artifice. And he wishes to
give you his daughter, and set you at liberty, treating you
with all honour ; so let us carry off his daughter and escape.
For in this way we shall have revenged ourselves upon the
haughty monarch, and we shall not be thought lightly of in
the world for want of prowess. Now the king has given
that daughter of his, Vasavadatta, a female elephant called
Bhadravati. And no other elephant but Nadagiri is swift
enough to catch her up, and he will not fight when he sees her.
The driver of this elephant is a man called Ashadhaka, and
him I have won over to our side by giving him much wealth.
So you must mount that elephant with Vasavadatta, fully
armed, and start from this place secretly by night. And you
must have the superintendent of the royal elephants here
made drunk with wine, in order that he may not perceive
what is about to take place,1 for he understands every sign
that elephants give. I for my part will first repair to your
ally Pulindaka in order that he may be prepared to guard
the road by which you escape." When he had said this,
Yaugandharayana departed.

So the King of Vatsa stored up all his instructions in
his heart ; and soon Vasavadatta came to him. Then he
made all kinds of confidential speeches to her, and at last
told her what Yaugandharayana had said to him. She

1 Cf. the way in which Riidigar carries off the daughter of King Osantrix,
Hagen's Helden-Sagen, vol. i, p. 227.

150

THE BEWITCHED ELEPHANT 151

consented to the proposal, and made up her mind to start,
and causing the elephant- driver Ashadhaka to be summoned,
she prepared his mind for the attempt, and, on the pretext
of worshipping the gods, she gave the superintendent of the
elephants, with all the elephant- drivers, a supply of spirits
and made them drunk. Then in the evening, which was dis-
turbed with the echoing roar of clouds,1 Ashadhaka brought
that female elephant ready harnessed, but she. while she was
being harnessed, uttered a cry, which was heard by the super-
intendent of the elephants, who was skilled in elephant's
language ; and he faltered out in a voice indistinct from ex-
cessive intoxication : " The female elephant says she is going
sixty- three yojanas to-day." But his mind in his drunken
state was not capable of reasoning, and the elephant-drivers,
who were also intoxicated, did not even hear what he said.
Then the King of Vatsa broke his chains by means of the
charms which Yaugandharayana had given him, and took
that lute of his, and Vasavadatta of her own accord brought
him his weapons, and then he mounted the female elephant
with Vasantaka. And then Vasavadatta mounted the same
elephant with her friend and confidante Kanchanamala ; then
the King of Vatsa went out from Ujjayini with five persons
in all, including himself and the elephant- driver, by a path
which the infuriated elephant clove through the rampart.

And the king attacked and slew the two warriors who
guarded that point, the Rajputs Virabahu and Talabhata.
Then the monarch set out rapidly on his journey in high
spirits, mounted on the female elephant, together with his
beloved, Ashadhaka holding the elephant-hook. In the
meanwhile in Ujjayini the city patrol beheld those guards
of the rampart lying dead, and in consternation reported the
news to the king at night. Chandamahasena inquired into
the matter, and found out at last that the King of Vatsa had
escaped, taking Vasavadatta with him. Then the alarm spread
through the city, and one of his sons named Palaka mounted
Nadagiri and pursued the King of Vatsa. The King of Vatsa
for his part combated him with arrows as he advanced, and

1 TrjprjO-avTes vvktol yei^kpiov v&an kcu aVe/xw /cat ap a<7 k\i)vov e^rjevav,
Thucyd., iii, 22.

152 THE OCEAN OF STORY

Nadagiri, seeing that female elephant, would not attack her.
Then Palaka, who was ready to listen to reason, was induced
to desist from the pursuit by his brother Gopalaka, who had
his father's interests at heart.

Then the King of Vatsa boldly continued his journey, and
as he journeyed the night gradually came to an end. So by the
middle of the day the king had reached the Vindhya forest,
and his elephant, having journeyed sixty- three yojanas, was
thirsty. So the king and his wife dismounted, and the female
elephant having drunk water, owing to its being bad, fell
dead on the spot. Then the King of Vatsa and Vasavadatta,
in their despair, heard this voice coming from the air : "I,
O king, am a female Vidyadhara named Mayavati, and for
this long time I have been a female elephant in consequence
of a curse ; and to-day, O lord of Vatsa, I have done you a
good turn, and I will do another to your son that is to be :
and this queen of yours, Vasavadatta, is not a mere mortal ;
she is a goddess for a certain cause incarnate on the earth."
Then the king regained his spirits, and sent on Vasantaka to
the plateau of the Vindhya hills to announce his arrival to
his ally Pulindaka ; and as he was himself journeying along
slowly on foot with his beloved he was surrounded by brigands,
who sprang out from an ambuscade. And the king, with
only his bow to help him, slew one hundred and five of them
before the eyes of Vasavadatta. And immediately the king's
ally Pulindaka came up, together with Yaugandharayana,
Vasantaka showing them the way. The King of the Bheels
ordered the surviving brigands * to desist, and after prostrat-
ing himself before the King of Vatsa, conducted him with his
beloved to his own village.

The king rested there that night with Vasavadatta, whose
foot had been cut with a blade of forest grass, and early in
the morning the General Rumanvat reached him, who had
before been summoned by Yaugandharayana, who sent a

1 The word dasyu here means "savage," "barbarian." These wild
mountain tribes, called indiscriminately Savaras, Pulindas, Bhillas, etc., seem
to have been addicted to cattle-lifting and brigandage. So the word dasyu
comes to mean "robber." Even the virtuous Savara prince described in the
story of Jimutavahana plunders a caravan.

THE KING CONSENTS TO THE MARRIAGE 153

messenger to him. And the whole army came with him,
filling the land as far as the eye could reach, so that the
Vindhya forest appeared to be besieged. So that King of
Vatsa entered into the encampment of his army, and re-
mained in that wild region to wait for news from Ujjayini.
And while he was there a merchant came from Ujjayini, a
friend of Yaugandharayana's, and when he had arrived re-
ported these tidings : " The King Chandamahasena is pleased
to have thee for a son-in-law, and he has sent his warder to
thee. The warder is on the way, but he has stopped short
of this place ; however, I came secretly on in front of him,
as fast as I could, to bring your Highness information."

When he heard this the King of Vatsa rejoiced, and told
it all to Vasavadatta, and she was exceedingly delighted.
Then Vasavadatta, having abandoned her own relations, and
being anxious for the ceremony of marriage, was at the same
time bashful and impatient : then she said, in order to divert
her thoughts, to Vasantaka, who was in attendance : " Tell
me some story." Then the sagacious Vasantaka told that
fair-eyed one the following tale in order to increase her
affection for her husband.

8. Story of Devasmitd

There is a city in the world famous under the name of
Tamralipta, and in that city there was a very rich merchant
named Dhanadatta. And he, being childless, assembled many
Brahmans and said to them with due respect : " Take such
steps as will procure me a son soon." Then those Brahmans
said to him : " This is not at all difficult, for Brahmans can
accomplish all things in this world by means of ceremonies
in accordance with the scriptures. To give you an instance,
there was in old time a king who had no sons, and he had
a hundred and five wives in his harem. And by means of a
sacrifice to procure a son there was born to him a son named
Jantu, who was like the rising of the new moon to the eyes of
his wives. Once on a time an ant bit the boy on the thigh as
he was crawling about on his knees, so that he was very un-
happy and sobbed loudly. Thereupon the whole harem was

154 THE OCEAN OF STORY

full of confused lamentation, and the king himself shrieked
out, ' My son ! my son ! ' like a common man. The boy was
soon comforted, the ant having been removed, and the king
blamed the misfortune of his only having one son as the cause
of all his grief. And he asked the Brahmans in his affliction
if there was any expedient by which he might obtain a large
number of children. They answered him : ' O king, there is
one expedient open to you : you must slay this son and offer
up all his flesh in the fire.1 By smelling the smell of that
sacrifice all thy wives will obtain sons.' When he heard that,
the king had the whole ceremony performed as they directed ;
and he obtained as many sons as he had wives. So we can
obtain a son for you also by a burnt- offering." When they
had said this to Dhanadatta, the Brahmans, after a sacrificial
fee had been promised them, performed a sacrifice : then a son
was born to that merchant. That son was called Guhasena,
and he gradually grew up to man's estate. Then his father
Dhanadatta began to look out for a wife for him.

Then his father went with that son of his to another
country, on the pretence of traffic, but really to get a
daughter-in-law; there he asked an excellent merchant of
the name of Dharmagupta to give him his daughter named
Devasmita for his son Guhasena. But Dharmagupta, who
was tenderly attached to his daughter, did not approve of
that connection, reflecting that the city of Tamralipta was
very far off. But when Devasmita beheld that Guhasena, her
mind was immediately attracted by his virtues, and she was
set on abandoning her relations, and so she made an assigna-
tion with him by means of a confidante, and went away from
that country at night with her beloved and his father. When
they reached Tamralipta they were married, and the minds
of the young couple were firmly knit together by the bond of
mutual love. Then Guhasena's father died, and he himself

1 I have already (p. 98) given cases of child murder with the hopes of
obtaining offspring. I would also draw attention to an article in the Indian
Antiquary for May 1923, "Ritual Murder as a Means of Producing Children."
It consists of cases which came under the personal notice of Sir Richard
Temple when he was Superintendent of the Penal Settlement at Port Blair,
Andaman Islands, between 1893-1896. — n.m.p.

GUHASENA AND DEVASMITA 155

was urged by his relations to go to the country of Kataha *
for the purpose of trafficking ; but his wife Devasmita was
too jealous to approve of that expedition, fearing exceedingly
that he would be attracted by some other lady. Then, as his
wife did not approve of it, and his relations kept inciting him
to it, Guhasena, whose mind was firmly set on doing his duty,
was bewildered. Then he went and performed a vow in the

1 Tawney suggested that Kataha might possibly be identified with Cathay,
the mediaeval name of China. His surmise, however, has been proved
incorrect. It has now been traced to Kedah, one of the unfederated Malay
States, which was apparently known in Southern India as Kadaram, or
Kataha. The data for arriving at this conclusion is interesting.

The Chola monarch, Rajendra Chola I (a.d. 1012-1052), dispatched several
expeditions over the water to the East probably in defence of Tamil or
Telugu settlements on the east coast of Sumatra and on the west coast of
southernmost Burma, the isthmus of Kra, and Malaya. Among the inscrip-
tions recording such events is one which tells of an expedition to Kadaram via
Ma-Nakkavaram — i.e. the Nicobar Islands. For full details of the evidence
derived from this inscription reference should be made to Hultzsch, South
Indian Inscriptions, vol. iii, Part. II, Arch. Surv. Ind., New Imp. Series, vol. xxix,
1903, pp. 194-195; Hultzsch, Epigraphia Indica, vol. ix, No. 31, 1907-1908,
p. 231; and especially pp. 19-22 of Coedes' " Le Royaume de £rivijaya " in
Bull, de Vicole Franqaise d' extreme Orient, Tome XVIII, 1918. R. Sewell, in
a letter to me on the subject, would trace the phonetic changes of Kedah
as follows : —

Granted that Kedah was so spelt in ancient times, and that it came
to be called Kadaram in South India, we can delete the "m" as a South
Indian dialect suffix {e.g. pattana becomes pattanam, mandala is mandalam, etc.).
Then the transformation is natural enough :

h 1

kal
or ki /

Sewell considers that the phonetic change from ha to ra is not too forced.

It should be noted that the Southern Hindus knew of a Kadaram in their
own country, and it is natural for people, hearing of a foreign place with a name
like that of one of their own towns, to call the foreign place after their own.

There is, however, a little further evidence of considerable interest. In
the Kanyakumari (Cape Cormorin) inscription of Virarajendra, verse 72 reads :
" With (the help of) his forces, which crossed the seas, which were excessively
powerful in arms and which had scattered away the armies of all his enemies,
he burnt Kataha, that could not be set on fire by others. What is (there that
is) impossible for this Rajendra-Chola ! "

This burning of Kataha is considered by K. V. S. Aiyar to refer to the
conquest of Burma. See Travancore Archaeological Series, vol. iii, Part I, 1922,
pp. 120, 159, from which the above translation has been taken. — n.m.p.

156 THE OCEAN OF STORY

temple of the god, observing a rigid fast, trusting that the
god would show him some way out of his difficulty. And his
wife Devasmita also performed a vow with him. Then Siva
was pleased to appear to that couple in a dream ; and giving
them two red lotuses, the god said to them : " Take each
of you one of these lotuses in your hand. And if either of
you shall be unfaithful during your separation the lotus in
the hand of the other shall fade, but not otherwise." x

After hearing this the two woke up, and each beheld in
the hand of the other a red lotus, and it seemed as if they
had got one another's hearts. Then Guhasena set out, lotus
in hand, but Devasmita remained in the house with her eyes
fixed upon her flower. Guhasena for his part quickly reached
the country of Kataha, and began to buy and sell jewels
there. And four young merchants in that country, seeing
that that unfading lotus was ever in his hand, were greatly
astonished. Accordingly they got him to their house by
an artifice, and made him drink a great deal of wine, and
then asked him the history of the lotus, and he being in-
toxicated told them the whole story. Then those four young
merchants, knowing that Guhasena would take a long time
to complete his sales and purchases of jewels and other wares,
planned together, like rascals as they were, the seduction
of his wife out of curiosity, and eager to accomplish it,
set out quickly for Tamralipta without their departure being
noticed.

There they cast about for some instrument, and at last had
recourse to a female ascetic of the name of Yogakarandika,
who lived in a sanctuary of Buddha ; and they said to her in
an affectionate manner : " Reverend madam, if our object is
accomplished by your help we will give you much wealth."
She answered them : " No doubt you young men desire some
woman in this city, so tell me all about it, I will procure you
the object of your desire ; but I have no wish for money. I
have a pupil of distinguished ability named Siddhikari ; owing
to her kindness I have obtained untold wealth." The young
merchants asked : " How have you obtained untold wealth
by the assistance of a pupil ? " Being asked this question,

1 See the first note at the end of this chapter. — n.m.p.

SIDDHIKARI AND THE DOMBA 157

the female ascetic said : " If you feel any curiosity about the
matter, listen, my sons, I will tell you the whole story :

8a. The Cunning Siddhikari

Long ago a certain merchant came here from the north ;
while he was dwelling here my pupil went and obtained, with
a treacherous object, the position of a serving-maid in his
house, having first altered her appearance ; and after she had
gained the confidence of that merchant she stole all his hoard
of gold from his house and went off secretly in the morning
twilight. And as she went out from the city, moving rapidly
through fear, a certain Domba,1 with his drum in his hand,
saw her, and pursued her at full speed with the intention of
robbing her. When she had reached the foot of a Nyagrodha
tree she saw that he had come up with her, and so the cunning
Siddhikari said this to him in a plaintive manner : "I have
had a jealous quarrel with my husband, and I have left his
house to die, therefore, my good man, make a noose for me
to hang myself with." Then the Domba thought : " Let her
hang herself. Why should I be guilty of her death, especially
as she is a woman ? " and so he fastened a noose for her to the
tree. Then Siddhikari, feigning ignorance, said to the Domba :
" How is the noose slipped round the neck ? Show me, I
entreat you." Then the Domba placed the drum under his
feet, and saying, " This is the way we do the trick," he
fastened the noose round his own throat. Siddhikari for her
part smashed the drum to atoms with a kick, and that
Domba hung till he was dead.2 At that moment the merchant
arrived in search of her, and beheld from a distance Siddhi-
kari, who had stolen from him untold treasures, at the foot of
the tree. She too saw him coming, and climbed up the tree
without being noticed, and remained there on a bough, having
her body concealed by the dense foliage.

When the merchant came up with his servants he saw the

1 A man of low caste, now called Dom. They officiate as executioners.

2 Cf. the way in which the widow's son, the shifty lad, treats Black Rogue
in Campbell's Tales of the Western Highlands. (Tale xvii a1., Orient und Occident,

vol. ii, p. 303.) Cf. Parker's Village Folk-Tales of Ceylon, vol. iii, p. 346 et

seq.9 and Benfey, PaTichatantra, i, p. 609. — n.m.p.

158 THE OCEAN OF STORY

Domba hanging by his neck, but Siddhikari was nowhere to
be seen. Immediately one of his servants said, " I wonder
whether she has got up this tree," and proceeded to ascend
it himself. Then Siddhikari said : "I have always loved
you, and now you have climbed up where I am, so all this
wealth is at your disposal, handsome man ; come and embrace
me." So she embraced the merchant's servant, and as she
was kissing his mouth she bit off the fool's tongue. He, over-
come with pain, fell from that tree, spitting blood from his
mouth, uttering some indistinct syllables, which sounded like
" Lalalla." When he saw that, the merchant was terrified,
and supposing that his servant had been seized by a demon,
he fled from that place, and went to his own house with his
attendants. Then Siddhikari, the female ascetic, equally
frightened, descended from the top of the tree, and brought
home with her all that wealth. Such a person is my pupil,
distinguished for her great discernment, and it is in this way,
my sons, that I have obtained wealth by her kindness.

8. Story of Devasmitd

When she had said this to the young merchants the
female ascetic showed to them her pupil, who happened to
come in at that moment, and said to them : " Now, my
sons, tell me the real state of affairs — what woman do you
desire ? I will quickly procure her for you." When they
heard that they said : " Procure us an interview with the
wife of the merchant Guhasena named Devasmita." When
she heard that, the ascetic undertook to manage that business
for them, and she gave those young merchants her own house
to reside in. Then she gratified the servants at Guhasena's
house with gifts of sweetmeats and other things, and after-
wards entered it with her pupil. Then, as she approached
the private rooms of Devasmita, a bitch, that was fastened
there with a chain, would not let her come near, but opposed
her entrance in the most determined way. Then Devasmita
seeing her, of her own accord sent a maid, and had her
brought in, thinking to herself: " What can this person be
come for ? " After she had entered, the wicked ascetic gave

THE WEEPING BITCH 159

Devasmita her blessing, and, treating the virtuous woman with
affected respect, said to her : u I have always had a desire to
see you, but to-day I saw you in a dream, therefore I have
come to visit you with impatient eagerness ; and my mind is
afflicted at beholding you separated from your husband, for
beauty and youth are wasted when one is deprived of the
society of one's beloved." With this and many other speeches
of the same kind she tried to gain the confidence of the virtu-
ous woman in a short interview, and then taking leave of her
she returned to her own house.

On the second day she took with her a piece of meat full
of pepper dust, and went again to the house of Devasmita,
and there she gave that piece of meat to the bitch at the
door, and the bitch gobbled it up, pepper and all. Then
owing to the pepper dust the tears flowed in profusion
from the animal's eyes, and her nose began to run. And
the cunning ascetic immediately went into the apartment of
Devasmita, who received her hospitably, and began to cry.
When Devasmita asked her why she shed tears she said with
affected reluctance : " My friend, look at this bitch weeping
outside here.1 This creature recognised me to-day as having
been its companion in a former birth, and began to weep ;
for that reason my tears gushed through pity." When she
heard that, and saw that bitch outside apparently weeping,
Devasmita thought for a moment to herself : " What can be
the meaning of this wonderful sight ? " Then the ascetic said
to her : " My daughter, in a former birth I and that bitch
were the two wives of a certain Brahman. And our husband
frequently went about to other countries on embassies by
order of the king. Now while he was away from home I
lived with other men at my pleasure, and so did not cheat
the elements, of which I was composed, and my senses, of
their lawful enjoyment. For considerate treatment of the
elements and senses is held to be the highest duty. There-
fore I have been born in this birth with a recollection of
my former existence. But she in her former life, through
ignorance, confined all her attention to the preservation of her
character, therefore she has been degraded and born again

1 See the second note at the end of this chapter. — n.m.p.

160 THE OCEAN OF STORY

as one of the canine race ; however, she too remembers her
former birth."

The wise Devasmita said to herself: " This is a novel con-
ception of duty ; no doubt this woman has laid a treacherous
snare for me " ; and so she said to her : " Reverend lady, for
this long time I have been ignorant of this duty, so procure
me an interview with some charming man." Then the ascetic
said : " There are residing here some young merchants that
have come from another country, so I will bring them to you."
When she had said this the ascetic returned home delighted,
and Devasmita of her own accord said to her maids : " No
doubt those scoundrelly young merchants, whoever they may
be, have seen that unfading lotus in the hand of my husband,
and have on some occasion or other, when he was drinking
wine, asked him out of curiosity to tell the whole story of it,
and have now come here from that island to seduce me, and
this wicked ascetic is employed by them. So bring quickly
some wine mixed with Datura,1 and when you have brought
it, have a dog's foot of iron made as quickly as possible."

When Devasmita had given these orders, the maids exe-
cuted them faithfully, and one of the maids, by her orders,
dressed herself up to resemble her mistress. The ascetic for her
part chose out of the party of four merchants (each of whom
in his eagerness said : " Let me go first ") one individual, and
brought him with her. And concealing him in the dress of
her pupil, she introduced him in the evening into the house
of Devasmita, and coming out, disappeared. Then that maid
who was disguised as Devasmita courteously persuaded the
young merchant to drink some of that wine drugged with
Datura. That liquor,2 like his own immodesty, robbed him
of his senses, and then the maids took away his clothes
and other equipments and left him stark naked; then they
branded him on the forehead with the mark of a dog's foot,3

1 Datura is still employed, I believe, to stupefy people whom it is thought
desirable to rob.

2 I read iva for the eva of Dr Brockhaus' text.

3 Cf. the incident in the Persian story of the u Gul-i-Bakawall," or the
u Rose of Bakawall" (Clouston, A Group of Eastern Romances and Stories, 1889,
pp. 269 and 287), where the courtesan Dilbar brands the four wicked brothers
of Taj ul-Muluk in the same way as in our text. — n.m.p.

THE FOUR MERCHANTS HUMILIATED 161

and during the night took him and pushed him into a ditch
full of filth. Then he recovered consciousness in the last
watch of the night, and found himself plunged in a ditch, as
it were the hell Avichi assigned to him by his sins. Then he
got up and washed himself and went to the house of the female
ascetic, in a state of nature, feeling with his fingers the mark
on his forehead. And when he got there he told his friends
that he had been robbed on the way, in order that he might
not be the only person made ridiculous. And the next morn-
ing he sat with a cloth wrapped round his branded forehead,
giving as an excuse that he had a headache from keeping
awake so long and drinking too much. In the same way
the next young merchant was maltreated when he got to the
house of Devasmita, and when he returned home naked he
said : " I put on my ornaments there, and as I was coming
out I was plundered by robbers." In the morning he also, on
the plea of a headache, put a wrapper on to cover his branded
forehead.

In the same way all the four young merchants suffered
in turns branding and other humiliating treatment, though
they concealed the fact. And they went away from the
place without revealing to the female Buddhist ascetic the
ill treatment they had experienced, hoping that she would
suffer in a similar way.

On the next day the ascetic went with her disciple to
the house of Devasmita, much delighted at having accom-
plished what she undertook to do. Then Devasmita received
her courteously, and made her drink wine drugged with
Datura, offered as a sign of gratitude. When she and her
disciple were intoxicated with it, that chaste wife cut off
their ears and noses and flung them also into a filthy pool.
And being distressed by the thought that perhaps these
young merchants might go and slay her husband, she told
the whole circumstance to her mother-in-law. Then her
mother-in-law said to her: "My daughter, you have acted
nobly, but possibly some misfortune may happen to my son
in consequence of what you have done." Then Devasmita
said: "I will deliver him even as Saktimati in old time
delivered her husband by her wisdom." Her mother-in-law

162 THE OCEAN OF STORY

asked : " How did Saktimati deliver her husband ? Tell me,
my daughter." Then Devasmita related the following story :

8b. Saktimati and her Husband

In our country, within the city, there is the shrine of
a powerful Yaksha named Manibhadra, established by our
ancestors. The people there come and make petitions at this
shrine, offering various gifts, in order to obtain various bless-
ings. Whenever a man is found at night with another man's
wife, he is placed with her within the inner chamber of the
Yaksha's temple. And in the morning he is taken away from
thence with the woman to the king's court, and his behaviour
being made known, he is punished. Such is the custom.
Once on a time in that city a merchant, of the name of Samu-
dradatta, was found by a city guard in the company of
another man's wife. So he took him and placed him with
the woman in that temple of the Yaksha, fastening the door
firmly. And immediately the wise and devoted wife of that
merchant, whose name was Saktimati, came to hear of the
occurrence ; then that resolute woman, disguising herself,
went confidently at night to the temple of the Yaksha,
accompanied by her friends, taking with her offerings for the
god. When she arrived there the priest whose business it
was to eat the offerings, through desire for a fee, opened the
door to let her enter, informing the magistrate of what he
had done. And she, when she got inside, saw her husband
looking sheepish, with a woman, and she made the woman
put on her own dress, and told her to go out. So that woman
went out in her dress by night, and got off, but Saktimati
remained in the temple with her husband. And when the
king's officers came in the morning to examine the merchant,
he was seen by all to be in the company of his own wife.1

1 A precisely similar story occurs in the Bahdr-i-Bdnish. The turn of
the chief incident, although not the same, is similar to that of nov. vii,
part iv, of Bandello's Novelle, or the Accorio Avvedimento di una Fantesca a
liberate la padrona e I'innamorato di quella de la morte. (Wilson's Essays, vol. i,
p. 224.) Cf. also the Mongolian version of the story in Sagas from the Far East,
p. 320. The story of Saktimati is the nineteenth in the Suka Saptati. I have
been presented by Professor Nilmani Mukhopadhyaya with a copy of a MS. of

DEVASMITA'S REVENGE 163

When he heard that, the king dismissed the merchant from
the temple of the Yaksha, as it were from the mouth of death,
and punished the chief magistrate. So Saktimati in old time
delivered her husband by her wisdom, and in the same way I
will go and save my husband by my discretion.

8. Story of Devasmitd

So the wise Devasmita said in secret to her mother-in-
law, and, in company with her maids, she put on the dress of
a merchant. Then she embarked on a ship, on the pretence
of a mercantile expedition, and came to the country of
Kataha where her husband was. And when she arrived there
she saw that husband of hers, Guhasena, in the midst of a
circle of merchants, like consolation in external bodily form.
He seeing her afar off in the dress of a man,1 as it were, drank
her in with his eyes, and thought to himself : " Who may
this merchant be that looks so like my beloved wife ? " So
Devasmita went and represented to the king that she had a
petition to make, and asked him to assemble all his subjects.
Then the king, full of curiosity, assembled all the citizens, and
said to that lady disguised as a merchant : " What is your
petition ? " Then Devasmita said : " There are residing here
in your midst four slaves of mine who have escaped, let the
king make them over to me." Then the king said to her :
" All the citizens are present here, so look at every one in
order to recognise him, and take those slaves of yours." Then
she seized upon the four young merchants, whom she had
before treated in such a humiliating way in her house, and
who had wrappers bound round their heads. Then the
merchants, who were there, flew in a passion, and said to her :
" These are the sons of distinguished merchants, how then
can they be your slaves ? " Then she answered them : "If

this work made by Babu Umesa Chandra Gupta. See also the " Tale of the

Goldsmith" in Hatirris Tales, Stein and Grierson, 1923, p. 27, with Crooke's
notes on p. xxxiv. A good variant occurs in the Nights (Burton, Supp., vol. v,
p. 335 et seq.). — n.m.p.

1 Cf. the " Story of the Chest " in Campbell's Stories from the Western
Highlands. It is the first story in the second volume and contains one or
two incidents which remind us of this story.

164 THE OCEAN OF STORY

you do not believe what I say, examine their foreheads, which
I marked with a dog's foot." They consented, and removing
the head- wrappers of these four, they all beheld the dog's foot
on their foreheads. Then all the merchants were abashed,
and the king, being astonished, himself asked Devasmita what
all this meant. She told the whole story, and all the people
burst out laughing, and the king said to the lady : " They are
your slaves by the best of titles." Then the other merchants
paid a large sum of money to that chaste wife to redeem
those four from slavery, and a fine to the king's treasury.
Devasmita received that money, and recovered her husband,
and being honoured by all good men, returned to her own
city Tamralipta, and she was never afterwards separated
from her beloved.

[M] " Thus, O queen, women of good family ever worship
their husbands with chaste and resolute behaviour,7 and
never think of any other man, for to virtuous wives the
husband is the highest deity." When Vasavadatta on the
journey heard this noble story from the mouth of Vasantaka
she got over the feeling of shame at having recently left her
father's house, and her mind, which was previously attached
by strong affection to her husband, became so fixed upon him
as to be entirely devoted to his service.

1 I read mahakulodgatah.

THE " CHASTITY INDEX " MOTIF 165

1. NOTE ON THE "CHASTITY INDEX" MOTIF

Compare the rose garland in the story of "The Wright's Chaste Wife,"
edited for the Early English Text Society by Frederick J. Furnivall, especially
lines 58 et seq :

" Wete thou wele withowtyn fable

Alle the whyle thy wife is stable

The chaplett wolle holde hewe ;

And yf thy wyfe use putry

Or tolle eny man to lye her by

Then wolle yt change hewe,

And by the garland thou may see,

Fekylle or fals yf that sche be,

Or elles yf she be true."

See also note in Wilson's Essags on Sanskrit Literature, vol. i, p. 218. He
tells us that in Perceforest the lily of the Kathd Sarit Sagara is represented by
a rose. In Amadis de Gaula it is a garland which blooms on the head of her
that is faithful, and fades on the brow of the inconstant. In Les Contes a Rire
it is also a flower. In Ariosto the test applied to both male and female is
a cup, the wine of which is spilled by the unfaithful lover. This fiction also
occurs in the romances of Tristan, Perceval and La Morte d' Arthur , and is well
known by La Fontaine's version, La Coupe Enchantee. In La Lai du Corn it is
a drinking-horn. Spenser has derived his girdle of Florimel from these sources,
or more immediately from the Fabliau, " Le Manteau mal taille " or " Le Court
Mantel," an English version of which is published in Percy's Reliques, u The
Boy and the Mantle " (Book III), where in the case of Sir Kay's lady we read :

" When she had tane the mantle
with purpose for to wear,
It shrunk up to her shoulder
and left her backside bare."

In the Gesta Romanorum (chap, lxix) the test is the whimsical one of a
shirt, which will neither require washing nor mending as long as the wearer
is constant (not the wearer only, but the wearer and his wife). Davenant has
substituted an emerald for a flower :

" The bridal stone,
And much renowned, because it chasteness loves,
And will, when worn by the neglected wife,
Shew when her absent lord disloyal proves
By faintness and a pale decay of life."

I may remark that there is a certain resemblance in this story to that of
Shakespeare's Cymbeline, which is founded on the ninth story of the second
day in The Decameron, and to the seventh story in Gonzenbach's Sicilianische

166 THE OCEAN OF STORY

Marchen. See also " The King of Spain and his Queen " in Thorpe's Yule-tide
Stories, pp. 452-455. Thorpe remarks that the tale agrees in substance with
the ballad of the " Graf Von Rom" in Uhland, ii, 784 ; and with the Flemish
story of "Ritter Alexander aus Metz und seine Frau Florentina." In the
twenty-first of Bandello's novels the test is a mirror (Liebrecht's Dunlop,
p. 287). See also pp. 85 and 86 of Liebrecht's Dunlop, with the notes at the
end of the volume.

In considering the "Tests of Chastity," or "Faith Token" motif, as
E. S. Hartland prefers to call it, we should be careful to differentiate
from other motifs which are rather similar. In the motif with which we are
here concerned the usual details are : The husband is going abroad, leav-
ing behind a beautiful wife. Both are in love with each other, but are not
unmindful of the adage, "Out of sight, out of mind," so they arrange that one
of them (or both) should have a magical article to serve as an index to their
actions.

Closely allied to this idea is that where the services of a chaste woman
or a virgin are required. Thus in Chapter XXXVI of the Ocean of Story only
a chaste woman could raise up the fallen elephant. As we shall see later in a
note to that story, there are many variants of this motif

Finally there is the "Act of Truth" motif (ably discussed by Burlingame
in the Journ. Roy. Asiat. Soc., July 1917, p. 429 et seq.), which at times practically
coincides with that mentioned immediately above. An "act of truth" is a
declaration of fact accompanied by a desire for a certain thing to happen in
proof of the declaration being true. Thus in making the elephant rise up
(see above) the chaste woman says : " If I have not ever thought in my mind of
any other man than my husband, may it rise up." As the declaration is the
absolute truth, the elephant rises immediately. But the "act of truth" need
not necessarily have any connection with chastity, as numerous examples (to
be quoted in Chapter XXXVI) will show. Thus the elephant incident is both
a " test of chastity " and "act of truth " motif

In the method of leaving behind flowers (or other articles) which show the
chastity of the absentee, or of the lady left at home, I would, therefore, not
call the motif " Test of Chastity," as there is really no test used at all. The test
is used in the " Act of Truth " motif where, as explained above, it may be a
chastity test or any other sort of test.

The name " Faith Token " is an improvement, but I think " Chastity
Index " is the most suitable.

Thus the three varieties would be :

1. Chastity Index. Where an object by some mystical power records the
chastity of an absent person.

2. Test of Chastity. Where a person is ready to put his or her chastity
to the test, thereby achieving some wish or rendering some help in an
emergency.

3. Act of Truth. Where the power of a simple truthful declaration (of
whatever nature) causes the accomplishment of some wish or resolution.

In several cases a person before setting out on a dangerous journey will
leave an object which will show if that person is hurt or killed. This idea

THE "CHASTITY INDEX" MOTIF 167

dates from Ptolemaic times, where, in the " Veritable History of Satni-Khamois,"
Tnahsit has to go to Egypt, and says to his mother : " If I am vanquished, when
thou drinkest or when thou eatest, the water will become the colour of blood
before thee, the provisions will become the colour of blood before thee, the
sky will become the colour of blood before thee." While even earlier, in the
nineteenth dynasty, the misfortune of an absent brother will be shown to
the one at home by his beer throwing up froth and his wine becoming thick.
This motif is clearly the passive side of the " Life Index " motif (see my
note on p. 129) and has been classified as such by Dr Ruth Norton (Studies in
Honor of Maurice Bloomfield, p. 220).

In view of the above classification we find that certain incidents which
at first sight seem to be variants of the motif in our text come under "Tests
of Chastity" and are not examples of the "Chastity Index." Thus Zayn
al-Asnam (Burton, Nights, Supp., vol. iii, p. 23) has a mirror which tests the
virtue of women who look into it, remaining clear if they are pure, and be-
coming dull if they are not (rather like " Le Court Mantel" already mentioned).
Similarly, the cup which Oberon, King of the Fairies, gave to the Duke Huon
of Bordeaux immediately filled itself with wine when held in the hand of a
man of noble character, but remained empty when in that of a sinner. Both
of these are examples of the " Tests of Chastity " motif and not of the
u Chastity Index."

Apart from the examples of the "Chastity Index" motif already given at
the beginning of this note a few more can be added.

As both Clouston and Hartland have noticed, it is quite possible that
"The Wright's Chaste Wife" suggested to Massinger the idea of the plot of
his comedy of The Picture (printed in 1630), where a Bohemian knight,
Mathias by name, is given a picture by his friend Baptista, which will serve as
an index to his (the knight's) wife's behaviour while away at the wars. The
picture is of the wife herself, and Baptista explains its properties, saying :

" Carry it still about you, and as oft
As you desire to know how she's affected,
With curious eyes peruse it. While it keeps
The figure it has now entire and perfect,
She is not only innocent in fact
But unattempted ; but if once it vary
From the true form, and what's now white and red
Incline to yellow, rest most confident
She's with all violence courted, but unconquered ;
But if it turn all black, 'tis an assurance
The fort by composition or surprise
Is forced, or with her free consent surrendered."

As readers will have noticed, it often happens that a story combines the
" Entrapped Suitors" motif and that of the "Chastity Index." Thus several
of the tales mentioned in my note to the story of " Upakosa. and her Four
Lovers" (pp. 42-44) occur again here. Moreover, the second part of the

168 THE OCEAN OF STORY

present story may be looked upon as a variant of the "Entrapped Suitors"
motif. It will be discussed in the next note.

An example of a story embodying both motifs is found in the Persian
Tutl-Nama (fourth night of the India Office MS., No. 2573). It bears quite
a strong resemblance to the tale of Devasmita. A soldier receives a nosegay
from his wife on parting which is an index of her chastity. The husband
enters the service of a nobleman, who learns the history of the unfading
flowers. For a joke he sends one of his servants to tempt the wife to be
unfaithful. He fails, so a second servant is sent, who likewise fails — both
being entrapped by the wife. Finally the nobleman himself, in company
with many retainers, including the husband, visit the wife. She receives them
most courteously and his own servants are made to wait upon him at supper.
The nobleman apologises for his behaviour and all is well.

For a detailed list of chastity articles see Chauvin, Bibliographie des
Ouvrages Arabes, vii, pp. 167-1 69. See also Swynnerton, Indian Nights
Entertainments , p. 335.

Both Burton and Clouston mention an incident in the Pentamerone where
a fairy gives each of a king's three daughters a ring, which would break if
they became immoral. I have failed to find this, but suspect a mistake, as in
the third diversion of the fourth day Queen Grazolla gives a ring to each of
her three daughters, saying that if parted from each other, on meeting again,
or meeting any of their relations at any time, they would always be able to
recognise them (however changed or altered) by the virtue of the rings.
Thus it has no bearing on our note at all.

The mystic connection between the absent person and an object left
behind is fully believed in by certain peoples. Thus in Peru the husband
knots a branch of Euphorbia before leaving home. If on his return the
knots are withered it is a sign that his wife has been unfaithful (Zeitschrift fur
Ethnologie, vol. xxxvii, p. 439).

In the course of his researches among the Indians in the Vera Paz,
Guatemala, Mr Fenton was told that when a husband goes into the bush
to trap animals the wife is not expected to leave her hut to greet a visitor,
but to coax him to come into the room in the same way as she hopes the
animals are being coaxed into her husband's trap.

If, however, the husband is away shooting (pursuing), the wife on seeing
her visitor will leave her hut and go after him to greet him.

Should the absent husband see two monkeys making love, he goes
straight home and beats his wife, taking it for granted that she has been
unfaithful to him.

At Siena formerly (says Hartland) a maiden who wished to know how
her love progressed kept and tended a plant of rue. If it withered it was a
sign that her lover had deceived her (Archivio, 1891, vol. x, p. 30).

Various methods of finding by means of different articles whether lovers
are true exist everywhere and many examples will occur to readers. — n.m.p.

THE " BITCH AND PEPPER " INCIDENT 169

2. NOTE ON THE SECOND PART OF THE STORY
OF DEVASMITA

With regard to the incident of the bitch and the pepper in the story
of Devasmita see the note in the first volume of Wilson's Essays on Sanskrit
Literature. He says: "This incident with a very different and much less
moral denouement is one of the stories in the Disciplina Clericalis, a collection
of stories professedly derived from the Arabian fabulists and compiled by
Petrus Alfonsus, a converted Jew, who flourished about 1106 and was godson
to Alfonso I, King of Aragon. In the Analysis prepared by Mr Douce,
this story is the twelfth, and is entitled 'Stratagem of an Old Woman in
Favour of a Young Gallant.' She persuades his mistress, who had rejected
his addresses, that her little dog was formerly a woman, and so transformed
in consequence of her cruelty to her lover. (Ellis' Metrical Romances, i, 130.)
This story was introduced into Europe, therefore, much about the time at
which it was enrolled among the contents of the Brihat-Katha in Kashmir.
The metempsychosis is so much more obvious an explanation of the change
of forms that it renders it probable the story was originally Hindu. It was
soon copied in Europe, and occurs in Le Grande as La vieille qui seduisit la
jeune Jille, iii, 148 [ed. Ill, vol. iv, 50]. The parallel is very close and
the old woman gives une chienne a manger des choses fortemcnt saupoudrees de
seneve qid lid picotait le palais et les narines et F animal larmoyait beaucoup. She
then shows her to a young woman and tells her the bitch was her daughter.
Son malheur fut d 'avoir le cceur dur ; un jeune homme Vawiait, elle le rebuta. Le
malheureux apres avoir tout tente pour Uattendrir, desespere de sa durete en prit
tant de chagrin qu'il tomba malade et mound. Dieu I' a bien venge ; voyez en quel
etat pour la punir il a reduit ma pauvrefllle, et comment elle pleure sa faute. The
lesson was not thrown away.

" The story occurs also in the Gesta llomanorum as ' The Old Woman and
her Dog' [in Bonn's edition it is tale xxviii], and it also finds a place
where we should little have expected to find it, in the Promptuarium of
John Herolt of Basil, an ample repository of examples for composing sermons :
the compiler, a Dominican friar, professing to imitate his patron saint, who
always abundabat exemplis in his discourses." (In Bonn's edition we are told
that it appears in an English garb amongst a translation of iEsop's Fables
published in 1658.) Dr Rost refers us to Th. Wright, Latin Stories, London,
1842, p. 218; Loiseleur Deslongchamps, Essai sur les Fables Indiennes,
Paris, 1838, p. 106 et seq. ; F. H. Von der Hagen, Gesammtabenteuer, 1850,
I, cxii et seq. ; and Griisse, I, i, 374 et seq. In Gonzenbach's Sicilianische
Mdrchen, No. 55, vol. i, p. 359, Epomata plays some young men much the
same trick as Devasmita, and they try in much the same way to conceal
their disgrace. The story is the second in my copy of the Suka Saptati.

As the story in our text is not only an excellent example of a migratory
tale, but one on which the effects of new environment are plainly discernible,
I shall treat the second part of the story of Devasmita at some length.

170 THE OCEAN OF STORY

The incident of the bitch and the pepper became at an early date a
common motif throughout Eastern collections of stories. It enters into every
cycle of tales dealing with the deceits and tricks of women — such a favourite
theme in the East. In its original form (in the Ocean of Story) we see that
the denouement is much more moral than in its numerous variants, where the
wife is persuaded by the wiles of the bawd and grants her favours to the
lover who is introduced into her house.

In the Persian Sindibad Nama, the Syriac Si?idban, the Greek Syntipas and
the Libro de los Enganos it forms the fourth vazir's story, but in the Hebrew
Sandabar it becomes the second vazir's story.

In the Sindibad Nama the third vazir's story is " The Libertine Husband,"
in which an old man is married to a young and beautiful wife. He often
goes away to a farm outside the city, when his wife takes advantage of his
absence and meets many lovers. One day the old husband, instead of going
straight home, calls on a bawd in order to be introduced to a mistress. The
bawd says she knows the very woman, and leads the husband to his own wife.
Being a very clever woman, she hides her own confusion and makes him
believe the whole thing was a trick to expose his infidelity, which she had
long suspected.

Now we find in the Arabic versions of the "bitch and pepper" incident
that the Persian " Libertine Husband " story has been worked in as well, with
certain slight alterations. Thus in the Nights (Burton, vol. vi, pp. 152-156) it
appears as " The Wife's Device to Cheat her Husband." Here both husband and
wife are young and good-looking. For some time past " a certain lewd youth
and an obscene " has been casting loving glances at her, and accordingly employs
a go-between on his behalf. The husband is away from home on business ; the
bawd plays the " bitch and pepper " trick with such success that she agrees
to accept the attentions of the youth. All is arranged, but apparently some
accident happens to the youth, as he fails to turn up at the appointed time.
The bawd has been promised ten dinars, so she must produce some young man.
She is in despair when suddenly " her eyes fell on a pretty fellow, young and
distinguished-looking." She approaches him and asks if he has a mind to
meat and drink and a girl adorned and ready. He is accordingly taken to the
house and is amazed to find it is his own. The wife then avoids trouble by
pretending the whole thing is a trick.

The above version is found practically unchanged in Nefzaoui's Perfumed
Garden, p. 207 et seq.

In the TTdi-Nama and the Suka Saptati the "bitch and pepper" incident
is absent, only the u libertine husband " part occurring. In another tale from
the Suka Saptati (ii, p. 23 of the translation by R. Schmidt, 1899) we have a
variant of the " bitch and pepper " story alone. Here the lady is the wife of
a prince ; a youth becomes enamoured of her, and his mother, seeing the ill
effect his love has on his health, manages by the " bitch and pepper " trick to
win the lady's love for her son.

For further details concerning these different forms of this motif in the
various Eastern versions reference should be made to Comparetti's Researches
respecting the Book of Sindibad , pp. 47-49, Folk- Lore Society, 1882; Clouston's

THE " BITCH AND PEPPER " INCIDENT 171

Book of Sindibad, pp. 58, 6l and 224? et seq. ; and Chauvin's Bibliographie des
Outrages Arabes, viii, pp. 45, 46, where under "La Chienne qui Pleure" will
be found numerous references.

In the old German poem by Konrad of Wiirtzburg (Hagen, Gesammtabenteuer,
vol. i, No. 9) called " The Old Wife's Deception " is an almost exact imitation of
" The Libertine Husband," except that it is the old bawd who entirely on her
own account gets the two chief people in the story anxious to have a rendez-
vous. Details will be found in Lee, The Decameron, its Sources and Analogues,
p. 81. (He also gives numerous instances of the wife taking the place of the
mistress.)

The idea of inducing a lady to take a lover by showing her the unhappy
results, which were brought about in the case of another woman who was
too particular in this respect, is well known from the story of u Nastagio and
the Spectre Horseman," which forms the eighth novel of the fifth day of The
Decameron. Here Nastagio fails to gain the love of a damsel of the Traversari
family. One day he wanders through a pine wood and suddenly hears the
cries of a woman in distress. He looks up and sees a nude woman being
chased by two huge mastiffs and a knight in armour with rapier in hand. On
attempting to defend the woman he is told that when alive the woman had
scorned his love and he had killed himself. When the woman died it was
decreed that she would be ever fleeing before him and his love would be
changed to hatred. Two dogs would help in the pursuit, who would bite her
in pieces and tear out and eat her cold heart. As soon as this is done the
woman becomes whole again and the chase goes on. Nastagio, on discovering
the phantom horseman will be in the pine wood again on the following Friday,
arranges for the Traversari damsel and her kinsfolk to breakfast in the wood.
In the middle of the meal, however, the company is thrown into confusion by
the sudden appearance of the naked woman, the dogs and the knight. The
whole scene is enacted again. Nastagio explains that it is merely a case of
Heaven fulfilling its decree. The maiden, afraid of a similar fate, looks
favourably on Nastagio' s suit.

For further details of this part of our story reference should be made
to Lee, op cit., p. 169; Keller, Li Romans des Sept Sages, Tubingen, 1836,
p. cxlvi ; Gesla Romanorum, Oesterley, p. 499, No. 228 ; and Jacob's Msop's
Fables, vol. i, p. 266. — n.m.p.

172 THE OCEAN OF STORY

S. A METRICAL VERSION OF THE "STORY OF DEVASMITA"

The following metrical version of the "Story of Devasmita" was translated
by the Rev. B. Hale Wortham and printed in the Journ. Roy. As. Soc.t
vol. xvi, N.S., 1884, pp. 1-12. It is reproduced here in full by kind
permission of the Royal Asiatic Society, and affords an interesting
comparison with our text.

Upon this earth a famous city stands

Called Tamralipta ; once a merchant dwelt

Within that town, possessed of endless wealth,

Named Dhanadatta. Now he had no son.

Therefore with all due reverence he called

The priests together ; and he spoke and said : —

" I have no son : perform, most holy Sirs !

Such rites as may procure for me a son,

Without delay." The Brahmans answering

Said : " This indeed is easy : there is naught

Impossible to Brahmans by the means

Of sacred rites ordained by Holy Writ.

This be a proof to you. In times gone by

There lived a king, and though his wives surpassed

By five a hundred, yet he had no son.

At last a son — the fruit of sacrifice —

Was born to him : to whom they gave the name

Of Santu : and the prince's wives were filled

With joy as if the newly risen moon

First broke upon their eyes. It happened once

The child was crawling on the ground, — an ant

Bit him upon the thigh ; and at the smart

He sobbed and cried. Immediately there rose

The sound of woe, and lamentation filled

The royal palace, while the king himself

Forgot his royal state, and cried aloud,

' My son ! my son ! ' Ere long the child's lament

Was pacified — the ant removed. The king,

Reflecting thus upon the cause which led

To all his sorrow, thought ; ' My heart is filled

With pain because I have, alas ! but one,

One only son. Is there,' he asked, in grief,

' Most holy Brahmans, — is there any means

By which innumerable sons may be

My lot ? ' They answered him, ' There is, O king,

But one expedient. Slay this thy son,

And offer up his flesh a sacrifice.

THE STORY OF DEVASMITA 173

Thy wives shall smell the savour of his flesh

Burnt by the fire : so shall they bear thee sons.'

The King, obedient to the Brahmans' word,

Strengthened with all due pomp and ritual,

Offered the sacrifice : and thus ere long

Each wife bore him a son. So too will we

By sacrifice and offering procure

A son for you." When Dhanadatta heard

The Brahmans, then the sacrificial fee

He gave, and they performed the sacrifice ;

So through that sacrifice the merchant gained

A son, named Guhasena. Time went on,

The boy grew up and Dhanadatta sought

A wife for him. So then the father went

To some far distant country with his son,

On the pretence of traffic : but in truth

To get his son a bride. And there he begged

One Dharmagupta — held in high repute

Among his fellow-citizens — to give

His daughter Devasmita as a bride

To Guhasena. But the father loved

His child, nor cared that she should be allied

With one whose home was in a distant land.

But Devasmita saw the merchant's son,

And at the sight of him, so richly graced

With virtues, lo ! her heart fled from her grasp,

Nor thought she more of sire or home, but sent

A trusty friend to tell him of her love.

And then, leaving her native land, she fled

By night with her beloved. So they came

To Tamralipta : and the youthful pair

Were joined in wedlock, while their hearts were knit

Together in the bonds of mutual love.

Then Guhasena' s father passed away
From earth to heaven : and kinsmen urged on him
A journey to Kataha, for the sake
Of merchandise. But Devasmita, filled
With doubt, — fearing her husband's constancy
Might fail, attracted by another's charms,
Refused to listen to him when he spoke
Of his departure. Guhasena's mind
Was filled with doubt, on one side urged by friends
To go, while on the other side his wife
Was hostile to his journey. Thus what course
He should pursue — his heart intent on right —
He knew not. Therefore to the god he went
With rigid fast, and now, hoping to find

174 THE OCEAN OF STORY

His way made plain before him, through the aid

Of the Divinity ; and with him went

His wife. Then in a dream the god appeared

With two red lotuses : and Siva said —

Placing a lotus in the hand of each : —

" Take each of you this lotus in your hand ;

If in your separation one shall be

Unfaithful, then the lotus flower shall fade

The other holds." The pair awaking saw

The lotus blossom in each other's hand.

And as they gazed it seemed as though each held

The other's heart. Then Guhasena went

Forth on his journey, bearing in his hand

The crimson lotus : while, with eyes fast fixed

Upon her flower, Devasmita stayed

At home. No long time passed — in Kataha

Arrived her husband, — making merchandise

Of jewels. Now it happened that there dwelt

Four merchants in that country : when they saw

The unfading lotus ever in his hand,

Wonder possessed them. So by stratagem

They brought him home, and put before him wine

In measure plentiful. And he, deprived

Of mastery o'er his sense, through drunkenness,

Told them the whole. Then those four merchants planned,

Like rascals as they were, to lead astray

The merchant's wife through curiosity.

For well they knew that Guhasena's trade

Would keep him long in Kataha engaged

On merchandise. Therefore they left in haste

And secrecy — to carry out their plan,

And entered Tamralipta. There they sought

Some one to help them, and at last they found

A female devotee, dwelling within

The sanctuary of Buddha : " Honoured dame ! "

They said, addressing her with reverence,

u Wealth shall be thine in plenty, if in this

Our object thou wilt grant to us thy help."

"Doubtless," she said, " some woman in this town

Is your desire : tell me and you shall gain

Your wish. I want no money : for enough

I have, through Siddhikari's care, —

My pupil of distinguished cleverness,

By whose beneficence I have obtained

Riches untold." " We pray thee, tell us now,"

Exclaimed the merchants, " how these riches came

To thee through Siddhikarl." " Listen then ! "

THE STORY OF DEVASMITA 175

Replied the devotee. " If you, my sons,

Desire to hear it, I will tell the tale : —

Some time ago a certain merchant came

Here from the north, and while within this town

He dwelt, my pupil, meaning treachery,

Begged, in disguise, the post of serving maid

In his abode : and after having gained

The merchant's confidence, she stole away

At early dawn, and carried off with her

The merchant's hoard of gold. And as she went

Out from the city, flying rapidly

Through fear, a certain Domba followed her

Bearing his drum, on plunder bent. At length

In headlong flight, a Nyagrodha tree

She reached, and seeing that her foe was close

Behind her, putting on a look of woe

The crafty Siddhikari said, ' Alas !

A grievous strife of jealousy has come

Between my spouse and me, therefore my home

Have I forsaken, and I fain would end

My life ; therefore I pray thee make a noose

That I may hang myself.' The Domba thought,

' Nay ! why should I be guilty of her death ?

Nought is she but a woman ! let her hang

Herself.' And therefore tying up the knot,

He fixed it firmly for her to the tree.

Then said she, feigning ignorance, ( This noose —

Where do you place it ? I entreat of you

To show me.' Then the Domba put the drum

Upon the ground, and mounting on it, tied

Round his ov/n neck the noose ; ( This is the way,

He said, ' we do the job ! ' Then, with a kick,

The crafty Siddhikari smashed the drum

To atoms : and the thievish Domba hung

Till he was dead. Just then in view there came

The merchant, seeking for his stolen gold.

Standing beneath the tree, not far ahead,

He saw his servant maid. She saw him too —

Into the tree she climbed, unseen by him,

And hid among the leaves. The merchant soon

Arrived, attended by his serving men.

He found the Domba hanging by a rope,

But as for Siddhikari, nought of her

Could he perceive. One of his servants said :

f What think you ? Has she climbed into this tree ? '

And straightway clambered up. Then seeing him,

* Ah ! sir,' said Siddhikari, f now indeed

176 THE OCEAN OF STORY

I am rejoiced : for you have ever been

My choice. Take all this wealth, my charming friend,

And come ! embrace me ! ' So the fool was caught

By Siddhikari' s flattery ; and she,

Kissing him on the lips, bit off his tongue.

Then uttering spluttering sounds of pain, the man

Fell from the tree, spitting from out his mouth

The blood. The merchant seeing this, in fear and haste

Ran homewards, thinking that his serving man

Had been the victim of some demon foul.

Then Siddhikari, too, not less alarmed,

Descended from the tree, and got clear off

With all the plunder. In this way, my sons,

Through her ability I have obtained

The wealth, which through her kindness I enjoy."

Just as she finished, Siddhikari came

Into the house : and to the merchant's sons

The devotee presented her. " My sons ! "

Said the ascetic, u tell me openly

Your business : say what woman do you seek —

She shall be yours." They said, " Procure for us

An interview with Devasmita, wife

To Guhasena." Said the devotee,

"It shall be done for you," and gave these men

A lodging in her house. Then she assailed

With bribes and sweetmeats all the slaves who dwelt

In Guhasena's house : and afterwards

Went there with Siddhikari. When she came

To Devasmita' s dwelling and would go

Within, a bitch chained up before the door

Kept her from entering. Devasmita then

Sent out a maid to bring the stranger in,

Thinking within herself, " Who can this be ? "

The vile ascetic, entering the house,

Treated the merchant's wife with feigned respect,

And blessed her, saying : u Long have I desired

Exceedingly to see you : in a dream

To-day you passed before me : therefore now

I come with eagerness : affliction fills

My mind when I behold you from your spouse

Thus torn asunder. What avails your youth,

Or what your beauty, since you live deprived

Of your beloved ? " Thus, with flattering words,

The ascetic tried to gain the confidence

Of virtuous Devasmita. No long time

She stayed, but soon, bidding farewell, returned

To her own house. Ere long she came again,

THE STORY OF DEVASMITA 177

This time bringing a piece of meat well strewed
With pepper dust : before the door she threw
The peppered meat ; the bitch with greediness
Gobbled the morsel up, pepper and all.
The bitch's eyes began to flow with tears
Profusely, through the pepper, and her nose
To run. Then went the crafty devotee
Within, to Devasmita : and she wept,
Although received with hospitality.
Then said the merchant's wife : " Why do you weep ? "
Feigning reluctance, the ascetic said :
" My friend ! you see this bitch weeping outside ; —
Know then ! this creature in a former state
Was my companion : seeing me again
She knew me, and she wept : my tears gush forth
In sympathy." When Devasmita saw
The bitch outside seeming to weep, she thought,
w What may this wonder be ? " " The bitch and I " —
Continuing her tale, the ascetic said —
" Were in a former birth a Brahman's wives.
Our husband often was from home, engaged
On embassies by order of the king.
Meanwhile I spent my time with other men,
Living a life of pleasure, nor did I
Defraud my senses of enjoyment due
To them. For this is said to be, my child,
The highest duty — to indulge one's sense,
And give the rein to pleasure. Therefore I
Have come to earth again, as you behold
Me now, remembering my former self.
But she thought not of this, setting her mind
To keep her fame unsullied : therefore born
Into this world again, she holds a place
Contemptible and mean : her former birth
Still in her memory." The merchant's wife —
Prudent and thoughtful, said within herself —
" This doctrine is both new and strange : no doubt
The woman has some treacherous snare for me."
" Most reverend Dame ! " she said, " too much, alas !
I fear, have I neglected hitherto
This duty. So, I pray you, gain for me
An interview with some delightful man."
The ascetic answered, " There are living here
Some merchants, young and charming, who have come
From afar ; them will I bring you." Filled with joy
She homeward turned : while Devasmita said —
Her natural prudence coming to her aid :
M

178 THE OCEAN OF STORY

" These scoundrelly young merchants, whosoe'er
They be, I know not, must have seen the flow'r
Unfading, carried in my husband's hand.
It may be that they asked him, over wine,
And learnt its history. Now they intend
To lead me from my duty : and for this
They use the vile ascetic. Therefore bring"
(She bid her maids) " as quickly as you may,
Some wine mixed with Datura : and procure
An iron brand, bearing the sign impressed
Of a dog's foot upon it." These commands
The servants carried out : one of the maids,
By Devasmita's orders, dressed herself
To personate her mistress. Then the men,
All eagerness, each wished to be the first
To visit Devasmita : but the dame
Chose one of them : in Siddhikari's dress
Disguising him, she left him at the house.
The maid, clothed in her mistress's attire,
Addressed the merchant's son with courtesy,
Politely offering him the wine to drink
Drugged with Datura. Then the liquor stole
His senses from him, like his shamelessness,
Depriving him of reason ; and the maid
Stripped him of all his clothes, and ornaments,
Leaving him naked. When the night had come,
They cast him out into a filthy ditch,
Marking his forehead with the iron brand.
The night passed by, and consciousness returned
In the last watch to him, and waking up
He thought himself in hell, the place assigned
To him for his offences. Then he rose
From out the ditch, and went in nakedness
Home to the devotee, the mark impressed
Upon his forehead. Fearing ridicule,
He said that he had been beset by thieves
Upon the way, and all day long at home
He sat, a cloth bound round his head to hide
The brand, saying that sleeplessness and wine
Had made his head ache. In the self-same way
They served the second merchant. He returned
Home naked ; and he said, " While on the road
From Devasmita's house, I was attacked
By robbers, and they stripped me of my clothes,
And ornaments." He sat with bandaged head
To hide the brand, and made the same excuse.
Thus all the four suffered the same disgrace,

THE STORY OF DEVASMITA 179

And all concealed their shame ; nor did they tell

Their ills to the ascetic when they left

Her dwelling : for they trusted that a plight

Like theirs would be her lot. Next day she went,

Followed by her disciple, to the house

Of Devasmita ; and her mind was filled

Full of delight, because she had achieved

Her end so happily. With reverence

The merchant's wife received the devotee,

And feigning gratitude, with courteous speech

Offered her wine mixed with the harmful drug.

The ascetic drank : and her disciple : both

Were overcome. Then helpless as they were

By Devasmita s orders they were cast,

With ears and noses slit, into a pool

Of filthy mud. Then Devasmita thought,

" Perchance these merchants may revenge themselves

And slay my husband." So she told the tale

To Guhasena's mother. " Well, my child,"

Answered her husband's mother, " have you done

Your duty ! Still misfortune may befall

My son through this." " I will deliver him,"

Said Devasmita, " as in times gone by

By wisdom Saktimati saved her spouse."

" My daughter, how was this ! tell me, I pray."

Then answered Devasmita, " In our land

Within this city stands an ancient fane,

The dwelling of a Yaksha : and his name

Is Munibhadra. There the people come

And offer up their prayers, and make their gifts,

To gain from heaven the blessings they desire.

If it so happen that a man is caught

At night with someone else's wife, the pair

Are placed within the temple's inmost shrine.

Next morning they are brought before the king,

Sentence is passed on them, and punishment

Decreed. Now in that town the city guards

Once found a merchant with another's wife ;

And therefore by the law the two were seized

And placed within the temple : while the door

Was firmly shut and barred. The merchant's wife,

Whose name was Saktimati, came to learn

Her husband's trouble ; and she boldly went

By night with her companions to the shrine,

Bearing her off rings for the god. The priest,

Whose duty was to eat the offering,

Beheld her come : desirous of the fee,

180 THE OCEAN OF STORY

He let her in, telling the magistrate

What he had done. Then Saktimati saw

Her husband looking like a fool, within

The inner room, in company with him

The woman. So she took her own disguise

And putting it upon the woman, bade

Her flee with haste. But Saktimati stayed

Within the shrine. Day broke ; the officers

Came to investigate the merchant's crime,

And lo ! within the temple's inner room

They found the merchant and — his wife. The king,

Hearing the tale, punished the city guard

But set the merchant free. So he escaped,

As if held in the very jaws of death,

Out of the Yaksha's temple. So will I,

As Saktimati did, in bygone times,

By wisdom and discretion save my spouse."

Thus Devasmita spoke : and putting on

A merchant's dress, she started with her maids

Under pretence of merchandise to join

Her husband at Kataha. When she came

To that fair country, she beheld him sit,

Like comfort come to earth in human form,

Amid the merchants. He beholding her

Afar, clothed in a merchant's dress, then thought ; —

" Who can this merchant be, so like my wife

In form and feature ? " Earnestly he gazed

Upon her face. Then Devasmita went

And begged the king to send throughout his realm

And summon all his subjects ; for she had

A boon she fain would ask of him. The king

Convoking, full of curiosity,

His citizens, addressed that lady clothed

In man's attire, and said, " What do you ask ? "

Then answered Devasmita, " In your town

Four slaves of mine are living, who have run

Away. I pray you, noble king, restore

My slaves." " The citizens," replied the king,

ei Are all before you, therefore recognise

And take your slaves." Then Devasmita seized

The four young merchants, whom she had disgraced

And treated so disdainfully : their heads

Still bound about with wrappers. Then enraged,

The merchants of the city said, " Why, these

Are sons of honourable men : then how

Can they be slaves to you ? " She answered them :

" If you believe me not, here is the proof: —

THE STORY OF DEVASMITA 181

Take from their heads the bandage ; you will see

A dog's foot on their forehead : with this brand

I marked them." Then the wrappers were removed

And on their foreheads all beheld the mark —

The dog's foot brand. Then were the merchants filled

With shame : the king himself in wonder said :

" Pray, what means this ? " Then Devasmita told

The story. Laughter filled the crowd : the king

Turned to the merchant's wife : " There are your slaves/'

He said; "your claim indeed none may dispute."

Then all the merchants in the city gave

Vast sums of money to the prudent wife

Of Guhasena, to redeem the four

Young men from slavery : and to the king

They paid a fine. Thus Devasmita gained

Money, and honour too, from all good men.

Then to her native city she returned,

Even to Tamralipta, never more

To be disjoined from her beloved lord.

CHAPTER XIV

ACCORDINGLY while the King of Vatsa was remain-
[M] ing in that Vindhya forest the warder of King
Chandamahasena came to him. And when he arrived
he did obeisance to the king, and spoke as follows : — " The
King Chandamahasena sends you this message : ' You did
rightly in carrying off Vasavadatta yourself, for I had brought
you to my Court with this very object ; and the reason I did
not myself give her to you while you were a prisoner was
that I feared, if I did so, you might not be well disposed to-
wards me. Now, O king, I ask you to wait a little, in order
that the marriage of my daughter may not be performed
without due ceremonies. For my son Gopalaka will soon
arrive in your Court, and he will celebrate with appropriate
ceremonies the marriage of that sister of his.'" This message
the warder brought to the King of Vatsa, and said various
things to Vasavadatta.

Then the King of Vatsa, being pleased, determined on
going to Kausambi with Vasavadatta, who was also in high
spirits. He told his ally Pulindaka and that warder in the
service of his father-in-law to await, where they were, the
arrival of Gopalaka, and then to come with him to Kausambi.
Then the great king set out early the next day for his
own city with that Queen Vasavadatta, followed by huge
elephants raining streams of ichor that seemed like moving
peaks of the Vindhya range accompanying him out of affec-
tion ; he was, as it were, praised by the earth, that outdid
the compositions of his minstrels, while it rang with the
hoofs of his horses and the tramplings of his soldiers; and
by means of the towering clouds of dust from his army, that
ascended to heaven, he made Indra fear that the mountains
were sporting with unshorn wings.1

1 Alluding to Indra's having cut the wings of the mountains. This

fine exaggeration was borrowed by the Persians and appears in Firdausi,
where the trampling of men and horses raises such a dust that it takes one

THE RETURN OF THE KING OF VATSA 183

Then the king reached his country in two or three days,
and rested one night in a palace belonging to Rumanvat ;
and on the next day, accompanied by his beloved, he enjoyed,
after a long absence, the great delight of entering Kausambi,
the people of which were eagerly looking with uplifted faces
for his approach. And then that city was resplendent as a
wife, her lord having returned after a long absence, beginning
her adornment and auspicious bathing vicariously by means
of her women; and there the citizens, their sorrow now at
an end, beheld the King of Vatsa accompanied by his bride,
as peacocks behold a cloud accompanied by lightning 1 ; and
the wives of the citizens, standing on the tops of the palaces,
filled the heaven with their faces, that had the appearance
of golden lotuses blooming in the heavenly Ganges. Then
the King of Vatsa entered his royal palace with Vasavadatta,
who seemed like a second goddess of royal fortune ; and that
palace then shone as if it had just awaked from sleep, full of
kings who had come to show their devotion, festive with songs
of minstrels.2 Not long after came Gopalaka, the brother of
Vasavadatta, bringing with him the warder and Pulindaka.
The king went to meet him, and Vasavadatta received him
with her eyes expanded with delight, as if he were a second
spirit of joy. While she was looking at this brother a tear
dimmed her eyes lest she should be ashamed ; and then she,
being encouraged by him with the words of her father's
message, considered that her object in life was attained, now
that she was reunited to her own relations.

Then on the next day Gopalaka, with the utmost eager-
ness, set about the high festival of her marriage with the
King of Vatsa, carefully observing all prescribed ceremonies.
Then the King of Vatsa received the hand of Vasavadatta,

layer (of the seven) from earth and adds it to the (seven of the) heavens.
In the Nights (Burton, vol. Hi, p. 83) we read:

" The courser chargeth on battling foe,
Mixing heaven on high with the earth down low." — n.m.p.

1 The peafowl are delighted at the approach of the rainy season, when
" their sorrow" comes to an end.

2 It is often the duty of these minstrels to wake the king with
their songs.

184 THE OCEAN OF STORY

like a beautiful shoot lately budded on the creeper of love.
She too, with her eyes closed through the great joy of
touching her beloved's hand, having her limbs bathed in
perspiration accompanied with trembling, covered all over
with extreme horripilation,1 appeared at that moment as if
struck by the god of the flowery bow with the arrow
of bewilderment, the weapon of wind and the water
weapon in quick succession2; when she walked round the
fire, keeping it to the right,3 her eyes being red with
the smoke, she had her first taste, so to speak, of the
sweetness of honey and wine.4 Then by means of the
jewels brought by Gopalaka, and the gifts of the kings,
the monarch of Vatsa became a real king of kings.5

That bride and bridegroom, after their marriage had
been celebrated, first exhibited themselves to the eyes of the
people and then entered their private apartments. Then the
King of Vatsa, on the day so auspicious to himself, invested
Gopalaka and Pulindaka with turbans of honour and other
distinctions, and he commissioned Yaugandharayana and
Rumanvat to confer appropriate distinctions on the kings
who had come to visit him, and on the citizens. Then
Yaugandharayana said to Rumanvat : " The king has
given us a difficult commission, for men's feelings are hard
to discover. And even a child will certainly do mischief if
not pleased. To illustrate this point, listen to the tale of
the child Vinashtaka, my friend :

9. Story of the Clever Deformed Child

Once on a time there was a certain Brahman named
Rudrasarman, and he, when he became a householder, had
two wives, and one of his wives gave birth to a son and died ;

1 See note on p. 120. — n.m.p.

2 Weapons well known in Hindu mythology. See the sixth act of the
Uttara Rama Charita.

3 See note at the end of the chapter. — n.m.p.

4 Sutrapdta?n akarot = she tested, so to speak. Cf. Taranga 24>, SI, 93.
The fact is, the smoke made her eyes as red as if she had been drinking.

5 Or "like Kuvera." There is a pun here.

THE CLEVER DEFORMED CHILD 185

and then the Brahman entrusted that son to the care of his
stepmother ; and when he grew to a tolerable stature she
gave him coarse food ; the consequence was, the boy became
pale and got a swollen stomach. Then Rudrasarman said
to that second wife : " How comes it that you have neglected
this child of mine that has lost its mother ? " She said to
her husband: "Though I take affectionate care of him, he
is nevertheless the strange object you see. What am I to
do with him ? " Whereupon the Brahman thought : " No
doubt it is the child's nature to be like this." For who sees
through the deceitfulness of the speeches of women uttered
with affected simplicity ?

Then that child began to go by the name of Balavinash-
taka x in his father's house, because they said this child (bdla)
is deformed (vinashta).

Then Balavinashtaka thought to himself: "This step-
mother of mine is always ill-treating me, therefore I had
better be revenged upon her in some way " — for though the
boy was only a little more than five years old he was clever
enough. Then he said secretly to his father when he returned
from the king's Court, with half-suppressed voice2: "Papa,
I have two papas."

So the boy said every day, and his father, suspecting that
his wife had a paramour, would not even touch her. She for
her part thought : " Why is my husband angry without my
being guilty ? I wonder whether Balavinashtaka has been
at any tricks." So she washed Balavinashtaka with careful
kindness, and gave him dainty food, and, taking him on
her lap, asked him the following question: — "My son, why
have you incensed your father Rudrasarman against me?"
When he heard that, the boy said to his stepmother : "I will
do more harm to you than that, if you do not immediately
cease ill-treating me. You take good care of your own children ;
why do you perpetually torment me?"

When she heard that, she bowed before him, and said

1 Young deformed.

2 Durgaprasad's text reads avispastayd gird (instead of ardhdvistayd gird),
meaning "with his inarticulate voice/' which is perhaps more suitable
here. — n.m.p.

186 THE OCEAN OF STORY

with solemn oath : "I will not do so any more ; so reconcile
my husband to me." Then the child said to her: "Well,
when my father comes home, let one of your maids show him
a mirror, and leave the rest to me." She said, "Very well,"
and by her orders a maid showed a mirror to her husband
as soon as he returned home.

Thereupon the child, pointing out the reflection of his
father in the mirror, said : " There is my second father."
When he heard that, Rudrasarman dismissed his suspicions
and was immediately reconciled to his wife, whom he had
blamed without cause.1

1 Tales of precocious children are widely spread both in the East and
West. In the Simhdsana-dvatrimsika (or Thirty-two Tales of a Throne) the
sagacity of a young boy brings a jewel thief and his accomplices to justice.
There is one Enfant Terrible story which is found in several Persian and Arabic
collections.

It appears as one of the Prince's stories in the Sindibad Nama, and relates
how a child of three, speaking from its cradle, rebuked an adulterous king
about to gratify an unlawful passion, on whom its words made such an
impression that the king abandoned his intention and became a paragon of
virtue. It appears in Sindban and Syntipas, and also in the Nights (Burton,
vol. vi, p. 208), as "The Debauchee and the Three-year-old Child."

Another famous story of a clever child is that of "The Stolen Purse."
The outline of the story is as follows : — Three (sometimes four) people
enter into partnership. They amass money and deposit it with a trusted
woman, telling her she is not to give it up unless all partners are present.
One day they are all together and one of the men calls in at the old
woman's house ostensibly for a comb (or other articles for the bath) and
says: "Give me the purse." "No," says the woman; "you are alone." He
explains the others are just outside, and calls out: "She is to give it me,
isn't she?" They (thinking he refers to the comb) say: "Yes." He gets
the purse and escapes out of the town. The others refuse to believe the
woman's explanations and take her to the judge. She is about to lose
her case when a child of five, hearing the details, tells her to say to the
Kazi that she intends to keep strictly to her original agreement and will
give up the purse when all the partners are present. This could certainly
not be done as one had run away, and so the woman is saved.

This story with minor differences occurs in Persian, Arabic, Turkish,
Hebrew, Greek and Italian collections. It is also found in numerous
English jest-books. Burton (Nights, vol. vi, pp. 210, 211) gives a long note
on the subject.

Further references should be made to both Clouston and Comparetti's
works on the Book of Sindibad, and also to Chauvin, Bibliographie des Ouvrages
Arabes, viii, pp. 62-64. — n.m.p.

THE KING'S FICKLENESS

187

[M] " Thus even a child may do mischief if it is annoyed,
and therefore we must carefully conciliate all this retinue."
Saying this, Yaugandharayana, with the help of Rumanvat,
carefully honoured all the people on this the King of Vatsa's
great day of rejoicing. And they gratified 1 all the kings so
successfully that each one of them thought : " These two men
are devoted to me alone." And the king honoured those
two ministers and Vasantaka with garments, unguents and
ornaments bestowed with his own hand, and he also gave
them grants of villages. Then the King of Vatsa, having
celebrated the great festival of his marriage, considered all
his wishes gratified, now that he was linked to Vasavadatta.
Their mutual love, having blossomed after a long time of
expectation, was so great, owing to the strength of their
passion, that their hearts continually resembled those of the
sorrowing Chakravakas when the night, during which they
are separated, comes to an end. And as the familiarity of
the couple increased, their love seemed to be ever renewed.
Then Gopalaka, being ordered by his father to return to get
married himself, went away, after having been entreated by
the King of Vatsa to return quickly.

In the course of time the King of Vatsa became faithless,
and secretly loved an attendant of the harem named Vira-
chita, with whom he had previously had an intrigue. One
day he made a mistake and addressed the queen by her
name ; thereupon he had to conciliate her by clinging to her
feet, and bathed in her tears he was anointed 2 a fortunate
king. Moreover, he married a princess of the name of Bandh-
umati, whom Gopalaka had captured by the might of his
arm and sent as a present to the queen ; and whom she
concealed, changing her name to Manjulika ; who seemed
like another Lakshmi issuing from the sea of beauty. Her
the king saw when he was in the company of Vasantaka,
and secretly married her by the gdndharva ceremony in a
summer-house. And that proceeding of his was beheld by

1 Cf. the distribution of presents on the occasion of King Etzel's
marriage in the Nibelungenlied.

2 It must be remembered that a king among the Hindus was inaugurated
with water, not oil.

188 THE OCEAN OF STORY

Vasavadatta, who was in concealment, and she was angry,
and had Vasantaka put in fetters. Then the king had re-
course to the good offices of a female ascetic, a friend of the
queen's, who had come with her from her father's Court, of
the name of Sankrityanam. She appeased the queen's anger,
and got Bandhumati presented to the king by the obedient
queen, for tender is the heart of virtuous wives. Then the
queen released Vasantaka from imprisonment; he came
into the presence of the queen and said to her with a laugh :
" Bandhumati did you an injury, but what did I do to you ?
You are angry with adders1 and you kill water- snakes."
Then the queen, out of curiosity, asked him to explain that
metaphor, and he continued as follows : —

10. Story of Ruru

Once on a time a hermit's son of the name of Ruru,
wandering about at will, saw a maiden of wonderful beauty,
the daughter of a heavenly nymph named Menaka by a
Vidyadhara, and brought up by a hermit of the name of
Sthulakesa in his hermitage. That lady, whose name was
Prishadvara, so captivated the mind of that Ruru when he
saw her, that he went and begged the hermit to give her
to him in marriage. Sthulakesa for his part betrothed the
maiden to him, and when the wedding was nigh at hand
suddenly an adder bit her. Then the heart of Ruru was full
of despair ; but he heard this voice in the heaven : ' O
Brahman, raise to life with the gift of half thy own life 2 this

1 The word "adders" must here do duty for all venomous kinds of
serpents.

2 A similar story is found in the fourth book of the Pauchatantra, fable 5,
where Benfey compares the story of Yayati and his son Puru (Benfey,
Panchatantra, i, 436).

Bernhard Schmidt in his Griechische M'drchen, p. 37, mentions a very
similar story, which he connects with that of Admetos and Alkestis. In a
popular ballad of Trebisond a young man named Jannis, the only son of
his parents, is about to be married when Charon comes to fetch him. He
supplicates St George, who obtains for him the concession, that his life
may be spared, in case his father will give him half the period of life still
remaining to him. His father refuses, and in the same way his mother.
At last his betrothed gives him half her allotted period of life, and the

ADDERS AND WATER-SNAKES

189

maiden, whose allotted term is at an end." When he heard
that, Rum gave her half of his own life, as he had been
directed ; by means of that she revived, and Ruru married
her. Thenceforward he was incensed with the whole race of
serpents, and whenever he saw a serpent he killed it, thinking
to himself as he killed each one : " This may have bitten my
wife." One day a water-snake said to him with human voice
as he was about to slay it : " You are incensed against
adders, Brahman, but why do you slay water- snakes ? An
adder bit your wife, and adders are a distinct species from
water-snakes ; all adders are venomous, water-snakes are
not venomous." When he heard that, he said in answer to
the water-snake : " My friend, who are you ? " The water-
snake said : " Brahman, I am a hermit fallen from my high
estate by a curse, and this curse was appointed to last till I
held converse with you." When he said that he disappeared,
and after that Ruru did not kill water-snakes.

[M] " So I said this to you metaphorically : ' My queen,
you are angry with adders and you kill water-snakes.' "
When he had uttered this speech, full of pleasing wit, Vasan-
taka ceased, and Vasavadatta, sitting at the side of her
husband, was pleased with him. Such soft and sweet tales in
which Vasantaka displayed various ingenuity, did the loving
Udayana, King of Vatsa, continually make use of to con-
ciliate his angry wife, while he sat at her feet. That happy
king's tongue was ever exclusively employed in tasting the
flavour of wine, and his ear was ever delighting in the sweet
sounds of the lute, and his eye was ever riveted on the face of
his beloved.

marriage takes place. The story of Ruru is found in the Adiparva of the

Mahabharata (see Lev&me, Mythes et Legendes de VInde, pp. 278 and 374).

See also Benfey, op. cit., ii, 545, and Chauvin, Bibliographie des Ouvrages Arabes,
viii, p. 119. — n.m.p.

190 THE OCEAN OF STORY

NOTE ON DEISUL OR CIRCUMAMBULATION

The practice of walking round an object of reverence with the right hand
towards it (which is one of the ceremonies mentioned in our author's account
of Vasavadatta's marriage) has been exhaustively discussed by Dr Samuel
Fergusson in his paper, " On the Ceremonial Turn called Deisul," published
in the Proceedings of the Royal Irish Academy for March 1877 (vol. i, Ser. II.,
No. 12). He shows it to have existed among the ancient Romans as well
as the Celts. One of the most striking of his quotations is from the Curculio
of Plautus (I, i, 69). Phaedromus says: "Quo me vortam jiescio." Palinurus
jestingly replies : " Si deos salutas dextrovorsum ce?iseo." Cf. also the following
passage of Valerius Flaccus {Argon, viii, 243) : —

" hide ubi sacrificas cum conjuge venit ad aras
JEsonides, unaque adeunt pariterque precari
Incipiunt. Ignem Pollux undamque jugalem
Prcetulit ut dextrum pariter vertantur in orbem."

The above passage forms a striking comment upon our text. Cf. also
Plutarch in his Life of Camillus : " Tavra cinw, KadaTrtp cori 'Pw/zouois edos,
€7r€v£aju,€vots /cat 7rpoo-Kvvr}<ra(riv errt Se^ca i^eXtTTetv, ea^dXr] 7repLO-Tp€<f>6p.£vos.
It is possible that the following passage in Lucretius alludes to the same
practice : —

" Nee pietas ulla est velatum scepe videri
Vertier ad lapidem atque omnes accedere ad aras"

Dr Fergusson is of opinion that this movement was a symbol of the
cosmical rotation, an imitation of the apparent course of the sun in the
heavens. Cf. Hyginus, Fable CCV : " Arge venatrix, cum cervum sequeretur, cervo
dixisse fertur : Tu licet Solis cursum sequaris, tamen te consequar. Sol, iratus, in
cervam earn convertit." He quotes, to prove that the practice existed among
the ancient Celts, Athenceus, IV, par. 36, who adduces from Posidonius the
following statement : — ** Tovs deovs TrpocrKVvovcriv kirl Septet o~Tpe<f>6pi€VOL." The
above quotations are but a few scraps from the full feast of Dr Fergusson's
paper. See also the remarks of the Rev. S. Beal in the Indian Antiquary for
March 1880, p. 67.

See also Henderson's Folk-Lore of the Northern Counties, p. 45 : "The vicar
of Stranton (Hartlepool) was standing at the churchyard gate, awaiting the
arrival of a funeral party, when to his astonishment the whole group, who had
arrived within a few yards of him, suddenly wheeled and made the circuit of
the churchyard wall, thus traversing its west, north and east boundaries, and
making the distance some five or six times greater than was necessary. The
vicar, astonished at this proceeding, asked the sexton the reason of so extra-
ordinary a movement. The reply was as follows : — ' Why, ye wad no hae them
carry the dead again the sun; the dead maun aye go with the sun.'" This
custom is no doubt an ancient British or Celtic custom, and corresponds to

DEISUL OR CIRCUMAMBULATION 191

the Highland usage of making the deazil, or walking three times round a person
according to the course of the sun. Old Highlanders will still make the deazil
round those whom they wish well. To go round the person in the opposite
direction, or " withershins," is an evil incantation and brings ill fortune. Hunt
in his Romances and Drolls of the West of England, p. 418, says: "If an invalid
goes out for the first time and makes a circuit, the circuit must be with the
sun, if against the sun, there will be a relapse." Liebrecht, Zur Volkskunde,
p. 322, quotes from the Statistical Account of Scotland, vol. v, p. 88, the following
statement of a Scottish minister, with reference to a marriage ceremony : —
"After leaving the church, the whole company walk round it, keeping the
church walls always on the right hand."

Thiselton Dyer, in his English Folk-Lore, p. 171, mentions a similar custom
as existing in the west of England. In Devonshire blackheads or pinsoles
are cured by creeping on one's hands and knees under or through a bramble
three times with the sun — that is, from east to west. See also Ralston's Songs
of the Russian People, p. 299.

See also the extract from Sinclair's Statistical Account of Scotland in Brand's
Popular Antiquities, vol. i, p. 225 : " When a Highlander goes to bathe or to
drink out of a consecrated fountain, he must always approach by going round
the place from east to west on the south side, in imitation of the apparent
diurnal motion of the sun. This is called in Gaelic going round the right, or
the lucky way. The opposite course is the wrong, or the unlucky way. And
if a person's meat or drink were to affect the wind-pipe, or come against
his breath, they would instantly cry out, ' Desheal,' which is an ejaculation
praying it may go by the right way." Cf the note in Munro's Lucretius on
v, 1199, and Burton's Narratives from Criminal Trials in Scotland, vol. i, p. 278.

Here Tawney's note ends. As it deals almost entirely with circum-

ambulation in the West, I will confine my remarks chiefly to the East.

In India the custom of walking round objects as part of sacred or secular
ritual is known by the name of pradakshina. In our text Vasavadatta walks
round the fire keeping it on her right — i.e. sunwise or clockwise. This in
accordance with the Laws of Manu, where the bride is told to walk three
times round the domestic hearth. Sometimes both bride and bridegroom do
it, or else they walk round the central pole of the marriage-shed. Similarly
in the Grihya STdras Brahmans on initiation are to drive three times round a
tree or sacred pool.

Before building a new house it is necessary to walk three times round
the site sprinkling water on the ground, accompanying the action with the
repetition of the verse, u O waters, ye are wholesome," from the Rig-Veda. (See
Sacred Books of the East, vol. xxix, p. 213.) Pradakshina is also performed
round sacrifices and sacred buildings or tombs. In the Satapatha Brahmana
it is set down that when walking round the sacrifice a burning coal is to
be held in the hand. When sacrifices are offered to ancestors, the
officiating Brahman first walks three times round the sacrifice with his
left shoulder towards it, after which he turns round and walks three times
to the right, or sunwise. This is explained in the Satapatha Brahmana as
follows : — " The reason why he again moves thrice round from left to right is

192 THE OCEAN OF STORY

that, while the first time he went away from here after those three ancestors
of his, he now comes back again from them to this, his own world ; that is
why he again moves thrice from left to right." This anti-sunwise movement
is called prasavya in Sanskrit, and corresponds to the Celtic cartuasul, or
withershins.

The movement from left to right is almost universally considered unlucky
and ill-omened, and the English words "sinister" and "dexterous" show how
the meaning has come to us unaltered from the Latin.

In his excellent work, The Migration of Symbols, 1 894, Count D'Alviella has
shown in his study of the swastika or gammadion that the "right-handed"
variety is always the lucky one. Sir George Birdwood mentions that among
the Hindus the " right-handed " swastika represents the male principle and
is the emblem of Ganesa, while the sauwastika (or "left-handed") repre-
sents the female principle and is sacred to Kali, and typifies the course of
the sun in the subterranean world from west to east, symbolising darkness,
death and destruction.

The magical effect on objects repeatedly circumambulated is exemplified
in the Maha Parinibbdna Sutta. We read that after the pyre on which lay the
body of Buddha had been walked round three times by the five hundred
disciples it took fire on its own account. Readers will naturally think of
Joshua and the walls of Jericho.

The pradakshina rite was also performed by the ancient Buddhists, and
still is, by the modern Hindus for the purpose of purification. In India, Tibet,
China and Japan we find galleries, or walls round stupas or shrines for circum-
ambulation of pilgrims. The same idea is, of course, connected with the
Ka'bah at Mecca (which we shall discuss shortly) and the Holy Sepulchre
at Jerusalem.

It has often been suggested by Indian students that the reason for walking
round an object three times is connected with the traditional "three steps" of
Vishnu, as God of the Sun. Evidence does not, however, seem sufficient to
attempt any decisive statement on that point.

Three is considered a lucky number among the Hindus, and with seven
forms the two most lucky numbers throughout the world.

Turning to the Moslem world we find that in circumambulating the
Ka'bah at Mecca, the pilgrims walk from left to right, which is nearly
always considered unlucky. The " Tawaf," as it is called, has been described
by Burton {Pilgrimage, 1st edition, 1855-1856, vol. iii, pp. 204, 205, 234-236).
He gives full details of the seven circuits with all the elaborate sunnats, or
practices, involved. In a note we read the following: — "Moslem moralists
have not failed to draw spiritual food from this mass of materialism. fTo
circuit the Bait Ullah,' said the Pir Raukhan (As. Soc, vol. xi, and Dabistan,
vol. iii, ' Miyan Bayezid '), ' and to be free from wickedness, and crimes, and
quarrels, is the duty enjoined by religion. But to circuit the house of the
friend of Allah (i.e. the heart), to combat bodily propensities, and to worship
the angels, is the business of the (mystic) path.' Thus Saadi, in his sermons,
— which remind the Englishman of 'poor Yorick,' 'He who travels to the
Kaabah on foot makes a circuit of the Kaabah, but he who performs the

DEISUL OR CIRCUMAMBULATION 193

pilgrimage of the Kaabah in his heart is encircled by the Kaabah.' And
the greatest Moslem divines sanction this visible representation of an invisible
and heavenly shrine, by declaring that, without a material medium, it is
impossible for man to worship the Eternal Spirit."

Further references to the deiseil, deasil or deisul in Greece, Rome and
Egypt, among the Celts and Teutons, in England, Scotland and Ireland,
and among savage tribes will be found in D'Alviella's article, " Circum-
ambulation," in Hastings' Ency. Rel. Etk., vol. iii, pp. 657-659, from which
several of the above references have been taken. — n.m.p.

APPENDIX I

MYTHICAL BEINGS

The mythical beings mentioned in the Ocean of Story are :

x\psaras Gana Naga

Asura Gandharva Pisacha

Bhuta Guhyaka Rakshasa

Daitya Kinnara Siddha

Danava Kumbhanda Vetala

Dasyus Kushmanda Vidyadhara

Yaksha

Of the above the great majority are mentioned in Book I,
but Apsaras, Daitya and Danava occur for the first time in
Book II, Vetala in Book V, Kumbhanda in Book VIII,
Dasyus in Book IX, Bhtita in Book XII, and Kushmanda in
Book XVII.

It is possible to classify them under four headings as
follows : —

1. Enemies of the gods, very rarely visiting the earth :
Asura, Daitya, Danava.

2. Servants of the gods, frequently connected with
mortals : Gandharva, Apsaras, Gana, Kinnara, Guhyaka
and Yaksha.

3. Independent superhumans, often mixing with mortals :
Naga, Siddha and Vidyadhara.

4. Demons, hostile to mankind : Rakshasa, Pisacha,
Vetala, Bhtita, Dasyus, Kumbhanda, Kushmanda.

1. Enemies of the Gods

The origin of the terms Asura, Daitya and Danava is of
the greatest importance in attempting to ascertain the exact
position they hold in Indian mythology. It is not sufficient
merely to say they are usually applied to the enemies of the
gods.

Although many derivations of the word asura have been
suggested, it seems very probable that the simplest is the
197

198 THE OCEAN OF STORY

most correct— namely, that it comes from am, spirit, life-
breath. (See Brugmann, Vergl. Gramm., ii, p. 189.) It
means, therefore, spiritual being," and, as such, is applied
to nearly all the greater Vedic gods.

Among the suggested derivations, however, mention
may be made of that which is looked for in Mesopotamia.
Attempts have been made to trace it thence to India. As
the theory is attractive I will attempt to give the main lines
of argument.

In the early Vedas, including the older hymns of the
l$ig-Veda9 the word asura is an alternative designation for
" deity," or " friendly gods," besides being used as an epithet
of the most important gods, such as Varuna, Rudra, etc. In
the later Vedas, and especially in the Purdnas, asura is used
to denote a formidable enemy of the gods (Devas). It is this
strange contradiction of meanings that has led scholars to
suspect some foreign origin of the word, and to attempt to
trace its etymology.

Assur, Asur, Ashir, or Ashur was the national god of
Assyria from whom both the country and its primitive capital
took their names. The exact meaning of the word is not
known ; it has been interpreted as " arbiter," " overseer," or
" lord," but its original meaning is wrapped in mystery.
The Persians borrowed the word, which became ahura, mean-
ing " lord " or " god." The Vedic Hindus did likewise, but
gradually altered the meaning to the exact opposite. Various
suggestions are put forward to account for this.

The discovery of a treaty in Asia Minor between the
King of the Hittites and the King of Mitani (see Journ. Roy.
Asiatic Soc., 1909, p. 721 et seq.) shows that the Vedic Aryans
were neighbours of the Assyrians, so it may be that the
progress of these Aryans into India was contested by their
neighbours, the Asuras, just in the same way as later it was
contested by the Dasyus in India itself.

Thus in time, when the religious system began to be
fully developed, reminiscences of the human Asuras and their
fights with the Aryans would be transformed into a myth of
the enmity between the Devas (gods) and Asuras. (For
details of this theory see Bhandarkar's " The Aryans in the
Land of the Assurs," Journ. Bombay Br. Roy. As. Soc,
vol. xxv, 1918, p. 76 et seq.)

We may, however, find further possibilities from
Assyria's other neighbours, the Iranians. As I have already

APPENDIX I-MYTHICAL BEINGS 199

mentioned, they used the word ahura to mean " lord " or
" god," but it is significant to note that daeva denoted evil
spirits. The various nations of the Mesopotamian area had
many gods in common, but their different interpretations of
the speculative philosophy of life soon led them into differ-
ent paths of religious thought and application. Zoroaster's
doctrine helped to widen this breach when he made the evil
spirits appear in the Avesta as daevas. In India the con-
ception of asura gradually became a god of reverence and
fear with an awful divine character, while deva became more
friendly in its meaning and kinder to humans. Zoroaster,
however, looking upon the daevas as upstarts who were
gradually ousting the original position of the Asuras, elevated
the latter and added the epithet Mazdao, the " wise," to their
name. Thus arose the Persian Ahuro Mazdao, which in time
became Ormazd, the " Wise Lord," the " All-father." The
daevas, in inverse ratio, became enemies of the gods. In
India, as we have seen, the exact opposite had taken place,
and thus the curious difference of meaning is brought about.

It is often said that the word asura means " not-god," the
negative " a " being prefixed to sura, which means " god."
This, however, is incorrect, the exact opposite being the
case. When the Asuras had become the enemies of the gods,
the word sura was formed as meaning the opposite of asura.

Turning now to the terms Daitya and Danava, we find
that Daitya means " descendant of Diti." Diti is a female
deity mentioned in the Big-Veda and Atharva-Veda, whose
particular nature was apparently little known. She is usually
regarded as the sister of Aditya, to whom she probably owes
her existence (cf. the way in which sura was formed from
asura). The name Aditya is used as a metronymic from Aditi
to denote some of the most important deities; thus their
enemies were named Daityas after Diti.

According to the Mahdbharata (i, 65) the Asura race
was derived from five daughters of Daksha, son of Brahma.
Of these daughters two were Aditi and Diti. A third was
Danu, from whom the name Danava is derived. Thus the
close relationship of the three terms will be realised, although
it is only the word asura that may have an ancient extraneous
history.

In the Ocean of Story the Asuras, Daityas and Danavas
are, with few exceptions, represented as the enemies of the
gods. In Book VIII, however, where the terms asura and

200 THE OCEAN OF STORY

danava are used synonymously, we find one called Maya
who comes to earth in order to teach the hero the magic
sciences. To do this he takes the prince back to Patala,
which is the usual dwelling-place not only of the Asuras, but
also of the Nagas, or snake-gods. Patala is described as a
place of great beauty, with magnificent castles and abundance
of every kind of wealth. Some of the Asuras prefer to dwell
outside Patala, either in the air, in heaven, or even on earth
itself.

The widely different legendary accounts of the history
of the Asuras are to be found in the Mahdbhdrata and the
Pur etnas. (See Wilson's Vishnu Pur ana ;, i, 97 ; ii, 69.)

The power that Asuras can obtain is shown by the story
of Jalandhara, an Asura who actually conquered Vishnu, and
whom neither Siva nor Indra could destroy*

In the Churning of the Ocean the gods found they could
not get on without the help of the Asuras. Occasionally they
have actually been held in respect and worshipped. In the
Vdyu Purdna is the history of Gaya, an Asura who was so
devout in the worship of Vishnu that his accumulated merit
alarmed the gods. (This legend is given in a note in Chapter
XCIII of this work, when Gaya is actually referred to.)

Rahu should also be mentioned, who is the Asura causing
the eclipses of the sun and moon.

Further details will be found in H. Jacobi's article,
under " Daitya," in Hastings' Ency. Eel. Eth., vol. iv, p. 390
et seq.

It is interesting to note that the term asura is applied to
marriage by capture. It forms with the paisdcha variety the
two kinds of marriage condemned by Manu as altogether
improper. In modern days, however, the asura form is
recognised even for the Vaisya and Stidra castes.

2. Servants (or Attendants) of the Gods

Foremost among these are the Gandharvas and Apsa-
rases.

In the early Vedas the Gandharvas occupy a minor posi-
tion, which in later days became more prominent. They are
trusted servants of the gods, having guard of the celestial soma,
and so become heavenly physicians, as soma is a panacea.
They also direct the sun's horses and act as servants to Agni,
God of Fire and Light, and to Varuna, the divine judge. They

APPENDIX I-MYTHICAL BEINGS 201

dwell in the fathomless spaces of the air, and stand erect on
the vault of heaven. They are also (especially in the Avesta)
connected with the waters, and in the later Vedas have the
Apsarases, who were originally water-nymphs, as wives or
mistresses. It is at this period, too, that they become especi-
ally fond of and dangerous to women, but at the same time
they are the tutelary deities of women and marriage. They
are always represented as being gorgeously clad and carrying
shining weapons.

In post-Vedic times they are the celestial singers and
musicians at Indra's Court, where they live in company with
the Apsarases. They wander about the great spaces of air at
random. Thus the term gandharvanagara means " mirage " —
literally, the " city of the Gandharvas."

They often visit humans, being attracted by beautiful
women.

In number they vary greatly in different accounts. They
are twelve, twenty-seven, or innumerable.

The Vishnu Parana says they are the offspring of Brahma,
and recounts how 60,000,000 of them warred against the
Nagas, or snake-gods, but they were destroyed with Vishnu's
help.

Finally, they lend their name to a form of marriage.
When two people desire mutual intercourse the resulting
marriage is called gdndharva, because these spirits of the
air are the only witnesses. Full details of the gdndharva
marriage have already been given in this volume (pp. 87, 88).

We now pass on to the Apsarases, who, as we have
already seen, were originally water-nymphs. (Their very
name means " moving in the waters.") They are seldom
mentioned in the Vedas, Urvasi, who became the wife of
King Pururavas, being one of the most famous. (fiig-Veda,
x, 95, and Ocean of Story, Chapter XVIII.)

In the later Vedas they frequent trees, which continually
resound with the music of their lutes and cymbals.

In the Epics they become the wives of the Gandharvas,
whom they join as singers, dancers and musicians in Indra's
Court. They serve the gods in other capacities ; for instance,
if a pious devotee has acquired so much power by his
austerities that the gods themselves are in danger of being
subservient to him, a beautiful Apsaras is at once dispatched
to distract him from his devotions (e.g. Menaka seduced
Visvamitra and became the mother of Sakuntala).

202 THE OCEAN OF STORY

The beauty and voluptuous nature of the Apsarases is
always emphasised, and they are held out as the reward for
fallen heroes in Indra's paradise. In this they resemble the
Mohammedan houris.

According to the Rdmdyana and the Vishnu Purdna they
were produced at the Churning of the Ocean. When they
first appeared in this way, neither the gods nor the Asuras
would have them as their wives ; consequently they became
promiscuous in their affections. They have the power of
changing their forms, and are most helpful and affectionate
to mortals whom they favour.

They preside over the fortunes of the gaming-table, and
it is here that their friendship is most desirable.

The estimate of their number varies, but it is usually put
at 35,000,000, of which 1060 are the chief.

In the Ocean of Story they often fall in love with mortals,
but are usually under some curse for past misbehaviour. In
Chapter XXVIII King Sushena recognises his future Apsaras
wife as divine, " since her feet do not touch the dust, and her
eye does not wink." As soon as she bears him a child she is
forced to return to her abode in the heavens.

Gana is the name given to an attendant of Siva and
Parvati. The chief is Ganesa (" Lord of Ganas "), who is a
son of Siva and Parvati. He it was who ranked as chief of
the followers of Siva, hence all the others are termed Ganas.
The position seems, however, to have been an honorary one
as far as Ganesa was concerned, for we find in actual practice
that Nandi, Siva's bull, was leader of the Ganas. As we have
seen in the Introduction to the Ocean of Story, both Siva and
Parvati kept strict control over their Ganas, and any breach
of discipline was punished by banishment from Kailasa—
usually to the world of mortals, where they had to serve their
time till some event or other brought the curse to an end.

Kinnaras, Guhyakas and Yakshas are all subjects to
Kuvera, or Vaisravana, the God of Wealth and Lord of
Treasures.

Kinnaras sing and play before Kuvera, and have human
bodies and horses' heads. The Kimpurushas, who have
horses' bodies and human heads (like the centaurs), are also
servants of Kuvera, but are not mentioned in the Ocean of
Story.

APPENDIX I-MYTHICAL BEINGS 203

The Guhyakas help to guard Kuvera's treasure and dwell
in caves. They are often (as in Chapter VI of the Ocean of
Story) synonymous with Yakshas. The beings who assisted
Kuvera in guarding treasures were originally called Rakshas,
but the name savoured too much of the demons, the Rakshasas,
who were subject to Ravana, the half-brother of Kuvera—
so the name Yakshas was adopted. The word yaksha means
' being possessed of magical powers," which, as we shall see
later, is practically the same meaning as vidyddhara.

It appears that both Yakshas and Rakshasas come under
the heading of Rakshas, the former being friendly to man
and servants of Kuvera, the latter being demons and hostile
to man.

3. Independent Superhumans

The Nagas are snake-gods dwelling in Patala, the under-
world, in a city called Bhogavati. Although snake-worship
dates from the earliest times in India, there is but little
mention of Nagas in the Vedas. In the Epics, however, they
attain full recognition and figure largely in the Mahabhdrata.
Here their origin is traced to Kadru and Kasyapa, and their
destruction through the sacrifice of Janamejaya is related.

In some stories they retain their reptilian character
throughout; in others they possess human heads, or are
human as far as the waist. They are usually friendly to man
unless ill-treated, when they have their revenge if not duly
propitiated.

Garuda, the sun-god, is their enemy (see the Ocean of
Story, Chapter LXI), from whom they fly. As the snake is
sometimes looked upon as representative of darkness, the
idea has arisen that they are eaten by Garuda, or the dawn,
each morning (see pp. 103-105 of this volume).

The extent of serpent- worship in India can be imagined
when we read in Crooke's Folk-Lore of Northern India (vol. ii,
p. 122) that in the North-West Provinces there are over
25,000 Naga- worshippers, and in the census-returns 123 people
recorded themselves as votaries of Guga, the snake-god.

It would be out of place here to give details of the cere-
monies, superstitions and archaeological remains of snake-
worship throughout India. I would merely refer readers
to Cook's article, " Serpent- Worship," in the Ency. Brit.,
vol. xxiv, pp. 676-682, and that by Macculloch, Crooke and

204 THE OCEAN OF STORY

Welsford in Hastings' Ency. Rel Eth., vol. xi, pp. 399-423.
Both contain full bibliographical references.

Readers will remember the amazing story in the Nights
(Burton, vol. v, p. 298 to the end of the volume) of
"The Queen of the Serpents," whose head alone is human,
and the sub-story, " The Adventures of Bulukiya," where
Solomon and his ring are guarded by fiery serpents. The
relationship of the Nagas to the Pisachas is discussed below,
in section 4. Their origin, like that of the Pisachas, was
probably a primitive hill tribe of North India.

Siddhas play a very unimportant part in Hindu myth-
ology. They are described as kindly ghosts who always be-
have in a most friendly manner to mankind. They are usually
mentioned in company with Ganas and Vidyadharas, as at
the commencement of the Ocean of Story. In the earlier
mythology they were called Sadhyas (Manu, i, 22), where
their great purity is emphasised.

Vidyadharas play a very important part in the Ocean of
Story and require little explanation here, as their habits, abode
and relations with mortals are fullv detailed in the work itself.

Their government is similar to that in the great cities on
earth ; they have their kings, viziers, wives and families. They
possess very great knowledge, especially in magical sciences,
and can assume any form they wish. Their name means
" possessing spells or witchcraft."

4. Demons

The Rakshasas are the most prominent among malicious
superhumans. From the Rig-Veda days they have delighted
in disturbing sacrifices, worrying devout men when engaged
in prayer, animating dead bodies and generally living up to
the meaning of their name, " the harmers " or " destroyers."

In appearance they are terrifying and monstrous. In the
Atharva-Veda they are deformed, and blue, green or yellow in
colour. Their eyes, like those of the Arabian jinn, are long
slits up and down, their finger-nails are poisonous, and their
touch most dangerous. They eat human flesh and also that
of horses. Parvati gave them power to arrive at maturity at
birth.

It is at night that their power is at its height, and it is

APPENDIX I— MYTHICAL BEINGS 205

then that they prowl about the burning-grounds in search
of corpses or humans. They are, moreover, possessors of
remarkable riches, which they bestow on those they favour.

Chief among Rakshasas is Havana, the great enemy of
Rama. Reference should be made to Crooke's Folk-Lore of
Northern India, vol. i, p. 246 et seq.

They have also given the name to one of the eight forms
of marriage which Manu says is lawful only for men of the
Kshatriya caste.

The Pisachas are rather similar to the Rakshasas, their
chief activities being in leading people out of their way,
haunting cemeteries, eating human flesh and indulging in
every kind of wickedness. In Chapter XXVIII of the Ocean
of Story they appear to possess healing power, and, after being
duly propitiated, cure disease.

In the Vedas they are described as kravydd, " eaters of
raw flesh," which is perhaps the etymological sense of the
word Pisacha itself. In the Rdmaydna they appear occasion-
ally as ghouls, but in the Mahdbhdrata besides being ghouls
they are continually represented as human beings living in
the north-west of India, the Himalayas and Central Asia.
This is one of the points which has led Sir George Grierson to
believe in the human origin of the Pisachas. (See the numer-
ous references given in my note on Paisachi, the Pisacha 's
language, on pp. 92, 93.)

Macdonell and Keith (Vedic Index, vol. i, p. 533) con-
sider that when they appeared as human tribes, they were
presumably thus designated in scorn. A science called
Pisacha-veda or Pisacha-vidya is known in the later Vedic
period. (See Gopatha Brdhmana, i, 1, 10, and Asvaldyana
Srauta Sutra, x, 7, 6.)

There is a form of marriage named paisdcha, after the
Pisachas, which consists of embracing a woman who is drugged,
insane or asleep. This is mentioned by Manu as the last and
most condemned form of marriage. It was, however, permis-
sible to all castes except Brahmans. (See Manu, Sacred Books
of the East, Buhler, vol. xxv, pp. 79-81 and 83.)

Finally there are the Purana legends to be considered.
They state that the valley of Kashmir was once a lake. Siva
drained off the water and it was peopled by the Prajapati
Kasyapa. He had numerous wives, but three in particular,
from whom were born the Nagas, the Pisachas, the Yakshas

206 THE OCEAN OF STORY

and the Rakshasas. Thus the relationship of these various
demons is understood.

Both Buddhist and non-Buddhist literature continually
refers to them synonymously, and in modern Kashmiri the
word yachh, for yaksha, has taken the place of the old
pisacha.

There is also a rather similar legend in the Nilamata, a
legendary account of Kashmir dating (so Grierson says) from
perhaps the sixth or seventh century. According to it
Kasyapa first peopled the dried valley of Kashmir only with
the Nagas. He then wished to introduce men, but the Nagas
objected. Kasyapa cursed them, and for every six months
of the year his other sons, the Pisachas, who came from an
island in the sand ocean (an oasis in Central Asia, probably
Khotan), dwelt there.

Many similar stories are found in the Dard country,
north and west of Kashmir.

Vetalas are also closely related to the above demons.
They are almost entirely confined to cemeteries and burning-
grounds, where they specialise in animating dead bodies.

The twenty-five tales of a Vetala are included in the
Ocean of Story, where their nature is fully described.

Bhuta is really a generic name given to ghosts of many
kinds. They are often synonymous with both Rakshasas and
Pisachas. (See E. Arbman, Rudra, p. 165 et seq.)

The Bhuta proper is the spirit of a man who has met
a violent death, in consequence of which it assumes great
malignity against the living.

The three tests of recognising a Bhuta are : (1) it has no
shadow; (2) it cannot stand burning turmeric; (3) it always
speaks with a nasal twang. It plays a very minor part in the
Ocean of Story, being mentioned only once.

Crooke (op. cit., vol. i, p. 234 et seq.) has given very full
details of the modern Bhuta, its veneration and the numerous
superstitious rites connected with it.

Dasyus (or Dasas) was originally the name given to the
aboriginal tribes of India who resisted the gradual advance
of the Aryans from the west. Owing to the legends which
naturally sprang up about the bloody battles with these
early foes, they have been introduced into fiction as demons

APPENDIX I -MYTHICAL BEINGS 207

of terrible and hideous appearance and are classed with
Rakshasas and Pisachas.

They are described as having a black skin, being snub-
nosed, god-hating, devoid of rites, addicted to strange vows,
and so forth.

They are mentioned only once in the Ocean of Story, and
then in company with Rakshasas.

Kumbhandas and Kushmandas are also mentioned only
once, and are merely a variety of demon, and of little im-
portance.

The two words are probably synonymous, one being
Sanskrit and the other Prakrit.

APPENDIX II

NOTE ON THE USE OF COLLYRIUM AND KOHL

The word collyrium has an interesting etymological history.

It is a Latin word (icoWvpiov, in Greek) meaning " a mass

(or article) similar to the collyra- dough." Collyra is a kind of

pastry, round in shape, closely resembling vermicelli. Thus

collyrium came to mean (1) a pessary, suppository, etc.,

when used in a medical sense, (2) a liquid eye-wash, applied

in a long thin line above the eye, and (3) kohl, for beautifying

the eyes.

The word collyrium is often used (as in our text) to mean

kohl, whereas its strict use in connection with the eye should

• *
be only in a medical sense. Kohl is from the Arabic j^$,

kuhl, kohl, which means a " stain," from kahala, "to stain."
In English the word is applied in chemistry to any fine
impalpable powder produced by trituration, or especially by
sublimation, and by further extension to fluids of the idea of
sublimation — an essence, quintessence, or spirit obtained by
distillation or " rectification," as alcohol of wine. Thus our
own word " alcohol " really means " a thing (produced) by
staining." Kohl consists of powdered antimony ore, stibnite,
antimony trisulphide (-rrXarvocpOoXjuLov o-r/^^f), galena or lead ore.

The custom of applying kohl to the eyes dates from the
dawn of history and is still practised in some form or other
in almost every race of the world. After shortly considering
its use in India, it will be interesting to give some account
of the custom in other countries— chiefly in ancient Egypt
and the Moslem East.

From a study of the Ajanta cave paintings and the work
of the Indian court artists of the various schools, it is at once
noticeable how exaggerated are the eyes of the women. They
are very large and stretch in almond shape almost to the ears.
This is considered a great attraction, and the painting of the
eye is as important as the application of henna to the hands
and feet. The kohl (surma) is used both as a means of producing
large and lustrous eyes and as a collyrium (anjana).

In ancient India the recipes for making various anjanas
are strange and numerous. In the Susruta Samhitd of the first
211

212 THE OCEAN OF STORY

century either b.c. or a.d. (Bhishagratna's trans., Calcutta)
there are many, of which the following is an example : —

" Eight parts of Rasdnjana (antimony) having the hue of
a (full-blown) blue lotus flower, as well as one part each of
(dead) copper, gold and silver, should be taken together and
placed inside an earthen crucible. It should then be burnt
by being covered with the burning charcoal of catechu or
asmantaka wood, or in the fire of dried cakes of cow- dung
and blown (with a blow-pipe till they would glow with a
blood-red effulgence), after which the expressed juice (rasa)
of cow-dung, cow's urine, milk-curd, clarified butter, honey,
oil, lard, marrow, infusion of the drugs of the sarva-gandhd
group, grape juice, sugar-cane juice, the expressed juice of
triphald and the completely cooled decoctions of the drugs
of the sdrivddi and the utpalddi groups, should be separately
sprinkled over it in succession alternately each time with the
heating thereof. After that the preparation should be kept
suspended in the air for a week, so as to be fully washed by
the rains. The compound should then be dried, pounded and
mixed together with proportionate parts (quarter part) of
powdered pearls, crystals, corals and kdlanu sdrivd. The com-
pound thus prepared is a very good anjana and should be
kept in a pure vessel made of ivory, crystal, vaidurya, sankha
(conch-shell), stone, gold, silver or of asand wood. It should
then be purified (lit, worshipped) in the manner of the purifi-
cation of the Sahasra-Paka-Taila described before. It may
then be prescribed even for a king. Applied along the eye-
lids as a collyrium, it enables a king to become favourite with
his subjects and to continue invincible to the last day of his
life free from ocular affections."

In more recent days we find surma used by both sexes of
the Musulmans of India. It is put on the inside of the eye-
lids with a stick called mikhal. Surma is variously powdered
antimony, iron ore, galena, and Iceland spar from Kabul.
The jars or toilet-boxes (surma- dan) resemble those to be
described later in modern Egypt.

The eyelashes and outer lids are stained, or rather
smudged, with kdjal or lamp-black, which is collected on a
plate held over a lamp. The box where it is stored is called
Kajalanti.

As black is one of the colours spirits fear, surma and
kdjal are used as a guard against the evil eye at marriages.,
deaths, etc.

APPENDIX II-COLLYRIUM AND KOHL 213

Herklots in his Qanun-i-Islam (by Ja'far Sharif, with
notes by Crooke, new edition, 1920) refers to a legend current
in the Pan jab. It is said that a fakir from Kashmir " came
to Mount Karangli in the Jhilam district and turned it into
gold. The people fearing that in time of war it would be
plundered, by means of a spell turned the gold into antimony,
which is now washed down by the rain from the mountain.
It is said that if it is used for eight days it will restore the sight
of those who have become blind by disease or by accident,
but not of those born blind."

One of the chief attractions of surma, especially in hot
countries, is the coolness it imparts to the eyes. It is this
attribute, coupled with its beautifying effects, which makes
it so popular in India among both Mohammedans and
Hindus.

When obtained in the crude ore it is laboriously pounded
in a stone mortar, the process sometimes taking over a week.
If the family can afford it, a few drops of attar of roses is
occasionally added, thus giving a pleasant perfume to the
preparation.

The amount of antimony-sulphide produced in India is
very small, the chief localities being the Jhelum and Kangra
districts of the Panjab ; the Bellary, Cuddapah and Viza-
gapatam districts of Madras ; and the Chitaldroog and Kadur
districts of Mysore.

The galena found in some of the above districts, par-
ticularly Jhelum, is sometimes sold in the Indian bazaars as
surma.

As we proceed westwards from India, we find everywhere
that the practice of painting the eyes is a firmly established
custom.

In Persia the preparation used for the eyes was known as
tutia. Marco Polo, in describing the town of Cobinam, which
has been identified as Kuh-Banan in Kerman, says that
tutia is prepared there by putting a certain earth into a
furnace over which is placed an iron grating. The smoke and
moisture expelled from the earth adheres to the grating. This
is carefully collected and is " a thing very good for the eyes."
In commenting upon this passage Yule says (Marco Polo,
vol. i, p. 126) that Polo's description closely resembles Galen's
account of Pompholyx and Spodos (see his Be Simpl. Medic,
p. ix, in Latin edition, Venice, 1576).

214 THE OCEAN OF STORY

Writing about four hundred years later (1670) the Portu-
guese traveller Teixeira (Relaciones . . . de Persia, y de
Harmuz . . .) also refers to the tutia of Kerman, and says
the ore was kneaded with water and baked in crucibles in a
potter's kiln. The tutia was subsequently packed in boxes
and sent for sale to Hormuz. The importation into India of
moulded cakes of tutia from the Persian Gulf was mentioned
by Milburn in 1813 (Oriental Commerce, vol. i, p. 139).

It is interesting to note that in The History of the Sung
Dynasty an Arab junk-master brought to Canton in a.d. 990,
and sent thence to the Chinese Emperor in Ho Nan, " one
vitreous bottle of tutia." (E. H. Parker, Asiatic Quarterly
Review, January 1904, p. 135.)

Writing in 1881 Gen. A. Houtum-Schindler (Journ. Roy.
As. Soc, N.S., vol. xiii, p. 497) says that the term tutia is not
now used in Kerman to denote a collyrium, being applied to
numerous other minerals. " The lamp-black used as collyrium
is always called Surmah. This at Kerman itself is the soot
produced by the flame of wicks, steeped in castor oil or goat's
fat, upon earthenware saucers. In the high mountainous
districts of the province, Kiibenan, Pariz, and others, Surmah
is the soot of the Gavan plant (Garcia's goan). This plant, a
species of Astragalus, is on those mountains very fat and
succulent ; from it also exudes the Tragacanth gum. The
soot is used dry as an eye-powder, or, mixed with tallow, as
an eye-salve. It is occasionally collected on iron gratings."

In Persia to-day surmah forms a very important part of a
lady's toilet. She uses it from early childhood, and the more
she puts on the more she honours her husband and her guests.
It is considered to serve the twofold purpose of beautifying
the eyes and preventing ophthalmia. It is also applied in a
long thick line right across both eyebrows.

In all Mohammedan countries the meeting eyebrows are
looked upon as beautiful, while in India the opposite is the
case. Morier in his immortal Hajji Baba of Ispahan tells us
that when Hajji had become a promoter of matrimony, among
the charms enumerated by Zeenab her most alluring were her
" two eyebrows that looked like one."

In his edition of 1897, Dr Wills gives an illustration on
page 428 of the surmah and tattoo marks on the chin and
forehead.

Sir Percy Sykes recently reminded me of a Persian saying
which shows the esteem in which surmah is held :

APPENDIX II-COLLYRIUM AND KOHL 215

" The dust of a flock of sheep is surmah to the eyes of a
hungry wolf."

Before considering the custom in ancient and modern
Egypt it will be interesting to say a word on its great antiquity.

Mr Campbell Thompson, one of our leading Assyriolo-
gists, tells me that it seems certainly to have been in use by
the Sumerian women (5000 B.C.) and in after years by the
Babylonians and Assyrians. In one of the historical texts
kohl (kilhla) is mentioned as among the tribute paid by
Hezekiah to the conquering Sennacherib (700 B.C.).

Even at this early date it was used as a collyrium as well
as a " make-up " for the eyes.

In ancient Egypt the custom of applying kohl to the
lashes, eyelids, the part immediately below the lower lashes,
and the eyebrows dates from the earliest dynasties. It seems
to have been of numerous varieties and colours. Sesqui-
sulphuret of antimony, sulphide of lead, oxide of copper and
black oxide of manganese are among the chief substances
used in powdered form. Miniature marble mortars were used
for pounding the mineral into powder. The Egyptian name
for any such powder was mestem, while the act of applying
the powder was called semtet, and the part painted was semti.
The mestem was kept in tubes made of alabaster, steatite,
glass, ivory, bone, wood, etc. These were single, or in clusters
of two, three, four or five. In many cases the single tube was
formed by a hole being bored into a solid jar of alabaster,
granite, faience, steatite or porphyry. Such jars had lids,
edges and sometimes stands for them to rest on. The stick for
applying the mestem was usually of the same materials as the
jars. One end was slightly bulbous. It was this end which,
after being moistened and dipped in the mestem, was used in
the application on the eyelids and eyebrows. The tubes and
jars, from three to six inches in height, were often of the most
beautiful workmanship, as an inspection of the numerous
specimens at the British Museum will show. Several have
been reproduced in Wilkinson's Manners and Customs of the
Ancient Egyptians, 3 vols., 1878 (vol. ii, p. 348). Some have
a separate receptacle for the mestem stick, otherwise it re-
mained in the bottle, after the manner of the small " drop "
perfume bottles of to-day. Of particular interest are the in-
scriptions found on some of the boxes. Pierret (Die. cTArchcel.
£gypt> P- I39) gives examples : " To lay on the lids or

216 THE OCEAN OF STORY

lashes"; "Good for the sight"; "To stop bleeding";
"Best stibium"; "To cause tears," etc. One of the most
interesting specimens of an inscribed kohl- or stibium-holder
is one which belonged to Lord Grenfell and is now in Case 316
of the Wellcome Historical Medical Museum in Wigmore
Street, London. It is made of a brown wood and consists of
a cluster of five tubes, one in the centre and the others sur-
rounding it. The central cylinder holds the kohl-stick. On
one side is a full face of Bes, who says he " does battle every
day on behalf of the followers of nis lord, the Scribe Atef,
renewing life." On the other side is the figure of an ape,
Nephrit, who " anoints the eyes of the deceased with mestem"
Each of the four remaining tubes held a mestem of a differ-
ent tint, with instruction as to when they were to be used :
(1) "To be put on daily"; (2) "For hot, dry weather";
(3) " For use in winter " ; (4) " For the spring." This interest-
ing specimen was found in the temple of Queen Hatshepset
at Deir el Bahari.

Thus the great importance of the use of kohl in ancient
Egypt is undoubted, for the inscriptions show that besides
its use for purposes of adornment it was recognised to have
medicinal properties and to act as a charm ; the application
was, moreover, regulated by seasonal changes. I have in my
collection examples of Egyptian heavily kohled eyes with sus-
pension eyelets. The mystic " Eye of Osiris " was worn as a
protection against magic, and was of as great necessity to the
dead as to the living, as can be seen by the large numbers
found in mummy- wrappings, etc. Full details on this branch
of the subject will be found in Elworthy's Evil Eye, 1895.

We now turn to the Old Testament, where we find
several references to the practice of kohling the eyes. The
most famous is the reference to Jezebel, in 2 Kings ix, 30,
where the correct translation of the Hebrew is, " she painted
her eyes," or " set her eyes in kohl" and looked out of the
window. In Jeremiah iv, 30 we read : " though thou rent-
est thy eyes [not face] with painting, in vain shalt thou make
thyself fair " ; and in Ezekiel xxiii, 40 : " and lo, they came :
for whom thou didst wash thyself, paintedst thy eyes, and
deckedst thyself with ornaments."

The custom was, and still is, universal throughout Islam,
and the kohled eye has always been prominent in the poetry
and tales of Egypt, Arabia and Persia. The kohl (mirwad) is
of many kinds, but is commonly composed of the smoke-black

APPENDIX II-COLLYRIUM AND KOHL 217

produced by burning a cheap variety of frankincense. Almond-
shells are also used in the same manner. These two kinds have
no medicinal value, but kohl produced from the grey powder
of antimony and lead ores is, as Burton discovered, a pre-
ventive of ophthalmia. The origin of the use of powdered
antimony for the eyes among Mohammedans is, that, when
Allah showed himself to Moses on Sinai through the opening
the size of a needle, the prophet fainted and the mount took
fire : thereupon Allah said : " Henceforth shalt thou and thy
seed grind the earth of this mountain and apply it to your
eyes." (See Burton's Nights, vol. i, p. 59.) The powdered ores
are often mixed with sarcocolla, long pepper, sugar- candy,
the fine dust of a Venetian sequin, and sometimes with
powdered pearls, as in India.

The mirwad is usually kept in a glass vessel called muk-
hulah, and similar varieties are found as in ancient Egypt.
(For illustrations see Lane's Modern Egyptians, 5th edition,
1860, p. 37.) The mirwad is applied with a probe wetted in
the mouth or with rose-water. Both eyelids are blackened,
but no long line is drawn out at the corners towards the ears
as was the custom in ancient Egypt.

It is common to see children in Egypt with blackened eyes.
This is merely a charm against the evil eye, as black is one
of the colours feared by evil spirits. Kohl has entered into
many proverbs, and a popular exaggeration for an expert thief
is to say, " he would take the very kohl off your eyelids."

Mohammedans of both sexes use antimony for the eyes,
and Mohammed himself did not disdain its use, as well as dye
for the beard and oil for the hair. (See my Selected Papers of
Sir Richard Burton, 1923, p. 37.)

In his Arabia Deserta (vol. i, p. 237) Doughty speaks of
the fondness of every Arabian man and woman, townsfolk
and bedouins, to paint the whites of their eyes with kohl.

In Morocco the custom enters largely into marriage-
ceremonies, where in addition the lips are painted with
walnut juice. (For numerous references see the index of
Westermarck's Marriage Ceremonies in Morocco, 1914.)

In Central and Eastern Africa the Moslem natives apply
kohl to both outer lids by fixing it on with some greasy sub-
stance. (Burton, op. cit, i, 63.) I have in my collection little
leather bags for holding kohl from Zanzibar and kohl-sticks
of glass. Livingstone, in his Journal, says that the natives of
Central Africa used powdered malachite as an eye paint.

218 THE OCEAN OF STORY

In Europe kohl was used by women in classical Greece
and Rome. In his second Satire (85) Juvenal, in speaking of
effeminate men who have copied the tricks of the women's
toilet, savs :

" One with needle held oblique adds length to his eyebrows
touched with moistened kohl,
And raising his lids paints his quivering eyes."

In modern days kohl is in great demand among both the
social and theatrical world throughout Europe. Although
some Parisian " houses " still sell small flasks of powdered
antimony, the usual forms are as an eyebrow-pencil, a black
powder and a solidified block which is rubbed with a
moistened brush and applied to the lashes, as described so
clearly by Juvenal.

The composition of these cosmetics varies. Some are
made by simply dissolving Chinese or Indian ink in a mixture
of glycerine and water. In other cases the " black " is lamp-
black or fine carbon black.

The following is a recipe from Poucher's Perfumes and
Cosmetics, 1923: —

Ivory black, or vegetable black . . 100 grm.

Tragacanth in powder . . .15 grm.

Alcohol, 58 o.p. . . . .135 cub. cm.

Orange-flower water . . . 750 cub. cm.

It is interesting to note the use of tragacanth gum>
which, as we have already seen, appears in the Persian surmah.
Directions for making the kohl from the above ingredients are
as follows .—

Place the alcohol in a bottle, add the tragacanth and
shake until evenly distributed, pour in the orange-flower
water and shake until a creamy mucilage is obtained. Rub
down the pigment and gradually add this mucilage to it.
Pass through muslin and transfer to bottles, which should
be corked immediately.

The kohl sold in paste form often consists of ivory black,
soft yellow paraffin and a few drops of ionone (synthetic
violet) or attar to give it a perfume.

APPENDIX III

ON THE DOHADA, OR CRAVING OF THE PREGNANT
WOMAN, AS A MOTIF IN HINDU FICTION

The scientific study and cataloguing of the numerous inci-
dents which continually recur throughout the literature of
a country has scarcely been commenced, much less the com-
parison of such motifs with similar ones in the folk-lore of
other nations.

Professor Bloomfield of Chicago has, however, issued a
number of papers treating of various traits or motifs which
occur in Hindu fiction, but unfortunately neither he nor
his friends who have helped by papers for his proposed
Encyclopedia of Hindu Fiction have carried their inquiries
outside the realms of Sanskrit. The papers are none the less
of the utmost interest and value. One of them (Journ. Amer.
Orient Soc, vol. lx, Part I, 1920, pp. 1-24) treats of " The
Dohada or Craving of Pregnant Women." With certain modi-
fications I have used this as the chief source of the following
note.

There are, however, certain points in which I beg to differ
from Professor Bloomfield. For instance, the incident in the
Ocean of Story seems clearly an example of dohada prompting
a husband to shrewdness, and does not come under the heading
of dohadas which injure the husband.

The craving or whim of a pregnant woman is an incident
which to the Western mind appears merely as an intimate event
in a woman's life, any discussion of which should be confined
to the pages of a medical treatise. Not so among the Hindus.
It forms a distinct motif in folk-lore and is, moreover, one from
which most unexpected situations arise.

The Hindu name given to such a longing is dohada. The
word means "two- heartedness," and is self-explanatory
when we remember that the pregnant woman has two hearts
and two wills in her body. Any wish which the woman may
have is merely the will of the embryo asserting itself and
causing the mother to ask for what it knows is necessary for
its auspicious birth.

The dohada in Hindu literature forms a motif which is
221

222 THE OCEAN OF STORY

not only absolutely free from any suspicion of obscenity or gross-
ness, but in some of its aspects is beautiful and highly poetical.

Let us take the poetical dohada first. It is not only human
beings who have a dohada that the husband knows it is his
bounden duty to satisfy. The vegetable kingdom also has
its dohadas. Thus if a certain tree is known to blossom only
after heavy rains heralded by thunder, its dohada is thunder,
and until it is satisfied the pregnant tree cannot blossom.

More fanciful customs have arisen with regard to the
dohadas : some must be touched by the feet of women ; others
must have wine sprinkled over them from the mouths of
beauteous maidens. Hindu poetry abounds in such extra-
vagant ideas. To give an example from the Pdrsvanatha
Charitra (vi, 796, 797) :

" (Came spring) when the kuruvaka trees bloom, as they
are embraced by young maids ; when the asoka trees burst
into bloom, as they are struck by the feet of young women ;
when the bakula trees bloom, if sprayed with wine from the
mouths of gazelle- eyed maidens ; when the campaka trees
burst, as they are sprinkled with perfumed water."

Compare Pliny, Nat Hist, xvi, 242, where a noble Roman
pours wine on a beautiful beech-tree in a sacred grove of Diana
in the Alban hills. For the significance of this see Frazer,
Golden Bough, vol. i, p. 40 ; cf. also vol. ii, pp. 28 and 29.

It is, however, the human and animal dohadas that enter
so largely into Hindu fiction and serve some particular
purpose in the narrative. Sometimes it is merely used as a
start-motif for a story, but at other times it acts as a means
of introducing some incident which, but for the strange long-
ing of the woman, would have been quite out of place. Thus
the water of life, the Garuda bird, magic chariots, etc., can
be suddenly and unexpectedly introduced.

Then, again, a tale may be quite devoid of incidents until
the dohada gives it a sudden jerk by creating a demand for
the husband's entrails, or some equally disturbing request.
It is surprising to what varied use the dohada has been put
and what an important part it plays in Hindu fiction.

Professor Bloomfield divides the use of the dohada motif
under the following six headings : —

1 . Dohada either directly injures the husband, or impels some

act on his part which involves danger or contumely.

2. Dohada prompts the husband to deeds of heroism,

superior skill, wisdom or shrewdness.

APPENDIX III —DOH ADA MOTIF 223

3. Dohada takes the form of pious acts or pious aspira-

tions.

4. Dohada is used as an ornamental incident, not in-

fluencing the main events of a story.

5. Dohada is feigned by the woman in order that she may

accomplish some purpose, or satisfy some desire.

6. Dohada is obviated by tricking the woman into the

belief that her desire is being fulfilled.

1. Dohada either directly injures the husband, or impels some act
on his part which involves danger or contumely

Under this heading are classed those forms of dohada
which injure.

It is seldom that the woman herself is injured as the result
of her whim. There is, however, such a case in Parker, Village
Folk-Tales of Ceylon, vol. ii, p. 388 et seq. Here the disaster
is brought about by her dohada being unsatisfied, and may
consequently be regarded as a lesson to husbands on their
moral duties. It is the husband who nearly always is the in-
jured party. In Thusa-Jdtaka (338) King Bimbisara gives his
wife blood from his right knee; in Schiefner and Ralston's
Tibetan Tales, p. 84, Queen Vasavi wishes to eat flesh from
her husband's back. The king in order to satisfy his wife's
cravings conceals some raw meat under a cotton garment
and so the queen is freed from her dohada. She has, however,
a second dohada — this time for the king's blood. Accordingly
he opens various veins, and so satisfies the queen. The first of
these dohadas more properly belongs to the sixth heading, as
it shows trickery on the part of the husband, but the dohada
was intended to injure the king. Compare also Tawney's
Kathakofa, p. 177, and Niraydvaliyd Sutta, Warren, Amster-
dam Academy, 1879. In Samarddityasamkshepa, ii, p. 356
et. seq., Queen Kusumavall wishes to eat her husband's en-
trails. The difficulty is overcome by the king hiding the
entrails of a hare in his clothes and bringing them out as his
own. Matters, however, became complicated and finally the
queen turns nun and the son slays his father.

Some of the best stories containing dohada motifs are
animal stories. In Suvannakakkata - J ataka (No. 389,
Cambridge edition, vol. iii, p. 185) the longing of a she-crow
for a Brahman's eyes causes not only her husband's death,
but also that of her friend, the cobra.

224 THE OCEAN OF STORY

In the "Story of the Couple of Parrots" (Tawney's
Kathdkofa, p. 42 el seq. (the hen-parrot longs for heads of
rice from the king's rice-field. This is procured by the loving
husband till the depredation is noticed. Snares are laid and
the bird is taken before the king. The hen-parrot begs his
life and, after the usual interloped stories, the couple are set
at liberty, with leave to have unlimited rice. To show her
satisfaction at having her dohada satisfied the hen-parrot
promptly lays two eggs !

Compare with the above Supatta-Jdtaka (No. 292, Cambridge
edition, vol. ii, p. 295).

In Jacobi's Ausgewdhlte Erzdhlungen in Mdhdrdshtri,
p. 34, line 25 el seq., Queen Paumavai longs to ride through
the parks and groves on an elephant's back. The dutiful king
accompanies her. The elephant gallops out of the path to
the woods. The king and queen decide to catch hold of the
branches of a fig-tree and so escape, but the queen fails to do
this and is carried off by the elephant.

The best of these dohada stories can be treated under this
first heading, as it deals with the intended harm to a third
party caused by the dohada of the female which the husband,
usually reluctantly, attempts to satisfy. The story is Bud-
dhist in origin and appears in two distinct variants, both of
which (as Bloomfield says) are distinguished by inventiveness
and perfect Hindu setting.

It originally occurs as Sumsumara-Jataka (No. 208,
Cambridge edition, vol. ii, p. 110), with a shorter form as
V anara-J ataka (No. 342, op. cit., vol. hi, p. 87).

Briefly, the story is that of a sturdy monkey who lived
by a certain curve of the Ganges. A crocodile's mate con-
ceives a longing to eat its heart. Accordingly the crocodile
approaches the monkey with a story about the fine fruits on
the other side of the river, and offers to convey him across
on his back. All is arranged, but when half-way across the
crocodile plunges the monkey into the water and explains
the action by telling him of his wife's whim.

"Friend," said the monkey, "it is nice of you to tell
me. Why, if our hearts were inside us when we go jump-
ing among the tree-tops, they would be all knocked to
pieces ! "

" Well, where do you keep them ? " asked the other.

The monkey points to a fig-tree laden with ripe fruit.
" There are our hearts hanging on that tree."

APPENDIX III— DOHADA MOTIF 225

Accordingly he is taken back to fetch his heart, and so
escapes.

Variants of this story are found on p. 110 of vol. ii (op,
cit, supp.). In the Ocean of Story it appears as the " Story
of the Monkey and the Porpoise," in Chapter LXIII, where
I shall add a further note.

The other variant of this story appears as the Vanarinda-
Jdtaka (No. 57, Cambridge edition, vol. i, pp. 142-143), of
which Bloomfield gives numerous similar tales under the
" Cave-Call Motif " heading (Journ. Amer. Orient Soc.9 vol.
xxxvi, June 1916, p. 59). It starts as the above story, except
that the monkey gets his food from an island in the river,
which he reaches by using a large rock as a stepping-stone.
The crocodile, in order to get the monkey's heart for his mate,
lies flat on the rock in the dark of the evening. The monkey,
however, when about to return from the island, noticing that
it seems a bit larger than usual, calls out " Hi ! Rock ! "
repeatedly. As no answer comes he continues : " How comes
it, friend rock, that you won't answer me to-day ? " At this
the crocodile thinks the rock is accustomed to answer, so he
answers for it, and thus not only betrays his presence, but tells
his intentions. The monkey concedes, and tells the crocodile
to open his jaws and he'll jump in. But (according to the
story) the eyes of a crocodile shut when he opens his jaws.
The monkey realises this and, using his enemy's back as a
stepping-stone, reaches his own home in safety.

2. Dohada prompts the husband to deeds of heroism, superior
skill, wisdom or shrewdness

It often happens that in order to satisfy his wife's dohada
the husband resorts to clever tricks or heroic deeds. Thus
in Bhadda-Sdla- Jdtaka (No. 465, Cambridge edition, vol. iv,
pp. 91-98) the king's commander-in-chief was a man named
Bandhula, whose wTife Mallika had a dohada to bathe in and
drink the water of the sacred tank in Vesali city. The tank
was closely guarded and covered with a strong wire net, but
Bandhula heroically scatters the guards, breaks the net and
plunges with his wife into the sacred tank, where after bath-
ing and drinking they jump into their chariot and go back
whence they had come. They are, however, pursued by five
hundred men in chariots. Bandhula, in no way perturbed,
asks Mallika to tell him when all the five hundred men

226 THE OCEAN OF STORY

are in one straight line. She does so, and holds the reins
while the king speeds a shaft which pierces the bodies of
all the five hundred men " in the place where the girdle is
fastened."

Then Bandhula shouts to them to stop as they are all
dead men. They refuse to believe this. " Loose the girdle of
the first man," shouts Bandhula. They do so and he falls
dead — and so with all the five hundred. This great feat had
its full effect, for Mallika bore him twin sons sixteen times
in succession !

In the Chavaka-Jdtaka (No. 309, op. cit, vol. iii, p. 18) the
husband has to obtain a mango from the king's garden, and
only saves himself by his great power of oratory and know-
ledge of the law. Compare with this Parker's Village Folk-
Tales of Ceylon, vol. i? p. 362 et seq. In Dabbhapuppha-Jdtaka
(No. 400, op. cit, vol. iii, p. 205) a jackal's mate longs to eat
fresh rohita fish. The husband finds two otters quarrelling
over such a fish. He is invited to arbitrate in their dispute,
and does so by giving the head piece to one, the tail piece to
the other and "taking the centre as his fee. Cf. Schiefner and
Ralston's Tibetan Tales, p. 332 et seq.

3. Dohada takes the form of pious acts or pious aspirations

In some cases instead of dohada prompting the wife to
cruel or extravagant acts it works in the very opposite direc-
tion and produces longings to do pious acts or visit some
famous hermitage or shrine, etc. This form of the motif ap-
pears almost entirely in Buddhist and Jaina edificatory texts.
Accordingly in Dhammapada Commentary (v, 156, and vi,
5632) the mother longs to entertain monks; in the "Story
of Nami," Jacobi, Ausgewdhlte Erzdhlungen in Mdhdrdshtri
(p. 41, line 25 et seq.), the longing is to reverence the Jinas
and the Sages, and to continually hear the teachings of the
titthayaras.

Again in the Kathdkofa (Tawney, p. 19) Madanarekha
has a longing to bestow a gift for the purpose of divine wor-
ship ; on page 53 Queen Srutimati has a dohada to worship
the gods in the holy place on the Ashtapada mountain ; and
on page 64 the pregnant Queen Jaya felt a desire to worship
gods and holy men, and to give gifts to the poor and
wretched. In the " Dumb Cripple " story in Schiefner and
Ralston's Tibetan Tales, p. 247, Queen Brahmavati begs her

APPENDIX III— BOH ABA MOTIF 227

husband to order presents to be given away at all the gates
of the city.

4. Bohada is used as an ornamental incident, not influencing

the main events of a story

In certain cases the dohada motif is subordinate to the
main events of a story, being in itself merely an ornamental
and attractive incident introduced to give impetus to the
narrative. In religious Sanskrit literature this use of dohada
is scarce, but it enters largely into secular works, such as the
Ocean of Story. Thus in Chapter XXII Vasavadatta wishes
for stories of great magicians and to fly in a magic chariot.
Similarly in Chapter XXXV Queen Alankaraprabha roams
about the sky in a magic chariot in the shape of a beautiful
lotus, " since her pregnant longing assumed that form."

5. Bohada is feigned by the woman in order that she may

accomplish some purpose, or satisfy some desire

The idea of pretending to have a certain dohada in order
to get a husband out of the way is common in Indian stories.
It is frequent in the Jdtakas (see Nos. 159, 491, 501, 534, 545).
In the Nigrodha-Jataka (No. 445, op. cit., vol. iv, pp. 22-27)
the trick dohada is used, not to send the husband away on
some dangerous and nearly impossible task, but to please her
husband by making him believe she is pregnant. As she is
barren she is treated disrespectfully by her husband's relations.
In her trouble she consults her old nurse, who teaches her
the behaviour of pregnant women and what kind of strange
things she must long for. By clever working all goes well, and
as part of her pretended dohada she wanders into a wood,
where, as luck will have it, she finds a babe abandoned by
some passing caravan.

See also Julg's Kalmukische Mdrchen, p. 31, where a trick
to eat the heart of a stepson fails. The most extraordinary
story of a feigned dohada is " The Nikini Story " in Parker's
Village Folk-Tales of Ceylon, vol. i, p. 284 et seq. Here the
woman has a weakness for continually remarrying. This she
does by pretending dohada for some object so hard to obtain
that in the effort to satisfy her the husband always dies. The
first whim is for some stars from the sky, the second for a bed
of sand from the bottom of the sea, the third for Nikini. After

228 THE OCEAN OF STORY

long and weary wandering the husband is told that his wife
must have a lover and merely wanted him to get killed. By a
supposed magical cage they finally get into the Nikini man's
house, who proves to be his wife's paramour. The husband,
hidden in the cage, leaps out and beats the Nikini to death.

6. Dohada is obviated by tricking the woman into the belief that
her desire is being fulfilled

An excellent example of this form of dohada is that in our
present text, when Queen Mrigavati thinks she is bathing in a
bath of blood, whereas in reality it is water dyed by the juice
of lac and other red extracts.

In Parisishtaparvan (viii, 225 et seq.) the chief's daughter
wishes to drink the moon. Accordingly a shed is constructed
the thatch of which has an opening. At night a bowl of milk
is placed on the floor so that the ray of moonlight falls directly
on it. The girl is told to drink, and as she drinks a man posted
on the roof gradually covers the hole in the thatch, so she
is convinced she has drunk the moon. Bloomfield gives a
number of references to works citing tricks played by the
moon and other things reflected in water, milk, etc. (op. cit.,
p. 24). He does not, however, refer to the most interesting
side of the question — the extent to which such ideas are
actually embedded in the customs of the Hindus. " The
Doctrine of Lunar Sympathy " has been discussed by Frazer
(Golden Bough, Adonis, Attis and Osiris, vol. ii, chap, ix,
pp. 140-150). The belief that the moon has a sympathetic
influence over vegetation is well known throughout litera-
ture, and on the same principle the custom of drinking the
moon is found in different parts of India. See Crooked
Folk-Lore of Northern India, vol. i, pp. 14-15.

Tricks used for satisfying dohadas, by the husband
pretending he is giving his wife his own entrails, etc., have
already been mentioned under section 1.

In conclusion I would mention a curious case of dohada
from Java, quoted by Frazer (Golden Bough, vol. ii, p. 23).
A woman sometimes craves for a certain pungent fruit
usually only eaten by pigs. The husband, on approaching
the plant, pretends to be a pig and grunts loudly, so that
the plant, taking him for a pig, will mitigate the flavour of
the fruit.

APPENDIX IV

SACRED PROSTITUTION

The story of Rupinika (p. 138 et seq.) is laid in " a city named
Mathura, the birthplace of Krishna." The lady herself is
described as a courtesan who at the time of worship went
into the temple to perform her duty.

From this passage it is quite clear that Rupinika combined
the professions of prostitution and temple servant, which
latter consisted chiefly in dancing, fanning the idol and
keeping the temple clean. She was, in fact, a deva-ddsi, or
" handmaid of the god." As we shall see in the course of
this appendix, the name applied to these so-called " sacred
women " varied at different times and in different parts of
India.

Mathura is the modern Muttra, situated on the right bank
of the Jumna, thirty miles above Agra. From at least 300 B.C.
(when Megasthenes wrote) it had been sacred to Krishna, and
we hear from reliable Chinese travellers that in a.d. 400 and
650 it was an important centre of Buddhism and at a later
date again became specially associated with the worship of
Krishna, owing to the fact that Mathura was the scene of
the adventures and miracles of his childhood as described
in the Vishnu Pur ana. Thus Mathura has always been one
of the most sacred spots in Hindu mythology.1

It has suffered from the Mohammedan invaders more
than any city of Northern India, or nearly so, for it was first
of all sacked* in 1017-1018 by the Sultan Mahmud of Ghazni,
and again in 1500 by Sikander Lodi, in 1636 by Shah Jahan,
in 1669-1670 by Aurangzeb, by whose commands the magnifi-
cent temple of Kesavadeva was levelled to the ground, and by
Atimad Shah in 1756. By this time every temple, image and
shrine had been destroyed and a large part of the population
had embraced Mohammedanism. The history of Mathura is
typical of what has occurred in many cities of Northern India,
and I consider it is an important factor in the explanation of

1 See F. S. Growse, Mathura: A District Memoir, 2nd edition, 1880.
Published by the N.W. Provinces & Oudh Government Press.

231

232 THE OCEAN OF STORY

why sacred prostitution is much more developed in Southern
India.

At the date when Somadeva wrote the city must have re-
covered from its first sacking and the religious life have been
assuming its normal course. It was after our author's day that
the systematic and thorough destruction began, and in conse-
quence we hear less about Hindu temples of Northern India.

In view of the anthropological importance of the connec-
tion of religion and prostitution, and of the interesting ritual,
customs and ceremonies which it embodies, I shall endeavour
to lay before my readers what data I have been able to collect,
with a few suggestions as to the possible explanation of the
curious institution of the deva-ddsis.

Ancient India

Owing to the lack of early historical evidence it is im-
possible to say to what extent sacred prostitution existed in
ancient India.

Even in modern times it is often hard to differentiate
between secular and sacred prostitution, while, through the
clouds of myth and mystery which cover the dawn of Indian
history, any distinction must be looked upon as little more
than conjecture. In common with so many other parts of the
world secular prostitution in India dates from the earliest
times and is mentioned in the Rig-Veda, where terms meaning
"harlot," "son of a maiden," "son of an unmarried girl,"
etc., occur. In the Vdjasaneyi Samhitd it seems to be recog-
nised as a profession,1 while in the law-books the prostitute is
regarded with disfavour. (Manu, ix, 259 ; iv, 209, 211, 219,
220 ; v, 90.) In the Buddhist age Brahmans were forbidden
to be present at displays of dancing or music, owing to their
inseparable connection with prostitution; yet on the other
hand we see in the Jatakas (tales of the previous births of the
Buddha) that prostitutes were not only tolerated, but held in
a certain amount of respect.2

We also hear of the great wealth of some of the women
and the valuable gifts made to the temples, which reminds us of

1 See R. Pischel and K. F. Geldner, Vedische Studien, Stuttgart, 1888-
1889, I, xxv, pp. 196, 275, 309 et seq. ; ii, p. 120; also A. A. Macdonell and
A. B. Keith, A Vedic Index of Names and Subjects, London, 1912, i, p. 395;
ii, p. 480 et seq.

2 See index volume to the English translation of the Jataka stories under
the word "courtesan." Cambridge, 1913.

APPENDIX IV -SACRED PROSTITUTION 233

similar donations among the eratpcu of ancient Greece. In his
article on "Indian Prostitution" in Hastings' Encyclopaedia
of Religion and Ethics (vol. x, p. 407) W. Crooke quotes
Somadeva as saying that prostitutes are occasionally of noble
character and in some cases acquire enormous wealth. He
also gives other references apart from those already quoted.

As literary historical evidence on the subject under dis-
cussion is so scarce, the discovery in 1905 of a work on Hindu
polity was of the utmost importance. It is known as the
Arthasdstra, and gives full details of the social, administra-
tive, fiscal and land systems of the Maurya age. The
author is Kautilya (Chanakya, or Vishnugupta), who wrote
about 300 B.C.1 Book II, chap, xxvii, deals with the duties
of the superintendent of prostitutes (ganikds), who held a
highly paid post at the Court of Chandragupta. The women
enjoyed a privileged position and held the royal umbrella,
fan and golden pitcher. They were, however, subject to strict
official control, and Kautilya gives a long list of penalties for
any breach of the regulations — for instance, a ganikd who
refused her favours to anyone whom the king might choose
received a thousand lashes with a whip or else had to pay five
thousand panas. A further clause states that all the rules
prescribed for the ganikds are also to apply to dancers,
actors, singers, musicians, pimps, etc. There is no mention
of temples, but the fact that the dancer, musician and
prostitute are all put on the same basis is important in
attempting to trace the history of sacred prostitution.

The corruption of the Court at this period is partly shown
by the fact that every ganikd had to pay to the govern-
ment each month the amount of two days' earnings. They
were, moreover, sometimes used as secret service agents and
acquired position and wealth.

We shall see later that a similar state of affairs existed at
the great city of Vijayanagar in the sixteenth century.

The Christian Era (First Eleven Centuries)

In the first eleven centuries of the Christian era more
attention seems to have been paid to what we may politely

1 See the English translation by R. Shama Sastri in Mysore Review, 1906-
1909, Books I-IV, and Indian Antiquary, 1909-1910, Books' V-XV; also list of
modern articles, etc., on the Arthasdstra on pp. 679, 680 of vol. i of the Cambridge
History of India, 1922. Both author and date are, however, still doubtful.

234 THE OCEAN OF STORY

call the Science of Erotics, and many such works were
written.1 Very few, however, are now extant, and it is of
interest to note that those which do exist usually mention
numerous other similar writings from which they have largely
drawn. In most cases they deal in all seriousness with some
quite trivial point (such as the best way for a courtesan to
rid herself of a lover whose wealth is nearly spent) by listing
the various opinions of previous writers and then giving their
own opinion as the most acceptable.

It was a method used in 300 b.c. by Kautilya, and again
by Vatsyayana, who was the earliest and most important
erotic writer of the Christian era. His work, the Kama Sutra,
dates from about a.d. 250, and has been translated into most
European languages, including English.2 Although Vatsyayana
devotes a whole book (six chapters) to courtesans, there is
no direct reference to sacred prostitution. He mentions,
however, dancing, singing and the playing of musical in-
struments as among the chief requirements not only for a
Erostitute, but also for any married woman wishing to keep
er husband's affections. He divides prostitutes into nine
classes,3 the most honourable of which is the ganikd, which,
as we have already seen, was the name used by Kautilya.
" Such a woman," says Vatsyayana, " will always be rewarded
by kings and praised by gifted persons, and her connection
will be sought by many people."

The next work of importance was by Dandin, who ranks
among the greatest poets of India. He flourished in the sixth
century. Two of his works give a vivid, though perhaps rather
exaggerated, picture of the luxury and depravity of his day.
The first is the Dasa Kumara Charita,* or Adventures of the
Ten Princes, while the second (whose authorship is doubtful,

1 See J. J.Meyer, Kavyasamgraha : erotische und exoterische Lieder. Metrische
Dbersetzungen aus indischen und anderen Sprachen. Leipzig [1903]. Das
Weib im altindischen Epos. Ein Beitrag zur indischen und zur vergleichenden
Kulturgeschichte. Leipzig, 1915. Also R. Schmidt, Beitrage zur Indischen
Erotik ; das Liebesleben des Sanskritvolkes nach den Quellen dargestellt. Leipzig,
1902; Berlin, 1911.

2 See Kama Shastra Society (R. F. Burton and F. F. Arbuthnot) edition,
1883, and that by K. R. Iyengar, Mysore, 1921. Details of various articles on
the Kama STdra and its author will be found in my Bibliography of Sir Richard
F. Burton, London, 1923, pp. 166-171.

3 Thurston in his Castes and Tribes of Southern India, vol. ii, p. 125, says
that old Hindu works give seven classes of deva-dasz, but gives no reference.

4 Edited by H. H. Wilson, G. Buhler and P. Peterson, and freely
translated by P. W. Jacob.

APPENDIX IV— SACRED PROSTITUTION 235

though sometimes ascribed to Dandin) is the Mrichchhakatika,1
or Clay Cart, which treats of the courtship and marriage of a
poor Brahman and a wealthy and generous prostitute. Both
works are important in our discussion as giving some idea
of the social condition of middle and low class life of the
sixth century.

A certain passage in the Dasa Kumar a Charita is of special
interest as showing how all female accomplishments were to
be found in the courtesan, whose education and conversa-
tional powers would certainly be more attractive than the
uneducated and paltry household chatter of the wife.

The story goes that a famous dancer, who was, of course,
also a prostitute, suddenly pretended to feel the desire to
become a devotee. She accordingly went to the abode of an
ascetic to carry out her purpose. Soon, however, her mother
follows to dissuade her from her intention, and addresses the
holy man as follows : —

" Worthy sir, this daughter of mine would make it appear
that I am to blame, but, indeed, I have done my duty, and
have carefully prepared her for that profession for which by
birth she was intended. From earliest childhood I have be-
stowed the greatest care upon her, doing everything in my
power to promote her health and beauty. As soon as she
was old enough I had her carefully instructed in the arts
of dancing, acting, playing on musical instruments, singing,
painting, preparing perfumes and flowers, in writing and con-
versation, and even to some extent in grammar, logic and
philosophy. She was taught to play various games with skill
and dexterity, how to dress well, and show herself off to the
greatest advantage in public ; I hired persons to go about
praising her skill and her beauty, and to applaud her when
she performed in public, and I did many other things to pro-
mote her success and to secure for her liberal remuneration ;
yet after all the time, trouble and money which I have spent
upon her, just when I was beginning to reap the fruit of my
labours, the ungrateful girl has fallen in love with a stranger,
a young Brahman, without property, and wishes to marry
him and give up her profession, notwithstanding all my
entreaties and representations of the poverty and distress
to which all her family will be reduced, if she persists in her

1 Apart from the earlier European translations see that by A. W. Ryder,
issued in 1905 by the Harvard University. It forms vol. ix of the Harvard
Oriental Series.

236 THE OCEAN OF STORY

purpose ; and because I oppose this marriage she declares
that she will renounce the world and become a devotee." * It
transpires in the course of the tale that the dancing-girl stays
wTith the ascetic, who falls madly in love with her. She leads
him to her home and finally to the palace of the king, where
he learns to his great consternation that the whole thing was
merely the result of a wager between two court beauties.
The participation of the king in the joke and his rewarding
the winner clearly shows the importance of the courtesan in
this age.

Passing on to the eighth century we have Damodara-
gupta's Kuttanimatam, which resembles Vatsyayana's Kama
Sutra. Besides a German translation, it has also been trans-
lated into French.2

This was followed in the tenth or eleventh centuries by
Kalyana Malla's Ananga-Ranga, which is a general guide to
ars amoris indica. It is very well known in India and has been
translated into numerous European languages.3

The only other work worthy of mention is Kshemendra's
Samayamdtrikd. It can best be described as a guide or hand-
book for the courtesan, but its chief value lies in the fact that
the author was a contemporary of Somadeva. His work has
been translated into German 4 and French.5

The connection between Kshemendra and Somadeva is
strengthened by the fact that, besides being contemporary
Kashmirian court poets, they both wrote a great collection
of stories from a common source — the Brihat-Kathd. Soma-
deva's collection was the Kathd Sarit Sdgara, while that by
Kshemendra was the Brihat-Kathd- Manjari. The latter work
was, however, only a third as long as the former and cannot
compare in any way with the Ocean of Story as regards its
style, metrical skill and masterly arrangement and handling

1 The extract is from p. 76 of Early Ideas : A Group of Hindoo Stories,
1881, by " Anaryan" — that is to say, by F. F. Arbuthnot. He was helped in
his translations by Edward Rehatsek, who assisted both Burton and Arbuthnot
in the Kama Shastra Society publications.

2 See the German translation by J. J. Meyer, 1903 [Altindische Schelmen-
b'ucher, ii], and Les Lecons de V Entremetteuse, by Louis de Langle, Bibliotlieque
des Curieux, Paris, 1920, p. 127 to end.

3 For the English translation see the edition of the Kama Shastra Society
(Burton and Arbuthnot), 1885. Further details will be found in my Burton
Bibliography, 1923, pp. 171-173.

4 Translated by J. J. Meyer, 1903 [Altindische Schelmenb'iicher, i].

5 he Breviaire de la Courtisane, Louis de Langle, Bibliotheque des Curieux,
Paris, 1920, pp. 1-126.

APPENDIX IV— SACRED PROSTITUTION 237

of the stories. I shall have more to say about Kshemendra in
Vol. X of the present work.

It is practically impossible to say to what extent the
above-mentioned works have bearing on sacred prostitution.
I have merely endeavoured to acquaint the reader with such
literature as exists dealing with the social life of women of
these early times. It seems, however, quite safe to assert
that from Buddhist times onwards the prostitute, especially
the more learned classes, was held in a certain amount of
esteem. She was an important factor in the palace and often
acquired great wealth. Dancing and singing were among her
accomplishments, but to what extent she was connected with
temples we are not told. Soon after the twelfth century
historical and literary evidence increases and it becomes
possible to examine our data under definite geographical
headings. Although Southern India yields by far the most
material for our discussion, we will begin in the north, and
work slowly southwards.

Northern India

In the introductory remarks to this appendix it has been
shown to what extent Mathura suffered from Mohammedan
invasion. The whole of Northern India was similarly affected,
and the bloody battles, enforced slavery, terrible tortures
and complete destruction of Hindu temples and other public
buildings during the Mohammedan Sultanate of Delhi (1175-
1340) clearly show that the great upheavals so caused made
any continual religious practices of the Hindus an impossi-
bility. By 1340 the Sultanate of Delhi was breaking up and
in the south Vijayanagar was already a powerful kingdom.
I shall have more to say about Vijayanagar in the section on
Southern India.

The destruction of the Hindu temples was continued with
unabated zeal in the Mogul Empire. In the reign of Akbar
(1556-1605) we are told by his most intimate friend, Abu-1
Fazl,1 that the prostitutes of the realm (who had collected at
the capital, and could scarcely be counted, so large was their
number) had a separate quarter of the town assigned to them,
which was called Shaitanpurah, or Devilsville. A Ddroghah
(superintendent) and a clerk were also appointed for it, who

1 A'in - i - Akbafi, Abu - 1 - Fazl, Blochmann and Jarrett, Biblio. Indica.
Calcutta, 1873, 1891, 1894 (3 vols.).

238 THE OCEAN OF STORY

registered the names of such as went to prostitutes, or wanted
to take some of them to their houses. People might indulge
in such connections provided the toll- collectors heard of it.
But, without permission, no one was allowed to take dancing-
girls to his house.

The celebrated musician Tansen, who was attached to
Akbar's Court, became a kind of patron saint of dancing-girls.
It is believed that chewing the leaves of the tree above
Tansen's grave at Gwalior imparts a wonderful melody to the
voice, and consequently girls make pilgrimages there for that
purpose.1

In the reigns of the next two Emperors, Jahangir (1605-
1627) and Shah Jahan (1628-1658), the luxury, ostentation,
extravagance and depravity increased,2 and it was not till the
reign of Aurangzeb (1659-1707) that any attempt was made
to check the ruthless waste which was slowly draining the
resources of the country. Aurangzeb was a Mohammedan
Puritan who lived and died an ascetic. During his long reign
thousands of Hindu temples were demolished by his orders,
and every effort was made to wipe out prostitution and
everything pertaining thereto.

Khafi Khan,3 the historian, tells rather a pathetic story.
It appears that Aurangzeb issued public proclamations pro-
hibiting singing and dancing, and at the same time ordered
all the dancing-girls to marry or be banished from the
kingdom. They did not, however, submit to this treatment
without a protest. One Friday as the Emperor was going
to the mosque (another account says he was sitting at his
audience window) he suddenly saw about a thousand women
carrying over twenty highly ornamented biers. Their pierc-
ing cries and lamentations filled the air. The Emperor, sur-
prised at such a display of grief, asked the cause of so great
sorrow. He was told that Music, the mother of the dancing-
girls, was now dead, and they were burying her. " Bury her
deep," cried the unmoved Emperor; "she must never rise
again."

After the death of Aurangzeb there followed an anarchical

1 Bholanath Chandra, Travels, ii, 68 et seq. W. H. Sleeman, Rambles and
Recollections of an Indian Official, ii, 333 et seq. 1844. A. Cunningham,
Archaeological Reports, ii, 370; xxi, 110.

2 Manucci, Storia do Mogor, edited by W. Irvine. Indian Text Series.
London, 1907. See vol. ii, p. 9.

3 Muntakhabu-l-lubab (H. Elliot, History of India, London, 1867-1877,
vol. vii, p. 283).

APPENDIX IV— SACRED PROSTITUTION 239

period which lasted till the advent of the British. During
this time the standard of morality among the princes and
public men sank lower and lower. Their lives were vicious
and cruel in the extreme, and their gross sensuality natur-
ally affected their courts and, through them, the populace.
Prostitution had increased to huge dimensions, and appears
to have been entirely secular. Thus we see how, partly
owing to foreign conquest and partly to the general spread of
immorality, the " religious " element in the temple dancers
dropped out and they became ordinary prostitutes, who
danced when occasion demanded. They would naturally be
called upon if any dancing was wanted for a wedding feast
or other private entertainment, for dancing and prostitution
had been inseparable in India from the earliest times.

In modern accounts of the tribes and castes of Northern
India (which are few enough) we find, therefore, practically
no mention of temples or sacred prostitution.

Certain castes such as the tawdif and gandharb consist
entirely of dancers, singers and prostitutes, but their sub-
castes are so numerous that it is quite impossible to distin-
guish or describe them by any definite principle. Details of
the tawdif and similar castes were given by Crooke * in 1896,
and when writing on the same subject in 1918 2 he apparently
had nothing further to add. The following details are taken
from his former work.

The term tawdif is a general one, but is chiefly used for
Mohammedan girls, while the Hindu branch is usually called
pdtar, pdtu?\ pdturiyd (from the Sanskrit pdtra, an actor).
When they are nubile, the pdtar girls marry a plpal tree and
then commence their career of prostitution. One of the
numerous sub-castes is known as rdjkanya, which appears to
be the only one whose members actually dance in the Hindu
temples. Prostitution is said to be rare among them. The
pdtars have Krishna as their personal god and Siva, in
the form of Mahadeva, as their guardian deity. Among the
tawdif s the rites are interesting. The girl is taught to dance
and sing when about seven or eight years old. At the com-
mencement of her training sweets are offered at a mosque

1 W. Crooke, The Tribes and Castes of the North- Western Provinces and Oudh,
4 vols., Calcutta, 1896. See vol. i, p. 245 ; vol. ii, p. 379 et seq. ; and vol. iv,
p. 364 et seq.

2 Hastings' Encyclopaedia of Religion and Ethics, vol, x, 1918. See article
on " Prostitution," by W. Crooke, p. 406 et seq.

240 THE OCEAN OF STORY

and then distributed among Mohammedan faqirs. At the
first lesson the master receives a present of sweetmeats be-
sides his pay. When the girl reaches puberty and her breasts
begin to develop the rite of angiya, or " the assumption of the
bodice," is performed. Certain of the brethren are feasted
and the girl is ready for her first paramour. After the price
is fixed she goes to him, which rite is known as sir dhankdi,
or " the covering of the head." When she returns after the
first visit, the brethren are again given sweetmeats, after
which follows the rite of missi, or " blackening of the teeth."
She is dressed like a bride and paraded through the streets,
afterwards attending a party with singing and dancing. The
teeth cannot be stained until this feast is held, but Crooke
says that at Lucknow the rule was relaxed. After the rite of
missi the girl ceases to wear the nose-ring, and hence the
ceremony is sometimes known as naihni utdrnd, or " the
taking-off of the nose-ring."

Somewhat similar ceremonies exist among the gandharbs,
or gandharvs, who take their name from the heavenly
musicians who attend the gods at Indra's Court. In Northern
India they are found only in Benares, Allahabad and Ghazi-
pur. They are Hindus of the Vaishnava sect. Ganesa is the
patron of the dancing-girls since he is regarded by them as
the author of music. They offer him wreaths of flowers and
a sweetmeat made of sesamum and sugar every Wednesday.
There are also certain gypsy tribes, such as the bediyds and
nats, who are dancers, acrobats and prostitutes. They are
divided into a large number of clans whose occupation is,
nevertheless, the same. As they have no connection with
temple worship, further details here would be superfluous.
They have been fully described by B. R. Mitra1 and W.
Crooke.2

Central India

As the ancient kingdoms of India were confined either to
the North or South, early travellers were naturally drawn to
the most important cities, and tell us but little of Central
India, especially as regards the religious practices and social
conditions of the towns.

1 " The Gypsies of Bengal," Memoirs read before the Anthropological Society
of London 3 vol. iii, pp. 120-133.

2 The Tribes and Castes of the North-Western Provinces and Oudh, vol. i,.
p. 245 ; vol. iv, pp. 56-80.

APPENDIX IV -SACRED PROSTITUTION 241

The earliest direct reference to the dancing-girls of Central
India which I can find is made by the Chinese traveller Chau
Ju-Kwa in his work, Chu-fan-chi, dealing with the Chinese
and Arab trade of the twelfth and thirteenth centuries.1
Speaking of Guzerat (p. 92) he mentions " four thousand
Buddhist temple buildings, in which live over twenty thou-
sand dancing-girls who sing twice daily while offering food
to the Buddha (i.e. the idols) and while offering flowers."
He also speaks of similar customs in Cambodia (p. 53). They
are here called a-nan, derived from the Sanskrit word dnanda,
meaning " joy " or " happiness." 2

We hear little more on the subject till the seventeenth
century, when the French traveller Jean Baptiste Tavernier a
made his second journey to the East (1638-1643). In describ-
ing Golconda (five miles west of the modern city of Hydera-
bad) he says there are over 20,000 public women entered in
the Daroglia's [sic] register. They danced before the kingv
every Friday. In the evenings they stood before the doors of
their houses and as soon as they lighted a lamp or candle all
the drinking-places were opened. No tax was levied on the
women, for they were looked upon as the chief cause of the
large consumption of tari, which was a Government mon-
opoly. No mention is made of the women dancing in the
temples, but from the evidence of other writers it seems very
probable they did this in their spare time !

We shall return to Hyderabad (Nizam's dominions) later
when giving the most recent information, but we now pass
on to the east coast and examine the evidence given by
W. Ward, the Baptist missionary, who wrote at the be-
ginning of the nineteenth century.4 He is speaking of the
temple of Jagannatha (usually called Puri), in Orissa. " It
is a well-authenticated fact," he says, " that at this place a
number of females of infamous character are employed to
dance and sing before the god. They live in separate nouses,
not in the temple. Persons going to see Jugunnat'hu [sic]
are often guilty of criminal actions with these females."

1 Translated from the Chinese and annotated by Hirth and Rockhill,
St Petersburg Printing Office of the Imperial Academy of Sciences, 1911.

2 See Henri Cordier's Marco Polo, Notes and Addenda, 1920, pp. 115, 11 6.

3 Travels oj Tavernier, translated by V. Ball, 2 vols., 1889. See vol. i,
pp. 157, 158.

4 A View of the History, Literature and Religion of the Hindoos, 2nd edition,
Serampore, 1815-1818. See vol. ii, p. 327.

242 THE OCEAN OF STORY

Then in a note he adds : " The officiating Brahmans there
continually live in adulterous connection with them."

Puri is to-day one of the most sacred spots in India. The
name Juggernaut, the anglicised corruption of Jagannatha
(Lord of the World), is that given to the form of Vishnu
worshipped there. The legend of the sacred blue-stone image,
details of the famous Car Festival and the truth about the
suicides under its great wooden wheels have been told by
Hunter.1 The present temple is built in the shape of a
pyramid, and is surmounted with the mystic wheel and flag
of Vishnu. The annual rent-roll of the temple was put at no
less than £68,000. Since Ward's days little has been written
on the deva-ddsi of Central India. Anything of importance
was reproduced by R. V. Russell in his work on the tribes
and castes of the Central Provinces.2 He says :

"When a dancing-girl attains adolescence, her mother
makes a bargain with some rich man to be her first consort.
Oil and turmeric are rubbed on her body for five days as in the
case of a bride. A feast is given to the caste and the girl is
married to a dagger, walking seven times round the sacred
post with it. Her human consort then marks her forehead
with vermilion and covers her head with her head- cloth seven
times. In the evening she goes to live with him for as long as
he likes to maintain her, and afterwards takes up the practice
of her profession. In this case it is necessary that the man
should be an outsider and not a member of the kasbi caste,
because the quasi-marriage is the formal commencement on
the part of the woman of her hereditary trade. ... In the
fifth or seventh month of the first pregnancy of a kasbi
woman 108 3 fried wafers of flour and sugar, known as gujaha,
are prepared, and are eaten by her as well as distributed to
friends and relatives who are invited to the house. After this
they, in return, prepare similar wafers and send them to the
pregnant woman. Some little time before the birth the mother

1 Orissa, 2 vols., 1872, and District Gazetteer of Puri, 1908. See also
p. 355 et seq. of Yule and Burnell's Hobson Jobsoti, London, 1 886.

2 R. V. Russell, The Tribes and Castes of the Central Provinces of India,
4 vols., London, 191 6. See under the word " Kasbi," vol. iii, p. 373.

3 The number 108 is mystical among both Brahmans and Buddhists.
Thus at Gautama's birth the number of Brahmans summoned to foretell
his destiny was 108 ; there are 108 shrines of special sanctity in India ; there
are 108 Upanishads ; 108 rupees is a usual sum for a generous temple or
other donation. In Tibet and China we also find 108 occurring as a sacred
or mystic number in connection with architecture, ritual and literature.
See Yule's Marco Polo, vol. ii, p. 347, London, 1903.

APPENDIX IV -SACRED PROSTITUTION 243

washes her head with gram flour, puts on new clothes, and
jewels, and invites all her friends to the house, feasting them
with rice boiled in milk, cakes and sweetmeats."

The term kasbi, derived from the Arabic kasab= prostitu-
tion, denotes rather a profession than a caste. The term is
only used for Hindus, as is also gdyan. The Mohammedan
dancing-girls are known, as in Northern India, by the name
of tawdif.

In Bengal this class of women become so-called religious
mendicants, who join the Vaishnavi or Bairagi community.
They wander about the country, and, under the cloak of
religion, carry on a large trade in kidnapping. They are
notoriously licentious, and infanticide is apparently common.1

The following description of the dress and dancing of the
better class of kasbi women is given by Russell.2

They " are conspicuous by their wealth of jewellery and
their shoes of patent leather or other good material. Women
of other castes do not commonly wear shoes in the streets.
The kasbis are always well and completely clothed, and it
has been noticed elsewhere that the Indian courtesan is more
modestly dressed than most women. No doubt in this matter
she knows her business. A well-to-do dancing-girl has a dress
of coloured muslin or gauze trimmed with tinsel lace, with
a short waist, long straight sleeves, and skirts which reach a
little below the knee, a shawl falling from the head over the
shoulders and wrapped round the body, and a pair of tight
satin trousers, reaching to the ankles. The feet are bare, and
strings of small bells are tied round them. They usually dance
and sing to the accompaniment of the tabla, sdrangi and
majira. The labia or drum is made of two half-bowls— one
brass or clay for the bass, and the other of wood for the treble.
They are covered with goat-skin and played together. The
sdrangi is a fiddle. The majira (cymbals) consist of two
metallic cups slung together and used for beating time.
Before a dancing-girl begins her performance she often in-
vokes the aid of Sarasvati, the Goddess of Music. She then
pulls her ear as a sign of remembrance of Tansen, India's
greatest musician, and a confession to his spirit of the im-
perfection of her own sense of music. The movements of the
feet are accompanied by a continual opening and closing of
henna- dyed hands ; and at intervals the girl kneels at the

1 Sir H. Risley, Tribes and Castes of Bengal, art. "Vaishnava," Calcutta, 1891.

2 Op. cit., vol. iii, p. 383.

244 THE OCEAN OF STORY

feet of one or other of the audience. On the festival of Basant
Panchmi, or the commencement of spring, these girls worship
their dancing-dress and musical instruments with offerings of
rice, flowers and a cocoanut."

Proceeding southwards we find that in Hyderabad
(Nizam's dominions) the usual term used for Telugu dancing-
girls is bogam, although several others, including those with
which we are already acquainted, are found. The bogams are
divided into two classes, according as to whether they are
Hindus or Mohammedans. If they are the former, the titles
sdni or ndyaka are attached to their names ; if the latter, they
are called jdn or ndyakan. Siraj Ul Hassan x describes them
as having been originally attached to the temples of Siva and
Vishnu as " servants of the gods," most of whom now earn
their living by dancing, singing and prostitution. The initia-
tion ceremonies of a bogam sdni include the marriage of the
girl to an idol of Krishna, and those of a bogam jdn to a
dagger. In the former case a marriage-booth of sixteen pillars-
is put up at the girl's house, whither the idol is brought on an
auspicious day.

The girl is made to stand before the idol as if it were the
bridegroom, a curtain is held between them and the officiat-
ing Brahman, reciting the Mangalashtaka, or marriage stanzas,,
weds them in the orthodox fashion. The ceremonies that
follow correspond in every particular to those of a Kapu or
Munnur marriage. On the Nagveli day the girl is seated by
the side of the idol and made to offer puja to Gauri, the
consort of Siva. Betel leaves, areca nuts and kunkum (red
powder) are distributed to the assembly of dancing-girls,
who sing songs, and, after blessing the bride, retire to their
houses."

In the case of a bogam jdn when a girl is married to a
dagger the ceremony resembles that above described, with
the addition that the rite of missi is also performed. It in-
cludes not only the blackening of the teeth, as among the
tawdif of Northern India, but also the tying of a string of
glass beads round the neck. Girls thus married are to a
certain extent envied, for, as their husband is immortal, they
can never become widows— a thing to be avoided at any cost!
The bogams belong to both the Vaishnava and Saiva sects.
Their chief gods are Krishna and Ganesa, and in the light

1 Syed Siraj Ul Hassan, The Tribes and Castes of H.E.H. the Nizam's
Dominions [Hyderabad], Bombay, 1920. See vol. i, p. 91 et seq.

APPENDIX IV -SACRED PROSTITUTION 245

tenth of As win (October) they worship their dancing dresses,
instruments, etc.1 Their ranks are recruited to a certain
extent from girls who have been vowed to temple service
by their parents on their recovery from sickness, or on some
other similar occasion when they wish to show gratitude to
their gods. The training of the bogams is most thorough and
complete. " Commencing their studies at the early age of seven
or eight, they are able to perform at twelve or thirteen years
of age and continue dancing till they are thirty or forty years
old. Dancing-girls attached to temples are required to dance
daily before the idols, while the priests are officiating and
offering puja to them : but the majority of these are trained
to appear in public, when they are profusely ornamented
with gold and jewels and sumptuously dressed in silk and
muslin." 2 Their dress, mode of dancing and details of accom-
panying instruments are the same as already described by
Russell. Most of their songs are lewd in character, usually
relating to the amorous life of Krishna.

Turning westwards to Bombay there is in the Ratnagiri
and Kanara districts and in the Savantvadi State a Sudra
caste in which the men are known as devlis or ndiks, and the
women as bhdvins or ndikins. The majority trace their descent
from the female servants of the Savantvadi or Malvan chiefs
who were regularly dedicated to the service of the local gods.
Women from other Sudra castes can become bhdvins by
simply pouring oil on their heads from the god's lamp in the
temple. When a bhdvin girl attains puberty she has to under-
go a form of marriage known as the sesha. The bridegroom
is represented by a god from the temple. On an auspicious
day Ganapati is worshipped and the ceremony of Punydha-
vdchana (holy-day blessing) is performed at the girl's house,
and also in a temple, by the Gurav or Raul of the temple.
The Gurav and other servants of the temple then go in pro-
cession to the girl's house, taking with them a dagger and the
mask of the god. The marriage ceremony is performed with
the same details as an ordinary marriage, the mask taking
the place of the bridegroom. The homa, or marriage sacrifice,
is also performed. The ceremony ends with a feast to those
assembled, but is frequently dispensed with owing to the
expenditure involved. In such cases the young girl performs

1 In the Central Provinces we saw that this worship was made in the
spring, not the autumn.

2 Siraj Ul Hassan, op. cit., p. 94.

246 THE OCEAN OF STORY

the worship of Ganapati, and dressing herself in her best
attire goes to a temple to the beating of drums, accompanied
by a party of bhdvins and temple servants, taking in her hands
a cocoanut and a packet of sugar. She places the cocoanut
and sugar before the image of the god and bows to him. The
Gurav and other temple servants then invoke on her the
blessings of the god, and the ceremony ends. Her temple
duties are confined to sweeping the floor, sprinkling it with
fresh cow-dung, and waving the fly- whisk before the god. She
practises prostitution promiscuously, and only differs from
the secular variety by her being a deva-ddsi.

It is, however, interesting to note that the bhdvin is not
allowed to dance or sing in public. The devlis also serve in
the temples, their chief duties being the blowing of horns and
trumpets morning and evening. The daughters of bhdvins
usually follow their mothers' calling ; if not, they are married
to the sons of other bhdvins — i.e. to the devlis.1

In the Karnatak, Kolhapur and the States of the
Southern Mahratha country the ddsa caste dedicate their
men to the temple, and their women only in a lesser degree.
Contrary to the usual rule the women so dedicated are not
allowed in the temple at all, their duties being only to sweep
the temple yard. They live by prostitution.

Southern India

As has already been mentioned, it is in Southern India
that the tenets of the Hindu faith have suffered less from
the devastating hand of the invader. Consequently details of
ritual have become deeply rooted in the minds of the people,
so that in many cases we may expect to find earlier and
more original forms of any particular custom or ceremony.
Furthermore, the love of building innumerable temples and
constantly increasing the Hindu pantheon always appears to
have been greater in the South. It is here, therefore, that we
get much fuller accounts of sacred prostitution, and nearly
all the writings of missionaries and travellers have something
to say of the deva-ddsis of Madras, Mysore or Travancore.

1 See the Ethnographical Survey of Bombay, monograph 60, Bhdvins and
Devlis, 1909 ; and monograph 92, Dasa, 1907. Reference should also be made
to Kennedy's Criminal Classes of Bombay, 1908, pp. 13, 122, 274 and 283, and
to It. E. Enthoven's Tribes and Castes of Bombay, 3 vols., 1920.

APPENDIX IV -SACRED PROSTITUTION 247

The earliest direct reference to the subject I can find
appears in certain Tamil inscriptions dating back to the time
of Rajaraja the Great, the most prominent of the Chola
monarchs. He came to the throne in a.d. 985 and, like all the
Choja kings, was a votary of Siva. One inscription x shows
that in a.d. 1004 the chief temple at Tanjore had four hundred
tali-cheri-pendugal, or " women of the temple," attached to
it. They lived in the streets surrounding the temple and in
return for their service received one or more shares, each of
which consisted of the produce of one veli 2 of land, calculated
at 100 kalam of paddy. The whole Chola country was full of
temples with deva-ddsis in attendance, as is clear from this
inscription, which gives a long list of the dancing-girls who
had been transferred to the Tanjavur (Tanjore) temple. After
each name details are added showing from what temple the
girl originally came, and the number of shares she was now
to receive. Finally the names and shares of the eunuchs,
musicians, dancing-masters, singers, parasol-bearers, barbers
and other men connected with the temple are given. It is
interesting to note that although Rajaraja was a Saiva, the
temple girls imported came from both Saiva and Vaishnava
temples.

The next mention of the deva-ddsis is made by the greatest
of mediaeval travellers, Marco Polo. About 1290 he was on the
Coromandel coast, and in describing the inhabitants of the
"Province of Maabar" (i.e. Tanjore) he says3: "They have
certain abbeys in which are gods and goddesses to whom
many young girls are consecrated ; their fathers and mothers
presenting them to that idol for which they entertain the
greatest devotion. And when the [monks] of a convent desire
to make a feast to their god, they send for all those con-
secrated damsels and make them sing and dance before the
idol with great festivity. They also bring meats to feed their
idol withal; that is to say, the damsels prepare dishes of
meat and leave it there a good while, and then the damsels
all go to their dancing and singing and festivity for about as
long as a great Baron might require to eat his dinner. By
that time they say the spirit of the idols has consumed the

1 E. Hultzsch, South Indian Inscriptions, vol. ii, Part III, pp. 259-303,
Archaeological Sw°vey of India, Madras, 1895.

2 26,755 square metres.

3 Yule and Cordier, The Book of Ser Marco Polo, 1903, vol. ii, pp. 34>5-34>6.
See also p. 335 for identification of the places visited by Polo.

248

THE OCEAN OF STORY

substance of the food, so they remove the viands to be eaten
by themselves with great jollity. This is performed by these
damsels several times every year until they are married.

" The reason assigned for summoning the damsels to these
feasts is, as the monks say, that the god is vexed and angry
with the goddess, and will hold no communication with her ;
and they say that if peace be not established between them
things will go from bad to worse, and they never will bestow
their grace and benediction. So they make those girls come
in the way described, to dance and sing, all but naked,
before the god and the goddess. And those people believe
that the god often solaces himself with the society of the
goddess."

As Yule says in a note on this passage (p. 351), Polo does
not seem to have quite understood the nature of the institu-
tion of the temple dancing-girls, for there was no question of
marriage as they were already married — either to the god or
to some substitute for a bridegroom such as a sword, dagger
or drum. Another point to notice is that Polo describes the
girls as "all but naked." This is in strict contradiction to
all accounts which came later ; in fact travellers have drawn
special attention to the fact that the attraction of the covered
body was fully realised by the dancers.

At the beginning of the section on Northern India wre saw
that by 1340 the Sultanate of Delhi was breaking up and that
in the South Vijayanagar was already a powerful kingdom.
The story of the foundation of this great Hindu monarchy,
formed to check the onrush of the Moslem hordes which were
sweeping gradually southwards, makes a thrilling page of
Indian history. The glories of the magnificent capital have
been fully described by many travellers,1 but a complete
history of the kingdom has yet to be written. It was not
until 1565 that Vijayanagar was destroyed by the Moslems,
and even then the peninsula to the south of Tungabhadra re-
mained unaffected as far as its dharma (religion and morality)
were concerned. Of the various writers who have described
the kingdom the two who give the best description of the
social conditions are 'Abdu-r Razzaq, the ambassador from

1 (a) Nicolo Conti (1420). See his account in India in the Fifteenth Century,
(Part II, p. 23), R. H. Major: No. 22 of Series 1 of the Hakluyt Society
publications, 1858. (6) 'Abdu-r Razzaq (1443). See Elliot's History of India,
vol. iv, p. 89 et seq. ; also first section of Major's work quoted above,
(c) Domingos Paes (1522). See A Forgotten Empire, R. Sewell, 1900, p.
236 etseq. (d) Fernao Nuniz (1537). See A Forgotten Empire, p. 291 et seq.

APPENDIX IV -SACRED PROSTITUTION 249

Persia, and Domingos Paes, the Portuguese. cAbdu-r Razzaq
explains how the prostitution of the dancing-girls was a great
source of revenue to the kingdom ; in fact the entire upkeep
of the police (12,000 in number) was paid out of the proceeds
of the women. He gives a description of the wealth and
splendour of the girls, and says : " After the time of mid-day
prayers, they place at the doors of these houses, which are
beautifully decorated, chairs and settees on which the courte-
sans seat themselves. Every one is covered with pearls,
precious stones and costly garments. They are all exceedingly
young and beautiful. Each has one or two slave girls standing
before her, who invite and allure indulgence and pleasure."
We get, however, a better account from Paes. He is speaking
of the idols in the temples, and after giving some description
of Ganesa says : " They feed the idol every day, for they say
that he eats ; and when he eats, women dance before him
who belong to that pagoda, and they give him food and all
that is necessary, and all the girls born of these women be-
long to the temple. These women are of loose character, and
live in the best streets that are in the city ; it is the same
in all their cities, their streets have the best rows of houses.
They are very much esteemed, and are classed among those
honoured ones who are the mistresses of the captains ; any
respectable man may go to their houses without any blame
attaching thereto. These women are allowed even to enter
the presence of the wives of the king, and they stay with
them and eat betel with them, a thing which no other person
may do, no matter what his rank may be." He also makes
special mention of their great wealth : " Who can fitly describe
to you the great riches these women carry on their persons ?
— collars of gold with many diamonds and rubies and pearls,
bracelets also on their arms and on their upper arms, girdles
below, and of necessity anklets on the feet. The marvel should
be otherwise, namely that women of such a profession should
obtain such wealth ; but there are women among them who
have lands that have been given to them, and litters, and so
many maid-servants that one cannot number all their things.
There is a woman in this city who is said to have a hundred
thousand pardaos, and I believe this from what I have seen
of them."

It seems obvious from the above accounts that in wealthy
and powerful kingdoms, such as Vijayanagar was in the
fifteenth and sixteenth centuries, secular and " religious "

250 THE OCEAN OF STORY

prostitution practically coincide.1 If the diamonds were re-
placed by cheap and tawdry jewellery made in Birmingham,
'Abdu-r Razzaq's description might almost refer to one of the
courtesan streets in the Esbekiya quarter of Cairo or to similar
ones in Algiers. He is describing only the " prostitute " part
of the girl's business and makes no mention of her duties in
the temple. They certainly must have been quite unimportant,
and the powers of their " protectors " could in all probability
regulate the amount of " service " in the temple. Paes, on
the other hand, speaks of their temple duties, but also says
that they live in the best streets.

We saw that in Maurya times, when Chandragupta was
at the zenith of his power in Pataliputra (circa 300 B.C.), a
similar state of affairs prevailed. Again in the early eigh-
teenth century the reaction which occurred after the death
of the Puritan Aurangzeb caused an enormous laxity of
morals, and in consequence the " temple " part of the deva-
ddsls entirely dropped out. In the seventeenth and eighteenth
centuries travellers gave no detailed descriptions of the devi-
dasis, and we get only scanty mentions in the various works
of travel. The chief of these are Linschoten (1598), De Bry
(1599), Gouvea (1606), Bernier (1660), Thevenot (1661),
Fryer (1673), Wheeler (1701), a writer in Lettres Edificantes
(1702), Orme (1770), Sonnerat (1782), and Moor (1794).2

At the end of the eighteenth and early nineteenth
centuries the accounts become more detailed, the two most
reliable of which are those of the Abbe J. A. Dubois and
Francis Hamilton (formerly Buchanan). Dubois worked in
the Madras Presidency in 1792 and went to Mysore in 1799 to
reorganise the Christian community. The outcome of this
work was his famous Hindu Manners, Customs and Cere-
monies, which was translated into English in 1816 direct
from the French MS. His remarks on the dancing-girls are
interesting. He says 3 that at first they were reserved ex-
clusively for the Brahmans, and proceeds : " And these lewd

1 For further information on Vijayanagar see S. K. Ayyangar, Sources of
Vijayanagar History, Madras University Series, 1919. Also see the various
articles, etc., quoted by V. A. Smith in his Oxford History of India, 1919,
pp. 319, 320.

2 Details of these travellers' works with reference to the deva-dasis can
be found in Hobson Jobson, Yule and Burnell, 1886. See under u dancing-girl,"
deva-dasl, bayadere, " nautch-girl," cunchurree.

3 From the third edition, with notes by Henry K. Beauchamp, Oxford,
1906, pp. 585-587.

APPENDIX IV-SACRED PROSTITUTION 251

women, who make a public traffic of their charms, are conse-
crated in a special manner to the worship of the divinities of
India. Every temple of any importance has in its service a
band of eight, twelve, or more. Their official duties consist
in dancing and singing within the temple twice a day, morn-
ing and evening, and also at all public ceremonies. The first
they execute with sufficient grace, although their attitudes
are lascivious and their gestures indecorous. As regards their
singing, it is almost always confined to obscene verses describ-
ing some licentious episode in the history of their gods. Their
duties, however, are not confined to religious ceremonies.
Ordinary politeness (and this is one of the characteristic
features of Hindu morality) requires that when persons of
any distinction make formal visits to each other they must
be accompanied by a certain number of these courtesans. To
dispense with them would show a want of respect towards
the persons visited, whether the visit was one of duty or of
politeness. [This custom is certainly not observed at the
present day. — Beauchamp.]

" These women are also present at marriages and other
solemn family meetings. All the time which they have to spare
in the intervals of the various ceremonies is devoted to in-
finitely more shameful practices ; and it is not an uncommon
thing to see even sacred temples converted into mere brothels.
They are brought up in this shameful licentiousness from
infancy, and are recruited from various castes, some among
them belonging to respectable families. It is not unusual for
pregnant women, with the object of obtaining a safe delivery,
to make a vow, with the consent of their husbands, to devote
the child that they carry in their womb, if it should turn out
a girl, to the temple service. They are far from thinking that
this infamous vow offends in any way the laws of decency, or is
contrary to the duties of motherhood. In fact no shame what-
ever is attached to parents whose daughters adopt this career.

" The courtesans are the only women in India who enjoy
the privilege of learning to read, to dance, and to sing. A well-
bred and respectable woman would for this reason blush to
acquire any one of these accomplishments. [In these days
female education is slowly extending to all classes, and the
prejudice which formerly existed no longer applies to women
learning to read and sing, though dancing is still restricted
to the professional dancing- girls, and is not considered
respectable. — Beauchamp.]

252 THE OCEAN OF STORY

" The deva-dasis receive a fixed salary for the religious
duties which they perform ; but as the amount is small they
supplement it by selling their favours in as profitable a manner
as possible."

Like several other writers he mentions the special care
taken by the deva-dasis not to expose any part of their body,
because they fully realise that the imagination is more easily
captivated than the eye. Dubois says in the above extract
that they dance " twice a day, morning and evening." This
agrees with the remarks of the Chinese traveller Chau Ju-Kwa
of the thirteenth century, but differs from the description to
be given by Shortt below.

) Francis Hamilton,1 writing nearly the same time as Dubois,
gives a similar account of the deva-dasis. He says, however,
that if a girl is pretty she is almost certain to be taken
from the temple by some " officer of revenue," and seldom
permitted to return except in his presence. When a dancing-
girl grew too old to be attractive she was turned out of the
temple without any means of support given her, and for this
reason she always tried to get a good-looking daughter to
succeed — and support her. Speaking of the temples at Tulava
he says : " There prevails a very singular custom, which has
given origin to a caste named moylar. Any woman . . . who
is tired of her husband, or who (being a widow, and conse-
quently incapable of marriage) is tired of a life of celibacy,
goes to a temple, and eats some of the rice that is offered to
the idol. She is then taken before the officers of Government,
who assemble some people of her caste to inquire into the
cause of her resolution ; and, if she be of the Brahman caste,
to give her an option of either living in the temple or out
of its precincts. If she choose the former, she gets a daily
allowance of rice, and annually a piece of cloth. She must
sweep the temple, fan the idol with a Tibet cow's tail
(bos grunniens), and confine her amours to the Brahmans.
. . . The Brahmany women who do not choose to live in the
temple, and the women of the three lower castes, cohabit
with any man of pure descent that they please ; but they
must pay annually to the temple from one sixteenth to half
a pagoda."

No further information on the deva-dasis appears to have
been published till 1868, when Dr John Shortt read a most

1 A Journey from Madras through the Countries of Mysore, Canara and
Malabar, 3 vols., London, 1807.

APPENDIX IV— SACRED PROSTITUTION 253

interesting paper before the Anthropological Society, entitled
" The Bayadere : or, Dancing Girls of Southern India." l His
investigations confirm previous accounts, but owing to ad-
vantages gained in his medical capacity he was able to obtain
details which the ordinary traveller finds so hard to acquire.
He differs from Dubois in saying that the girls dance six
times a day, but in turns. They never marry, and begin a
strenuous three-year course of singing and dancing at the
early age of five. " When these girls are attached to pagodas,
they receive certain sums as wages, the amount of which is
dependent on the worth, sanctity, and popularity of the
particular temple which they have joined. The money salary
they receive is nominal — seldom exceeding a few annas, and
sometimes a rupee or two a month. The chief object in being
paid this sum as a salary is to indicate that they are servants
of the temple ; in addition to this, one or more of them receive
a meal a day, consisting merely of a mass of boiled rice rolled
into a ball." He gives full details of their dress. It differs
from that described by Thurston as worn by the girls in
Central India. Instead of tinsel- covered dress with skirts
reaching below the knees and tight satin trousers, Shortt says :
" Their dancing dress comprises usually the short jacket
or choolee, a, pair of string drawers tied at the waist, termed
pyjamas — both these are generally of silk, and a white or
coloured wrapper or saree : one end of the saree is wound
around the waist, and two, three, or more feet, according to
the length, is gathered and inserted into the portion en-
circling the waist, and permitting of a folding fringe or gather-
ing of the cloth in front, and the other end, taken after the
usual native fashion over the left shoulder, descends towards
the waist, when the end, or moonthanee, is opened out and
allowed to drop in front, one end of it being inserted in the
waist on the side, and the other left free. This portion of the
saree is usually highly ornamented with golden thread, tinsel,
etc. — the free end descends to the middle or lower part of the
thighs, the other free end of the saree hanging down towards
the legs is now got hold of, passed between the legs and
fastened to the tie around the waist at the back, and the whole
encircled by a gold or silver waist belt. By this mode of dress
a fold of the muslin saree forms a loop round each leg, and

1 Memoirs read before the Anthropological Society of London, 1867-1869,
vol. iii, London, 1870, pp. 182-194. The word bayadere is merely a French
form of the Portuguese bailadeira, from bailar — to dance.

254 THE OCEAN OF STORY

descends nearly to the ankles, whilst the gathering hangs in
front between the legs free."

They had their own special laws for adoption and inherit-
ance, and were treated with respect and consideration. At
one time their ranks were largely increased by kidnapping,
but even in Shortt's day this was quite a rare occurrence.
This was often done by an aged dancer in order to procure a
successor and a maintenance. Once again we see the worst
side of a depraved priesthood, for " as soon as a girl attains
maturity, her virginity, if not debauched by the pagoda
brahmins, is sold to outsiders in proportion to the wealth of
the party seeking the honour, if such it may be termed, after
which she leads a continuous course of prostitution — prosti-
tuting her person at random, to all but outcasts, for any
trifling sum." Details of the musical instruments and dances
are given, special attention being drawn to the surprising
feats of strength and bodily powers of endurance the girls
undergo. " In what is called the sterria coothoo, athletic feats
are performed, resting their hands on the ground and fling-
ing their feet in the air with great rapidity, and thus twirling
round and round successively performing various somer-
saults ; lying full length on the ground with their hands and
feet resting, contorting, twirling, and twisting their bodies in
various ways, or whilst resting on the hands and legs, with
their backs to the ground and their chest and abdomen
turned upwards, drawing the hands and feet as close together
as possible ; whilst their bodies are thus arched, they, with
their mouths, pick up rupees from the ground. In this arched
position, beating time with their hands and feet, they work
round and round in a circle. During their performance they
join their attendants in the songs that are sung, and regulate
the various movements of their bodies to the expressions
given vent to in the song." In the remainder of his article
Shortt confirms what we have already seen — the girls are far
more educated than the married women, their songs are lewd,
they get most of their wealth outside the temple, they are
considered an acquisition in a town and form the chief mag-
net of Hindu society ; a wife considers it honourable for her
husband to patronise them, and, finally, they are more sinned
against than sinning. This is obviously true, for what chance
can a child of five have when everything is arranged for her
— probably before her birth ! Owing to the wise guidance of
British rule female education and enlightenment have made

APPENDIX IV -SACRED PROSTITUTION 255

great strides since 1868 and we are likely to hear less and less
of the deva-ddsis. Secular prostitution always has existed
and always will exist, for the simple reason that, where there
is a certain and constant demand, so also is there an equally
certain and constant supply.

We have now to consider a class of women who, although
being sacred prostitutes, are hardly ever dancing-girls. Their
existence is due to circumstance alone. Among women of the
lower Stidra castes of Southern India, when there is no son to
perform the obsequies of the parents, it is customary to endow
a daughter with masculine privileges by dedicating her to
a deity. Such a woman is known by the name of basivi. As
is often the custom among deva-ddsis, girls are frequently
dedicated as basivis by promise before their birth, or owing
to a vow during illness.

Detailed investigations on the basivis have been carried
out by Mr Fawcett 1 in the western part of the Bellary dis-
trict of Madras, and in the portions of Dharwar and Mysore
which adjoin it. Although variations of the dedication cere-
mony occur in different localities, the following description
by Mr Fawcett can be taken as generally representative.

After the girl has been conducted with music to the temple
by her parents, she is dressed in new clothes, usually white,
and two seers of rice, five dates, five cocoanuts, five 2 betel
leaves, and the same number of betel nuts, also turmeric 3 and
plantains and areca nuts, a gold tali, a silver bangle, and two
silver toe-rings are borne in a tray or basket. On arrival at
the temple reverence is made to the idol, and, if he is present,

1 "Basivis: Women who through Dedication to a Deity assume Masculine
Privileges," Journal of the Anthropological Society of Bombay, vol. ii, 1892,
pp. 322-345. This is followed by a note on the same subject by Dr W.
Dymock (pp. 345, 34-6) and an appendix (pp. 34>6-353).

2 Five is a mystical number. It consists of 2 + 3, the first even and first
odd numbers — i.e. if unity is God alone, 2 = diversity, while 3 = 1 +2 = unity
and diversity. Thus the two principles of nature are represented.

Mankind has five senses. The Brahmans worship the five products of the
cow. Siva has five aspects. The Dra vidians recognise five divine foods, the
Assamese five essentials for worship, and the Avestan doctrine five divisions of
human personality. Five wards off the evil eye among the Mohammedans, and,
being considered lucky by the Romans, entered into their wedding ceremonies.

3 This plant, which is used in India as a substitute for saffron and other
yellow dyes, always plays an important part in marriage ceremonies — not only
in India, but also in ancient Greece. It has a distinct erotic significance and
has magical properties ascribed to it. See the paper by Dr W. Dymock on
"The Use of Turmeric in Hindoo Ceremonial" in the Journal of the Anthropo-
logical Society of Bombay, p. 44-1 et seq. of the volume quoted in note 1 above.

256 THE OCEAN OF STORY

to the guru, or high priest, and he, as the officiating priest,
receives a fee and the tray or basket of things, and the cere-
mony is begun. If the guru is present he orders the priest
and disciples who may be present " to bring the god to the
girl," and they proceed with the ceremony. She is conducted
to that part of the temple where such ceremonies are generally
performed, usually in front of the idol, and is made to sit on a
black cambly, or country-made blanket (never on a white one),
facing east, right knee raised and right elbow resting on it,
head bent and covered. In front of her is spread some rice,
on which are placed the kernels of five cocoanuts, one at each
corner and one in the centre, and similarly five betel nuts,
five pieces of turmeric, five dried dates, and five duddus and
a tankam in a bran vessel (a duddu=l anna 8 pies, and a
tankam=5 annas 4 pies). Kankanam, a yellow thread, such
as is used in Hindu marriages and once to be used in satis, to
which a betel leaf is fastened, is tied on her right wrist by the
senior basivi present. A marriage song is then sung by the
basivi and married women (not widows), who throw yellow rice
over the girl. They put the bangle on her right wrist, and tie
the tali, on which is depicted the iraman of Vishnu, and which
is fastened to a necklace of black beads, round her neck, and
they make the girl put on the toe-rings. These marriage
tokens, which are worn by Hindu women until their husbands'
death, are worn by the basivi until her own death. She is
given, by way of insignia, a cane about three feet long, as a
wand, carried in the right hand, and a gopalam, or begging
basket, slung on the left arm. She is then branded with a
heated brass instrument, with a chakra on the right shoulder,
in front, similarly on the left shoulder with a shenk (chank)
and over the right breast with a chakra. As well known, these
are the emblems of Vishnu. The third mark, over the breast,
is never done if there is any suspicion the girl is not a virgin.
Sometimes girls are dedicated after maturity. It may be men-
tioned that, if he is present, the guru heats the instruments
or holds them a moment ere they are used. After being
branded, the girl's forehead is marked with kunkam, a red
powder commonly used in feminine adornment. A seer and
a quarter of rice, two dried cocoanuts minus the shells, betel
leaves, a few areca nuts, five pieces of turmeric and five dates
are then tied in her cloth, in front, below the waist, and she
is made to rise, taken thrice round the temple and into the
god's sanctuary, where she prostrates herself before the image.

APPENDIX IV -SACRED PROSTITUTION 257

Alms are distributed, certain sums, determined by the girl's
parents, are given to the officiating priest and to the guru,
and the ceremony is concluded by the priest whispering a
mantram in the girl's ear. She is told to be good and think of
god " Rama Krishna," " Govind." For the next five weeks
she is required to beg in the village, carrying her insignia and
shouting " Ram ! Ram ! " " Govind ! " as she approaches
each house. After this there is the hemm ceremony to mark
the girl's puberty, which corresponds with the garbhddhdna
ceremony of the Hindus when the bride is of an age for the
fulfilment of marriage. An auspicious day is chosen and fixed
on if the parents of the girl are not needy ; if they are,
they wait until they can find the money or some man who,
for the sake of securing the girl, will bear the expenses. The
girl is given an oil-bath during the day, and in the evening
the initiatory ceremony is repeated, with some additions. A
sword with a lime stuck on its point is placed upright beside
the novice, and it is held in her right hand. It represents the
bridegroom, who in the corresponding ceremony of the Hindu
marriage sits on the bride's right. If the basivi happens to
be a dancing-girl the object representing the bridegroom is a
drum, and the girl's insignia consists of a drum and bells.
A tray, on which is a kalasyam and a lamp, is then produced
and moved thrice in front of the girl from right to left. She
rises and, carrying the sword in her right hand, places it in
the god's sanctuary. The ceremony is concluded between nine
and ten p.m. The actual religious duties of a basivi are few.
They are entirely confined to the temple of her dedication,
and consist of fasting on Saturdays, attending the temple for
worship, and accompanying processions with her insignia dur-
ing festivals. Their superior position over married women is
due to their bearing the god's mark on their bodies, and by
having no widowhood.

Among the Kakatias, a sect of weavers in Conjeeveram
(and perhaps the custom obtains elsewhere), the eldest
daughter is always dedicated to a deity, but she does not
thereby attain any superior right to property. She is taken
to a temple, with rice, cocoanuts, sugar, etc., a plantain leaf
is placed on the ground, and on it some raw rice, and on that
a brass vessel containing water ; mango leaves and darbha
grass are put into the vessel, a cocoanut and some flowers are
placed on the top of it, and the water is purified by mantrams,
and the leaves, grass and water are lightly thrown over the

258 THE OCEAN OF STORY

girl. A thread is then tied to her left wrist, and she swallows
a pill of the five products of the cow for purification. She is
then branded with a chakra on the right shoulder and with a
shenk or chank on the left, and her forehead is marked with
the god's irdmam ; the priest prays for her, and she distributes
alms and presents. A tali, which has been lying at the god's
feet, is then placed on her neck by a senior dancing-girl (there
are no basivis there), to whom she makes obeisance. She is
given tridham to drink, a piece of cloth is tied on her head,
she is decked with flowers and crowned with the god's cap
or mitre, she offers worship through the priest, and is taken
home with music. At night she comes to the temple and
dances before the idol with bells on her feet. She is not
a vestal, and she may ply her music ; but she is the god's,
and if not dedicated would soon be cut off from the living ;
so for her own benefit, and chiefly for the benefit of her
family, she is dedicated. To avoid legal complications the
public ceremony takes place after puberty.

In Mysore the castes among which the dedication of
basivis is common are the Killekyatas, Madiga, Dombar,
Vadda, Beda, Kuruba and Golla. Details will be found in
the pamphlets on these castes by H. V. Nanjundayya.1
There is a certain amount of variation in ceremonies, but
the general idea is the same in all cases. In his long article
on the deva-dasis Thurston 2 gives interesting samples of peti-
tions presented to a European magistrate or superintendent
of police by girls or mothers of girls who are about to become
basivis. One reads as follows : —

" I have got two daughters, aged fifteen and twelve re-
spectively. As I have no male issues, I have got to necessarily
celebrate [sic] the ceremony in the temple in connection with
the tying of the goddess's tali to my two daughters under
the orders of the guru, in accordance with the customs of
my caste. I therefore submit this petition for fear that the
authorities may raise any objection (under the Age of Con-
sent Act). I therefore request that the Honourable Court
may be pleased to give permission to the tying of the tali to
my daughters."

1 In the order given they form Nos. 22, 17, 13, 11, 3, 1 and 20 of
a series of short pamphlets issued by the Ethnographical Survey of Mysore,
Bangalore, 1906-1 911.

2 Castes and Tribes of Southern India, by Edgar Thurston and K. Rangachari,
Madras, 1909, vol. ii, pp. 125-153. See also Ethnographic Notes in Southern
India, by Thurston, Madras, 1906, pp. 35-41.

APPENDIX IV— SACRED PROSTITUTION 259

The most recent account of the deva-ddsis is that by
Thurston already mentioned. It is drawn mainly from
articles in the census reports and gazetteers. Many of the
customs have already been discussed in this appendix. There
are, however, several important points in the Madras Census
Reports for 1901, prepared by Mr Francis, which deserve
including.

The profession is not now held in the consideration it once
enjoyed. ... It is one of the many inconsistencies of the
Hindu religion that, though their profession is repeatedly and
vehemently condemned by the sdstras, it has always received
the countenance of the Church. ... At the present day they
form a regular caste, having its own laws of inheritance,
its customs and rules of etiquette, and its own panchdyats
(councils) to see that all these are followed, and thus hold
a position which is perhaps without a parallel in any other
country. Dancing-girls, dedicated to the usual profession of
the caste, are formally married in a temple to a sword or a
god, the tali (marriage badge) being tied round their necks
by some men of their caste. It was a standing puzzle to the
census-enumerators whether such women should be entered
as married in the column referring to civil condition.

Among the ddsis, sons and daughters inherit equally,
contrary to ordinary Hindu usage. Some of the sons remain
in the caste, and live by playing music for the women to
dance to, and accompaniments to their songs, or by teaching
singing and dancing to the younger girls, and music to the
boys. These are called nattuvar. Others marry some girl of
the caste who is too plain to be likely to be a success in the
profession, and drift out of the community. Some of these
affix to their names the terms pillai and mudali, which are the
usual titles of the two castes (velldla and kaikdla) from which
most of the ddsls are recruited, and try to live down the
stigma attaching to their birth. Others join the melakkdrar,
or professional musicians. Cases have occurred in which
wealthy sons of dancing- women have been allowed to marry
girls of respectable parentage of other castes, but they are very
rare. The daughters of the caste, who are brought up to follow
the caste profession, are carefully taught dancing, singing,
the art of dressing well, and the ars amoris, and their success
in keeping up their clientele is largely due to the contrast
which they thus present to the ordinary Hindu housewife,
whose ideas are bounded by the day's dinner and the babies.

260 THE OCEAN OF STORY

The dancing-girl castes and their allies, the melakkdrar,
are now practically the sole repository of Indian music, the
system of which is probably one of the oldest in the world.
Besides them and the Brahmans few study the subject. . . .

There are two divisions among the ddsis, called valangai
(right-hand) and idangai (left-hand). The chief distinction
between them is that the former will have nothing to do with
the kammdlar (artisans) or any other of the left-hand castes,
or play or sing in their houses. The latter division is not
so particular, and its members are consequently sometimes
known as the kammdla ddsis. Neither division, however, is
allowed to have any dealings with men of the lowest castes,
and violation of this rule of etiquette is tried by a panchdyat
of the caste, and visited with excommunication. . . .

Among the kaikolan musicians of Coimbatore at least
one girl in every family should be set apart for the temple
service, and she is instructed in music and dancing. At the
tali-tying ceremony she is decorated with jewels and made
to stand on a heap of paddy (unhusked rice). A folded cloth
is held before her by two ddsis, who also stand on heaps of
paddy. The girl catches hold of the cloth, and her dancing-
master, who is seated behind her, grasping her legs, moves
them up and down in time with the music which is played.
In the evening she is taken, astride a pony, to the temple,
where a new cloth for the idol, the tali, and other articles
required for doing pujd (worship) have been got ready. The
girl is seated facing the idol, and the officiating Brahman
gives the sandal and flowers to her, and ties the tali, which
has been lying at the feet of the idol, round her neck. The
tali consists of a golden disc and black beads. She continues
to learn music and dancing, and eventually goes through the
form of a nuptial ceremony. The relations are invited on an
auspicious day, and the maternal uncle, or his representative,
ties a golden band on the girl's forehead, and, carrying her,
places her on a plank before the assembled guests. A Brah-
man priest recites mantrams (prayers), and prepares the sacred
fire (homam). For the actual nuptials a rich Brahman, if
possible, or, if not, a Brahman of more lowly status, is in-
vited. A Brahman is called in, as he is next in importance to,
and the representative of, the idol. As a ddsi can never be-
come a widow, the beads in her tali are considered to bring
good luck to women who wear them. And some people send
the tali required for a marriage to a ddsi, who prepares the

APPENDIX IV -SACRED PROSTITUTION 261

string for it, and attaches to it black beads from her own tali.
A ddsi is also deputed to walk at the head of Hindu marriage-
processions. Married women do not like to do this, as they
are not proof against evil omens, which the procession may
meet. And it is believed that dasis, to whom widowhood is
unknown, possess the power of warding off the effects of in-
auspicious omens. It may be remarked, en passant, that dasis
are not at the present day so much patronised at Hindu
marriages as in olden times. Much is due in this direction
to the progress of enlightened ideas, which have of late been
strongly put forward by Hindu social reformers. When a
kaikdlan ddsi dies, her body is covered with a new cloth
removed from the idol, and flowers are supplied from the
temple to which she belonged. No pujd is performed in the
temple till the corpse is disposed of, as the idol, being her
husband, has to observe pollution.

In Travancore the institution of the deva- dasis affords an
interesting comparison with that existing in other parts of
India. The following account is taken from data collected
by Mr N. S. Aiyer.

While the dasis of Kartikappalli, Ambalapuzha and
Shertallay belonged originally to the Konkan coast, those
of Shenkottah belonged to the Pandiyan country. But the
South Travancore dasis are an indigenous class. The female
members of the caste are, besides being known by the ordin-
ary name of tevadiydl and ddsi, both meaning "servant of
god," called kudikkar, meaning " those belonging to the house "
(i.e. given rent free by the Sirkar), and pendukal, or women,
the former of these designations being more popular than the
latter. Males are called tevadiyan, though many prefer to be
known as Nanchindt Velldlas. Males, like these Velldlas, take
the title of Pillai. In ancient days deva-ddsis who became
experts in singing and dancing received the title of Rayar
(king), which appears to have been last conferred in a.d. 1847.
The South Travancore dasis neither interdine nor intermarry
with the dancing-girls of the Tamil- speaking districts. They
adopt girls only from a particular division of the Nayars, the
Tamil Padam, and dance only in temples. Unlike their sisters
outside Travancore, they do not accept private engagements
in houses on the occasion of marriage. The males, in a few
houses, marry the Tamil Padam and Padamangalam Nayars,
while some Padamangalam Nayars and Nanchindt Velldlas in
their turn take their women as wives.

262 THE OCEAN OF STORY

When a dancing- woman becomes too old or diseased, and
thus unable to perform her usual temple duties, she applies
to the temple authorities for permission to remove her ear-
pendants (todu). The ceremony takes place at the palace of
the Maharaja. At the appointed spot the officers concerned
assemble, and the woman, seated on a wooden plank, pro-
ceeds to unhook the pendants, and places them, with a nazar
(gift) of twelve panams (coins), on the plank. Directly after
this she turns about, and walks away without casting a second
glance at the ear-ornaments which have been laid down. She
becomes immediately a taikkizhavi, or old mother, and is
supposed to lead a life of retirement and resignation. By way
of distinction, a ddsl in active service is referred to as dtum-
pair am. Though the ear- ornaments are at once returned to
her from the palace, the woman is never again permitted to
put them on, but only to wear the pampadam, or antiquated
ear-ornament of Tamil Sudra women. Her temple wages
undergo a slight reduction, consequent on her proved in-
capacity.

In some temples, as at Keralapuram, there are two
divisions of dancing-girls, one known as the muzakkudi, to
attend to the daily routine, the other as the chirappukudi, to
serve on special occasions. The special duties that may be
required of the South Travancore ddsls are : (1) to attend
the two Utsavas at Padmanabhaswami's temple, and the
Dusserah at the capital ; (2) to meet and escort members of
the royal family at their respective village limits ; (3) to
undertake the prescribed fasts for the apamdrga ceremony
in connection with the annual festival of the temple. On
these days strict continence is enjoined, and they are fed at
the temple, and allowed only one meal a day.

The principal deities of the dancing-girls are those to
whom the temples, in which they are employed, are dedicated.
They observe the new and full moon days, and the last
Friday of every month, as important. The Onam, Sivaratri,
Tai-Pongal, Dipavali and Chitrapurnami are the best recog-
nised religious festivals. Minor deities, such as Bhadrakali,
Yakshi and Gandharva are worshipped by the figure of a
trident or sword being drawn on the wall of the house, to
which food and sweetmeats are offered on Fridays. The
priests on these occasions are ochchans. There are no recog-
nised headmen in the caste. The services of Brahmans are
resorted to for the purpose of purification, of nampiyans and

APPENDIX IV -SACRED PROSTITUTION 263

Saiva Velldlas for the performance of funeral rites, and of
gurus on occasions of marriage and for the final ceremonies
on the sixteenth day after death.

Girls belonging to this caste may either be dedicated to
temple service or married to a male member of the caste.
No woman can be dedicated to the temple after she has
reached puberty. On the occasion of marriage a sum of from
fifty to a hundred and fifty rupees is given to the bride's
house, not as a bride-price, but for defraying the marriage
expenses. There is a preliminary ceremony of betrothal,
and the marriage is celebrated at an auspicious hour. The
guru recites a few hymns, and the ceremonies, which include
the tying of the tali, continue for four days. The couple
commence joint life on the sixteenth day after the girl has
reached puberty. It is easy enough to get a divorce, as
this merely depends upon the will of one of the two parties,
and the woman becomes free to receive clothes from another
person in token of her having entered into a fresh matrimonial
alliance.

All applications for the presentation of a girl to the temple
are made to the temple authorities by the senior dancing-girl
of the temple, the girl to be presented being in all cases from
six to eight years of age. If she is closely related to the
applicant no inquiries regarding her status and claim need
be made. In all other cases formal investigations are in-
stituted, and the records taken are submitted to the chief
revenue officer of the division for orders. Some paddy (rice)
and five panams are given to the family from the temple funds
towards the expenses of the ceremony. The practice at the
Suchindram temple is to convene, on an auspicious day, a
yoga, or meeting, composed of the Valiya Sri-kariyakkar, the
Yogattil Potti, the Vattappalli Muttatu, and others, at which
the preliminaries are arranged. The girl bathes, and goes to
the temple on the morning of the selected day with two new
cloths, betel leaves and nuts. The temple priest places the
cloths and the tali at the feet of the image and sets apart one
for the divine use. The tali consists of a triangular bottu,
bearing the image of Ganesa, with a gold bead on either side.
Taking the remaining cloth and the tali, and sitting close to
the girl, the priest, facing to the north, proceeds to officiate.
The girl sits, facing the deity, in the inner sanctuary. The
priest kindles the fire, and performs all the marriage cere-
monies, following the custom of the Tirukkalyanam festival,

264 THE OCEAN OF STORY

when Siva is represented as marrying Parvati. He then
teaches the girl the Panchakshara hymn if the temple is
Saivite, and Ashtakshara if it is Vaishnavite, presents her
with the cloth, and ties the tali round her neck. The nattu-
van, or dancing-master, instructs her for the first time in his
art, and a quantity of raw rice is given to her by the temple
authorities. The girl, thus married, is taken to her house,
where the marriage festivities are celebrated for two or three
days. As in Brahmanical marriages, the rolling of a cocoanut
to and fro is gone through, the temple priest or an elderly
ddsi, dressed in male attire, acting the part of the bridegroom.
The girl is taken in procession through the streets.

The birth of male children is not made an occasion for
rejoicing, and, as the proverb goes, the lamp on these occa-
sions is only dimly lighted. Inheritance is in the female line,
and women are the absolute owners of all property earned.
When a dancing-girl dies some paddy and five panams are
given to the temple to which she was attached, to defray
the funeral expenses. The temple priest gives a garland, and
a quantity of ashes for decorating the corpse. After this a
nampiyan, an ochchan, some Velldla headmen and a kudik-
kdri, having no pollution, assemble at the house of the de-
ceased. The nampiyan consecrates a pot of water with
prayers, the ochchan plays on his musical instrument, and the
Vellalas and kudikkdri powder the turmeric to be smeared
over the corpse. In the case of temple devotees, their dead
bodies must be bathed with this substance by the priest, after
which alone the funeral ceremonies may proceed. The kartd
(chief mourner), who is the nearest male relative, has to get
his whole head shaved. When a temple priest dies, though he
is a Brahman, the dancing-girl on whom he has performed
the vicarious marriage rite has to go to his death- bed and
prepare the turmeric powder to be dusted over his corpse.
The anniversary of the death of the mother and maternal
uncle are invariably observed.

The adoption of a dancing-girl is a lengthy ceremony.
The application to the temple authorities takes the form of a
request that the girl to be adopted may be made heir to both
kudi and pati — that is, to the house and temple service of
the person adopting. The sanction of the authorities having
been obtained, all concerned meet at the house of the person
who is adopting, a document is executed, and a ceremony, of
the nature of the Jatakarma, performed. The girl then goes

APPENDIX IV— SACRED PROSTITUTION 265

through the marriage-rite, and is handed over to the charge of
the music-teacher to be regularly trained in her profession.

In concluding his article, Thurston gives a number of cases
about the initiation, laws of inheritance, etc., which have
been argued in the Madras High Court, besides a selection
of current proverbs relating to dancing-girls. These will be
found on pp. 145-153 of the above-mentioned article.

We have now become acquainted with all the important
data on the subject under discussion so far as India is
concerned.

In summarising we notice the following points : —

In Vedic times reliable evidence is insufficient to enable
us to form any definite conclusion as to the possibility of
distinct connection between religion and prostitution.

Although the law-books regarded the latter with dis-
favour, and in the Buddhist age Brahmans were not even
allowed to hear music or witness dances owing to their in-
separable connection with prostitution, yet it appears that
the letter of the law was not carried out in any great strict-
ness. This is especially evident when in the collection of the
birth-stories of Buddha (the Jdtakas) we read of the high
esteem in which such women were held, and of the important
positions — sometimes even in the king's palace — which they
occupied.

It is quite a feasible suggestion that this State approval
of prostitutes may have been, even at this early date, largely
due to their taking part (however small) in the ritual at the
neighbouring temples. Direct historical evidence of the privi-
leges which these women enjoyed is afforded by Kautilya's
Arthasdstra {circa 300 B.C.), where we learn that, although
under strict regulations, the prostitutes often acquired great
position and wealth.

In the early Christian era we still find no direct reference
to the deva-ddsi, but literary evidence distinctly refers to
dancing as one of the chief accomplishments of the courtesan.
After about the twelfth century our evidence becomes more
definite and geographical.

In the time of Akbar rules were issued relating to the
superintendence of the prostitute dancing-girls, and, as the
oppression of the Mohammedans increased, so, in inverse
ratio, did the " religious " element in the institution of the
deva-ddsis become less and less. After the death of the
Puritan Aurangzeb the general morality sank to a very low

266 THE OCEAN OF STORY

level, and prostitution, now entirely secular, reached huge
dimensions.

In modern days the prostitute dancing-castes divide
themselves into two branches, according as to whether they
are Hindus or Mohammedans. Only one sub-caste, the rdj-
kanyd, has any definite connection with the temples. Further
evidence shows that there is no system of deva-ddsis as there
is in the South, which state of things is due mainly to the
Mohammedan conquest in earlier days.

As we proceed southwards direct references to the deva-
ddsis become more common. In Central India we find the
system fully developed at Jagannatha, in Orissa, where the
sincerity of the worshippers was as undoubted as the vicious-
ness of the priesthood. Thus there existed side by side
religion and prostitution. As the latter was recognised and
approved by both Church and State, its acceptance by the
worshippers of Vishnu, who looked to the Brahman priests
for guidance, can be readily understood.

We now come across accounts of the so-called marriage
ceremonies of the deva-ddsis which attach to them a certain
amount of envy, owing to the fact that, as they are married
to a god, or an emblem of a divine husband, they can never
become widows. This fact and the stamping of the bodies of
the women with the symbols of the gods are the chief reasons
which cause the deva-ddsi to be approved by the ordinary
married women and resorted to by their husbands.

Although British rule has done much to suppress the
element of vice in the institution of the deva-ddsis, it is
much too deeply rooted to extirpate. We find the ritual still
prevalent in parts of Central India and still more so in the
South.

It is here that our accounts are much fuller and reliable,
and even as early as a.d. 985 we find the system flourishing
under the Choja monarchs. Mediaeval travellers confirm
these accounts.

It seems clear, however, that when the wealth and
splendour of a kingdom reached its height, as in the case of
Vijayanagar in the fifteenth and sixteenth centuries, the
" service of the deva-ddsi became almost entirely confined
to the streets, while her temple duties were practically non-
existent.

Farther south the religious observances had been more
closely maintained, and travellers of the seventeenth, eigh-

APPENDIX IV— SACRED PROSTITUTION 267

teenth and nineteenth centuries found the temple-women
taking a prominent part at all the chief temples. It is obvi-
ous to see from the more detailed accounts that here we have
the fuller and more developed form of the system of sacred
prostitution as compared with what we find farther north.

The privileges of dedicating a girl to the deity are fully
realised by the lower Sfidra castes and, as we see by the
strange system of basivis, they can actually perform the
obsequies of the parents in the place of the son. As the duty
to the dead is of such great importance to the Hindu, it can
at once be realised that not only are the dedicated prostitutes
regarded with favour, but in many cases are entrusted with
the performing of the most sacred duties, thus enabling their
parents to die in peace.

On the other hand, the status of the deva-ddsi is not held
in the high consideration it once was, and modern education
in India has done much to open the eyes of a more enlightened
generation.

Surveying the total evidence here collected, the reader
naturally asks himself how it was that the sacred and profane
became thus united; or, in other words, what was the real
origin of " sacred " prostitution. Numerous theories exist
as to the true explanation of this strange custom, but none
is entirely satisfactory. It will, however, help us in our
inquiry to list the chief :

1. It is a substitute for human sacrifice, being an offering
to the deity in order to appease him or to secure blessings for
the country in question and its inhabitants.

2. It is an expiation for individual marriage as a tem-
porary recognition of pre-existing communal marriage.

3. It springs from the custom of providing sexual hospi-
tality for strangers ; and if such hospitality be offered by the
mortal wife of a deity, good would be bound to result.

4. It is a rite to ensure the fruitfulness of the ground and
the increase of man and beast on the principle of homoeopathic
magic.

5. It arises from the secular and precautionary practice
of destroying a bride's virginity by someone other than the
bridegroom.

6. It merely represents the licentious worship of a people,
subservient to a degraded and vicious priesthood.

7. It is a part of the phallic worship which existed in
India from, early Dra vidian times.

268 THE OCEAN OF STORY

All the above theories have been put forward from time
to time by men whose opinions have been, or are, respected.

The evidence already laid before the reader shows clearly
that most of them are quite insufficient to account for the
whole institution of deva-ddsis, while others, such as Nos. 5
and 6, have already been disproved. No. 4, supported
by Frazer and many other scholars, seems to be feasible,
although it certainly does not account for everything.

The above theories have been presented by men who
made comparisons, and I feel that the fact is often over-
looked that the origin of a certain custom in one part of the
world may not necessarily be the same as that of a similar
custom in another part of the world.

In speaking of sacred prostitution in Western Asia Frazer *
says : * The true parallel to these customs is the sacred pros-
titution which is carried on to this day by dedicated women
in India and Africa." This is a sweeping statement to make,
especially when we bear in mind how scanty is our knowledge
of the early Semitic pantheon, the differences of opinion held
by some of our greatest Babylonian scholars, and the lack of
reliable historic data of the early Vedic period in India.

We must also remember that the religion, ethics and
philosophy of India have been ever changing, and nothing is
more inapplicable than to speak of the " changeless East in
this respect.

Our knowledge of the early Dravidian religion of India
before it was " taken over " by the Aryan invaders is so
slight that it is impossible to make any definite statement
with regard to the origin of any particular custom of ritual or
religious observance.

In order, however, to enable readers to make their own
deductions and to follow up any branch of the subject, I shall
give a few notes on sacred prostitution in countries other
than India.

Religious prostitution in Western Asia is first mentioned
in some of the earliest records of Babylonia, and has also
been traced in Syria, Phoenicia, Arabia, Egypt, Greece and
Rome. Similar cults also occur in the Far East, Central
America, West Africa and other localities to be mentioned
later.

The subject is a very extensive one, upon which volumes
could be written. The following remarks, therefore, merely

1 Golden Bough, Adonis, Attis and Osiris, vol. i, p. 61,

APPENDIX IV -SACRED PROSTITUTION 269

deal with it in a very general manner. Care, however, has
been taken to provide ample references, so that the student
can pursue the subject to any length.

As Mesopotamia was the original home of sacred prostitu-
tion, I shall deal with the Babylonian evidence more fully
than with that from other localities outside India, about
which the classical writers of Rome and Greece have already
made us sufficiently familiar.

Babylonia

In discussing the " sacred servants," or hierodouloi, in
ancient Babylonia we can conveniently divide the subject
under the two following headings : —

1. The Code of Hammurabi.

2. The Epic of Gilgamesh.

1. About 2090 B.C., during the first dynasty of Babylon
(which corresponds to the twelfth Egyptian dynasty), Ham-
murabi set up in the temple of Marduk, the city god, at
Babylon, a code of laws embodying the decisions of a long
series of judges who were already acquainted with a system
of laws probably of Sumerian origin. Babylonian law ran in
the name of God, and the temple was naturally a very large
factor in the life of the people. It formed an intimate con-
nection between their god and themselves, and their ritual
tended to emphasise this fact.

Accordingly their god would dine with them at sacrificial
feasts, he would intermarry with them, and would be appealed
to as an adviser and helper in times of danger or difficulty.
The temple was, moreover, the house of the god and thus was
the outward sign of human relations with divine powers. It
was also the centre of the country's wealth, the equivalent
of the modern bank. Its wealth was derived partly from the

270 THE OCEAN OF STORY

land it owned, which was either leased out or used for cattle-
breeding, and partly from dues of various kinds.

The Code of Hammurabi x affected the whole realm, and
the laws therein applied to every temple, no matter what
god or goddess happened to be locally enshrined. Although
Marduk was worshipped at Babylon, at Larsa or Sippar it
was Shamash, at Erech it was Innini or Ishtar the mother-
goddess, in Ur it was Nannar the moon-god, and so on. Each
temple had a staff, varying with its size, which in most cases
included both male and female hierodouloi in its service.

The priestesses and temple women formed several distinct
classes which need some detailed description.

The priestesses were of two kinds, the entu (Nin-An) and
the natitu (Sal-Me). Both classes were held in respect, and
the entu (brides of the god) were looked upon as the highest
class in the land. It is not clear if they married mortal
husbands or not, anyway no mention of a father is made. The
natitu were much more numerous and were allowed to marry,
but were not expected to bear children, a maid being supplied
for this purpose. Both the entu and the natitu were wealthy
and owned property.

They could either live in the gagum (cloister) adjoining the
temple or in their own houses. If they chose the latter they
were forbidden, on pain of being burned alive, to own or enter a
wine-shop, so great was the prestige the class had to maintain.

A study of the contract-literature of the period seems to
make it clear that just as an ordinary well-to-do citizen could
have a chief wife and many inferior ones as well as concu-
bines, so also the god would have his chief wife (entu), his
many inferior ones (natitu) and his concubines (zikru).

This latter class of consecrated women known as zikru
or zermashitu came immediately after the two varieties of
priestesses already mentioned. They, too, were well-to-do
and held in respect. The zikru or " vowed " woman is not
mentioned in religious literature, nor is zermashitu (seed-
purifying). Both of these temple harlots could marry and
bear children. The zikru appears to be slightly superior to the
zermashitu owing to the fact that in the laws relating to the

1 For further details of the Code see the articles on Babylonian law by
C. H. W. Johns in Ency. Brit., vol. iii, p. 115 et seq., and Ency. Rel. Eth.,
vol. vii, p. 817 et seq. Special reference should be made to J. Kohler and
A. Ungnad, Hammurabi s Gesetz, Leipzig, 1909* and finally the Bibliography of
p. 651 of the Cambridge Ancient History, vol. i, 1923.

APPENDIX IV -SACRED PROSTITUTION 271

inheritance of property it is stated that if the father of a zikru
died and nothing was left her in his will she was to inherit
equally with her brothers, but if she was a zermashitu or a
kadishtu (to be discussed shortly) she received only one- third
of a brother's share.

The kadishtu, although classed with the zermashitu as
regards the inheriting of property, clearly occupied a sub-
ordinate position. Her name means " sacred woman " and
is the same as the Biblical kedeshah (Deut. xxiii, 18). There
is no record of her marriage, and her speciality, outside her
temple duties, was suckling the children of Babylonian ladies,
for which service she received payment, together with a clay
tablet recording the contract. Several examples of such
tablets can be seen in the British Museum.1

Apart from the various temple women already mentioned
there were others who were more especially connected with
the worship of Ishtar. In the time of Hammurabi the centre
of this cult was at Erech, although she had a shrine in the
temple of Marduk in Babylon, where, under the name of
Sarpanit, she appears in later texts as the wife of Marduk.
It is undoubtedly Sarpanit to whom Herodotus refers in his
well-known account of the enforced temporary prostitution
of every Babylonian woman (i, 199).

In order to understand the cult of the great mother-
goddess throughout Western Asia it is necessary to say a
few words on the origin of Ishtar. Recent evidence 2 seems
to show that Ishtar was not of Semitic Babylonian or even
of Sumerian creation, but was a primitive Semitic divinity
personifying the force of nature which showed itself in the
giving and taking of life. The various functions of Sumerian
local goddesses became by absorption merely fresh attributes
of Ishtar, the original name sometimes remaining.

1 See D. G. Lyon, "The Consecrated Women of the Hammurabi Code,"
in Studies in the History of Religions, presented to C. H. Toy, New York, 1912,
pp. 341-360. Both Lyon and Johns (Amer. Journ. Sem. Lang., vol. xix, 1902,
pp. 96-107) tried to show that the temple women were chaste. This view
has, however, been proved untenable by G. A. Barton (art. " Hierodouloi,"
Hastings' Ency. Rel. Etk, vol. vi, p. 672 et seq.) and D. D. Luckenbill (" The
Temple Women of the Code of Hammurabi," in Amer. Journ. Sem. Lang.,
vol. xxxiv, 1917, pp. 1-12).

1 am indebted to Mr R. Campbell Thomson for drawing my attention to
the above papers, and to his own excellent chapter on " The Golden Age of
Hammurabi" in the Cambridge Ancient History, vol. i, 1923, pp. 494-551,
which has been of the greatest help in this appendix.

2 See note on page 270.

272 THE OCEAN OF STORY

Thus we find different cities sacred to different goddesses
which are all certain aspects of Ishtar, the great mother-
goddess. It follows, therefore, that the characteristics of
Ishtar were numerous, for besides being connected with
creation of animal and vegetable life and the goddess of
sexual love, marriage and maternity, she was also the
storm and war goddess and the destroyer of life. It is
interesting to compare similar attributes in the male-female
(Ardha-narisvara) form of Siva, who was both a creator and
a destroyer.

In Erech Ishtar was known as Innini, Innanna or Nana,
and as many hymns originally addressed to Innini are appro-
priated by Ishtar, she bears, among others, the titles of
" Queen of Eanna," " Queen of the land of Erech." 1 Her
cult extended to all cities of importance in Babylonia and
Assyria, and it is in her capacity as goddess of sexual love
that she concerns us here.

Her character is clearly represented in numerous hymns,
where she is described as "the languid-eyed," "goddess of
desire," " goddess of sighing," and refers to herself as " a loving
courtesan " and " temple-harlot." In one hymn she says :
" I turn the male to the female, I turn the female to the male,
I am she who adorneth the male for the female, I am she who
adorneth the female for the male." 2 In art she is depicted
as naked with her sexual features emphasised, or as lifting
her robe to disclose her charms.3 Several statues represent
her as offering her breasts ; some have been found outside
Babylonia — e.g. in Northern Syria and Carchemish.4

The names given to the licentious ministrants at the Ishtar
temple at Erech were kizreti (harlot), shamkhdti (joy-maiden),
and kharimdti (devoted one). If they differed from the
zermashitu and kadishtu it is impossible to say exactly what
the difference was. They are thus described in the Legend
of Girra :

" Of Erech, home of Anu and of Ishtar,
The town of harlots, strumpets and hetaerae,
Whose (hire) men pay Ishtar, and they yield their hand."

1 Proc. Soc. Bibl. Arch., vol. xxxi, p. 60.

2 Op. cit.} vol. xxxi, pp. 22, 34.

3 W. H. Ward, The Seal Cylinders of Western Asia, Washington, 1910,
pp. 161 tt seq., 296, 380, 387.

4 D. G. Hogarth, Liverpool Ann. Arch., ii, 1909, p. 170, fig. 1.

APPENDIX IV -SACRED PROSTITUTION 273

We will now pass on to the Epic of Gilgamesh, where
further data can be obtained.

2. The Epic of Gilgamesh is one of the most important
literary products of Babylonia, and sheds considerable light
on the cult of Ishtar. It consists of a number of myths of
different ages — some dating back to 2000 b.c. or even earlier
— which have all been gathered round the name of Gilgamesh,
an early Sumerian ruler of about 4500 b.c.

The Epic is known to us chiefly from a collection of twelve
sets of fragments found in the library of Assur-bani-pal, King
of Assyria (668-626 B.C.). In the first tablet the goddess
Aruru creates a kind of " wild man of the woods," by name
Engidu,1 to act as a rival to Gilgamesh, whose power and
tyranny had begun to be a burden to the people. In order
to get Engidu away from his desert home and his beasts, a
shamkhdt from Ishtar 's temple is taken to him. " This woman,
when they approached Engidu, opened wide her garments,
exposing her charms, yielded herself to his embrace, and for
six days and seven nights gratified his desire, until he was
won from his wild life." 2 In the second tablet the harlot
takes him back to Erech, where she clothes and generally
looks after him.

He finally meets Gilgamesh, and the next three tablets
relate their friendship, quarrels and adventures. The sixth
tablet is especially interesting, for here we get a reference to
the Ishtar- Tammuz myth which is so inseparable from the
great mother-goddess.

After overcoming an enemy named Khumbaba the two
friends returned to Erech in triumph. Ishtar asks Gilgamesh
to be her husband and promises him all manner of riches and
power. He refuses, reminding her of the numerous lovers she
has had in the past and what ill luck befell them. In particular
he refers to Tammuz, the lover of her youth, whose death she
bewails every year. This is, of course, the youthful solar God
of the Springtime, who was wooed by the Goddess of Fertility,
Ishtar. Each year that Tammuz died Ishtar went to Hades
(Sheol) in search of him. The myth has been detailed by many
scholars and does not in itself concern us here.3

1 Engidu is now considered a more correct reading than Eabani.

2 Schrader, Keilinschriftliche Bibliothek, 1878, vol. vi, p. 127.

3 See Frazer's Golden Bough, Attis, Adonis and Osiris, and the numerous
articles in Hastings' Ency. Rel. Eth., under such headings as " Babylonians and
Assyrians," " Heroes and Hero Gods," "Tammuz," "Ishtar," etc.

274 THE OCEAN OF STORY

The effects of Ishtar's descent to Sheol in search of
her youthful lover have, however, direct bearing upon our
inquiry.

As soon as Ishtar had gone on her annual journey to the
underworld, copulation in men and animals ceased. Conse-
quently some remedy had to be sought in order to circumvent
such a disastrous state of affairs. Thus arose the necessity for
women to play her part as goddess of sexual love and fertility ;
and to fill this office the " sacred prostitute " was created.

This applies only to the Ishtar cult and not to those cases
where priestesses were found in temples dedicated to other
deities.

We have seen that in the case of Marduk the god was
credited with all human attributes and passions.

To return to Gilgamesh, we find Ishtar very wroth at
having her offers of love refused. She sent a bull to kill him,
but he destroyed it. Thereupon Ishtar gathered together all
her temple women and harlots, and made great outcry and
lamentation.1

The remaining tablets, containing, among other incidents,
the story of the Deluge, do not concern us.

We have seen that at this early period sacred prostitution
was fully established and entered into the literature and
mythology of the country. Under the male deity the temple
harlot plays the part of concubine, while under the female
deity she was a kind of " understudy," always ready to sym-
bolise by her action the purpose of the great mother-goddess.

Without going farther into the cult of Ishtar it will serve
our purpose better to move slowly westwards, noting the
spread of the worship of a goddess of love and fertility which
clearly resembled that of Ishtar. We must not necessarily
conclude that whenever we find a mother-goddess it is merely
Ishtar transplanted to new soil and given a new name. It
seems to be more probable, anyhow in several cases, that
local female deities acquired fresh attributes from Ishtar
which occasionally became the most prominent features of
the cult.

1 Schrader, Keilins. Biblio., vol. vi, p. 86 et seq.

APPENDIX IV -SACRED PROSTITUTION 275

Syria, Phoenicia, Canaan, etc.

In Syria the great mother-goddess was known by the
name of Attar or Athar, while at the sacred city of Hierapolis
(the modern Membij) in the Lebanon she was called Atar-
gatis, a word compounded out of 'Atar and 'Ate, two well-
known Syrian deities. The full etymology of these names has
been discussed by L. B. Paton,1 who gives a large number of
useful references.

Our information on the worship at Hierapolis is mainly
derived from Lucian's De Dea Syria, which is considered
one of his earliest works, probably written about a.d. 150.
Recent researches in Asia Minor and Northern Syria, largely
numismatic, show that at the height of the Hittite domina-
tion in the fourteenth century B.C. the chief religious cult
was very similar to that described by Lucian. There were,
however, certain differences. The Hittites worshipped a
mated pair, a bull god and a lion goddess, while in later
days it was the mother- goddess who became prominent,
representing fertility, and (in Phoenicia) the goddess who
presided over human birth. Religion in the East adapted
itself to changing conditions and the immediate needs of
the community.

Thus in Syria the climate and temperament of the people
tended to develop the sensuous aspect of the goddess. As the
cult became more popular, the rites and festivals became more
orgiastic in character. The phallic nature of some of the rites
at Hierapolis is described by Lucian (28), where he speaks of
two huge phalli, thirty fathoms high, which stood at the door
of the temple. Twice every year a man (probably one of the
castrated Galli) climbed to the summit from the inside, where
he was supposed to hold converse with the gods to ensure the
prosperity and fertility of the land.

Speaking of the temple at Byblos, Lucian states that after
the termination of the mourning for the loss of Adonis (cf. the
Tammuz myth) the men shave their heads and the women
who refuse to submit to a similar treatment have to prosti-
tute themselves for a whole day in the temple. The proceeds
of their hire paid for a sacrifice to the mother-goddess. The
fact that the women were only allowed to be hired by strangers
forms a curious relic of the system of exogamy.

1 Hastings' Ency. Bel. Eth., vol. ii, p. 164 et seq., art. " Atargatis."

276 THE OCEAN OF STORY

Evidence seems to make it practically certain that there
was a permanent, besides a temporary, system of religious
prostitution at the temples, and Eusebius tells us that
matrons as well as maids served the goddess in this manner.
Lucian shows that the system of enforced temporary prosti-
tution had been modified, and that a modest woman might
substitute a portion of her hair instead of her person. This
fact is interesting as showing the belief in the hair possessing
a large and important percentage of the owner's personality.
Readers will remember the care with which the savage
hides or destroys his hair, nail-clippings, etc., lest an enemy
get possession of them and work him harm through their
means.

By this passage in Lucian we see that at Byblos (Gebal)
the sacrifice of chastity was looked upon as the most personal,
and therefore most important, offering a woman could make.
If she did not give this, then the next best thing — her hair —
would be accepted. No such substitution, however, appears
to have been allowed in former days — i.e. before Lucian's
time.

The name given to the great mother-goddess in Phoenicia,
Canaan, Paphos, Cyprus, etc., was Ashtart, Ashtoreth or
Astarte. Her attributes closely resemble those of Ishtar, for
we find her represented as a goddess of sexual love, maternity,
fertility and war. Both the Greeks and Phoenicians identified
her with Aphrodite, thus showing evidence of her sexual
character. As is only natural, the Phoenicians carried this
worship into their colonies, and so we read in Herodotus
(i, 199), Clement of Alexandria (Protrept, ii), Justin (xviii,
5, 4) and Athenaeus (xii, 2) of sacred prostitution closely re-
sembling that in Syria. Special mention is made of male
prostitutes at the temple of Kition in Cyprus. They are the
same as the kddhesh of Deut. xxiii, 18, 19.

Phoenician inscriptions give evidence of a temple of Ash-
tart at Eryx in Sicily, while along the coast of North Africa
the Semitic mother-goddess became very popular under the
names of Ashtart and Tanith.

St Augustine (De Civ. Dei, ii, 4) gives some account of
the worship which, when stripped of its oratorical vagueness,
points to a system of temporary hierodoiiloi, very similar to
that described by Lucian.

In Arabia the mother-goddess was Al-Lat or Al-'Uzza,
whose worship was accompanied by the temporary practice

APPENDIX IV -SACRED PROSTITUTION 277

of sacred prostitution. It would be superfluous to magnify
examples.

We have seen that the practice spread all over Western
Asia and into Europe and Africa. Egypt we have not
discussed, but the numerous references given by G. A. Barton
in his article, " Hierodouloi," in Hastings' Ency. Rel. Eth.9
vol. vi, pp. 675-676, show that the system can be clearly
traced, especially at Thebes.

To sum up our evidence from Western Asia, there ap-
pear to be several reasons to which the institution of sacred
prostitution owes its origin :

1. The male deity needed concubines like any mortal,
thus women imitated at the temples their divine duties.

2. The female deity, being a goddess of fertility, had
under her special care the fruitfulness of vegetation as well
as of the animal world. Thus she endeavours to hasten on
the return of spring. It is only natural that at her temples
women should assist in this great work of procreation, chiefly
by imitating the functions necessary to procreate. When the
goddess was absent in search of spring, the whole duties of
the cult would fall on her mortal votaries.

3. Sacrifices of as important and personal nature as pos-
sible would be acceptable to such a goddess, and the hopes
of prosperity in the land would be increased.

When human passions enter so largely into a ritual, and
when the worshippers and ministrants of the goddess are of
an excitable and highly temperamental nature, and finally
when one takes into account such factors as climate and
environment, it is not surprising that at times the religious
side of the ritual would play but a minor part. This happened
in India and also in Western Asia, and evidence shows the
same thing to have occurred both in ancient Central America
and Western Africa.

West Africa

Before comparing the above with our Indian data, refer-
ence might suitably be made to the sacred men and women
in West Africa.

Among the Ewe- speaking peoples of the Slave Coast and
the Tshi-speaking peoples of the Gold Coast is to be found

278 THE OCEAN OF STORY

a system of sacred prostitution very similar to that which
we have already considered. The subject was mentioned by
Burton l and has since been fully discussed by Ellis,2 and as
Frazer has quoted so largely from him,3 it will not be necessary
to give any detailed description here.

Two quotations will be sufficient :

" Young people of either sex, dedicated or affiliated to a
god, are termed kosio, from kono, ' unfruitful,' because a child
dedicated to a god passes into his service and is practically
lost to his parents, and si, • to run away.' As the females
become the 6 wives ' of the god to whom they are dedicated,
the termination si in vodu-si has been translated ' wife ' by
some Europeans ; but it is never used in the general accepta-
tion of that term, being entirely restricted to persons conse-
crated to the gods. The chief business of the female kosi is
prostitution, and in every town there is at least one institu-
tion in which the best-looking girls, between ten and twelve
years of age, are received. Here they remain for three years,
learning the chants and dances peculiar to the worship of the
gods, and prostituting themselves to the priests and inmates
of the male seminaries ; and at the termination of their
novitiate they become public prostitutes. This condition,
however, is not regarded as one for reproach ; they are
considered to be married to the god, and their excesses
are supposed to be caused and directed by him. Properly
speaking, their libertinage should be confined to the male
worshippers at the temple of the god, but practically it is
indiscriminate. Children who are born from such unions
belong to the god."

Just as in India, these women are not allowed to
marry a mortal husband. On page 148 of the same work
Ellis says :

" The female kosio of Daiih-gbi, or Danh-sio, that is, the
wives, priestesses, and temple prostitutes of Danh-gbi, the
python-god, have their own organisation. Generally they
live together in a group of houses or huts inclosed by a
fence, and in these inclosures the novices undergo their three
years of initiation. Most new members are obtained by the

1 A Mission to Gelele, vol. ii, p. 155.

2 A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast of West Africa,
London, 1890, p. 140 et seq. ; and The Tshi-speaking Peoples of the Gold Coast
of West Africa, London, 1887, pp. 120-138.

3 Golden Bough, Attis, Adonis and Osiris, vol. i, pp. 65-70.

APPENDIX IV— SACRED PROSTITUTION 279

affiliation of young girls ; but any woman whatever, married
or single, slave or free, by publicly simulating possession, and
uttering the conventional cries recognised as indicative of
possession by the god, can at once join the body, and be
admitted to the habitations of the order. The person of a
woman who was joined in this manner is inviolable, and dur-
ing the period of her novitiate she is forbidden, if single, to
enter the house of her parents, and, if married, that of her
husband. This inviolability, while it gives women oppor-
tunities of gratifying an illicit passion, at the same time serves
occasionally to save the persecuted slave, or neglected wife,
from the ill treatment of the lord and master ; for she has
only to go through the conventional form of possession and
an asylum is assured."

The reader will, I think, notice a closer relationship to the
customs of West Africa in India than in Western Asia, but
we must remember that we have much more evidence on
such customs in India and Africa than in Babylonia, Syria
and Phoenicia. In Western Asia we have no account of the
initiation and duties taught to the new votary, so we cannot
make sufficiently close comparisons.

There are undoubtedly instances of the past existence of
somewhat similar institutions to those we have been consider-
ing in other parts of the world — such as Peru, Mexico, Borneo,
Japan, etc. The evidence has been collected, and references
given, by John Main in " his " Religious Chastity, New York,
1913, pp. 136-181.

Now that we have considered our subject in countries
other than India we feel in a better position to theorise as to
the origin of the institution of the deva-ddsi.

The basis on which all such systems rest seems to be the
natural desire to ensure fertility in both the animal and
vegetable kingdoms. Environment, changing sentiment,
temperament and religious feeling account for the particular
channel into which such a system, touching the human
passions so closely, has run.

Different conditions may produce quite different schools
of thought in exactly the same place. Old customs may be
followed by modern people with little idea of why they
follow them.

In India the system of caste, the status of women, suttee,
srdddha and numerous other customs already mentioned

280

THE OCEAN OF STORY

in the Ocean of Story have all left their mark on such an
institution as that of the deva-ddsi.

More than this it is impossible to say. Much research still
remains to be done on this highly important anthropological
problem.

INDEX I

SANSKRIT WORDS AND PROPER NAMES

The n stands for " note " and the index number refers to the number of the note. If there
is no index number to the n it means that either there is only one note on the page
or else it refers to a note carried over from a previous page.

Lbhimanyu, 95
*Abdu-r Razzaq, in Elliot's

History of India, 248ft1 ; de-
scription of dancing-girls

by, 248-249 _
Abu-1-Fazl, A'in - i - Akbarl,

Blochmann and Jarrett,

Bihlio. Indica, 237ft1
Achilles, story of, 129
Adam of Cobsam, "The

Wright's Chaste Wife,"

English Text Society,

Furnival, 44
Ad-Damiri's Hay at al-

Hayawan (zoological lexi-
con), trans, by A. Jayakar,

103
Aditi, 199
Aditya, 199

Adityavarman, King, 51, 52
Adonis, mourning for the loss

of, 275
Mpyornis maximus, discovery

of the fossil, 104, 105
.Esop, Fables, 20ft, 101ft1,

169
Africa, sacred prostitution in,

276, 277-279
Africa, use of kohl in, 217
Agni, God of Fire and Light,

200
Agnidatta, wife of Govinda-

datta, 78
Agnisikha (or Somadatta), 11
Agra, 231
'Agwah (compressed dates,

butter and honey), 14ft
Ahatya (having killed), 126ft1
Ahmad Shah, sack of Mathura

by, 231
Ahura, Persian "lord" or

"god," 198, 199
Ahuri, wife of Nenofer-

kephtah, 37ft2
Ahuro Mazdao, the Persian,

199
Aindra Grammar, 32, 32ft1

281

A'in-i-Akbari, Abu-i-Fazl,

Blockmann and Jarrett,

237ft1
Airavana, 126
Aiyar, K. V. S., 155ft1
Aiyer, N. S., 261
Ajanta cave paintings, 211
Ajib (story of Gharib), 14ft
Akarshika (city named), 22
Akbar (1556-1605), 237 ; rules

for dancing - girls in the

time of, 265
Al-Islam, 124ft
Aladdin's lamp (resembling

magic watch of Bohemian

tale), 101ft1
Alakesa Katha, the Tamil

(snake story), 101ft1
Alambusha, Apsaras named,

96
Alankaraprabha, Queen, 227
Alankaravati (Book IX), 2
Alberich (King), dwarf of old

German legends, 27
Alexander and the gigantic

bird, 103
Alfonso I, King of Aragon,

169
Algiers and Cairo, courtesan

streets in, 250
Allah, 1ft1, 28, 192
Allah shows himself to Moses

on Sinai, 217
Allahabad, 7w*, 42, 240
Al-lat, mother -goddess in

Arabia, 276
Al-'Uzza, mother-goddess in

Arabia, 276
Amadis de Gaula, 165
Amaravati, the city of the

gods, 125, 125ft1
Amarsha, 106/*1
Ambalapuzha, 261
Amisham, 106ft1
Amrita (nectar), 3w2, 55ft1
Amru, Persian name for

Garuda bird, 103

A-nan or dancing - girls in
_ Cambodia, 241
Ananda (joy or happiness),

241, 241^2
Anan ga - llanga, K a 1 y a n a

Malla, 236, 236ft3
Ananta (endless, or infinite),

name of the thousand-
headed serpent Sesha,

109ft2
Ananta, serpent, 109, 109ft2
"Anaryan" (F. F. Arbuth-

not), 236ft1
Anas Casarca, Brahmany duck

or Chakravaka, 115ft1
Anatha (Sanskrit pun), 12ft4
Andaman Islands, 154ft1
Andhaka (King of the

A suras), 3
Andhra Dynasty, coins of the,

64ft2
Andhra Dynasty, Sri Pullman

of the, 60ft1
Angaraka, the Asura, 125,

126, 127
AngaravatI, daughter of the

Asura Angaraka, 125, 126,

127
Angiya (the assumption of the

bodice), rite of, 240
Anjana or collyrium, 211, 212 ;

boxes for, 212 ; purification

of, 212 ; recipes for making,

211-212
'Anka, Garuda bird (Islam),

103
Anna, the princess, 82/i1
'Anqa (long-necked), Arabian

name for Garuda bird, 103
'Anqa (Garuda bird), 105
An-si-tsio or Parthian bird,

104
Anu, 272
Anubis, 145ft1
Anya-deha-pravcsako yogah, or

wandering soul, 37w2, 38ft
Apamaraga ceremony, 262

282

THE OCEAN OF STORY

Aphrodite, Ashtart identified

with, 276
Apollonius, Historia Mira-

bilium, 39ft2
Apsaras named Alambusha,

96 ; named Tilottama, 96
Apsarases, servants of the

gods, 197, 200-202
Arabia, sacred prostitution

in, 268; Hanifa tribe of,

14:71

Arabic Hdtif (bodiless voice),
16ft1

Arabic kasab (prostitution),
243

Arabic mother-goddess, 276

Aramacobha and the grate-
ful snake, Tawney, Kathd-
koca, 101m1

Arbman, E., Rudra, 206

Arbuthnot, F. F., and R. F.
Burton, Kama Shastra
Society, 234ft2

Arbuthnot, F. F., Early Ideas:
A Group of Hindoo Stories,
236, 236ft1

Ardha-narisvara (Siva) half-
male and half- female,
146w2, 272

Ardhdvistayd gird, 185ft2

Ariosto, 165

Arjuna, combat with Siva of,
95, 95*1

Ars amoiis indica, 236, 259

Arsha form of marriage, 87

Arthasdstra, Kautilya's, a
work on Hindu polity, 233,
233ft1, 265

Arthur's sword, Excalibar,
109ft1

Aruru, the goddess, 273

Aryans, 198, 206

Asana wood, 212

Asbjornsen, Norwegian
stories, 25, 132

Asclepias acida {soma), 12ft1

Ashadhaka, an elephant-
driver, 150, 151

Ashir, national god of As-
syria, 198

Ashtakshara hymn, 264

Ashtapada mountain, holy
place on the, 226

Ashtart (Ishtar), 276

Ashtoreth (Ishtar), 276

Ashur, national god of As-
syria, 198

Asia Minor, 198

Asmantaka wood (used in
anjana), 212

Asoka trees, 222

Assur, national god of As-
syria, 198

Assur-bani-pal, King of As-
syria, 273

Assyria, Assur, Ashir or
Ashur god in, 198; Assur-
bani-pal, King of, 273

Assyrians, 215

Astarte (Ishtar), 276

Asti (thus it is), 4/a1

Astralagus plant, 214

Asu (spirit or life-breath), 198

Asura Angaraka, 125-127

Asura, daughter of the, 125-
127

Asura, derivation of the
word, 197-199

Asura maid, the, 108-110

Asura marriage (by capture),
87, 200

Asura Maya, sons of the, 22

Asura, Mesopotamia the pos-
sible home of the term, 198

Asuras and gods, war between
the, 95

Asuras (usually enemies of
the gods), 3, 3ft2, 95, 197-
_200

Asvaldyana Sratda Sutra, the,
205

Asvdsya, 40ft2

Aswin (October), 245, 245ft1

Atargatis (Ishtar), 274

Atavl (forest), 141ft1

Atef, the Scribe, 216

Athar or Attar (Ishtar), 275

Atharva-V eda, the, 56«, 199,
204

Athenseus, 15ft, 190, 276

Ativinita, In1

Attar or Athar (Ishtar), 275

Atumpdtram (a ddsi in active
service), 262

Aurangzeb,the Mohammedan
Puritan, 231, 238, 250, 265

Auvergne, "female" cakes
made at Clermont in, 15w

Avadana Bodhisattva, 20ft2

Avaddnas, trans, by Stanislas
Julien, 26

Avanti, 107, 119

A vesta, Zoroaster, 199

Avichi, hell called, 161

Avinita, 7ft1

Avispastayd (with his inarticu-
late voice), 185ft2

Ayodhya, 37, 96, 97

Ayyangar, S. K., Sources of
Vijayanagar History, 250ft1

"Aziz and Azlzah," story of
(Nights), 80ft1

Babu Umesa Chandra Gupt

163ft
Babylon, 24ft1, 269, 270, 271
Babylonia, 269-274
"Babylonian Law," C. H. W

Johns, Ency. Brit., 269ft1
Babylonians, 215
Badarika, hermitage of, 58

79
Bahdr-i-Ddnish, 25, 43, 162ft1
Bahusalin, friend of Sridatta

107, 111-114, 119
Bahusuvarnaka, 78
Bairagi community, 243
Bait Ullah, 192
Bakakachchha, province

66, 72
Bakula trees, 222
Bala (child), 185
Balakhilyas, divine person

ages the size of a thumb

144, 144ft2
Balapandita, 46ft2
Balavinashtaka (young de

formed),' 185
Bali, King of the Daityas

108, 108ft2

Bali (daily offering to ani-
mals), 21, 21ft1
Balibhuj (crow), 21ft1
Ball, V., trans, of Travels oj

Tavernier, 241ft3
Bandello, Novelle, 44, 162ft1

166
Bandhula, 225, 226
Bandhumati, wife of the King

of Vatsa, 187-188
Barahat (Barhut), 42
Barbazan-Meon, Fabliaux ei

Contes des Pontes Franqou

des XIe-XVe siecles, 44
Barhut (Bharahut), 42
Barnes, T., "Trees and

Plants," Hastings' Ency.

Rel Eth., 144ft1
Bart, A., "An Ancient

Manual of Sorcery,"

Melusine, 12ft1
Barton, G. A., "Hiero-

douloi," Hastings' Ency.

Rel. Eth., 271ft1, 277
Bartsch, Sagen, Marchen und

gebr'duche aus Meklenburg,

129
Bar yuchre (fabulous bird of

the Rabbinical legends),

104
Basant Panchmi, festival of,

244
Basile, Pentamerone, 20w, 2

44, 46ft2, 77ft1, 97n2, 168

INDEX I -SANSKRIT WORDS, ETC.

283

asivis (dancing-girls), 255-

267, 267
Bathana or Paithana of

Ptolemy (Pratishthana),

60ft1
Bath kol (bodiless voice), 16W1
Bayadere (Portuguese bailar,

to dance), 253, 253ft1
Beal, S., in Indian Antiquary,

190
Beauchanip, H. K., editor of

Dubois' Hindu Manners,

Customs and Ceremonies,

250, 250ft3
Beda, caste of, 258, 258ft1
Bediyas and nats, gipsy

tribes, 240
Beet, Crawley, and Canney,

" Oath," Hastings' Ency.

Bel Eth., 57ft1
Bellary district of Madras,

213, 255
Benares, 20, 240
Benfey, translator of the

Panchatantra, S7n2, 39ft2,

46ft2, 51ft1, 54*1, 84ft2, 145ft1,

157ft2, 188ft2, 189ft
Bengal, 75ft1, 243
Benu, the symbol of the

rising sun, 103, 104
Berbera (Pi-p'a-lo), "camel-
crane " of, 104
Bernier (1660), 250
Bes, the god, 216
Bhadda - Sala - Jataka (Cam-
bridge edition), 225
Bhadrakali, a minor deity,

262
BhadravatI, elephant called,

150-152
Bhadrinath (Badarl), 59ft1
Bhagavata Purana, 5ft1
Bhandarkar, "The Aryans in

the Land of the Assurs,"

Journ. Bom. Br. Roy. Asiatic

Soc., 198
Bharadvaja, hermit, 75
Bhavananda, 11
Bhavani (Parvatl), mother of

the three worlds, 2
Bhavanika, 113, 114
Bhavins (dancing-girls), 245,

246
Bheda (sowing dissension),

123ft2
Bheels, King of the, 152
Bhillas, 152ft1
Bhima the impetuous, 107
Bhishagratna, translation of

the Susruta Samhita, 211-

212

Bhogavarman, 52, 53
Bhogavati, city called, 203
Bhojika, a Brahman named,

19
Bholanath Chandra, Travels,

238ft1
Bhuta, demons hostile to

mankind, 197, 206
Bhutivarman, Rakshasa

named, 76, 77, 78
Bianconi, Prof. G. G., of

Bologna, 104, 105
Bimba (an Indian fruit), 31,

31ft2
Bimbaki, King, 112, 113, 119
Bimbisara, King, 223
Bingen, St Hildegard of,

Subtleties, 110ft1
Birdwood, Sir George, 192
Birlinger, A us Schwaben, 103
Birmingham, 250
Blochmann and Jarrett , A 'in-i-

Akbarl, by Abu-1-Fazl, 237ft1
Bloomfield, Prof., 46ft2, 47ft,

118ft2, 121ft2, 221, 222, 224,

225, 228; Encyclopedia oj

Hindu Fiction, 221 ; " On the

Art of Entering Another's

Body," Proc. Amer. Philoso.

Soc, 38ft ; "On the Art of

Stealing," 118ft2
Boat fish, 131
Boccaccio, Decameron, 44,

145ft1, 147ft2, 148^,165,171;

pelo arriciato (horripilation),

120ft1
Bodhisattva Avadana, 20n2,

66ft1
Bogams, Telugu dancing-girls,

244, 245
Bohn's edition of the Gesta

Romanorum, 169
Bohtlingk and Roth, 70ft1
Bokhara, 49ft1
Bombay, 37ft2, 245
Bompas, Folk-Lore of the

Santal Parganas, 46ft2, 131
Borneo, sacred prostitution

in, 279
Bos grunniens (Tibet cow), 252
Bottu (part of the tali or

marriage token), 263
Brahma, 4, 4ft2, 10ft2, 77, 96,

96ft1, 144ft2, 199, 201
Brahma form of marriage,

87
Brahmadatta, King, 20, 21
Brahman caste, marriage

forms for, 87
Brahmanas, the, 10ft3
Brahmavatl, Queen, 226-227

Brand, Popular Antiquities, 191
Brewer, Dictionary of Phrase

and Fable, 109ft1
Brihaspati, preceptor of the

gods, 57, 57ft2
Brihat-Katha, the, 1, 42, 89,

89ft1, 91, 92, 169, 236
Brihat-Katha-Manjari, Kshe-

mendra, 236
Brives, "male" cakes made

at, 15ft
Brockhaus, Dr, 1ft4, 5ft4, 7ft1,

9ft2, 13ft2, 18ft3, 37ft1, 51ft2,

58ft2, 58w3, 61ft3, 61ft4, 78711,

95ft1, 110ft2, 116ft3, 126ft1,

160ft2
Brugmann, Vergl. Gramm.,

198
"Bruno, Liar," Italian tale

of, 27
Bry, De (1599), 250
Buddha, 84w2, 156, 192, 241 ;

tales of the previous births

of the (Jatakas), 232
Buddhadatta, minister of

Chandamahasena, 123,

123ft1'
Buddhaghosa's Fables, 104
Biihler, Dr G., editor oiDasa-

Kumara-Charita, 63?*1, 100ft1,

234ft4
Biihler, Sacred Books of the

East, 87, 205
Burlingame, "Act of Truth

Motif," Journ. Roy. As. Soc,

166
Burma, 155ft1
Burnell, Aindra Grammar,

32W1 ; Sdmavidhana Brah-

mana, 12ft1
Burnell and Yule, Hobson

Jobsoji, 242ft1, 250ft2
Burnouf, trans, of Bhagavata

Purana, 5ft1
Burton and Arbuthnot, Kama

Shastra Society, 234ft2,

236ft1
Burton, J. H., Narratives from

Criminal Trials in Scotland,

191
Burton, Bibliography of Sir

Richard F., N. M. Penzer,

234ft2, 236ft3; Selected Papers

of, N. M. Penzer, 109ft1,

217
Burton, R. F., Book of the

Sword, 109ft1; // Pentam-

erone, 26, 46w2, 77ft1, 97ft2,

168; A Mission to Gelele, 278,

278m1 ; Nights, In1, 14ft, 25,

27, 28, 43, 47ft, 80ft1, 101ft1,

284

THE OCEAN OF STORY

Burton, R. F. — continued
103, 105, 120ft1, 124ft1, 131,
133ft1, 141ft2, 144ft1, 163ft,
167, 170, 183ft, 186ft1, 204,
217; A Pilgrimage to El-
Medinah and Meccah, 192 ;
Vikram and the Vampire, 87,
136m2

Busk, M. H., Folk-Lore of
Rome, 20ft, 26, 132

Byblos (Gebal), 275, 276

Caesar, Julius, 46w2, 109ft1
Cairo, courtesan streets in,

250
Calcutta, the "City of

Palaces," 125ft1
Calivahana, 47ft
Cambly, or country - made

blanket, 256
Cambodia, dancing-girls in,

241
Campaka trees, 222
Campbell, Tales of the Western

Highlands, 26, Sin2, 129,

132, 157ft2, 163ft1
Canaan, sacred prostitution

in, 275-277
Canney, Crawley, Beet and

"Oath," Hastings' Ency.

Rel. Eth., 57ft1
Cantimpre, Thomas of, 110ft1
Carchemish, statues of Ishtar

at, 272
Carey and Marshman trans, of

the Rdmdyana, In2
Carnoy, E. H., Conies Francais,

26
Cartuasul, or " withershins,"

192
Catechu wood, 212
Cathay, 155ft1
Cerberus, 77ft1

Chaitra (March-April), 112ft1
Chakra, 256, 258
Chakravaka, (Brahmany

duck), 115, 115ft1, 187
Chanakya, Brahman named,

55, 56, 57
Chanakya (Kautilya or Vish-

nugupta), 233, 233ft1
Chandamahasena, 122, 124-

125, 128, 129, 133-135,

150-151, 153, 182
Chandika (Durga) 116, 116ft1
Chandragupta, 17ft3, 37ft2, 40,

57, 233, 250
Chank (or shenk), 256, 258
Charles, King, 69ft2
Chataka, 72, 72ft1
Chaturdarika (Book V), 2

Chaturika, 64, 65

Chaucer, Squire's tale in,
145ft1

Chau Ju-Kwa, Chu-fan-ch'i,
104, 241, 241ft1, 252

Chauvin, Bibliographic des
Ouvrages Arabes, 27, 28,
lOln1, 105, 128ft1, 168, 171,
186ft1, 189ft

Chavaka-Jdtaka, 226

Chhdyd, 13ft1

Chhdyd (colour), 122ft3

Chilli's Folk-Tales of Hindu-
stan, 131

China, 155ft1, 242ft3; circum-
ambulation in, 192

Chinchinl, 18

Chirappukudi, dancing - girl,
262

Chitaldroog, district of My-
sore, 213

Chitrapurnami, festival of,
262

Chola country, 247; monarchs,
155ft1, 247, 266

Choolee, or short jacket, 253

Chrysis, 77ft1

Chuddapah district, Madras,
213

Chuddis, 51ft2

Chu-fan-ch'i, by Chau Ju-Kwa,
104, 241, 241ft1

Chupattees (griddle-cakes), 82ft

Clement of Alexandria, Pro-
trept, 15ft, 276

Clermont, "female" cakes
made in, 15ft

Clodd, Edward, in Folk-Lore
Journal, 130

Clouston, 167, 168; Book of
Sindibdd, 27, 43, 170, 171,
186ft1 ; A Group of Eastern
Romances and Stories, 43,
lOln1, 131, 160ft3; Popular
Tales and Fictions, 29, 42,
43, 44, 85ft, 101ft1, 130

Cobinam, 213

Coedes,"LeRoyaume de Crivi-
jaya," 155ft1

Coelho, Contos Populares Portu-
guezcs,26, 44, 145ft1

Coimbatore, 260

Colebrooke, 56ft1

Collyrium, 69, 211-218

Comparetti, Virgilio net medio
evo, 148ft ; Researches re-
specting the Book of Sindibdd,
170, 186ft1

Conjeeveram, 257

Constantine the Great (bath
of blood), 98ft

Conti, Nicolo, in R.H.Major's
India in the Fifteenth Century "\
248ft1

Conybeare, F. C, "Asceti-
cism," Ency. Brit., 79ft1

Cook, S. A., "Serpent- Wor-
ship," Ency. Brit., 203 ;
"Tree-Worship," Ency.
Brit., 144ft1

Coote, H. C, Some Italian
Folk-Lore {Folk-Lore Re-
cord), 26

Coptos, sea of, 37w2, 129

Cordier and Yule, The Book of
Ser Marco Polo, 63ft1, 104,
105, 141ft1, 213, 241ft2,
242ft3, 247ft3; Cathay and
the Way Thither, 63w2,
104

Cormorin, Cape (Kanya-
kumari), 155ft1

Cormi Cerastic (horn of the
horned serpent), llOn1

Coromandel coast, the, 247

Cow ell, E. B., 5ft4, 13«3,
15ft1

Cox, Mythology of the Aryan
Nations, 130, 148ft

Crane, T. F., Italian Popular
Tales, 26

Crawley, Beet and Canney,
"Oath," Hastings' Ency.
Rel. Eth., 57ft1

Crawley, A. E., "Doubles,"
Hastings' Ency. Rel. Eth.,
37ft2; "Drums and Cym-
bals," Hastings' Ency. Rel,
Eth., 118ft2

Crocea Mors (yellow death),
Caesar's sword, 109ft1

Croker, J. C, Fairy Legends
and Traditions of the South
of Ireland, 26

Crooke, Macculloch and
Welsford, "Serpent- Wor-
ship," Hastings' Ency. Rel.
Eth., 203, 204

Crooke, W., 38ft, 163ft, 213;
" Ancestor - Worship (In-
dian)," Hastings' Ency.
Rel. Eth., 56ft1; Folk-Lore
of Northern India, 37ft2,
67ft1, 98ft, 134ft1, 203, 205,
206, 228; "Prostitution
(Indian)," Hastings' Ency.
Rel. Eth., 233, 239ft2;
"Secret Messages and
Symbols used in India,"
Journ. Bihar and Orissa
Research Soc, 82w ; Tribes
and Castes of the North-

INDEX I -SANSKRIT WORDS, ETC.

285

>ke, W. — continued
Western Provinces, 239m1,

240m2

Proves of gold, 101m1
^ullaka-Setthi-Jfitaka, 62m1
Ainchurree (dancing - girl),

250m2
Cunningham, A., Archaeological
Reports, 7m4, 238m1; The
Stupa of Bharhut, 42
Curta'na, the "cutter," 109m1
Curze, Popular Traditions from

Waldeck, 26
Cyprus, 276

Dabbhapuppha-Jataka, 226

Dabistan, 192

Daevas, Persian enemies of

the gods, 199
Daityas, enemies of the gods,

108, 109, 126, 127, 128, 197,

199-200
Daiva marriage, 87
Daksha, son of Brahma, 4, 5,

5m1, 103, 199
D' Alviella " Circumambula-

tion," Hastings' Ency. Rel.

Eth., 193 ; The Migration oj

Symbols, 192
Damant, G. A., "The Touch-
stone, "Indian Antiquary, 42 ;

Bengali Folk-Lore, 131
Dames and Joyce, "Story

of King Sivi," Man, 85m
Damodaragupta, Kuttanl-

matam, 236, 236m2
Dana (giving), 123m2
Danava, enemies of the gods,

127, 197, 199-200
Danda (open force), 123m2
Dandin, great poet of India,

234, 235
Danh-gbi, the python -god,

278
Dafih-sio, the python -god,

278
Dante, Inferno, 40m3
Danu, daughter of Daksha,

199
Darbha grass, 55, 55m1, 56m,

257
Ddroghah (superintendent of

prostitutes), 237
Daroglias register, 241
Dasa caste, 246, 259, 260-

262
Dasa Kumar a Charita, Dandin,

25, 234, 234n*, 235
Dasent, Popular Tales from
the Norse, 26, 27, 44,
77m1

Dasyu (savage, barbarian,

robber), 152m1
Dasyus, demons hostile to

mankind, 197, 198, 206-207
Datura, 160, 160m1, 161
Davenant, 165
Day, Lai Behari, Folk-Tales

of Bengal, 28, 95m2, 131
Deasil, 193
Deazil (walking three times

round a person with the

sun), 191, 193
Deccan, the, 18, 61, 107
Dehantara-avesa (the wander-
ing soul), 37m2, 38m
Deir el Bahari, 216
Deisul (circumambulation),

190-193
Delhi, Sultanate of, 237, 248
Demeter and Kore, offerings

to, 15m
Denarius, the Greek, 63m1
Dervish Makhlis of Ispahan,

Thousand and One Days, 43
" Desheal," an ejaculation,

191
Deslongchamps, L., Essai sur

les Fables Indiennes, 25, 169
Deva-dasis, Appendix IV, 231-

279
Deva-dasis (handmaids of the

gods), 231, 232, 242, 246,

247, 250, 252, 255, 258-261,

262-268, 279, 280
Devadatta, 79, 83, 85, 86
Devagarbha, Yaksha named,

37m2
Devasarman, 106
Devas, Indian gods, 198, 199
Devasmita, 42, 153-156, 158-

164, 168, 169, 172-181
Deva-Svamin, 12
Devikriti, garden called, 66,

66m1
Devlis, male servants of the

god, 245, 246
Dhammapada (path of virtue),

104
Dhammapada Commentary, 226
Dhanadatta, 153, 154, 172, 173
Dharma, God of Justice, 4, 84
Dharma (religion and moral-
ity), 248
Dharmagupta, 154, 173
Dharna, sitting in, 135, 135m1
Dhawar, 255

Diana, sacred grove of, 222
Diatryma, description of, 105
Dinars, 63, 63m1
Dipavali, festival of, 262
Dlrghajangha, 10

Dirhems, 63ft1

Diti, daughter of Daksha, 199

Doab, 7m4

Dohada (longing of preg-
nancy), 97m1, 221-228;
(two-heartedness), 221

Dom or Domba, man of low

' caste, 157, 157m1, 174, 175

Dombar, caste of, 258, 258m1

Domingos Paes, A Forgotten
Empire, by R. Sewell, 248,
248m1, 249

D'Orbiney, Madame Eliza-
beth, 129

Dozon, Contes Albanais, 20m,
10W, 132

Douce, Mr, 77m1, 169

Doughty, Arabia Deserta, 217

D'Penha, " Folk-Lore of Sal-
sette," Ind. Ant, 131

Dramma, 63m1

Dubois, the Abbe J. A.,
Hindu Manners and Customs
and Ceremonies, 56m1, 250-
251, 252, 253

Duddhu ( = 1 annai, 8 pes), 256

Dunlop, History of Fiction,
Liebrecht's translation,
24m1, 66m1, 97m2, 103, 137m1,
145m1, 166

Dulaure, Des Divinites Gener-
atrices, 14m, 15m

Durga (Parvatl), 9, 9m1, 19m1,
21, 28, 58, 60, 66, 72, 94m1,
116m1, 119, 123, 125

Durga Singh, 75m1

Durgaprasad's edition of the
Katha Sarit Sagara, 58m2,
61m4, 62m2, 74m1, 83m1,
106m1, 122m4, 137m1, 185m2

Durva grass, 55m1

Duryodhana, 107

Dushyanta, King, 88

Dusserah, 262

Dvipikarni, King, 67, 68

Dyer, Thiselton, English Folk-
Lore, 191

Dymock, "The Use of Tur-
meric in Hindoo Cere-
monial," Journ. Anth. Soc.
Bombay, 255m1,3

Eabini, or Engidu, wild man

of the woods, 273m1
Edward the Confessor's sword,

109m1
Egypt, 268; use of kohl in,

215-217
Eleusinian mysteries, 15m
Eliot, Sir Charles, Hinduism

and Buddhism, 56m1

286

THE OCEAN OF STORY

Elliot, H., History of India,

Muntakhabu-l-lutab , 238?i3,

248ft1
Ellis, Early English Romances,

97ft2 ; Metrical Romance, 169
Ellis, A. B., The Tski-speaking

Peoples of the Gold Coast

of West Africa, 278w2 ;

The Ewe-speaking Peoples

of the Slave Coast of West

Africa, 278ft2
Elworthy, The Evil Eye, 216
Emodos (Greek form of

Himalaya), 2ft2
Emperor Shahjahan, 238
Engidu, a wild man of the

woods, 273
Enthoven, R. E., Tribes and

Castes of Bombay, 246ft1
Entu {Nin-An), chief wife of

the god, 270
Eorosh, fabulous bird of the

Zend, 104
Epics, the, 10ft3
Erech, 270, 271, 272
Eryx in Sicily, 276
Esbekiya quarter of Cairo, 250
EratptKoi Stdkoyoi, Lucian,

140ft1
Etzel, King, 187ft1
Europe, use of kohl in, 218
Eusebius, 275
Eva, 160ft2
Evamkrite (dative of evam-

krit), 15ft1
Ewe-speaking peoples, 277
Excalibar, 109ft1
Ezekiel, 216

Fadlallah, 37ft2

Faquir, 28

Farmer, comments on Ham-
let, 77ft1

Farnell, Cidts of the Greek
States, 15ft

Fascinum, the Roman. See
Phallus or hinga

Fausboll, Jataka, 66ft1

Fawcett, "Basivis: Women
who through Dedication
to a Deity assume Mascu-
line Privileges," Journ.
Anthr. Soc. Bom., 255, 255ft1

Fenton, C, 168

Fergusson, James, Tree and
Serpent Worship, 144ft1

Fergusson, Dr S., " On the
Ceremonial Turn called
Deisul," Proc. Roy. Irish
Academy, 190

Fernao Nuniz, 248ft1

Ficus Indica (Nyagrodha tree),

9, 9ft3
FirdausT, 182ft1
Fleet, J. F., " Imaginative

Yojanas," Journ. Roy. As.

Soc, 3ft1
Fontaine, La, Conies et Nou-

velles, 20w ; fable of V Huitre

et les Plaideurs, 26; Les Trois

Souhaits, 27 ; ha Coupe En-

chantee, 165
Foris (out of doors), 141ft1
Forteguerri, 44
Fortunat eats the heart of

the Gliicksvogel, 20ft
Fortunatus, cap of, 25, 26
Fowler, H. and F., 77ft1
Fowler's translation of Lu-

cian's 'ErcuptKot SidXoyoi,

140ft1
France, "man of dough"

custom in (La Pallisse), 14ft
Francis, Mr, 259
Frazer, Golden Bough, 130,

144ft1, 222, 228, 268, 273ft3,

278,278ft3; Taboo and Perils

of the Soul, 37ft2
Freer, Old Deccan Days, 28,

95ft2, 101ft1, 1311, 142ft1
Fryer, A. C, English Fairy

Tales from the North Country,

26
Fryer (1673), 250
Furnivall, English Text Soc,

44, 165

Gaal, M'drchen der Magyar en,

20ft, 26
Gagum (cloiser), 270
Gait, E. A., "Indian Human

Sacrifice," Hastings' Ency.

Rel. Eth., 116ft1
Galen, De Simpl. Medic, 213
Galli, castrated man, 275
Gammadion or swastika, 192
Ganapati, 245, 246
Ganas, servants of the gods,

3, 6, 7, 10, 58, 61w4, 83, 85,

86, 91, 94, 146, 197, 202
Gandharb caste, 239, 240
Gandharva form of marriage,

23, 23n\ 61, 68, 83, 87, 88,

116, 187, 201
Gandharvanagara (mirage),

201
Gandharvas, deities of women

and marriage, 2, 87, 88,

197, 200-201, 262
Ganesa, son of Siva and

ParvatI, 1ft4, 4ft2, 6ft12, 192,

202, 240, 244, 249, 263

Ganga, 5, 5ft5

Garigadhara, 5ft5

Ganges, river, 5ft5, 18, 18ft2

19,24,32,41,45,51,58,67!

78, 107, 110, 142, 183, 224
Ganika (prostitute), 233, 234
Garbhadhana ceremonj

(puberty), 257
Garuda, the sun-god and

vehicle of Vishnu, 203
Garuda bird, 98, 98ft1, 103-

105, 141, 142, 143, 143ft2,

144, 144ft2, 222
Gaurl (Durga, i.e. ParvatI),

7, 94, 94ft1, 244
Gautama Buddha, 84ft2, 242fts
Gavan plant (used for surmah),

214
Gaya, 200

Gay an (prostitute), 243
Gebal (Byblos), 276
Geden, A. S., "Asceticism

(Hindu)," Hastings' Ency.

Rel. Eth., 79ft1
Geldner,K. F.,and R. Pischeh

Vedische Studien, 232ft1
Germany, cake ceremonies

in, 14ft ; folk-tales in, 98ft
Gharib, story of, 14ft
Ghazipur, 240
Ghul, 26
Gibbs' (translation) History

of the Forty Vezirs, 38w, 43
Giles, Strange Stories from a

Chinese Studio, 77ft1
Gilgamesh, 272, 273, 274 ; the

Epic of, 269, 272-274
Ginevra and Isotta, De-
cameron, 69ft2
Girra, legend of, 272
Glaucias, 77ft1
Godani or Ulki, method of

producing moles, 50ft
Godavari, 60ft1, 66
Gohera, 43
Golconda, 241
Gold Coast of West Africa,

277
Golla, caste of, 258, 258ft1
Gonzenbach, Laura, Sicilian-

ische M'drchen, 20rc, 25, 26,

44, 66n\ 97ft2, 129, 141rc2,

165, 169
Gopalaka, son of Chanda-

mahasena, 128, 152, 182-

184, 187
Gopalam (begging basket),

256
Gopatha Brahmana, 205
Gopi Natha, commentaries

of, 75ft1

Gouvea

INDEX I— SANSKRIT WORDS, ETC.

;a (1606), 250
Govind, 257
Govindadatta, 78, 85
Grand, Le, La vieille qui

seduisit lajeunefdle, 169
Granger and Matthew, 105
Grasse, Sagen des Mittelalters,

25, 169

Greece, kohl used in classi-
cal, 218; phallic cakes
carried in, 15n ; religious
prostitution traced in, 268

Greeks, convert " Himalaya "
into " Emodos " and
" Imaos," 2ft2 ; identifica-
tion of Ashtart with Aphro-
dite by the, 276

Grenfell, Lord, 216

Grhya STdras, 191

Grierson, G. A., belief about
Pisachas, 205 ; Linguistic
Survey of India : the Dardic
or Pisacha Languages, 93 ;
"Pai^acI," Zeitsch. d. morg.
Gesell, 92; "Pisachas,"
Hastings' Ency. Rel. Eth.,
92 ; " Pisachas," Festschrift
fur V. Thomsen, 93; " Pis-
acas," Journ. Roy. As.
Soc, 92; " Rajasekhara
and the Home of Paisaci,"
Journ. Roy. As. Soc, 93 ;
"Vararuchi as a Guesser
of Acrostics," Ind. Ant.,
50ft1

Grierson, Stein and, Hatim s
Tales, 38ft, 81ft, 163ft

Griffith, R. T. H., Ramayana,
5ft5

Griffon, 105

Grimm, Fairy Tales, 19ft2, 25,

26, 27, 77ft1, 98/i
Grohmann, Sagen aus Bohmen,

97ft2
Grossler, Sagen der Grafschaft

Mansfeld, 77ft1
Growse, F. S., 11 W, 139ft2;

Mathura : A District Memoir,

231ft1
Gryphons, eagles called,

141ft2
Gryps, fabulous bird of the

Greeks, 104
Guatemala, 168
Gubernatis, De, Zoological-
Mythology, 26, 76>i2, 84n2,

129, 130, 144ft2
Guga, the snake-god, 203
Guhasena, husband of De-

vasmita, 154, 155, 156, 158,

163, 173, 174, 179-181

Gtihya (phallus or lingo), 2ft2,
4w3, 13w3, 14ft, 15ft, 125ft2

Guhyakas, subjects of Ku-
vera, 68, 197, 203

Gujahs (wafers of flour and
sugar), 242

" Gul-i-Bakawali," Clouston,
A Group of Eastern Ro-
mances, 43, 160ft3

Gulmad and Vatsa, 60, 61

Guna, 61ft4

Gunadeva, disciple of Gun-
adhya, 89, 91

Gunadhya, 7, 58, 59, 60, 61,
61w5, 65, 67, 68, 74, 78, 89,
90, 91, 94

Gurav, 245, 246

Guru (high priest), 256, 258,
263

Guzerat, 241

Gwalior, 238

Haast, Dr, 105

Hades (Sheol),273

Hafiz, 49?*1

Hagen, Helden Sagen, 48ft2,

121ft2, 150?!1 ; Gesammtaben-

teuer, 169, 171
Hais (dates, butter and milk),
' 14ft

Hakluyt Society, 63a1, 248ft1
Hamilton, Francis, A Jowney

from Madras through the

Countries of Mysore, Canara

and Malabar, 252, 252ft1
Hamlet, Shakespeare, 76ft2,

77ft1
Hammer, von, Mines de

V Orient, 81ft
Hammurabi, 269, 271; the

code of, 269-272
Hanifa, tribe of (Arabia), 14ft
Hardy, Spence, Manual of

Buddhism, 121ft2
Hari (Narayana, Vishnu or

Krishna), 143, 143ft1, 145
Haridvar (or Hurdwar), 18ft2
Harpagomis, 105
Harrison, J. E., Prolegomena to

the Study of Greek Religion,

15ft
Hartland, E. S., 38ft ; Archivio,

168; "Faith Token," 166,

167 ; Legend of Perseus, 130 ;

" Life-Token," Hastings'

Ency. Rel. Eth., 130 ;

" Phallism," Hastings'

Ency. Rel Eth., 15ft; in

Stein and Grierson's

Hatirns Tales, 38ft1
Hasan of Bassorah, 27, 28

287

Hastinapura, 7ft4

Hastings' Encyclopaedia of
Religion and Ethics, 10ft3,
15rc, 37ft2, 56ft1, 57ft1, 79ft1,
92, 98ft, 116ft1, 118tt2, 130,
134ft1, 144ft1, 193, 200, 203,
204, 233,239ft2, 269»i, 271ft1,
273ft3, 277

Hatif (bodiless voice), 16ft1

Hatim Tai, 85ft

Hatim Tilawon", 38ft

Hatshepset, temple of
Queen, 216

Hatthllinga, a huge bird, 104

Hecate, 77ft1

Hemachandra, 92

Hemm (ceremony of puberty),

Henderson, Folk-Lore of the

Northern Counties, 190
Herklots, Qanun-i- Islam, by

Ja'far Sharif, 213
Hermas, Similitudes, 144ft1
Hermotimos of Klezomenae,

39ft2
Herodotus, 103, 271, 276
Herolt, John of Basil,

Promptuarium, 169
Herrtage, English Gesta, 44
Hezekiah, 215
Hieme, sword of, 109ft1
Hierapolis or Membij, 275
Hierodouloi (sacred servants),

269, 276
Hildegard, St, of Bingen,

Subtleties, 110ft1
Himadri, 2ft2
Himagiri, 2ft2
Himakuta, 2ft2
Himalaya, 2ft2, 5, 32, 86, 92,

94, 121, 205
Himavat, 2, 2w2, 4
Hiralal Basa, 129
Hiranyagupta, 32, 33, 35, 53,

57
Hirth, China and Roman

Orient, 104
Hirth and Rockill, translation

of Chau Ju-Kwa's Chu-fan-

ch'i, 241ft1
Hittite dominion, 275
Hittites, King of the, 198
Hogarth, D. G., Liverpool

Ann. Arch., 272ft4
Holin's collection of tales,

101ft1
Homa (marriage sacrifice), 245
Homam (nuptial tie), 88
Homam, 260
Ho Nan, China, 214
Hormuz, 214

288

THE OCEAN OF STORY

Hou-Han-shu, 104

Houris, 202

Houtum-Schindler, Gen. A.,
in Journ. Roy. As. Soc, 214

Hultzsch, Epigraphia Indica,
155ft1 ; South Indian In-
scriptions, 155ft1, 247ft1

Hunt, Romances and Drolls oj
the West of England, 191

Hunter, District Gazetteer of
Puri, 242ft1; Orissa, 242,
242ft1

Huon of Bordeaux, Duke, 167

Hurdwar (Haridvar), 18ft2

Hyderabad, 241, 244

Hyginus, Fable CCV, 190

Ibn Batuta, 104

Idangai (left hand), 260

Imaos (Greek form of Hima-
laya), 2ft2

Inayatu-i-'llah, Bahar-i-
Danish, or "Spring of Know-
ledge," 25, 43

Indica, Ficus, 9ft3

Indra, 8ft1, 65, 66ft1, 68, 84,
95, 96, 97, 126, 128, 182,
182ft1, 200, 201, 202, 240

Indradatta, 11, 12, 16, 17, 30,
36, 37, 3Sn, 39, 40, 50

Indus, 92

Innanna (Ishtar), 272

Innini (Ishtar), 270, 272

Iraman of Vishnu, 256, 258

Iranians, 198

Irvine, W., editor of Storia do
Mogor, Manucci, 238ft2

Ishtar, 270-274, 276

Ishtar-Tammuz myth, 273

I sis, 145ft1

Islam, use of kohl in, 216-217

Iva (liquor), 160ft2

Ivan, Prince, 82ft1

Iyengar, K. R., trans, of Kama
Sidra, 234

Jacob, J., JEsop's Fables,
101ft1, 171 ; Indian Fairy
Tales, 46w2, lOlra1, 132

Jacob, P. W., trans, of Dasa-
Kumar a-Charita, 234ft4

Jacobi, H., " Cosmogony and
Cosmology," Hastings'
Ency. Rel. Eth., 10ft3 ; Aus-
gewdhlte Erzdhlungen in
Maharashtrl, 224, 226; Par-
isishta Parvan, 39w2, 121ft2 ;
"Daitya," Hastings' Ency.
Rel. Eth., 200

Ja'far Sharif, Qanfm-i- Islam,
Herklots' ed., 213

Jagannatha or Puri (Lord of

the World), 241, 242, 266
Jahandar, 25
Jahangir, Emperor, 238

Jalandhara, an Asura, 200

Jamadagni, hermitage of,
99, 101, 102, 120

Jamrkan, 14m

Jan, Mohammedan term for
bogam, 244

Janamejaya, 95, 203

Jantu, 153

Japan, sacred prostitution in,
279

Jara, "old age," 121ft2

Jarrett and Blochmann, A'in-
i-Akban, Abu-1-Fazl, 237ft1

Jat woman, a, 98ft

Jatakarma, ceremony of, 264

Jatakas, the, 66ft1, 101ft1, 121ft2,
227, 232, 265

Java, form of dohada (preg-
nant longing) in, 228

Jaya, Queen, 226

Jaya, wife of Pushpadanta,
6,7,85

Jayakar, A., trans, of Ad-
Damiri's Hayat al-Uayawdn
(zoological lexicon), 103

Jayasena, son of Mahendra-
varman, 125

Jeremiah, 13ft3, 216

Jericho, 192

Jerusalem, 192

Jezebel, 216

Jhelum district, Panjab, 213

Jhllam district, 213

Jimutavahana, the prince,
152ft1

Jinn, the Arabian, 204

John, Prester, 110ft1

Johns, C. H. W., « Babylonian
Law," Ency. Brit., 269ft1

Johns, Lyon and, in Am.
Journ. Sem. Lang., 271ft1

Josephus, Ant. Jud., 145ft1

Joshua, 192

Joyce and Dames' "Story of
King Sivi," Man, 85w

Jugunnat'hu (Jagannatha),
241

Julg, Kalmukische Marchen,
227

Julien, Stanislas, Avadanas,
26 ; Meinoirs sur les Contrees
Occidentales traduits dm San-
scrit par Hiouen Thsang et du
Chinois par, 84ft2

Julius Caesar, 46ft2

Jumna (Yamuna river), 7ft4,
231

Justin, 276
Juvenal, Satires, 218

Ka, Egyptian "wandering

soul," 37ft2
Ka'bah at Mecca, 192, 193
Kabul, Iceland spar from.

212
Kadaram, or Kataha, 155ft1
Kaden, Woldemar, Unter der,
Olivenbaumen, 26, 101ft1 -"I
Kddhesh (male prostitutes).
' 276
Kadishtu (sacred woman), 270,

271
Kadru, mother of the snakes.

143ft2, 203
Kadur district of Mysore, 213
Kahala (to stain), 211
Kaikola, caste of, 259, 260,

261
Kailas, Mt., 2ft2
Kailasa, Mt., 2ft2, 3, 3ft1, 8,

125, 202
Kajal (lamp-black), 212
Kajalanti (box for keeping

kajal), 212
Kakatias, a sect of weavers,

257, 258
Kalam, 247

Kalanemi, 106, 107, 111
Kdlanu sariva, 212
Kalapa (the tail), 75
Kalapaka grammar, 75
Kalasyam, 257
Kalavatl,wife of Kritavarman,

97
Kali, 192
Kalidasa's Kumdra Sambhava,

5ft3
Kalila wa Dimna, lOlrc1
Kalmuck, Relations of Siddhi

Kur, 20ft
Kalpa, 9

Kalpa tree, 8, 8ft1
Kalpavriksha (wishing-tree),

144ft1
Kalyana Malla, Ananga-

Ranga, 236, 236ft3
Kama, the Hindu Cupid, 1,

lft3, 30, 31
Kamallla, wife of Vikrama-

ditya, 46ft2
Kama Shastra Society, 234ft2,

236ft1
Kama STdra, Vatsyayana, 48ft,

234, 234ft2, 236
Kammalar (artisans), 260
Kanabhuti, 7, 9, 11, 18, 24,

30, 53, 58, 59, 60, 67, 68,

76, 78, 86, 89, 94

Kanak

INDEX I-SANSKRIT WORDS, ETC,

289

ianakhala, place of pilgrim-
age, 18
Ianara, 245
anavera-Jataka, 118ft2
anchanamala, confidante of
Vasavadatta, 151
anchanapata, the elephant
of the gods, 18, 18ft3
angra district, Panjab, 213
Kankanam, a yellow thread,

256
Kanva, father of Sakuntala, 88
Kanyd kamayate par am (" there

is but one maiden, they

say"), 122ft4
Kanyakd sruyate par am, 122ft4
Kanyakumari (Cape Cormo-

rin), 155ft1
Kapu marriage, 244
Karali, 7n4
Karambaka, 12
Karangli, Mount, 213
Karari, 7ft4
Kargas or lcerkes, fabulous

bird of the Turks, 104
Karmasataka, story from the,

54ft1
Karnatak, 246
Karrah, 7ft4

Karta (chief mourner), 264
Kartikappalli, 261
Karttikeya, 12, 15, 17, 18, 36,

71, 7^2, 72, 73ft1, 74, 75ft1
Kasab (prostitution), 243
Kasbi caste, 242, 243
Kashmir, 28, 38ft, 92, 169,

205, 206, 213
Kasyapa, father of Garuda,

143, 143ft2, 203, 205, 206*
Kata 7ft4
Kataha, 155, 155ft1, 156, 163,

173, 174, 180
Katantra grammar, 75, 75ft1
Kathdkoca, Tawney, 40ft, 48ft2,

101ft1, 121ft2, 223, 224, 226
Kathamukha (Book II), 94-

192
Kathapitha (Book I), 1-93
Kathd Sarit Sdgara, Somadeva,

17ft2, 25, 42, 232, 236
Katoma, 82ft1
Katyayana (i.e. Pushpadanta

or Vararuchi),9, 11, 17ft3, 53,

54
Kausambi, 7, 7ft4, 11, 31, 94,

95, 97, 120, 122, 123, 135,

136, 182, 183
Kausambi mandala, 7
Kautilya (Kautiliya, Chana-

kya, or Vishnugupta), 233,

233ft1

Kautilya, Arthasastra, 233,

234, 265
Kaviraja, 75ft1
Kdvijamimdmsd, Rajasekhara,

92
Kdvyasamgraha, J. J. Meyer,

234ft1 *
Kazi, 28, 43, 186ft1
Kedah, Malaya, 155ft1
Kedeshdh, 271
Keith, A. B., Classical Sanskrit

Literature, 93
Keith, Macdonell and, Vedic

Index, 3ft1, 56w, 93, 205,

232ft1
Kekaya, 92
Keller, Li Romans des Sept

Sages, 171
Kennedy, Criminal Classes of

Bombay, 246ft1
Keralapuram, temple at, 262
Kerkes or kargas, fabulous bird

of the Turks, 104
Kerman, 213, 214
Kesavadeva, temple of, 231
Khadgam, l]0ft2
Khadge, 110ft2
Kha'ft Khan, 238, 238ft3
Kharimati (devoted one),

272
Khotan, home of the Pisachas,

206
Khumbaba, enemy of Gil-

gamesh, 273
Kilelkyatas, caste of, 258,

258ft1
Kimpurushas, servants of

Kuvera, 202
Kinnaras, subjects of Kuvera,

2, 197, 202
Kiriita (mountaineer), 95ft1
Kirni or pheng, huge bird of

Japan, 104
Kirtisena, nephew of Vasuki,

King of the Nagas, 61
Kition, temple of (Cyprus),

276
Kizreti (harlot), 272
Klaskerchen (Lower German

cake festival), 14ft
Klausmanner (Upper German

cake festival), 14ft
Knatchbull, Kalilah and

Dimnah, 62ft1
Knight, R. P. Payne, Remains

of the Worship of Priapus,

Un
Knowles, Folk - Tales of

Kashmir, 46ft2, 95ft2, 131
Kohl, appendix on the use of,

209-218

Kohler, Dr, 26, 97ft2; Orient

und Occident, 129
Kohler, J., and A. Ungnad,

Hammurabi s Gesetz, 270ft1
Kolhapur state, 246
Konkan coast, 261
Kono (unfruitful), 278
Konow, S., "The Home of

Paisaci," Zeits. d. deutschen

morgenldndischen Gesell.,

92 ; " Rajasekhara and the

Home of Paisaci," Journ.

Roy. As. Soc, 93
Konrad of Wiirtzburg, 171
Kore and Demeter, offerings

to, 15ft
Kos (measure of distance), 131
Kosam (Kausambi), 7ft4
Kosio, young people dedicated

to a god, 278
Kra, the isthmus of, 155ft1
Kravyad (eaters of raw flesh v

e.g. Pisachas), 205
Krishna, 138, 139ft2, 143ft1,

231, 239, 244, 245
Krishna, a sage named, 75
Kritdm, 141ft2
Kritavarman, father of Mri-

gavati, 96, 97
Krosas (measure of distance),

3ft1
Kshatriyas (warrior caste),

56ft1, 87, 88, 107, 205
Kshemendra, Brihat - Katha-

MaTijari, 236, 237 ; Samaya-

matrika, 236, 236ft4- 5
Kudi (house service), 264
Kudikkar (those belonging to

the house), 261, 264
Kufr (Arabic, infidelity), 124ft1
Kuh-Banan, 213, 214
Kuhl (to stain), 211
Kuhla (kohl), 215
Kuhn, Herabkunjt des Feuers,

76ft2
Kula Chandra, 75ft1
Kumara or Karttikeya, 71ft2
Kumaradatta, 62
KumaraSambhava, Kalidasa,5n3
Kumbhandas, demons hostile

to mankind, 197,207
Kumuda (white lotus), 119ft3
Kunkam (red powder), 256
Kunkum (red powder), 244
Kuruba, caste of, 258, 258ft1
Kuruvaka trees, 222
Kusa grass, 55ft1, 58
Kush'arirah (Arabic horripila-
tion), 120ft1
Kushmandas, demons hostile
to mankind, 197, 207

290

THE OCEAN OF STORY

Kusumavali, Queen, 223
Kuttanlmatarn, Meyer's trans-
lation of, 236, 236/i2
Kutwal (police magistrate), 43
Kuvera, God of Wealth, and
Lord of Treasures, 7, 10,
109, 184ft5, 202, 203

La Fontaine. See Fontaine,

La
Lake Manasarowar, 2ft2
Lakshmi, goddess of material

prosperity, 18, 18ft1, 31,

187
Lai Behari Day, Folk -Tales

of Bengal, 28
Lalitanga, story of, 48ft2
Lalla Rookh, 103
Lane, Arabian Nights, Sin;

Arabian Society in the

Middle Ages, Sin ; Modem

Egyptians, 217
Langle, Louis de, Breviaire

de la Courtisane, 236ft5;

Les Lecons de VEntre-

metteuse, 236ft2
Lanka (Ceylon), 142, 142ft2,

143, 144, 149
La Pallisse, "man of dough"

custom in, 14ft
La Rochelle, phallic cakes

made at Saintonge, near,

14ft, 15?i
Larsa or Sippar, 270
Lassen, 60ft1
Lavanaka (Book III), 2
Lebanon, 275
Lee, A. C, The Decameron, its

Sources and Analogues, 44,

148ft, 171
Leger, L., Contes Populaires

Slaves, 26, 101ft1
Leveque, Mythes et Legendes

de Flnde et de la Perse, 26,

84w2, 189ft
Lewin, T. H., The Wild Races

of South-Eastern India, 82ft
Liebrecht, Dr, trans. Dunlop's

History of Fiction, 66ft1, 97ft2,

103, 137ft1, 145ft1, 166;

tr. Dunlop's Novella? Mor-

lini, 44; Orient u. Occident,

46ft2, 157ft2 ; Zur Volkskunde,

13ft3, 14ft, 26, 39ft2, 191
Liknophoria, Orphic rite of,

15ft
Limousin (Lower), "male"

cakes made in, 15ft
Linga (phallus or guhya), 2ft2,

4, 4ft3, 13ft3, 14ft, 15ft, 125ft2
Linschoten (1598), 250

Livingstone, Journal, 217

Lohaban, 139ft2

Lohajangha, 139-149

Loki, shoes of swiftness worn
by, 27

Lucian, De Dea Syria, 275,
276 ; The Liar (^lAo^ev&js),
77ft1 ; 'Ercu/HKot StdkoyoL,
140ft1

Luckenbill, D. D., "The
Temple Women of the
Code of Hammurabi,"
Amer. Journ. Sem. Lang.,
271ft1

Lucretius, 190

Lyon, D. G., "The Conse-
crated Women of the Ham-
murabi Code," Studies in the
History of Religions presented
to C. H. Toy, 271ft1

Lyon and Johns in Amer.
Journ. Sem. Lang., 271ft1

Ma (negative particle), 69,
69ft4

Maabar, province of (Tan-
jore), 247

Macculloch, J. A., "Cakes
and Loaves," Hastings'
Ency. Rel. Eth., 15ft

Macculloch, Crooke and
Welsford, " Serpent-Wor-
ship," Hastings' Ency. Rel.
Eth., 203-204

Macdonell and Keith, Vedic
Index, 3ft1, 56n, 93, 205,
232ft1

Macnaghten, W. H., Principles
of Hindu and Mohammedan
Law, 87

Madagascar, 104, 105

Madanamanchuka (Book VI),
2

Madanarekha, 226

Madiga, caste of, 258, 258ft1

Madiravati (Book XIII), 2

Madras, 213, 246, 255

Madras High Court, 265

Magadha, 7ft4

Magni currus Achilli, 126ft1

Magnusson and Powell, Ice-
landic Legends, 27, 44

Mahabala, 107

Mahaban Pargana of the
Mathura district, 117ft2

Mahdbhdrata, the, 1ft2, 20ft,
51ft1, 88, 92, 93, 103, 144ft2,
189ft, 199, 200, 203, 205

Mahabhisheka (Book XV), 2

Mahabodhi-Jataka (Cambridge
ed.), 146ft1

Mahadeva (Siva), 239
Malmkala (Siva), 125, 125ft2;
the burning - ground of
136
Mahdkulodgatdh (resolute be-
haviour), 164ft1
Mahd Parinibbdna Sutta, 192
Maharaja, the palace of the,

262
Mahasena, son of Jayasena,

125
Mahbub ul-Qulub, Persian tale

of, 131
Mahendravarman, father of

Patall, 19
Mahendravarman, King, 125
Mahesvara (Siva), 3, 10
Mahidhara, son of Devadatta,

85
Mahratha country, 246
Maihet, 37ft2
Main, John, Religious Chastity,

279
Maina (hill-starling), 131
Mairavana, 131
Mafira (cymbals), 243
Major, R. H., India in the

Fifteenth Century, 1klny
Makaradanshtra, a bawd
named, 139, 140, 145-149
Malava, country of, 106
Malaya, 155ft1
Mallika, 225-226
Malvan chiefs, 245
Malyavan, a Gana called, 7,

10, 58, 60, 78, 85, 86
Ma-Nakkavaram (Nicobar

Islands), 155ft1
Manasa lake, 72ft1
Manasarowar, Lake, 2ft2
Mandala, 155ft1
Mandalam, 155ft1
Mandara, Mount, 3, 3ft2, 55ft1,

94
Mangalashtaka, recitation of

the, 244
Manibhadra, a Yaksha called,

162, 179, 180
Manjulika or Bandhumati,

187
Manoggel (Upper German

cake festival), 14ft
Mantrams, 88, 257, 260
Mantrasvamin, 79
Manu, laws of, 56ft1, 87, 88,

191, 200, 204, 205, 232
Manucci, Storia do Mogor,

238ft2
Marcel, Contes du Cheykh

Mohdy, 81ft
Marco Polo, 213, 247-248

§arco Polo, Yule and Cordier,
63ft1, 104, 105, 141ft2, 213,
241ft2, 242ft3, 247ft3
Marduk, 269, 270, 271, 274
Markandeya, 92
Marshman, Carey and, trans.

of Rdmayana, In2
Martial, statement of, re

phallic cakes, 15ft
Mdshas, Indian weight, 64ft2
Maspero, Stories of Ancient

Egypt, 37ft2, 77ft1, 129, 133ft1
Massinger, The Picture, 44,

167
Matali, charioteer of Indra,

95, 96, 98
Mathura or Muttra, 113, 117,

138,144,147,148,149,231,

237
Matthew and Granger, 105
Mauritius, 98ft
Maurya monarch, 37ft2
Maurya times, 233, 250
Maya (Central America),

109ft2
Maya, Danava named, 22, 200
Mayavati, female Vidyadhara

named, 152
Mayne, John D., Treatise

on Hindu Laiv and Usage,

88
Mazdao the wise, 199
Mecca, 192
Megasthenes, 231
Melakkdrar (professional

musicians), 259, 260
Membij or Hierapolis, 274,

275
Menaka, a nymph named,

188, 201
Merlin, 46ft2, 137ft1
Meruturiga, Prabandhacinta-

mani, 37ft2
Mesa, a food-providing, 26
Meshrebiya, 80ft1
Mesopotamia, 198, 199, 269
Mestem (kohl), 215, 216
Mexico, human sacrifice in,

116ft1; sacred prostitution

in, 279
Meyer, J. J., Altindische

Schelmenbucher, 236ft2, 236ft4;

Kavyasamgraha : erotische u.

exoterische Lieder. Metrische

Ubersetzungen aus indischen

u. anderen Sprachen, 234ft1 ;

translation of ' Kuttanlmatam ,

236ft2
Midas, King of Phrygia, 20ft
Mijatovich, Servian Folk-Lore,

132

INDEX I-SANSKRIT WORDS, ETC.

291

Mikhal, or stick for applying

kohl, 212
Milburn, Oriental Commerce,

214
MilindaPanho (Pali Miscellany,

by V. Trenckner), 12ft1
Minoi-Khiradhj the, 103
Mirwad or kohl, 216-217
Mirwahah (a fan), 81ft
Mirzapur, 9ft1
Missi (rite of blackening the

teeth), 240, 244
Mitani, King of, 198
Mitford, Tales of Old Japan,

27
Mitra, Dr Rajendra Lai, 20ft2
Mitra, B. R., The Gypsies of

Bengal, 240ft1
Miyan Bayezid, 192
Moa, an extinct animal, 105
Mochanika, 115, 116
Modakaih (sweetmeats), 69ft4
Mohammed, 1ft1, 109ft1, 124ft1,

144ft1, 217
Mongolian stories, 25
Monier Williams, 12ft2, 31ft1,

59^, 63ft1, 69^, 79ft1 ; Vya-

sana, 124ft1
Montaiglon, Recueil general

et complet des Fabliaux des

XIII' et XIV siecles, 44
Moonthanee, or end of the

Saree, 253
Moor, 250

Morier, Hajji Baba of Ispa-
han, 214
Morocco, 117ft3, 217
Moses on Sinai, 217
Moylar, caste of, 252
Mrichchhakatika, or Clay Cart,

ascribed to Dandin, trans.

by A. W. Ryder, Harvard

Oriental Series, 235, 235ft1
Mriganka, sword named, 109,

109ft1, 111, 114, 115, 119
Mrigankavati, the Princess,

106, 112, 114, 115, 116, 118,

120
Mrigavati, daughter of King

Kritavarman, 96, 97, 99,

100, 102, 106, 120, 121,

228
Mudali, title of the ddsi caste,

259
Mudra Rakshasa, the, 57ft3
Muir, Original Sanskrit Texts,

56ft1
Mukhopadhyaya, Prof. Nil-

mani, 162ft1
Mukhulah, vessel for keeping

mirwad, 217

Miillenhoff, 132

Mundus, a Roman knight,

145ft1
Munnur marriage, 244
Munro, Lucretius, 191
Muntakhabu-l-lutdb, H. Elliot,

History of India, 238ft3
Muttra (Mathura), 231
MuzafFarnagar, 98ft
Muzakkudi dancing- girl, 262
Mysore, *213, 246, 255, 258

Nadagiri, elephant named,

125, 133, 150, 151, 152
Nagal (Nagasthala), 117ft2
Nagas, snake-gods, 103, 197,

200, 203-204 ; Vasuki, King

of the, 61, 61ft1
Nagasena, 12ft1
Nagasthala, 117, 117ft2
Naga-worshippers, 203
Nagveli day, 244
Nai, or barber caste, 49ft1
Naikins, women of a Sudra

caste, 245
Naiks, men of a Sudra caste,

245
Nakhshabi, Tuti-Nama, 43
" Nala and Damayanti,"

story of, 88, 101ft1
Nampiyans, 262, 264
Nana or Ishtar, 272
Nanchinat Vellalas (male

dasis), 261
Nanda, King, 9, 13, 17, 17ft3,

35, 36, 38ft, 39, 40, 40ft1,

55, 56, 57
Nandana, Indra's pleasure-
ground, 66, 66ft1, 68, 96
Nandideva, disciple of Gun-

adhya, 89, 91
Nandin, Siva's white bull, 6,

6ft1, 202
Nanjundayya, H. V., 258,

258ft1
Nannar, the moon-god, 270
Naples, legend of the found-
ing of, 24ft1
Naravahanadatta, history of,

90,91
Naravahanadattaj anana

(Book IV), 2
Narayana (Vishnu or Krishna,

also Brahma and Ganesa),

4, 4ft2, 143, 143ft1, 145'
Narmada, 66, 72
Nathni idama, or " taking off

of the nose-ring," 240
Natitu, inferior wives of the

god, 270

292

THE OCEAN OF STORY

Nats and bediyas, gypsy

tribes, 240
Nattuvar, men of the ddsi

caste, dancing - masters,

etc., 259, 264
Nayaka, Hindu term for

bogams, 244
Nayakan, Mohammedan term

for Bogams, 244
Nazar (gift), 262
Nebdt (to pass the night), 81m
Nectanebos and Olympias,

Pseudo - Callisthenes, 103,

145m1
Nefzaoui, Perfumed Garden,

170
Nenoferkephtah, 37m2
Nephrit, the ape, 216
Newton, Dictionary of Birds,

105
Nicobar Islands, the, 155m1
Nigrodka-Jdtaka, 227
Nikolause (Upper German

cake festival), 14m
Nilakantha • (blue - throated

one, i.e. Siva), 1m2
Nllamata, the, 206
Nin-An or entu, chief wife of

the god, 270
Niraydvaliyd Sutta, Warren,

223
Nishturaka, friend of Sri-

datta, 107, 110, 111, 112
Nizam's dominions, 241, 244
Norka, Russian fabulous bird,

104
Norton, Ruth, Studies in

Honor of Maurice Bloom-
field, 130, 131, 167
Nottingham, sacred buns

made at Christmas in, 14m
Nuniz, Fernao (1537), 248m1
Nyagrodha tree (Ficus Indica),

9, 9m3, 157, 175

Ochchans (priests), 262, 264
O'Connor, Folk-Tales of Tibet,

131
(Edipus, story of, 51ft1
Oesterley, Gesta Romanorum,

171
Om, the syllable, 17, 17m1
Oman, J. C, The Mystics,

Ascetics and Sai?its of India,
_ 79m1

Onam, festival of, 262
Oppert, On the Weapons, etc.,

of the Ancient Hindtis, 109m1
Orissa, 241, 266
Ormazd, the "Wise Lord"

and the "All-father," 199

Orme (1770), 250

Orpheus, 90ft1

Orson and Valentine, story

of, 103
Osiris, the Eye of, 216
Ovid, 84^2
Owen, Professor, 105

Pachyderms in Siberia, 105
Pacolet's horse (story of

Valentine and Orson), 103
Padamangalam Ndyars, 261
Padartha (words and their

meanings), 1m6
Padmanabhaswami, temple

of, 262
Padmavati (Book XVII), 2
Paes, Domingos, 248m1, 249,

250
Paisacha language, 60, 76,

76m1, 89, 90, 91, 92, 93, 205
Paisacha marriage, 87, 200,

205
Paithana or Bathana, 60m1
Palaka, son of Chandama-

hasena, 128, 151, 152'
Palibothra (Pataliputra), 17,

17m2
Pali Miscellany, V. Trenckner

(Milinda Panho), Yin1
Palinurus, 190
Pallisse, La, " man of dough "

custom in, 14m
Pampadam (antiquated ear-
ornament), 262
Panams (coins), 262, 263, 264
Panas (ancient Indian

weights), 63, 64m2, 233
Pancha (Book XIV), 2
Panchakshara hymn, 264
Pancha^ikha, Gana called, 83,

85
Panchatantra, the, 20ft, 27,

37m2, 39m2, 54m1, 63m1, 84;*,

145m1, 157ft, 188m2
Panchdyats (councils), 259, 260
Pandava family, 95
Pandiyan country, 261
PaJiho, Milinda (Pali Miscel-
lany), Trenckner, 12m1
Panini, a pupil of Varsha,

17m3, 32, 36
Panini' s grammar, 75
Panjab, 28

Panjab, legend of the, 213
Panzil in the Sind Valley, 38m
Paphos, 276
Parantapa, King, 104
Pardaos, courtesan owning a

hundred thousand, 249

Parikshit, King, 95
Parisishtaparvan, Jacobi, 39m1,

121m2, 228
Pariz, province of Kerman,

214
Parker, E. H., in Asiatic

Quarterly Review, 214
Parker, Village Folk-Tales oj

Ceylon, 157m2, 223, 226, 227
Parsvanatha Charitra, 222
Parusha (savage wood), 9m2
Parvati, wife of Siva, 1, 2m2,

3, 4, 6, 7, 10, 19m, 36, 53m1,

202, 204, 264
Patala, the underworld, 200,

203
Patall, daughter of King

Mahandravarman, 19, 23,

24
Pataliputra, 12, 17, 17m2, 18,

i9, 21, 24, 31, 41, 106, 250
Patar, Patur, Paturiya, Hindu

dancing-girls, 239, 240
Pati (temple service), 264
Paton, L. B., " Atargatis,'

Hastings' Ency. Rel. Eth

275, 275m2
Patra (actor), 239
Pattana, 155m1
Pattanam, 155m1
Paulina, wife of Saturninus

145m1
Paull, Mrs, trans, of Grimm's

Fairy Tales, 25
Paumavai, Queen, 224
Pauranik legends, 17m3
Pelo arriciato (horripilation) in

Boccaccio, 120ft1
Pendukal (women), 261
Penzer, N. M., Bibliography of

Sir Richard Burton, 234m2

236ft3; Selected Papers of

Sir Richard Burton, 109m1

217
Perce forest, 165
Perceval, romance of, 165
Percy, Reliques, 165
Persia, use of kohl in, 213-215
Persian, Bahar-i-Ddnish, 25
Peru, sacred prostitution in

279
Peterson, P., editor Dasa

Kumdra-Charita , 234ft4
Petrus Alfonsus, 169
Peytan, 60ft1
Phaedromus, 190
Phallus (guhya or lihga), 2ft2

4m3, 13ft3, 14m, 15m, 125ft2

275
Pheng or kirni, huge bird o

Japan, 104

Philemon a

INDEX I-SANSKRIT WORDS, ETC.

293

lilemon and Baucis, 842
4>tAo^€vSr/s, Lucian's, 77ft1
Phoenicia, mother-goddess in,

268, 275, 276, 277
Phcenix, 103, 104
Phrygia, Midas, King of, 20ft
Pierret, Die. d'Arckcel. Egypt,

215
Pillai, title of the ddsl caste,

259, 261
Pinda (ball of rice, honey,

milk, etc.), 56m1
" Pinnes, La fete des," 14ft
Pinal tree, marriage to a,

239
Pi-p'a-lo (Berbera), 104
Pir Raukhan (As. Soc), 192
Pisachas or demons, 7, 9, 10,

76, 77, 89, 90, 92, 93, 197,

205-206, 207
Pisdcha bhdshd, goblin lan-
guage, 92
Pisacha-veda or P i s a c h a-

vidya, a science called, 205
Pisachi, language of the

Pisachas, 71ft1, 89, 92
Pischel, R., and K. F.

Geldner, Vedischc Shidien,

232ft1
Plautius, Curculio, 190
Pliny, Nat Hist, 103, 222
Plutarch's Life of CamiUus,

190
Posidonius, 190
Pouch er, Perfumes and Cos-
metics, 218
Powell and Magnusson,

Icelandic Legends, 27, 44
Prabandhacintdmani, Tawney's

trans., Biblio. Indica., 37ft2,

39ft1, 47%
Prabandhakosa, 47ft
Pradakshina (circumambula-

tion), 191, 192
Prajapati, lords of created

beings, 10, 10ft1
Prajapati, the Daksha, 4,

205
Prajdpdtya marriage, 87
Prakrit, 58ft1, 71, 207
Prakriti, the power of creat-
ing material world, 9, 9ft5
Pramathas (attendants on

Siva), 7, 7ft3
Prasavya (anti-sunwise move-
ment), 192
Pratisakhya (grammatical

treatise), 12, 12ft2,
Pratishthana, 60, 66, 79, 89
Prescott, The History of the

Conquest of Mexico, 116ft1

Prester John, 110ft1

Prior's Tale of the Ladle,

27 ; Les Quatre Souhaits de

Saint Martin, 27
Prishadvara, lady named, 188
Priyam, 5ft4
Priye, 5ft4

Prohle, Kindermdrchen, 25
Prositah, 83ft2
Protrept, Clem. Alex., 15ft,

276
Prudentius, Ad Gallicinium,

77ft1
Prym, Eugen, Syrische Sagen

u. Mdrchen, 26, 97ft2, 125ft3
Pterodactyls, 105
Ptolemaic story, 37ft2, 129,

166, 167
Ptolemy, 60ft1
Puja offerings (worship), 244,

245, 260, 261
Pulinda, savage tribe of, 76,

117, 136, 152ft1
Pulindaka, King of the

Pulindas, 136, 150, 152,

183, 184
Putnam (Purusha, the spirit),

9;t4
Punjab. See Panjab
Punyahavdchana (holy - day

blessing), 245
Purdna, Bhdgavata, 5m1
Purdnas, the, 10ft3, 57ft3, 198,

200
Puri or Jagannatha, 241, 242
Pururavas, King, 201
Pushpadanta, an attendant

of Siva,6,7,9, 10,ll,53fti,

60, 78, 82, 85, 91, 94
Pustelu (token of legal mar-
riage), 88
Putraka, 19,20, 21, 22,23,26
Pyjamas (drawers), 253

Rabbi Benjamin of Tudela,
Travels, 141n2

Rdgini (affection and red),
140n2

Rahu, an Asura, 200

Rai Bahadur Hira Lai,
" Human Sacrifice in Cen-
tral India," Man in India,
116ft1

Raja, 43

Rajagriha, 18

Rajahansa, a servant of King
Satavahana, 70

Rajaraja the Great, 247

" Rajasekhara and the Home
of Paisachi," S. Konow, in
Journ. Roy. As. Soc, 93

Rajasekhara, Kdnyamimdmsa,

92
Rajatarahgini, Sir Aurel Stein,
63ft1

Rajendra Chola I, 155ft1

Rajendra Lai Mitra, Dr, 20nx

Rdjkanya, sub-caste of, 239

Rajput Talabhata, 151

Rajput Virabahu, 151

Rdhshasa form of marriage,
87, 88, 205

Rakshasa named Bhutivar-
man, 76

Rakshasa named Sthulasiras,
10

Rakshasas, demons hostile to
mankind, 10, 28, 42, 48,
49,50,51,77,126,131,136,
142, 143, 197, 203, 204-205,
207

Rakshasi, a female demon,
111, 111ft1, 112

Ralston, Russian Folk-Tales,
26, 82ft1, 104, 108ft1, 129,
132, 136ft2; Songs of the
Russian People, 191

Ralston and Schiefner, Tibetan
Tales, 97ft2, 223, 226

Rama, 142, 142ft2, 205

Rama Krishna, 257

Ramaswami Raju, Tales of the
Sixty Mandarins, 131

Rdmdyana, the, 1ft2, 5ft5, 103,
202, 205

Ramazan, 30ft2

Rangachari and Thurston,
Castes and Tribes of Southern
India. See Thurston

Rapson, E. J., Catalogue of the
Indian Coins in the British
Museum, 64ft2

Rasa (juice), 212

Rasa (nectar, emotion, pas-
sion), 126ft2

Rasdnjana (antimony), 212

1 ' Rasavahini Jambudipa "
story in The Orientalist,
101ft1

Ratnagiri district of Bombay,
245

Ratnaprabha (Book VII), 2

Raul (priest), 245

Raurava, hell called, 56ft1

Ravana, chief of the Rak-
shasas, 103, 142ft2, 203, 205

Rdwl (story-teller), 43

Rayar (king), 261

Rehatsek, Edward, 236ft1

Richard III, 31ft2

Rigg's trans, of The De-
cameron, 148ft

294

THE OCEAN OF STORY

Rig-Veda, the, 56ft, 103, 191,

198, 199, 204, 232
Rishi (holy sage), 67, 75ft2
Risley, H., Tribes and Castes

of Bengal, 243ft2
Robinson, H. W., "Blood,"

Hastings' Ency. Rel. Eth.,

98ft
Roc or rukh, 103, 104
Rochelle, La, phallic cakes

made at Saintonge, near,

14ft, 15ft
Rockhill and Hirth's trans.

of Chau Ju-Kwa's Chu-fan-

ch'i, 241ft1
Rogers, T., trans, of Bud-

dhaghosa's Fables, 104
Rokk, 103-105
Roman fascinum (see also

guhya, phallus or lingo), 13ft3
Rome, kohl used in classical,

218
Rost, Dr Reinhold, 15ft1, 25,

60ft1, 169
Roth and Bohtlingk, 70ft1
Roy, P. C, trans, of the

Mahabharata, In2, 88
Ruch (to please), 16ft2
Rudra, the god, 198
Rudrasarman, Brahman

named, 184-186
Rukh or roc, 103-105
Rumanvat, minister of Uda-

yana, 97, 121, 135, 136, 152,

183, 184, 187
Rupinika, Story of, 138-141,

145-146, 148, 231
Ruru, Story of, 188-189
Russell, R. V., Tribes and

Castes oj the Central Pro-
vinces, 242, 242ft2, 243, 245
Rustam, son of Zal, 103
Ryder, A. W., trans, of

Mrichchhakatika, or Clay

Cart, 118ft2, 235ft1

Sa, 15ft1

Saadi, the sermons of, 192
Sabbdrah (aloe plant), 81ft
Sabr (patience), 81ft
Saccamkira-Jdkata, 101ft1
Sddhu (ascetic), 79ft1
Sadhyas or Siddhas, 204
Sage, Le, Le Diable Boiteux,

148ft
Sahasranlka, King, 95-97, 102,

120, 121
Sahasra-Paku-Taila, 212
St Ambrose, 77ft1
St Augustine, De Civ. Dei,

276

St Hildegard of Bingen,

Subtleties, 110ft1
St Jean d'Angely, cake

custom in, 15ft
St Nicolaus, cake custom of,

14ft
Saintes, custom on Palm

Sunday at, 14ft
Saintonge, phallic cakes

made at, 14ft, 15ft
Saintyves, P., Les Contes de

Perrault,29
Saiva sect, 244, 247
Saiva Vellalm, 263
Saivite, 264

Sakasana and Sakasana, 58ft2
Sakatala, minister of King

Nanda, 39, 39ft1, 40,41,45,
, 46, 50, 51, 53-55, 57
Sakhas (branches of the

Vedas), 12ft2
Sakko, garden made by, 66ft1
Saktideva, 108ft1
SaktimatI, wife of Dvipikarni,

, 67

SaktimatI, wife of Samudra-

datta, 161, 162, 163, 179,

180
Saktiyasas (Book X), 2
Sakuntala, 88, 201
Sdla tree, 9

Salisbury service, the, 77ft1
Salivahana (Satavahana), 60ft1
Sal-Me (natitu or inferior wives

of the god), 270
Sama (conciliation or hymn),

64, 64ft*, 65
Saman (negotiation), 123,

123ft2
Samanta (feudatory or de-
pendent chief), 52, 52ft1
Samantatah, 135ft2
Samarddityasamkshepa, 1 1 8ft1,

223
Samarkand, 49ft1
Samavati, Queen, 104
Sama Vedas, the, 62, 64, 65
Sdmavidhdna Brahmana, Bur-

nell, 12ft1
Samayamatrika, Kshemendra,

236, 236ft45
Sambhu (Siva), 79, 79ft2
Samoans, 30ft2
Samson, King, 121ft2
Samudradatta, 162
Sandabar, the Hebrew Sindi-

bad Kama, 170
Sandhya, 5
Sandilya, a hermit, 95
Sandrakottos (Chandragupta),

17ft3

Sangataka, a story-teller, 106,
120

Sani, Hindu term for bogam,

r 244

Sankara Svamin, Brahman

^ named, 13

Sankha (conch-shell), 212

Sankrityanani, a female as-
cetic named, 188

Sanskara (tendency produced
by some past influence),
75ft3

Sanskrit, 4ft1, 17ft3, 32ft1, 58ft1,
60, 71, 74, 100ft1, 119ft1,
192, 206, 221

Sansovino, 44

Sara grass, 56ft

Sarangi (fiddle), 243

Sarasvati, goddess of elo-
quence and learning, 1ft4,
18, 18ft1, 31, 31ft3, 41, 47,
54, 71, 74, 137, 138, 243

Saree (coloured wrapper), 253

Sarivadi, drugs of, 212

Sarpanit (Ishtar), 271

Sarva-gandha, drugs of, 212

Sarvavarman, minister of
Satavahana, 65, 70, 71, 72,

, 74, 75, 75ft1, 76

Sasankavati (Book XII), 2

Sasnehe (passionate), 96ft2

Sastras, the, 259

Sata, Yaksha named, 67, 68

Satanika, grandfather of
Udayana, 95

Satapatha Brahmana, 191

Satavahana, King, 60, 60ft1,
65, 67, 68, 70, 72, 75, 76,
89, 90, 91, 94

Sail (good woman), 54ft2;
Brah manic rite of, 54ft2, 256

Sattva (full of life), 136, 136ft1

Sattvaslla, story of, in Vetdla
Panchavimsati, 108ft1

Saturninus, 145ft1

Savantvadi state, 245

Savara (a wild mountaineer),
100, 100ft1, 101, 102, 115,
116, 152ft1

Schene (12,000 royal cubits of
52 centimetres each), 129

Schiefner and Ralston's Ti-
betan Tales, 97ft2, 223, 226

Schmidt, Bernhard, Griech-
ische Marchen, 77ft1, 188ft2

Schmidt, R., Beitrdge zur
Indischen Erotik ; das hie
besleben des Sanskritvolkes
nach den Quellen dargestellt,
234ft1; trans, of Snka
Saptati, 170

INDEX I-SANSKRIT WORDS, ETC.

295

choppner, Sageiibuch (or
Geschichte) der Bayerischen
Lande, 77ft1, 129
Schrad er, Keilinschiiftliche

Bibliothek, 273ft2, 274ft1
Scribe Atef, 216
Seeley, Dragons of the Air, 105
Semitic mother-goddess, the,

271
Semitic origin of Ishtar, 271

Semtet, or act of applying kohl
to the eyes, 215

Semti, the part of the eye
painted with kohl, 215

Sengterklas (Lower German
cake festival), 14ft

Sennacherib, 215

Sesha, form of marriage, 245

Sesha, the thousand-headed
serpent, 109ft2

Sewell, R., 155ft1 ; A Forgotten
Empire, 248ft1

Sha'aban (eighth month of
Muslim year), 30ft2

Shah Jahan, the Emperor,
231, 238

Shaitanpurah or Devilsville,
237

Shakespeare, Cymbeline, 49ft1,
165 ; Hamlet, 76ft2 ; Measure
for Measure, 50ft2

Shama Sastri, R., trans, of
Arthasastra, 233ft1

Shamash, 270

Shamkhdti (joy-maiden), 272,
273

Shardb (wine), 81ft

Shaykh 'Izzat Ullah, Gul-i-
Bakdwati or " Rose of Baka-
wall," 43

Shenk or chank, 256, 258

Shenkottah, 261

Sheol (Hades), 273, 274

Shertallay, 261

Shortt, John, "The Baya-
dere : or, Dancing Girls of
Southern India," Memoirs
read before the Anthropologi-
cal Society of London, 252,
253, 253ft1, 254

Shurrdbeh (tassel), 81ft

Si (to run away), 278

Sibyl, story of the, 91ft1

Siddhas, independent super-
humans, 3, 89, 197, 204

Siddhikarl, 157-158, 174-176

Siddhi Kur, Relations of, 20ft,

. 25

Sidney Hartland. See Hart-
land, E. S.
Sigfrid, 48ft2

Sikander Lodi, 231

Sikes, Wirt, British Goblins,

76ft2
Simhdsana - dvdtrimsikd or
Thirty -Two Tales of a
Throne, 186ft1
Simrock, Deutsche Volks-

bucher, 24ft1, 97ft2, 129,

137ft1, 141ft2
Simourg, or Garuda bird, 105
Simurgh, later Persian name

for Garuda bird, 103
Sinai, Moses on, 217
Sinamru, Persian name for

Garuda bird, 103
Sinclair, Statistical Account of

Scotland, 191
Sindbad, the second voyage

of, 103
Sindban, 170, 186ft1
Sindibdd Kama, the, 170, 186ft1
Sinhagupta, Rajput named,

72, 73
Sippar or Larsa, 270
Siraj Ul Hassan, Tribes and

Castes ofH.E.H. the Nizarns

Dominions, 244, 244ft1
Sir dhankdi (rite of covering

the head), 240
Siripolemaios, 60ft1
Sirlsha flower, 69
Sirkar, 261
Sita, 103
Sltkdra (drawing in the

breath), 1ft5
Siva, 1, 1ft2- 4, 2ft2, 3, 3ft4, 4, 4ft3,

5,5ft2'5, 6,6ft12, 7, 7ft3, 9,

10, 10ft1, 11, 17, 19, 19ft1,

20ft1, 32, 58, 77, 79ft2, 83,

86, 91, 94, 95, 95ft1, 99, 108,

125, 125ft2, 146ft2, 156, 174,

200, 202, 239, 244, 247, 255,
, 264,272

Sivaratri, festival of, 262
Sivavarman, a minister

named, 51, 52
Sivi, story of King, 84, 84ft2
Skanda (Karttikeya), 19,

19ft1, 74, 74ft2
Slave Coast of West Africa,

277
Sleeman, W. H., Rambles and

Recollections of an Indian

Official, 238ft1
Sloka, 74
Smith, V. A., Oxford History

of India, 250ft1
Sneha (love and oil), 96ft2
Sobhd, 13ft1
Socin, Prym and, Syrische

Mdrchen, 26, 97ft2, 125ft3

Solomon, the ring of, guarded

by fiery serpents, 204
Soma (Asclepias acida), 12ft1,

200
Somadatta, father of Vara-

ruchi, 11
Somadatta, son of Govinda-

datta, 85
Somadeva, Kathd Sarit Sdgara,
^ 17ft3, 25, 42, 232, 236
Somasarman, Brahman called,

60
Sonahri Rani, 129
Sonnerat (1782), 250
Spenser's girdle of Flori-

mel, derivation of, 165
Speyer, Studies about the Kathd-

saritsdgara, 122ft4
Srdddha, ceremony of, 56,
, 56ft1, 57, 279
Sraddhd (faith, trust, belief),
, 56ft1
Sri, daughter of King Siisar-

man, 80
Sri, the goddess, 80, 119
Srlchanda, father of Sundari,

, 116 "

Srldatta, i.e. "given by For-
tune," 106-109, 111-119

Srinjaya, story in Mahdbhdr-
ata, 20ft

Sripati Roy, Customs and Cus-
tomary Law in British India,
88

Sripati Varma, 75ft1

Sri Puliman, of the Andhra
Dynasty, 60ft1

Srutartha, mother of Gun-
adhya, 60, 61

SrutimatI, Queen, 226

Stanislas, Julien, trans, of
Avaddnas, 26

Steel and Temple, Wide-
Awake Stories, 28, 130, 131

Stein, Sir Aurel, 38ft;
Rdjatarangini, 63ft1

Stein and Grierson, Hatims
Tales, 38ft, 81ft, 163ft

Sterria Coothoo dance, 254

Stevenson, Mrs S., The Rites
of the Twice-born, 56ft1

Sthulakesa, a hermit named,
188

Sthulasiras, a Rakshasa
named, 10

Stokes, Miss, Indian Fairy
Tales, 26, 43, 129, 131

Strack, Das Blut im Glauben
u. Aber glauben der Men-
schheit, 98ft

Straparola, Nights, 44, 46ft2

296

THE OCEAN OF STORY

Stupas, 125ft1, 192
Subandhu, Brahman named,

57
Suchindram temple, 263
Sudhadhauta (whitened with

plaster), 125ft1
Sudra caste, 87, 200, 245
Suka Saptati, the, 46ft2, 162ft1,

169, 170
Sukkar nebat (sugar-candy),

81ft
Sulayman, mouth like the

ring of, 30ft2
Sultan of Babylon, 24ft1
Sultan Mahmud of Ghazni,

231
Sultanate of Delhi, 237, 248
Sumatra, 155ft1
Sumerian goddesses, 271
Sumerian laws, 269
Sumerian ruler, Gilgamesh,

273
Sumerian women, 215
Sumsumara-Jataka, 224
Sundarl, wife of Sridatta, 116,

119
Sunnats (practices of the cir-
cuit), 192
Suparna or Garuda, 103
Supatta-Jfitaka, 224
Supratika, a Yaksha named, 7
Supratika, t commander - in -

chief of Satanlka, 95, 97
Supratishthita, city of, 7, 60
Sura (god), 199
Surasena, King, 117, 119
Surma or kohl, 211, 212-213
Surma-dan (toilet boxes), 212
Surmah, Persian term for kohl,

214-215, 218
Suratamanjari (Book XVI), 2
Suryaprabha (Book VIII), 2
Susarman, King, 80, 83, 85
Sushena, King, 202
Susruta Samhitd, Bhishgrat-

na's translation, 211-212
Sutra, 75
Sutrapatam akarot (she tested),

184ft4
Suttee {satl, i.e. good woman),

54ft2, 279
Suvannakakkata-Jataka, 223
Svamin, Sankara, 13
Svarga, 59
Svayamvara form of marriage,

88
Svend, Danish story of, 48ft2
Swan's edition of the Gesta

Romanorum, 101ft1
Swarnamula, mountain called,

143

Sweden, figure of a girl eaten

in, 14ft
Swynnerton, Indian Nights'

Entertainments, 81ft, 168
Syandana (horses ?), 126ft1
Sykes, History of Persia, 103
Sykes, Sir Percy, 214
Syllable Om, the, 17, 17ft1
Syntipas, the, 170, 186ft1
Syracuse, cake ceremonies at,

15ft
Syria, 268, 275-277

Tabla (drum), 243

Tabor, 11

Tacitus, Ann., 103

Tah, 15ft1

Taikkizhavi (old mother), 262

Tai-Pongal, festival of, 262

Talabhata, Rajput named, 151

Tali (marriage token), 255,

256, 258, 259, 260, 261, 263,

264
Tali-cheri-pendugal (women of

the temple), 247
Tarn, 61ft3

Tamil, Alakesa Katha, 101ft1
Tamil inscriptions, 247, 247ft1
Tamil Padam (Nayar dancing-

girls), 261
Tamil settlements, 155ft1
Tamil Sudra women, 262
Tammuz, lover of Ishtar, 273,

274
Tamralipta, 153, 154, 164,

172-174
Tanith or Ashtart (Ishtar),

276
Tanjavur (Tanjore), 247
Tanjore, 247

Tankam (5 annas, 4 pies), 256
Tansen, musician at Akbar's

court, 238, 234
Tanus (forms), 4ft3
Tapas (austerities), 79ft1
Taraka, 5
Taranatha, Geschichte des

Buddhismus in Indien, ueber-

setzt von Schiefner, 69ft*
Taranga, 184ft4
Tari, Government monopoly

of, 241
Tat, 15ft1
Tassy, Garcin de, " L'inex-

orable Courtisane et les

Talismans," Revue Orientate

et Americaine, 28
Tatsanchayaya, 5ft4
Tavernier, Jean Baptiste, 241
Tavernier, Travels of, trans.

by V. Ball, 241ft3

"Tawaf," circumambulation

at Mecca, 192
Tawciif caste, 239, 240, 244

f awney, C. H., 26, 32ft2, 58ft2,
67ft1, 74ft1, 139ft1, 155ft1,
191 ; Kathakoca, 40ft, 48ft2,
101ft1, 121ft2, 223, 224, 226 ;
Prabandhacintamani, 37ft2,
39ft1, 47ft

Tayakimcanyadinaya, 62 ft2

Teixeira, Relaciones . . .
de Persia, y de Harmuz,
214

Telugu dancing-girls, 244

Telugu settlements, 155ft1

Temal Ramakistnan (Indian
jester), 43

Temple, Sir Richard C, 154ft1

Temple and Steel, Wide-
Awake Stories, 28, 130,
131

Tevadiyal (servant of the god),
26i

Tevadiyan (male servant of
the god), 261

Thebes, sacred prostitution
in, 276

Thesmorphoria, festival of
(Greece), 15ft1

Thevenot (1661), 250

Thomas, F. W., "Animals
Hastings' Ency. Rel. Eth.y
134ft1

Thomas of Cantimpre, 110ft1

Thompson, R. Campbell, 215 ;
"The Golden Age of Ham
murabi," Cambridge Ancient
Histoiy, 271ft1

Thorburn, Bannu or our
Afghan Frontier, 43

Thorndike, A History of
Magic and Experimental
Science, 77ft1

Thorpe, Scandinavian Tales,
25 : Yule-tide Stories, 48ft2,
147ft2, 166

Thoth, the book of, 37ft2, 129,
130

Thucyd., 151ft1

Thurston, Castes and Tribes
of Southern India, 234ft3, 253,
258, 258ft2, 259, 265 ; Ethno-
graphical Notes in Southern
India, 258ft2

Thusa-Jataka, 223

Tiberius, the Emperor, 145ft1

Tibet, 242ft3

Tibetan Himalayas, Mt
Kailasa in the, 2ft2

Tilaka (mark on the fore-
head), 69ft3

INDEX I -SANSKRIT WORDS, ETC.

'ilottama, Apsaras named,

96,98,99
Tirhutia Brahman, a, 50ft1
Tirukkalyanam, festival of,

1263
'itthayaras, longing to hear
the teachings of, 226
nahsit, Egyptian story of,
167
odu (ear-pendants), 262
Tragacanth gum, surmak

^made from, 214
ravancore, temple at, 246,
261, 262

Trenckner,V., Pali Miscellany,
12ft1

Trentino district of the Tyrol,
cake custom in the, 14ft

Trevenot (1661), 250

Tridham, drunk by dancing-
girl, 258

Trilochana Dasa, 75ft1

Triphala, juice of, used in
anjanas, 212

Tripurari (Siva), 95ft1

Tristan, 165

Trumbull, The Blood Cove-
nant, 98ft

Tshi-speaking peoples, 277

Tulava, temple at, 252

Tungabhadra, 248

Tutia (Persian preparation for
the eyes), 213, 214

Tuti-Nama, Nakhshabi, 43,
168, 170

Tvam, 61ft3

Tyrol (Ulten in the Tren-
tino district), cake custom
in the, 14ft

Udaka, 69, 69ft*

Udakaik (plural instrumental
case of udaka), 69ft4

Udaya (prosperity), 121ft3

Udayana, King of Vatsa, 94,
96, 99, 100, 101, 120-124,
128, 133-138, 149-153, 182-
184, 187-189

Ugolino, 40ft3

Uhland, " Der Graf von Rom,"
166

Ujjayini, 9, 46ft2, 76, 111, 112,
122, 124, 125ft1, 127, 134,
135, 137, 151, 153

Ulki or godani (process of pro-
curing moles), 50ft

Ulten in the Tyrol, 14ft

Uma (Parvati), 6, 79, 79ft2

Ungnad, A., and J. Kohler,
Hammurabi s Gesetz, 270ft1

Upakosa, wife of Vararuchi,
28, 30, 31, 32, 33, 34, 35,
36, 41, 42, 54, 167

Upama, 30ft2

Upanayana, " sacred thread"
ceremony, 55ft1

Upanishads, the, 10ft3, 242ft3

Upavarsha, brother of Varsha,
13, 17, 30, 31, 36, 54

Upayas (the means of suc-
cess), 123ft2

Upendrabala, friend of Sri-
datta, 107

Ur, the moon-god wor-
shipped in, 270

Urvasi, wife of King Puru-
ravas, 201

Usinara, Mount, 18, 18ft3

Uttama, 30ft2

Uttara Rama Charita, the,
184ft2

Utpaladi, drugs of, 212

Utsavas, the two, 262

Vadda, caste of, 258, 258ft1
Vaishnava sect, 240, 243, 244,

247'
Vaishnavite, 264
Vaisravana, or Kuvera, 202
Vaisvanara, Brahman named,

78, 78ft1
Vaisya caste, 87, 200
Vajasaneyi Samhita, the, 232
Vajrasmushti, friend of Sri-

datta, 107
Valangai (right hand), 260
Valentine and Orson, story

of, 103
Valerius Flaccus, Argon, 190
Valiya Sri-kariyakkar, 263
Vallabhasakti, King, 107, 110
Vanaparva, the, 51ft1
Vanara-Jataka, 224
Vanarinda-Jataka, 225
Vara (excellent), 16ft2
" Vararuchi as a Guesser of
Acrostics," G. A. Grierson,
Ind. Ant., 50ft1
Vararuchi or Pushpadanta, 7,
9, 11, 16, 1W, 18, 24, 30,
34, 38, 40, 45, 49, 50, 53,
53ft1, 54, 58, 59, 75ft1, 92
Varnas (or four original

castes), 87
Varnhagen, " Ein indisches
Marchen auf seiner Wan-
derung durch die asiatis-
chen und europaischen
Litteraturen," Saturday
Review, 40n

297

Varsha, teacher of Vararuchi,
11, 13, 16, 17, 18, 24, 31,
36, 55

Varuna, the divine iudge,
198, 200

Vasantaka, friend of Uda-
yana, 97, 121, 136-138, 149,
150-153, 164, 187-189

Vasantasena, 87

Vasavadatta, wife of Udayana,
122, 128, 134-135, 137, 138,
149, 150, 151-153, 164, 182-
184, 187-189, 190, 191, 227

Vasavl, Queen, 223

Vasu named Vidhuma, 96

Vasudatta (mother of Vara-
ruchi), 11

Vasuki, King of the Nagas, 61,
61ft1, 100, 100ft2, 122, 122ft1

Vasunemi, brother of Vasuki,
100

Vatsa, Udavana, King of, 94,
96, 99, 100, 101, 120-124,
128, 133-138, 149-153, 182-
184, 187-189

Vatsa and Gulma, two Brah-
mans named, 60, 61

Vatsyayana, Kama Sutra, 48ft,
234, 234ft2, 236

Vattappalli Muttatu, 263

Vayu Pur ana, the, 200

Veckenstedt, Wendische
Sagen, 26, 51ft1, 108ft3, 129,
141ft2

Vedakumbha, instructor
named, 79

Vedas, the, 12ft1, 17, 18, 65,
198,200,201,203,205

Vela (Book XI), 2

Veli (26,755 square metres),
247, 247ft2

VeUala, caste of, 259, 261, 264

Vera Paz, Guatemala, 168

Vergilius, Zauberer, story of
the, 24ft1

VesalT, sacred tank in, 225

Vetala Panchavhmati, the,
82ft1, 108ft1

Vetalas (goblins or vampires),
136, 136ft2, 197, 206

Vetasa, city of, 12

Vibhishana, King of the
Rakshasas, 142-144

Vidhuma, Vasu named, 96

Vidhurapandita-Jataka, 122ft2

Vidyddhara (possessing spells
and witchcraft), 203, 204

Vidyadharas (independent
superhumans), 2, 3, 6, 89,
94, 100, 128, 152, 188, 197,
203, 204

298

THE OCEAN OF STORY

Vidyutprabha, grand-

daughter of Bali, 108
Vigatabhaya, uncle of Sri-

datta, 106, 107, 118
Vighnesa, form of Ganesa,

lft4
Vigneau, M. du, Secretaire
Turc, contenant V Art d'ex-
primer ses pensees sans se
voir, sans se parler, et sans
secrire, 81ft
Vijayanagar, 233, 237, 248,

249, 266
Vikramaditya, King, 46ft2
Vikramasakti, 107, 110, 111,

119
Vinashta (deformed), 185
Vinashtaka, 184, 185
Vinata, mother of Garuda,

143ft2
Vinayaka, form of Ganesa,

lft4
Vindhya forest, 7, 9, 30, 59, 76,
114, 119, 133, 134, 136, 152,
153, 182 ; hills, 7ft4, 9ft1, 60,
66, 76, 116, 152 ; mountains,
10, 22 ; range, 92, 133, 134,
136, 182
Virabahu a Rajput, 151
Virachita, an attendant of the

harem, 187
Virarajendra, inscription of,

155ft1
Visakhila, 62, 63
Vishamasila (Book XVIII), 2
Vishnu, 4ft2, DM*, 80, 96ft1,
103, 108, 108^2, 109, 143k1,
144, 145, 192, 200, 201, 242,
244, 256, 266
Vishnugupta or Kautilya, 233
Vishnumati, 95
Vishnu Purdna, the, In2, 103,

200, 201, 202, 231
Vishnusakti, daughter of,

70,' 73
Visvadatta, Brahman named,

117
Visvamitra, a hermit, 111,

201
Visvesvara, commentaries of,

75ft1
Vita {roue), 64, 64ft4, 65
Vizagapatam district of

Madras, 213
Vodu-si (consecrated persons),

278
Vritam, 141ft2
Vritti (gloss), 75ft1
Vyadi, brother of Indradatta,
11, 12, 16, 17, 1W, 30, 31,
36, 38, 39, 40

Vyaghrabhata, 107
Vyasana (vices of kings),
124n»

Wadia, " Folk-Lore in West-
ern India," Ind. Ant, 131

Waldau, B'ohmische Marchen,
20», 26

Ward, W., A View of the
History, Literature and Re-
ligion of the Hindoos, 241,
241ft4, 242

Ward, W. H., The Seal
Cylinders of Western Asia,
272ft3

Warren, Niraydvaliyd Sutta,
223

Waters, W. G., trans, of
Straparola, 46ft2

Weber, Eastern Romances, 25

Wellcome Historical Museum,
216

Welsford,Macculloch, Crooke
and, " Serpent- Worship,"
Hastings' Ency. ReL Eth.,
203, 204

Westermarck, Marriage Cere-
monies in Morocco, 217

Wheeler (1707), 250

Wilkinson, Manners and
Customs of the Ancient
Egyptians, 215

Williams, Monier, 12ft2, Sin1,
59m1, 63ft1, 69ft3, 79W1, 124ft1

Wills, Dr, editor of Hajji
Baba of Ispahan, 214

Wilson, Collected Works, In2,
25, 60m1; Descriptive Cata-
logue of the Mackenzie MSS.,
131; editor of Dasa-Kumara-
Charita, 234, 234ft4 ; Essays
on Sanskrit Literature, In*,
17ft3, 75ft1, 147ft2, 162-w1;
Hindu Theatre, 57ft3, USn2;
Vishnu Purdna, In2, 200

Wirt Sikes, British Goblins,
76n2

Wortham, B. Hale, metrical
version of the "Story of
Devasmita," Journ. Roy.
As. Soc, 172-181

Wratislaw on life-index in
South Slavonia, 132

Wright, Th., Gesta Roman-
orum, 116ft2; Latin Stories,
169

Yajnadatta, 19, 20, 21
Yajnasoma, Brahman named,
106

ical

Yaksha (possessed of magica

powers), 203
Yakshas, servants of the gods,

7, 10, 37ft2, 51ft1, 67, 77,

109, 118, 162, 163, 179, 180,

197, 203, 262
Yamadamshtra, chief of the

Asuras, 95
Yamuna, the river (Jumna),

7ft4
Yaugandharayana, minister

of the King of Vatsa, 97,

121-124, 135-138, 150-153,

184, 187
Yggdrasil (Scandinavian

wishing-tree), 144ft1
Yoga (magic), 38ft, 40ft1
Yoga (meeting), 263
Yogakarandika, a female

ascetic called, 156, 158,

159, 161
Yogananda, King, 40ft1, 41,

45, 46, 49, 51, 53, 54, 55,

57
Yogandhara, minister

Satanika, 95, 97
Yogattil Potti, 263
Yogesvara, a Brahma n-

Rakshasa, 136, 136ft3, 137ft1
Yojanas (measures of dis-
tance), 3, 3ft1, 144, 144ft3,

151, 152
Yoshitd, 15ft
Yoshitah, 15ft
Yudhishthira, 51ft1
Yule and Burnell, Hobson

Jobson, 242ft1, 250ft2
Yule and Cordier, The Book

of Ser Marco Polo, 63ft1,
104, 105, 141ft2, 213, 241ft2,

242ft3, 247ft3 ; Cathay and the
Way Thither, 63m1, 104

Zal, father of the hero

Rustam, 103
Zanzibar, bags for holding

kohl in, 217
Zauberer Vergilius, story of

the, 24ft1
Zend, fabulous bird of the

(Eorosh), 104
Zermashitu (seed-purifying)

270
Zermashitu or zikru (vowed

women), 270
Zikru, concubines of the god,

270
Zingerle, Kinder und Haus-

mdrchen, 26
Zoroaster, Avesta, 199
Zulm (Arabic injustice), 124"1

INDEX II

GENERAL

Abbess and mystic, St

Hildegard of Bingen,

Subtleties, 110ft1
Abbeys in province of

Maabar,, 247
Abode of Siva (Mt Kailasa), 3
Abode of Snow (Himalaya),

2ft2
Aboriginal tribes of India,

Dasyus connected with

the, 206-207
Abuse, vice of, 124ft1
Acacia, heart placed on the

top of the flower of the,

129
Accomplishments found in

the courtesan, all female,

235, 252
Account of the Buddhist

Literature oj Nepal, 20ft2
Acquiring wealth by a dead

mouse, 63
Acrobats, 240
Act of applying kohl to the

eyes, or semtet, 215
Act of truth motif, 166, 167
Actor (patra), 239
Adamant, Daitya cased in,

126, 127
Adders, 188, 188ft1, 189
Addiction to women, vice

of, 124ft1
Ad Gallicinium, Prudentius,

77ft1
Adorable god (Siva), 9
Adorning the forehead with

marks which never fade,

100
Advent of British in India,

239
14 Adventure of Satni-Kha-

mois with the Mummies,"

37ft2, 129
Adventures of Krishna, 231
Adventures of the Ten Princes —

Dasa-Kumara-Charita, Dan-
din, trans, by P. W. Jacob,

234, 234ft*
Advice from a roue, 64 ; to

courtesan, 140; to Yoga-

nanda by Vyadi, 40

299

Mpyornis of Madagascar,

Bianconi, 105
Msops Fables, Jacob, 101ft1,

171
Affection (ragini), 140, 140ft2;

of Vasavadatta for Uda-

yana, 150, 164
Age, feminine form of old,
_ 121ft2
A* in - 1 - Akbari, Abu - 1 - Fazl,

237ft1
Air, spirits of the, 87 ; voice

from the, 152
Alabaster coffer, soul put in

an, 132
Alabaster tubes for mestein,

215
Alakesa Katha, 101ft1
Albanian Tales, Dozon, 20ft
Alcohol, meaning of the

word, 211
Ally of Udayana, Pulindaka

an, 136
Alms distributed by Putraka,

21
Aloe-plant (sabbarah), 81ft
Alternative to enforced

prostitution, 275, 276
A Itindische Schelmenbiicher,

J. J. Meyer, 236ft,2'4
Ambergris, a crumb of (a

mole), 49ft1
American (South) language

of signs, 82ft
Am. Journ. Phil, 118ft2
Am. Journ. Sem. Lang., Lyon

and Johns in, 271ft1 ; " The

Temple Women of the Code

of Hammurabi," D. D.

Luckenbill, 271ft1
Amorous life of Krishna,

songs of the, 245
Amulet against poison, stone

from the head of a snake

as, 110ft1
" Amys and Amy lion," Early

English Romances, Ellis,

97ft2
Analysis, Douce, 169
Ananga-Ranga , the Kalyfina

Malla, 236, 236ft3

Anarchical period, 238-239
"Ancestor-Worship (Indian),"

W. Crooke, Hastings' Ency.

Rel. Eth., 56ft1
Ancient Egypt, custom of

applying kohl to the eyes

in, 215-216 *
Ancient India, rock-carvings

of, 30ft2; sacred prostitu-
tion in, 232-233
Ancient Indian weights, 64,

64ft2
" Ancient Manual of Sorcery,

An," A. Bart, Melusine, 12ft1
Anemone, cheeks like the,

30ft2
Anger, charm against, 56ft;

horripilation usually pro-
duced by, 120ft1
Anglicised corruption of Jag-

annatha (Juggernaut), 242
Angry with adders yet killing

water-snakes, 188, 189
Animal (sattva), 136ft1; and

human dohadas, 222, 223-

225 ; conversations, 48ft2 ;

gold-producing, 20ft
Animal life, Ishtar goddess

of, 272
"Animals," F. W. Thomas,

Hastings' Ency. Rel. Eth.,

134ft1
Animals listen to the Great

Tale, 90
Animals, men hidden in

imitation, 133, 133ft1, 134
Animating a dead body, 37ft2,

204, 206
Ann., Tacitus, 103
Annual journey of Ishtar to

the underworld, 273, 274
Annual payment of deva-dasis

to the temple, 252
Annual rent-roll of the temple

of Jagannatha, 242
Anointing of Hindu kings,

187ft2 ; of the daughter of

Vishnusakti, 73, 73ft2
Ant, simile of mole as an,

49ft1
Ant. Jud., 145ft1

300

THE OCEAN OF STORY

Nights,

Anthropological Society
of London, Memoirs read
before the, 253ft1

Antimony among Moham-
medans, origin of the use
of, 213

Antimony {rasdnjana), 212 ;
sesquisulphuret of, 215 ;
trisulphide, 211; ore,
powdered, 211

Antiquity of the use of kohl,
215

Ape Nephrit, the, 216

Apes, 9

Appearance of darbha grass,
56/i ; of Dasyus, 206-207

Arabia Deserla, Doughty, 217

Arabian fiction, snakes in,
101ft1

Arabian method of carrying
money, 117, 117ft3

Arabian name for Garuda
bird, 'anqa (long-necked),
104

Arabian Nights, The, Burton
(see Nights), In1, etc.

Arabian Nights, The, Lane, Sin

Arabian tale in the
27, 28

Arabic kusliartrah (horripila-
tion), 1201

Archaeological Reports, A. Cun-
ningham, 238ft1

Archaeological Survey of India,
155ft1, 247ft1

Archers, 24ft2

Architecture, 108 mystic
number in, 242ft3

Archivio, Hartland, 168

Areca nuts, 255 ; distribution
of, 244 ;

Argon, Valerius Flaccus, 190

" Arme Heinrich, Der," Sim-
rock's Deidsche Volksbiicher,
97ft2

Armed men concealed in
artificial elephant, 133,
133ft1, 134

Arms, 30; force of all four,
24, 24ft2

Army, dust from the tramp-
ling of an, 182, 182ft1, 183ft

Arrival of Gunadhya at
Satavahana's court, 65

Arrogant spirit (Brahma), 10,
10ft2

Arrow of bewilderment, 184,
1 84ft2 ; of love that cleaves
the armour of self-restraint,
126

Arrows of love, 31, 32

Art, Ishtar in, 272

"Art of Entering Another's

Body," Bloomfield, Proc.

Am. Philos. Soc, 38ft
"Art of Stealing, The,"

Bloomfield, 118ft2
Art of weaving unfading

garlands, 100
Arthasastra, a work on Hindu

polity, 233, 233ft1, 265
Article, gold-producing, 20ft;

test of chastity, 42, 165-

168 ; within numerous

other articles, 131-132
Articles, of chastity, 42, 165-

168 ; the magic, 22 ; notes

on motif in folk-lore of

magical, 25-29 ; recipe for

making magic, 28 ; varieties

of motifs on magical, 29
Artificial elephant, 133-134
Artificial production of moles,

49ft1, 50ft
Artisans (kammalar), 260
"Aryans in the land of the

Assurs, The," Bhandarkar,

Journ. Bombay Br. Roy. As.

Soc, 198
Aryan Nations, Mythology of

the, Cox, 130
Ascension of Himalaya to

prepare for last journey, 121
Ascetic (sddhu), 79ft1
Ascetic named Yogakar-

andika, a female, 156, 158,

159-161, 188
Asceticism, 55, 79, 79ft1
"Asceticism," F. C. Cony-

beare, Ency. Brit., 79ft1
"Asceticism (Hindu)," A. S.

Geden, Hastings' Ency.

Eel. Eth., 79ft1
Ascetics, austerities of

Hindu, 79ft1
Ashamed of his ignorance,

the king, 68, 69, 70
Asiatic Quarterly Review, E. H.

Parker in the, 214
Asiatic Society, the Royal, 40ft
Aspects of Ishtar, different,

272
Ass, gold -producing, 20ft
Assassins appointed by the

three Brahmans, 21, 22
Assault, vice of, 124ft1
Assignations of Upakosa with

her would-be lovers, 33
Asvalayana Srauta Sutra, 205
"Atargatis," L. B. Paton,

Hastings' Ency. Eel, Eth.,

275, 275ft1,

Atharm-Veda, 56ft, 199, 204

Attendants of the gods, 197,
200-203; of Siva (Ganas),
6, 6ft2, 202

Attire, man in woman's,
83

Attraction of the mole in the
East, 49ft1, 50ft

Attractions of surma, 213

" Aufgegessene Gott, Der,"
Zur Volkskunde, Liebrecht,
13ft3

Ausgewdhlte Erzahlungen in
Maharashtri, Jacobi, 224,
226

Auspicious bathing, 183 :
marks, 49 ; omen, 116

Aus Schwaben, Birlinger, 103

Austerities, 4, 5, 9, 12, 19, 20,
20ft1, 41, 74, 76, 111, 143 ;
of Devadatta, 79, 79ft1 ; god
pleased with Varsha's, 15 ;
on the Himalaya, 5, 32, 86 ;
of Hindu ascetics, 79ft1;
performed by a Brahman
from the Deccan, 18 ; per-
formed by Panini at Hima-
laya, 32

Australian message - stick,
82ft

Author ot music, Ganesa.
240

Avesta, Zoroaster, 199, 201

" Babylonian Law," C. H. W.

Johns, Ency. Brit., 270ft1
Baker's custom in Notting-
ham, 14ft
Baldness, charm

56ft

Balls, offerings of, 56m1
Bangle, silver, 255, 256
Bank of the Ganges, sport

on the, 107
Banks of the Godavari, 66
Bannu or Our Afghan Frontier ,

Thorburn, 43
Baptist missionary, W. Ward,

241, 24^*
Barbarian (dasyu), 152n1
Barber caste or Nai, 49/21
Barbers attached to the

temple at Tanjore, 247
Barren women, drinking of
blood by, 98ft ; pretended
dohadas of, 227
Base of Kailasa, circumambu-
lating the, 3ft1
"Basivis: Women who
through Dedication to a
Deity assume Masculine

against.

Basivis — continued

Privileges," Joum. Anth.
Soc. Bombay, F a w c e 1 1,
255ft1

Baskets of first-fruits (XUvov),
15ft

Bas-reliefs at AmaravatI,
125ft1; at Barhut, 42

"Bassorah, Hasan of," tale of,
Nights, 27, 28

Bath of blood as a cure for
leprosy, 98ft

Bath of hot coals, lying in a,
79ft1

Bathing, auspicious, 183 ; in
the Ganges, 32, 67 ; relief
of discomfort caused by,
14, 15 ; in a tank of blood,
97, 97n2, 98w ; in the sacred
tank at Vesali, 225-226

Bawd named Makaradansh-
tra, 139, 140, 141 ; on the
pillar, 147 - 148 ; Loha-
jangha's revenge on the,
146-149

Bayadere, 253

"Bayadere : or, Dancing Girls
of Southern India, The,"
Memoirs read before the
Anth. Soc. London, Dr John
Shortt, 253, 253ft1

Bear and Hiranyagupta, the,
53,54

Bear terrified by lion, 53

Beasts and birds, the Great
Tale related to the, 90, 91

Beating the drum, 118, 118ft2

"Beautiful Palace East of
the Sun and North of the
Earth," Thorpe, Scandi-
navian Tales, 25

Bed, the magic, 26

Bed of spikes, lying on a,
79ft1

Bed of white lotuses, 119,
119ft1

Bee, ogre's life dependent
on that of a queen, 131

Begging-basket, gopdldm, 256

Beitr'dge zur Indischen Erotik ;
das Liebesleben des Sanskrit-
volkes nach den Quellen
dargestellt, R. Schmidt,
234ft1

Belief in a "double," 37ft2

Belief in magic properties of
blood, 98ft

Belief (Sanskrit sraddha), 56ft1

Belt, gold or silver, 253

" Bengali Folk-Lore," Ind.
Ant., Damant, 131

INDEX II -GENERAL

Betel-eating, 249

Betel leaf, 82ft, 100

Betel leaves, 255 ; distribution

of, 244
Betel nuts, 256
" Beutel, Mantelchen u.

Wunderhorn," Kaden, Un-

ter den Olivenb'dumen, 26
Bewilderment, the arrow of,

184, 184ft2
Bhadda-Sala-Jdtaka, 225
Biblical kcdeshdh, 271
Biblio. Indica, 37ft2, 46ft, 237ft1
Bibliographic des Ouvrages

Arabes, Chauvin, 27, 28,

101ft1, 105, 128a1, 168, 171,

186ft1, 189ft
Bibliography of Sir Richard

Burton, N. M. Penzer,

234ft2
Bibliotheque des Curieux,

236ft2-5
Bibliotheque Nationale, Le,

28
Bird, Alexander and the

gigantic, 103
Bird, description of Garuda,

103
Bird-genii in rock-carvings,

103
Bird, half-lion, half-eagle,

the griffin a, 104
Bird in Buddhaghosa's

fables, hatthilinga, 104
Bird of the race of Garuda,

98, 99, 142, 143, 144, 146,

147, 222
Bird which shakes the fruit

from the tree bearing all

things useful to mankind,

103
Birds and beasts, the Great

Tale related to the, 90,

91
Birds, encounters at sea with

enormous, 104
Birds in comparatively recent

times, proof of existence

of gigantic, 105
Birds the most popular index

in Indian tales, 131
Birth, former, 20ft1, 60; of

the swans, 21
Birth, maturity at, 204
Birth of Gautama, 242ft3 ; of

Gunadhya, 61 ; of Putraka,

19 ; former, of Putraka, 19,

20ft1 ; of Sahasranika, 95 ;

of Udayana, 99, 100; of

Vararuchi, spiritual voice

at the, 16, 16ft1

301

Birthplace of Krishna, Ma-

thura, 138, 231 *
Births of the Buddha, tales of

the previous (Jdtakas), 232
Births, Parvati's former, 4, 5
Bitch belonging to Devas-

mita, 158, 159
Bitch and pepper motif, 169-

Bitch and the pepper, 158,

159
Bite of a snake, 107
Black beads round the neck,

a string of, 256
Black colour feared by evil

spirits, 212, 217
Black oxide of manganese,

215
Blackening of the teeth

(missi), rite of, 240, 244
Blackhead, cure for, 191
Blanket (cambly), country-
made, 256
Blessing, ceremony of holy-
day (panydhavdchana) , 245
Blessing the bride, 244
Blockhead Brahman, giving

priapic cake to the, 13,

13ft3, 14
Blood - bath as a cure for

leprosy, 98ft
Blood, bathing in a tank of,

97, 97ft2; belief in magic

properties of, 98ft ; given

from the right knee, 223 ;

turned into sap, 58, 58?i3
Blood covenant, 98ft
Blood Covenant, The, Trumbull r

98ft
Blood, dohada for the king's,

223
Blood - drinking by barren

women, 98a
"Blood," H. W. Robinson,

Hastings' Ency. Rel. Eth.,

98ft
Blood, in the forest, seven

stories written with, 89, 90
Blood in the water, a drop of

(Supreme Soul), 9
Blood to procure a son, wash-
ing in, 98ft
Blue lotus, eyes like a, 30
Blue-stocking, 70
Blue-stone image, the sacred,

242
Blue-throated one (Siva), 1ft2
Blut im Glauben u. Aberglauben

der Menschheit, Das, Strack,

98ft
Boar, a wild, 126

302

THE OCEAN OF STORY

Boar breaks the king's chariot,

a, 126, 126k1
Bodice, the assumption of the

(angiya), 240
Bodies, position of the

heavenly, 134
Bodies reposing at Coptos,

37m2
Bodies revealed by clinging

garments, 69, 69m2
Bodiless voice, a, 16ft1, 123
Body of Nanda guarded by

Vyadi, 38, 39
Body, rites for the creation

of a new, 56m,1
Bohemian story of Busmanda,

Waldau, 26
Bohmische M'drchen, Waldau,

20m, 26
Bone, a cube of, 80m1, 81m,
Bones of the Harpagornis, 105
Book II, Kathamukha, 94
Book of Ser Marco Polo, The,

Yule and Cordier, 63k1,

104, 105, 141m2, 213, 241m2,

242m3, 247m3
Book of Sindibad, Clous ton,

27, 43, 171, 186m1
Book of the Sword, Burton,

109m1
Book of Thoth, the, 37m2,

129, 130
Boons, giver of (Siva), 19
Booth of sixteen pillars, the

marriage, 244
Boots, magical, 25, 26, 27, 28
Bosom, 30, 30m2
"Bottle Hill, The Legend

of," 26
Boxes for anjana, 212 ; for

keeping mestem or kohl, 215
Boxing, Srldatta proficient in,

107
" Boy and the Mantle, The,"

Percy's Reliques, 165
Boy maintaining mother and

aunts even in infancy, 19
Boy riding on a lion, 67, 67m1,

68
Bracelet of Mrigavati, the,

100, 101, 102 '
" Brahman and the Rescued

Snake," Alakesa Kathd,

101m1
Brahman blockhead, giving
j^cake of flour to, 13, 13m3

14
Brahman brothers, tale of the

two, 12-13, 16
Brahman child, bath in the

blood of a, 98ra

Brahman from the Deccan,
austerities performed by,
18

Brahman in woman's clothes,
83

Brahman Lohajangha, 139-
149

Brahman named Bhojika, 19 ;
named Chanakya, 55, 56,
57; named Govindadatta,
78; named Gunadhya, 58,
59 ; named Rudra^arman,
184-186 ; named Soma-
datta, 11 ; named Somasar-
man, 60 ; named Subandhu,
57 ; named Vaisvanara, 78,
78?i2 ; named Visvadatta,
117 ; named Yajnasoma,
106

Brahman - Rakshasa named
Yogesvara, 136, 136m3

Brahmanreceives pipkinfrom
Durga, 28

Brahmanic rite of Sail, 54m2

Brahmanical thread, the, 17,
17m1, 55m1

Brahman s' adultery with
Jagannatha dancing-girls,
242

Brahmans and Buddhists,
108 mystical among, 242m3

Brahmans call at Vararuchi's
house, the two wandering,
11 ; journey to Rajagriha,
the three, 18; taught by
Varsha, the three, 17, 18

Brahmans, dancing-girls re-
served exclusively for,
250; desire to murder
Putraka, 21 ; forbidden to
witness displays of dancing
and music, 232; honour
Varsha, 17 ; illegitimate
sons of, 56m1 ; soft-hearted,
45

Brahman's eyes, she-crow's
longing for a, 223

Brahmany duck, 115, 115m1,
187

Branch of Euphorbia as chas-
tity index in Peru, 168

Branches of the Vedas, 12m2

Branded lovers, 42

Branding of basivi women,
256

Branding with the mark of a
dog's foot, 160, 161

Breaches of rules, penalties
of ganikds for, 233

Breaking chains, spells for,
136, 137

Breaking walls, spells for.

136
Breton tale of " Voleur

Avise," Melusine, 27
Breviaire de la Courtisane,

Louis de Langle, 236m5
Bribery of the assassins by

Putraka, 22
Bride, blessing the, 244
Bride, tawdif dressed like a,

240
Bridegroom, drum as, 257 ;

idol as, 244; mask of the

god as, 245 ; sword as, 257
Brides of the god or entu, 270
Brigands, Udayana attacked

by, 152
Brihat-Kathd, the, 1, 42, 89,

91, 92, 169, 236; rejected

by Satavahana, 90
Brihat-Kathd-Manjari, 236
British, advent of, 239
British Goblins, Wirt Sikes,

76m2
British Museum, 104, 125m1,

215, 271 ; papyrus at, 129
British rule in India, effect

of, 55m, 266 ; sign language

connected with, 82m
British rule, progress of

female education under,

254, 255
Brooch, the magic, 26
Brother of Vasavadatta, 152,

182, 183, 184
Brother of Vasuki, king of

the snakes, 100
Brothers, tale of two Brah-
man, 12-13, 16
" Bruno, Liar," Italian tale of,

27
Buddhism, Mathura centre

of, 231
Buddhist age, 232; sacred

prostitution in the, 265
Buddhist Literature of Nepal,

Account of, 20m2
Buddhist edificatory texts,

226 ; literature, 242m3 ;

origin of " entrapped

suitors " tale, 42 ; origin

of snake stories, 101m1;

story of the monkey and

the crocodile, 224-225
Buddhistic origin of the story

of the bear, 54m1 ; origin of

tale of King Sivi and Indra,

84m2
Buddhists, number 108

mystical among, 242m3
Building temples, love of, 246

I'ull. de I'lZcoIe Francaise cC ex-
treme Orient, 155m1
ull, god whose emblem is a
(Siva), 108
ull god and lion goddess
worshipped by the Hittites,
275
ull, gold-producing, 20ft
Bull of Siva, Nandin, 6, 6ft1,

202
Bun, lozenge-shaped, 14ft
Bunch of flowers, a, 81ft
Burden of the matted locks,
he who wears the (Siva),
86
Buried in the sea, soul, 131,

132
Burmese, Parables from the,

trans, by T. Rogers, 104
Burning-ground of Mahakala,

136
Burning of the Great Tale by

Gunadhya, 90
Burning of Indradatta's body,

39
Burning-places, Siva's delight

in, 9, 10
Burnt-offering to Durga, 125
Burnt-offerings to Goddess of

Fortune, 106
Burnt-offerings to procure a

son, 154
Burton, Bibliography oj Sir
Richard, N. M. Penzer,
234ft2, 236ft3
Biismanda, Bohemian story

of, Waldau, 26
Butter, dates, and milk, idol
of, 14ft

Cake ceremonies in Germany,
14ft

Cake customs, phallic ele-
ment in, 14ft ; of the
Romans, 15ft; in St Jean
d'Angely, 15 ; in Saintes,
14ft; in Saintonge, 14ft

Cake of flour, giving a, to
blockhead Brahman, 13,
13ft3

Cake presented to Varsha,
phallic, 15

Cakes, feast of, 242 ; in
Greece, 15ft ; of sesame
and honey at Syracuse,
15ft

" Cakes and Loaves," J. A.
Macculloch, Hastings'
Ency. Rel. Eth., 15ft

INDEX II -GENERAL

Caliphs, vices of, 124m1
Calumny, vice of, 124ft1
Cambridge Ancient History, the,
270ft1; "The Golden Age
of Hammurabi," by R.
Campbell Thompson, in
the, 271#
Cambridge History of India,

233ft1
Cambridge edition of the

Jdtakas, 221-227
"Camel-crane" of Pi-p'a-lo

(Berbera), 104
Camomile petals, teeth like,

30ft2
Camp of King Nanda at

Ayodhya, 37
Cap of Fortunatus, 25
Cap or mitre, 258
Cap, the magic, 26
Capital of the emperors of

India, 7ft4
Captivity of Udayana, 134-

138, 149-151
Capture, marriage by (Asura),

87, 200
Car festival, the famous,

242
Car of Juggernaut, 242
Carob-pod, 80ft1, 81ft
Carpet, a magic, 26 ; the

flying, 26
Carved figures in outer rail

of the stupa, 125ft1
Carvings, bird-genii in rock-,

103
Carvings of ancient India,

rock-, 30ft2
Carrying money in India, 117,

117ft3
Carrying off of Mrigavati by

Garuda bird, 98, 99
Carrying the dead with the

sun, 190, 191
Cased in adamant all over,

126, 127
Caste, the Brahman, 87 ; the

dasa, 246, 259, 260-262;

gandharb, 239 ; kasbi, 242,

243; Kshatriya, 87, 205;

of moylar, 252 ; of rdjkanya,

the sub-, 239 ; the Sudra,

87, 245, 255, 256; the

tawdif, 239 ; the Vaisya,

87
Castes and Tribes of Southern

India, Thurston, 234ft3,

253, 258, 258ft2, 259, 265
Castle of the Golden Sun,

25
Castrated man, Gallic 275

303

Catalogue of the Indian Coins
in the British Museum, E. J.
Rapson, 64ft2
Cathay and the Way Thither,

Sir Henry Yule, 63ft1, 104
Cavallius, Swedish story in, 25
Cavalry, 24ft2
" Cave-Call Motif," 225
Cave paintings, the Ajanta,

211
Celebrated mountain Hima-

vat, 2
Celebrated place of pilgrim-
age (Badari), 59, 59ft1
Celestial singers at Indra's

court, 201
Celestial voice, a, 121
Celestial woman, a, 31
Centaurs like Kimpurushas,

202
Central India, sacred prostitu-
tion in, 240-246
Centre of Buddhism, Mathura

the, 231
Ceremonial turn, the (Deisul),

190-193
Ceremonies of the dedication

of a basivi, 255-257 ; of a

bogamjdn, 244 ; bogam sani,

244
Ceremonies, darbha grass used

in all Hindu, 56ft1 ; among

deva-dasis,259, 260,261, 262;

among the gandharbs, 240 ;

of marriage, 183, 184, 190,

255ft3
Ceremony of puberty (henun),

257 ; of Punyahavachana

(holy - day blessing), 245 ;

of Upanayana or "sacred

thread," 55ft1
Chains, spells for breaking,

137
Changeless East, the, a phase

inapplicable to India, 268
Chant of watchman, 23
Chanter of the Sama Veda

and the Courtesan, story of

the, 64-65
Chanters intoning the Sama

Vedas, 62
Chaplain, the king's domestic,

32,34
Character of songs, 245
Characteristics of Ishtar, 272
Chariot in the shape of a

lotus, a magic, 227
Chariot of the king broken

by a boar, 126, 126ft1
Charioteer of Indra, Matali,

95, 96, 96ft3, 97

304

THE OCEAN OF STORY

Charm against anger and
baldness, 56ft; to alter
shape, 136; to produce a
dream, 71, 71ft1 ; for win-
ning love, 137, 138

Charms for curing disease,
98ft

Chaste woman, fallen ele-
phant raised up by a,
166

Chastity, articles of, 165-168 ;
cup of, 165 ; drinking-horn
of, 165 ; emerald of, 165 ;
garland of, 44, 165 ; index,
165-168; mantle of, 165;
mirror of, 166, 167 ; nose-
gay as index of, 168 ; ring
as index of, 168 ; sacrifice
of, 275, 276 ; shirt of, 44,
165 ; test article of, 42 ;
test of, 165-168; vow of
perpetual, 67

Chastity tests, lotuses as, 42,
156, 165-168

Chattee, a food-producing, 28

Chattees of water, 131

Chavaka-Jataka, 226

Cheeks like the anenome,
30ft2

Cheerful hue, faces robbed of
their, 122, 122ft3

Cherries, magical, 27

Cherry lip, 31ft2

Chest, the magic, 26

Chests, suitors in, 34, 35, 42-
44

Chewing leaves, 238

Chief, feudatory or depen-
dent (Samanta), 52ft1

Chief mourner (karta), 264

Chief of the Asuras, Yama-
darashtra, 95 ; of the
Rakshasas (Ravana), 205

Chief wife of the god (Entu or
Nin-An), 270

"Chienne qui Pleure, La,"
Chauvin, Biblio. des Ouv-
rages Arabes, 171

Child (bala), 185 ; ill-treated
by stepmother, 185;
murder to procure another,
98ft, 154, 154ft1

Child -giving oblation, 95,
95ft2

Childhood of Fiction, The, J. A.
Macculloch, 109ft1, 130

Childhood of Krishna, 231

Childless woman of Jat, 98ft

Children, tales of precocious,
186ft1; with painted eyes,
217

Child's revenge on step-
mother, 185-186

China and Roman Orient,
Hirth, 104

Chinese nation, incident from
its origin, 28

Chinese traveller, Chau Ju-
Kwa, Chn-fan-chi, 104, 241,
241ft1, 252 ; travellers, 231

Chopsticks as a means of
giving instructions in code,
82ft

Chord from a musical in-
strument, 81ft

Christian era, deva-dasls in
the, 265 ; sacred prostitu-
tion in the, 233-237

Christmas, sacred buns made
in Nottingham at, 14ft

Churning of the Ocean, 1ft2,
3ft2, 55ft1, 94, 128, 200, 202;
Apsarases produced at the,
202

Churning stick, 3ft2

Ciphering and writing, in-
structions in, 62, 62ft2

* ' Circumambulation ," D' Alvi-
ella, Hastings' Ency. Rel.
Eth., 193

Circumambulation in China,
192 ; in India, 191-192 ; in
Japan, 192; in Scotland,
190-191 ; in Tibet, 192

Circumambulation of the base
of Kailasa, 3ft1

Circumambulation or deisul,
note on, 190-193

Citizens, devoured by the
eyes of the, 121, 121ft1

< ■ City of Palaces " (Calcutta),
125, 125ft1

City of the Gandharvas, 201

City of the gods, AmaravatI,
125, 125ft1

City under the Ganges, the
magical, 107-110

Classes of priestesses, the
various, 270, 271 ; of prosti-
tutes, 234, 234ft3, 244 ; of
temple women, the various,
270, 271

Classical Greek and Rome,
kohl used in, 218

Classical Sanskrit Literature,
A. B. Keith, 93

Clay Cart, or Mrichchhakatika,
ascribed to Dandin, trans,
by A. W. Ryder, 235, 235ft1

Cleft thigh, Siva's, 9

Clever Deformed Child, Story
of the, 184-186

Climate, effect of religio:

owing to, 275
Clinging garments, 69, 69ft2
Cloak, the magic, 25, 27 ; o

invisibility, 25
Clockwise movement, 191
Cloister (gagimi), 270
Cloth, the magic, 26
Cloud cap (Nebelkappe) o

King Alberich, 27
Cloud revives the peacock

112, 183, 183ft1
Cloud, swan's grief on seeing

the, 72, 92ft1
Clouds, echoing roar of, 151

151ft1
Club the emblem of Vishnu

144
Coals, eating hot, 79ft1 ; lyinj

in red-hot, 79ft1
Coat, invisible, 27
Cobra, a grateful, 101ft1
Cockcrow, devils disappear

ing at, 77ft1
Cocoanut, offerings of a, 244

246
Cocoanuts, 255, 256
Code of Hammurabi, the, 269

273
Coins (panams), 262
Collected Works, Wilson, 1ft2

25
Colour (chhaya), 122ft3
Colour of the sun's horses

dispute about the, 143ft2
Collyrium and kohl, appendi:

on the use of, 211-218
Collyrium, meaning of th<

word, 211
Comfort, the incarnation of

99
Commentaries of GopI Natha

75ft1; of Kula Chandra

75ft1 ; of Visvesvara, 75ft1
Communication by signs

80ft1, 81ft, 82ft
Community of BairagI, 243

of Vaishnavl, 243
Compassion of Parvati, 19
Composition of modern kohl

218
Composure reaches the roo

of the king's ear, the har

binger of, 121, 121ft2
Compound figure of Siva

half - male, half - female

146ft2, 272
Concealed warriors, 133, 134
Concealment, Vararuch

brought out of, 54
Conch-shell (sankha), 212

mciliation (sama), 64, 64ft4
Concubines of the god (zikru),

270
Conjurer, advice of Hindu,

98ft
Connection between Kshe-

mendra and Soraadeva,

236
Conquered ogres, 27
" Consecrated Women of the

Hammurabi Code," D. G.

Lyon, Studies in the History

of Religions presented to C.

H. Toy, 271ft1
Consecration of girls to gods

and goddesses, 247
Consistency of kohl, 211
Consolation in bodily form,

163
Consort of Siva, Gauri the,

244
"Conte Hindoustani,"

Garcin de Tassy, Revue

Orientale et Americaine, 28
Contemporary Kashmirian

court poets, 236
Contes Albanais, M. Dozon,

20ft, 101ft1
Conies du Cheykh El-Mohdy,

Marcel, 81ft
Contes et Nouvelles, La Fon-
taine, 20/1
Contes de Perrault, Les, P.

Saintyves, 29
Contes Francais, E. H. Carnoy,

26
Contes Populaires Slaves, 26
Contos Populaires Portuguezes,

Coelho, 26, 44, 145ft1
Control of ganikds, strict, 233
Conversation of Siva with

Brahma, 77
Conversations of animals,

48ft2
Copper, oxide of, 215
Coral-red lips, 30ft2, 31
Corals, powdered, 212
Corner of garment concealing

necklace, 117, 117ft2
Corn-goddess, customs con-
nected with the, 14ft
Corpses are burnt, place

where, 9
Cosmetics, composition of

modern, 218
Cosmical rotation, symbol of,

191
Cosmology, Indian, 9, 10,

10ft3
Cosmogony and cosmology,

Indian, 9, 10, 10m3

INDEX II-GENERAL

" Cosmogony and Cosmology
(Indian)," H. Jacobi, Hast-
ings' Ency. Rel. Eth., 10ft3

Cotton- wool, lover covered
in, 42

Councils (panchayats), 259

Country - made blanket or
cambly, 256

Country of Kataha, the, 156,
156ft1

Country, wild, 141, 141ft1

Couple of parrots, story of
the, 224

Course of the sun, imitation
of the apparent, 190, 191,
192

Court jester, Eastern equiva-
lent of the, 137ft2

" Court Mantel, Le," Fabliau,
165

Court of Brahma, 96 ; of
Indra, 65

Court poets, Kashmirian, 236

Courtesan, 28, 138, 140, 231 ;
advice to a, 140 ; all female
accomplishments found in
the, 235 ; handbook for the,
236 ; more modestly dressed
than other women, 243;
story of the Chanter of
the Sama Veda and the,
64, 65 ; streets in Cairo or
Algiers, 250

Covenant, The Blood, Trum-
bull, 98ft

Covering of the head (sir
dhankai), rite of, 240

Covering of the head seven
times, 242

Cow's tail, fanning the idol
with Tibetan, 252

Craft of sword-making, 109ft1

Craving of pregnant women,
or dohada, 97ft2, 221-228

Created beings, lords of
(Prajapati), 10, 10ft1

Creation of animal and vege-
table life, Ishtar, goddess
of, 272

Creation and Kuvera's curse,
the, 9, 10

Creation, Hindu conception
of the, 9, 9ft5 10, 10ft3

Creation of a new body, rites
for the, 56ft1

Creation of the sacred prosti-
tute in the cult of Ishtar,
274

Creator, Siva the, 272

Crescent moon, eyebrows like
the, 30ft2

305

Crest, god of the moony
(Siva), 67, 86; god ,who
wears the moon as a (Siva),
32

Criminal Classes of Bombay \
Kennedy, 246ft1

Crocodile and monkey, Bud-
dhist story of, 224-225

Crocodile's longing for
monkey's heart, 224

Crop of a sparrow, soul set
in the, 131

Cross as a poison detector,
sign of the, 110ft1

Crows, 20, 20m1

" Crystal Ball," story of the,
25

Crystals, powdered, 212

Cube of bone as secret
message, a, 80ft1, 81ft

Cullaka-Setthi-Jataka, 62ft1

Cult of Ishtar, origin of the
creation of the sacred
prostitute of the, 274

Cult of the great mother-
goddess, 271, 272

Cult, the dual, 272

Cult under the Hittite
domination, religious, 275

Cults of the Greek States,
Farnell, 15ft

Cumin-seeds, three black, 81ft

Cunning Siddhikarl, the, 157-
158, 174-176

Cup of chastity, 165

Cup, magical, 25 ; of porce-
lain, a magic, 28

Cupid, Kama, the Hindu, 1ft3

Cups of rhinoceros horn as
poison indicators, 110ft1

Curculio, Plautus, 190

Cure for blackheads, 191 ; for
leprosy, 98ft; for pinsoles,
191

Currant lip, 31ft2

Curse of Brahma, 96 ; of God-
dess of Fortune, 106, 107 ;
Gunadhya released from
his, 91 ; of Kanabhuti dis-
pelled, 89; ofKuvera, 7,
10, 109 ; Vararuchi released
from his, 59 ; of hermit Vis-
vamitra, 111, 112; laid upon
Hiranyagupta, 53, 54, 54ft1 ;
of Tilottama, 96, 97, 98-
101 ; fulfilment of the, of
Tilottama, 99

Curses, Parvatl's, 6, 7

Custom in Nottingham, 14ft ;
in town of Saintes, 14ft ; in
Sweden, 14ft; of applying

306

THE OCEAN OF STORY

Custom — continued

kohl, 211, 215; of eating
at funerals, 56ft1 ; of giving
names to swords, 109 n1 ;
of Jewish women, 31ft3

Customs and Customary Law in
British India, Sripati Roy,
88

Customs connected with the
corn-goddess, 14ft; in La
Pallisse, France, 14ft ; of
women of the Moylar caste,
252

" Cutter," i.e. Curta'na,
sword of Edward the
Confessor, 109ft1

Cycle of stories, three wishes,
27

Cycle of tales in India, Persia,
Arabia, Turkey and Europe,
27, 28. See also under
Motif

Cymbals (majlra), 243

Cymbeline, 49W1, 165

Dabbhapuppha-Jdtaka, 226

Dagger, girl married to a,
242

Daily meal offered to animals,
{bali), 21, 21ft1

"Daitya," H. Jacobi, Hast-
ings' Ency. Rel. Eth., 200

Dance and sing in public,
bhavins forbidden to, 246

Dance, description of, 254

Dances of the deva-dasis, 251

Dancing and singing pro-
hibited under Aurangzeb,
238

Dancing castes in modern
times, prostitute, 266

Dancing dress, worship of,
244, 245

Dancing - girl and Vasanta-
sena, 87

Dancing-girls, 238; descrip-
tion of, by 'Abdu-r Razzaq,
248-249 ; description of, by
Domingos Paes, 249-250;
dress of, 253, 254 ; feats of
strength and powers of
endurance of, 254 j Ganesa
patron -saint of gandharb,
240; in Guzerat, 241;
Hindu, 239, 243; laws of,
254 ; Mohammedan, 239,
243; name for Telugu,
244 ; patron-saint of, 238 ;
reserved exclusively for
Brahmans, 250 ; salaries of,
249, 252, 253 ; in the time

Dancing-girls — continued
of Akbar, rules for, 265 ;
wealth and splendour of,
249, 250

Dancing-masters attached to
the temple at Tanjore,
247

Dancing of kasbi women,
243-244

Dancing or music, Brahmans
forbidden to witness dis-
plays of, 232

Dancing, vice of, 124ft1

Dark dungeon, Sakatala
thrown into a, 40

Dark neck (Nilakantha) of
Siva, 1, lft2

Dasa-Kumdra- Charita , Dan-
din, 25, 234, 234ft*, 235

Date of beginning of secular
prostitution in India, 232 ;
of "entrapped suitors"
story, 42 ; of " external
soul " motif, 129 ; of San-
skrit grammar, 17ft3

Date, stone of a green, as
secret message, 80ft1, 81ft

Dates, butter and milk, idol
of (ha is), 14ft

Daughter of the Asura,
Vidyutprabha, 108, 109 ; of
the Asura, Angaravati, 126,
127 ; of the Himalaya (Par-
vatl), Siva's love for the,
94 ; of King Kritavarman,
MrigavatI, 96, 97 ; of King
Mahendravarman, Patali,
19, 23, 24 ; of the Mount
of Snow (Parvatl), 5; of
the Mountain (Parvatl), 3,
6, 7, 86 ; of a Rishi, 67 ;
of the Sultan of Babylon,
24ft1 ; of Susarman, Sri,
80 ; of Surasena, 119 ; of
Vishnusakti, 70, 73, 79ft2

Daughters of Bhojika, 19

Daughters of Daksha, 4, 199 ;
Garuda, son of one of the,
103

Day, vice of sleeping in the,
124ft1

Dazed by the sun, goblins,
77

Dead bodies, goblin that
tenants, 136, 136ft2

Dead carried with the sun,
190, 191 ; importance of
the duty to the, 267 ; pro-
viding food for the, 56ft1

Dead mouse, acquiring wealth
with a, 63, 64

ing

Death escaped by solvii
riddle, 51, 51ft1; of the
female elephant, 152 ; of
King Nanda, 37 ; of Sata-
nlka, 95 ; of the sons of
Sakatala, 41 ; of Vishnu-
mati, 95 ; of Yogananda,
57 ; summoned with the
sound of gongs, 119

Death motif, the letter of, 52,
52ft2

Decameron, Boccaccio, 26, 44,
69ft2, 145ft1, 147ft2, 148ft,
165, 171

Decameron, its Sources and
Analogues, The, A. C. Lee,
44, 148ft, 171

De Civ. Dei, St Augustine,
276

De Dea Syria, Lucian, 275

Dedication of a basivi woman,
255-257; of men to the
temple, 246

Dedicating a girl to the deity,
privileges of, 255

Deer lay aside their wanton-
ness, 120

Deformed (vinashta), 185

Deformed Child, Story of the
Clever, 184-186

Deformed dwarf Eastern
equivalent to the mediaeval
court jester, 137, 137ft2

Deity (asura), 198 ; privileges
of dedicating a girl to the,
255, 267

Delight in skulls and burn-
ing-places, Siva's, 9

Delight in the night, goblins,
76, 76ft2, 77ft1

Deluge, the, 3ft2

Demon, female (Rakshasl),
111, 111ft1, 112

Demons, 204-207; hostile to
mankind, list of, 197 ; killed
by Krishna, Lohaban one of
the, i39ft2

Dependent or feudatory chief
(Samanta), 52ft1

Depravity in the reigns of
Jahangir and Shahjahan,
238, 238ft2

Derivation and origin of the
name of Vararuchi, 16, 16ft2 ;
of the word asura, 197-199

Descent of bhavins from
Savantvadi and Malvan
chiefs, 245

Description of basivis, 255-
257 ; of " camel-crane,"
104; of dance, 243, 244,

Description — continued

250, 254 ; of dancing-girls
by <Abdu-r Razzaq, 248-249,

250; of dancing -girls by
Domingos Paes, 249 ; of

diatryma by Matthew and
Granger, 105 ; of dress of

kasbi women, 243; falling

in love by, 128, 128ft1; of

Garuda bird, 103; by

Marco Polo of deva-dasis,

247-248
Descriptive Catalogue of the

Mackenzie MSS., H. H.

Wilson, 131
De Simpl. Medic, Galen, 213
Desire to eat husband's

entrails, 222, 223
Destiny of Gautama foretold

by 108 Brahmans, 242m3
Destroyer of life, Ishtar, the,

272
Destroyer, Siva the, 272
Destroyer of t Tripura, i.e.

Tripurari or Siva, 95ft1
Destroyers or Rakshasas, 204
Destruction of Hindu

temples, 231, 238; of the

temple of Kesavadeva, 231
Detectors of poison, HOw1
Detraction, vice of, 124m1
Deutsche Volksb'ucher, Simrock,

24ft1, 97ft2, 129, 137ft1, 141ft2
Devils disappearing at cock-
crow, 77m1
Devilsville or Shaitanpurah,

quarter of the town as-
signed to deva-dasis, 237
Devoted one or kharimati, 272
Devotion, magic power of, 6
Devoured by the eyes of the

citizens, 121, 121m1
Devouring flesh, a woman,

111, 112
Dexterous, meaning of the

word, 192
Dhammapada Commentary, 226
Diademed god, the moon, 7
Dialect, the PaisachI, 92, 93,

205
Die. d'Archcel. Egypt., Pierret,

215
Dictionary of Birds, Newton,

105
Digit (or streak) of the moon,

5,32
Digit of the moon, god who

wears on his crest the

(Siva), 36
Digit of the moon springs

from the sea, 5

INDEX II -GENERAL

Dipping and raising the ker-
chief, message conveyed
by, 80W1
Disaster brought about by
dohada (pregnant longing)
being unsatisfied, 223
Disciple of Gunadhya, Guna-
deva, 89, 91 ; of Gunadhya,
Nandideva, 89, 90, 91*
Disciplina Clericalis, Petrus

Alfonsus, 169
Discomfort caused by bath-
ing, relief of, 14, 15
Discovery of the fossil JEpy-

ornis maximus, 104, 105
Discus an emblem of Vishnu,

144
Disguise of Lohajangha as

Vishnu, 144-145
Disgusting shape, cake of

(phallic), 13
Disposer, the (Supreme Soul),

9
Dispute about the colour of
the sun's horses, 143ft2; of
Vararuchi and Panini over
the new grammar, 32
Dissension, sowing (bheda),

123ft2
Distance, measures of

(yojanas), 3, 3ft1
Distribution of alms to Brah-
mans by Putraka, 21 ; of
presents bv Udayana, 187,
187ft1
District Gazetteer of Puri,

Hunter, 242m1
District of Jhilam (Jhelum),

213
District on the bank of the
Ganges granted to Brah-
mans, 78
Districts of Bombay, prosti-
tution in, 245, 246
Divine Judge, Varuna the,

200
Divine personages the size
of a thumb, Balakhilyas,
144, 144ft2
Divine woman, a (Sarasvati),

71
Divine worship, Madana-
rekha's longing to bestow
a gift for the purpose of,
226
Divinites Generatrices, Des,

Dulaure, 14ft, 15ft
Divinity, Ishtar a primitive

Semitic, 271
Division of life of Mairavana,
131

307

Division of the use of the
dohada (pregnant longing),
motif, 222-223
Divisions of dancing castes,

260
"Doctrine of Lunar Sym-
pathy, The," Frazer, Golden
Bough, 228

Doctrine of sympathetic
magic, 130

Doctrine of Zoroaster, 199

Dog's foot, branding with the
mark of a, 160, 161, 164,
178, 181

Dogs, gallants chased by,
42, 43 ; nude woman chased
by (Boccaccio) 171

Domestic chaplain,the king's,
32,34

Domination, religious cult
under the Hittite, 275

Door of heaven open on the
eleventh day, 146

Doorkeeper of the goddess,
6, 7,85

Double, belief in a, 37ft2

"Doubles," A. E. Crawley,
Hastings' Ency. ReL Eth.,
37^2

Dough, a man of, customs
connected with, 14ft

Dove, Dharma assumes shape
of a, 84

Dragon of China, the sacred,
104

Dragons of the Air, Seelev,
105

Dramatic entertainment, 11

Drawers (pyjamas), 253

Dream of the three women,
19; production of a, 70,
70ft1; revelation in a, 12,
13

Dress of bogams, 245; of danc-
ing-girls, 252, 253, 254 ; of
kasbi women, 243; of a
woman assumed by Deva-
datta, 83 ; woman in man's,
163, 164 ; worship of danc-
ing, 224, 245

Drink the sacred water in
Vesali, desire to, 225-226

Drinking the Amrita, 55ft1

Drinking of blood by barren
women, 98ft

Drinking-horn as a chastity
test, 165

Drinking the moon, desire of,
228

Drinking-places, opening of,
241

308

THE OCEAN OF STORY

Ency.

Drinking spirits, vice of,

Driver, an elephant, 150, 151

Drop of blood in the water
(Supreme Soul), 9

Drought, 19

Drugged gallants, 42

Drugs of sarivadi, 212 ; sarva-
gandha, 212; of Utpaladi,
212

Drum, beating of the, 118,
118ft2, 246

Drum or tabla, 243, 257

"Drums and Cymbals," A. E.
Crawley, Hastings'
Rel Etk., ll&tt2

Dual cult, the, 272

Ducats found daily under
boy's pillow, 20ft

Duck, Brahmany, 115, 115ft1,

187
'Dumb Cripple/The," Schief-
ner and Ralston's Tibetan
Tales, 226

Dungeon, Sakatala thrown
into a, 40, 40ft3, 41, 45

Dust from the trampling of
an army, 182, 182ft1, 183ft

Duties of a bhavin in the
temple, 246 ; of a deva-dasi,
233, 251 ; of a devli in the
temple, 246 ; of the
jcadishtu, 270, 271 ; of min-
strels, 183, 183ft2 ; of moylar
women, 252 ; of prostitutes,
233; of South Travancore
dasis, 262 ; of superintend-
ents of prostitutes, 233

Duty to the dead, importance
of the, 267 ; of presiding at
a sraddha, 56 ; temple, 139,
139ft1, 231, 250, 251; of
women who refuse to shave
their heads, 275, 276

Dwarf assumed by Vishnu,
form of a, 108ft2

Dwarf equivalent of the
court jester, deformed,
137ft2

Dwarf of old German romance
(King Alberich), 27

Dweller in the Vindhya hills
(Durga), 60, 66, 76

Dwelling-place of the God-
dess of Prosperity, 94; of
Siva and Parvati (Mt
Kailasa), 2, 2ft2

Dyes, turmeric as substitute
for yellow, 255ft3

Dynasty of Babylon, the first,

Dynasty, the
Egyptian, 269

twelfth

Eagles called Gryphons, 141ft2
Ear, speech that pierces the,

like a poisoned needle, 4 ;

the harbinger of composure

reaches the king's, 121,

121ft2
Ear-ornament of the earth,

94,95
Ear-pendants (todu), 262
Earliest erotic writer of the

Christian era, 234
Early English Romances, Ellis,

story of "Amys and

Amylion," 97ft2
Early English Text Society,

"The Wright's Chaste

Wife," F. J. Furnivall, 165
Early Ideas : A Group of Hindu

Stories, F. F. Arbuthnot,

236ft1
Earth, the ear-ornament of

the, 94, 95
Earthly Nandana, an, 66, 66ft1
East, the changeless, 268 ; se-
clusion of women in the^O?!1
East to west, walking round

an object from, 191
Easter offering in Saintonge,

15ft
Eastern equivalent to court

jester, 137ft2; sense of

humour, 29; story-teller,

the, 130
Eastern fiction, snake in, 101ft1
Eastern Romances, Clouston,

43, 101ft1, 131, 160ft3;

Weber, 25
" Eaters of raw flesh," kravydd

(Pisachas), 205
Eating at funerals, 56ft1 ; hot

coals, 79ft1 ; leaves, 79
Eclipse of the sun and moon

caused by Rahu, 200
Echoing roar of clouds, 151,

151ft1
Education in India, prejudice

against female, 251
Education, progress under

British rule, 254, 255
Effect of British rule in India,

266 ; of climate and tem-
perament on religion, 275 ;

of Mohammedan influence

on deva-dasis, 265, 266 ; of

Mohammedan invasions on

Northern India, 231
Effects of Ishtar's descent to

Hades, 274

Egg, Hindu conception of the
world as an, 9, 10, 10ft3 ; of
JEpyornis maximus, 104

Eggs laid by satisfied hen-
parrot, 224

Egret called benu by ancient
Egyptians, 103; phoenix
identified with the, 103

Egyptian name for egret,
benu, 104 ; papyrus, 133ft1

Eight forms of marriage, 87

Eighth day of the month, 82

Eldest daughter dedicated to
the deity, 257

Elephant, an artificial, 133,
133ft1, 134 ; among mon-
archs, an, 125; called Bha-
dravati, 150, 151, 152;
carries off Queen Pau-
maval, 224; of the gods,
Kanchanapata the, 18,
18ft3 ; Lohajangha rests in
body of, 141, 141ft1, 142;
named Nadagiri, 125;
raised up by chaste woman,
a fallen, 166

Elephant-catching, sport of,
133, 133ft1

Elephant-driver, 150, 151

Elephant-hook, the, 151

Elephant's language under-
stood, 151

Elephants raining streams of
ichor, 182; subduing in-
furiated, 122 ; timidity of
wild, 133ft1; understood by
superintendent, signs of,
151

Eloquence and learning,
Sarasvati, goddess of, 1ft*,
18, 18ft1, 31, 31ft3

Elysium or pleasure-ground,
Indra's (Nandana), 66ft1

Emblem of Ganesa, the right-
handed swastika, 192 ; of
Siva, the linga, 4ft3

Emblems of Vishnu, 144, 256

Embrace of Gaurl (Parvati,
Durga), 94

Embryo asserting itself, will
of the (dohada), 221

Emerald of chastity, 165

Emotion (rasa), 126ft2

Emperor Jahangir, 238, 238«2

Emperors of India, Hastin-
apura the capital of the, 7ft4

Empire, the Mogul, 237 |$&$|

Enamelled whiteness, palaces
of, 125, 125ft1

Encounters at sea with
enormous birds, 104

Encyclopaedia Britannica, " As-
ceticism," F. C. Conybeare,
79ft1; ''Babylonian Law,"
C. H. W. Johns, 270ft1;
"Phoenix," 104; "Ser-
pent-Worship," S. A. Cook,
203; "Tree- Worship,"
S. A. Cook, 144ft1

Encyclopaedia of Hindu Fiction,
Bloomfield,221

Encyclopaedia of Islam, 103

Encyclopaedia of Religion and
Ethics, Hastings' : " Ances-
tor-Worship (Indian)," W.
Crooke, 56ft1; "Animals,"

F. W. Thomas, 134k1;
"Asceticism (Hindu),"
A. S. Geden, 79ft1 ;
"Atargatis," L. B. Paton,
275, 275ft1; "Babylonians
and Assyrians, 273ft3 ;
"Blood," H. W. Robinson,
98ft; " Cakes and Loaves,"
J. A. Macculloch, 15ft;
" Circumambulation,"
D'Alviella, 193; "Cos-
mogony and Cosmology,"
H. Jacobi, 10ft3 ; " Daitya,"
H. Jacobi, 200; " Doubles,"
A. E. Crawley,37ft2;" Drums
and Cymbals," A. E. Craw-
ley, 118ft2; "Heroes and
HeroGods,"273ft3;"Hiero-
douloi," G.A.Barton, 271ft1,
277; "Human Sacrifice
(Indian)," E. A. Gait,116n!;
"Ishtar," 273ft3; " Life-
Token," Sidney Hartland,
130; "Oath," Crawley,
Beet and Canney, 57ft1;
" Phallism," Sidney Hart-
land, 15ft; " Pisachas,"

G. A. Grierson, 92; "Prosti-
tution (Indian)," W.Crooke,?
233, 239ft2; "Serpent-
Worship," Macculloch,
Crooke and Welsford, 203,
204 ; Tammuz," 273ft3 ;
"Trees and Plants," T.
Barnes, 144ft1

Endurance of dancing-girls,

powers of, 254
Enemies of the gods, list of,

197, 198-200
Enemy or destroyer of Tri-

pura, Tripurari (Siva), 95ft1
Enemy of Gilgamesh, Khum-

baba, 273
Enemy of the Nagas, Garuda

the, 103
En f ants terrible, tales of, 186ft

INDEX II-GENERAL

Enforced prostitution, alter-
native to, 275, 276
English Fairy Tales from the

North Country, A. C. Fryer,

26
English Folk-Lore, Thiselton

Dyer, 191
English Gesta, 26, 44
English Text Society story

of "The Wright's Chaste

Wife," Furnivall, 44
Entering into another's body,

37, 37ft2
Entertainment, a dramatic, 11
Entrails, desire to eat hus-
band's, 222, 223
Entrance to city prevented

by a lion, 108, 108ft3
Entrapped suitors motif, 42-

44, 167 ; first literary

appearance of the, 42
Envy of Kalanemi, 106 ; vice

of, 124ft1
Epic of Gilgamesh, 269, 273-

274
Epics, the, 10ft3, 201, 203
Epigraphia Indica, Hultzsch,

155ft1
Epithet of Agni or Fire

(Vaisvanara), 78ft2
Equivalent of the mediaeval

court jester, Indian, 137ft2
Erotic significance of tur-
meric, 255ft3
Erotics, science of, 234, 234ft1
Escape from death by solving

riddle, 51, 51ft
Essai sur les Fables Indiennes,

Deslongchamps. 25, 169
Essays on Sanskrit Literature,

Wilson, 7ft,4 17ft3, 75ft1,

162ft1, 165, 169
Esteem, prostitutes held in,

237
Etfmographic Notes in Southern

India, Thurston, 258ft2
Ethnographical Survey of

Bombay, 246ft1
Ethnographical Survey of

Mysore, 258ft1
Ethnologische Parellelen u. Ver-

gleiche, Andre e, 82ft
Etymology of the word asura,

198, 199; of the name

Atargatis, 275
Eunuchs attached to temple

at Tanjore, 247
Euphorbia as chastity index

in Peru, branch of, 168
European fiction, snake in,

101ft1

309

European quarter in the
" City of Palaces," 125ft1

Evidence of sacred prostitu-
tion in Vedic times, 265 ;
in Western Asia, 277

Evil eye, black a guard
against the, 212, 217

Evil Eye, The, Elworthy, 216

Evil spirits (daevas), 199 ;
colour black feared by, 212,
217

Evils of the night, 77ft1

Ewe-speaking people of the
Slave Coast, 277

Ewe-Speaking Peoples of the
Slave Coast of West Africa,
A. B. Ellis, 278ft2

Exaggeration of the Eastern
story-tellers, 130

Example of migratory tale,
29, 42

Examples of feigned dohadas
(pregnant longings), 227,
228 ; of petitions to Euro-
pean police, 258 ; of the
sign language, 80ft1, 81ft

Excellence (sattva), 136ft1

Execution of Vararuchi
ordered by Yogananda,
50

Executioner, Domba or Dom,
157, 157ft1 *

Explosion in the world of
Aindra grammar, 32

External soul motif, 38ft, 39ft,
129-130

Extraneous object, "soul,"
"life" or "heart "kept in
an, 38ft, 129, 130, 132

Eye, fire of Siva's, 5ft2, 94 ; of
Osiris, 216

Eyebrows, 30ft2

Eye-wash, collyrium a liquid,
211

Eyes, 30,30ft2; children with
painted, 217 ; custom of
painting the, in Morocco,
217 ; painting the, in the
Old Testament, 216 ; like
a blue lotus, 30 ; like the
wild heifer or the gazelle,
30ft2 ; of the citizens, de-
voured by the, 121, 121ft1 ;
red with smoke, 184, 184ft4 ;
she - crow's longing for a
Brahman's, 223

Fable of VHuitre et les
Plaideurs, La Fontaine, 26

Fables, jEsop, 169; Buddha-
ghosa, 104; Hyginus, 190

310

THE OCEAN OF STORY

Fabliau, " Le Court Mantel,"
165 ; " Le Manteau mal
taille," 165
Fabliaux et Conies des Poetes
Francois des XP-X Ve siecles,
Barbazan, 44
Fabulists, Arabian, 169
Fabulous birds, 103-105
Face like a full moon, 30,

30ft1
Faces robbed of their cheer-
ful hue, 122, 122b3
Fairy Legends and Traditions
of the South of Ireland,
J. C. Croker, 26
Fairy Tales, Grimm, 19b2, 25
Fairy Tales, Indian, Miss

Stokes, 26, 43, 129, 131
Faith (sraddha), 56b1
Fakir from Kashmir, 213
Faith-token motif, 166
Fallen elephant raised up by

chaste woman, 166
Falling in love by mere men-
tion or description, 128,
128ft1
Family of Pandava, 95
Famine, custom of Hariifa
tribe in time of, 14b ; flight
of the three Brahmans
owing to a, 19
Fan, message conveyed by a,

81b
Fan held by prostitutes, the

royal, 233
Fanning the idol with Tibetan

cow's tail, 252
Faqirs, Mohammedan, 240
Fascinum (guhya, linga or
phallus), 2b2, 4b3, 13?i3, 14b,
15b, 125b2
Fasting, 12b1, 32, 79b1
Fate of Yogananda, 55-58
Favour of Karttikeya, Vara-
ruchi the bodily form of
the, 17
Favour of the Lord Kartti-
keya, 71, 71b3
Fear of evil spirits for black,

212, 217
Feast in honour of Indra, 128 ;
of monks, dancing - girls
employed at, 247 ; of rice,
cakes and sweetmeats, 242 ;
of springtide, 112, 112b1 ;
of victory of Indra, 95, 96
Feasts in honour of the god,

reason for the, 248
Feathered gallants, 42, 44
Feats of strength of dancing-
girls, 254

Fee, Chanakya's, 57 ; of the

courtesan, 28 ; Varsha's, 36,

38-40
Feeding the idol, 247-249 ; the

spirit, rite of, 56b1
Feet flayed to make magic

shoes, 27
Feigned dohadas (pregnant

longings), examples of, 227-

228
Female accomplishments all

found in the courtesan, 235,

252
Female ascetic named Yoga-

karandika, 156, 158-161;

named Sankrityanani, 188
Female demon, Rakshasi, 111,

111b1
Female elephant called Bha-

dravatl, 150-152
Female emblem at Clermont,

15b
Female and male hierodouloi,

270
Female principle represented

by left-handed sauwastika,

192
Female Rakshasa, 48, 49
Female servants of the god,

kosio, 278
Female sex, cakes represent-
ing the, 15b
Female Vidyadhara named

Mayavati, 152
Female Yaksha, 118
Feminine form of old age,

121b2
Fertility, Goddess of (Ishtar),

273, 276
Festival of Aswin (October),

245, 245b1; of Basant

Panchmi, 244 ; of the

commencement of spring,

68 ; the famous car, 242 ;

of Indra, 30 ; of marriage,

183, 184
Festivals, principal religious,

262
Festschrift fur Vilhelm

Thomsen, Sir G. A. Grier-

son, " Pi^acas in the

Mahabharata," 93
" Fete des Pinnes, La," 14b
Fetters, spells for rending,

136
Feudatory or dependent chief

(Samanta), 52b1
Fiction, dohada motif in

Hindu, 221-228; ^life-
index " in Eastern, 130-132 ;

language of signs in East-

Fiction — contmuea

ern, 80b1, 81b; laughs in
Hindu, 47b ; simile of moles
in Indian, 49b1; snake in,
101b1

Fickleness of Udayana, 187-
188

Ficus Indica, 9b3

Fiddle (sarangi), 243

Figs, magical, 27

Fig-tree, " man of dougl
and wine hung on, 1^
monkeys' hearts on the,
224-225

Fines for breaches of regula-
tions by prostitutes, 233

Fingers opened, message
conveyed by, 80b1

Fire, Agni, God of, 78, 78b1,
200; or Agni, Vaisvanara
epithet of, 78; the Great
Tale thrown into the, 90 ;
the sacred (homam), 260 ;
set to palace, 113, 114; of
Siva's eye, the, 52b2, 94;
walking round the, cere-
mony of, 184, 184b3, 191

Fires, lying surrounded by,
79b1

First dynasty of Babylon, 269

First-fruits, basket of, 15b

First literary appearance of
" entrapped suitors " story,
42

Fish that laughed, the, 46-49

Fists clenched till the nails
grow through the palm,
79b1

Five locks left on shaven
head, 146, 146^

Five products of the cow, a
pill made of the, 258

Five, significance of the
number, 255, 255b2

Flag of Vishnu, 242

Flame-liriga, 4, 4b3

Flame of love fanned in the
heart of the king, 96

Flames, Upakosa submits her
body to the, 54, 54b2, 55

Flesh from the husband's
back, dohada (pregnant
longing) for the, 223

Flesh, woman devouring
human, 111, 112

Flight of the three Brahmans
owing to famine, 19

Flour, cake of (phallic), 13,
13b3

Flour and sugar, wafers of
{gujahs), 242, 242b3

Flower of the acacia, heart

placed on the top of the,

129
Flower-arrowed god (Kama),

75
Flower as chastity index, 165
Flower, sirisha, 69
Flower in the teeth, 80
Flower-white forehead, 30k2
Flowers, message conveyed

by a bunch of, 81k ; offered

to Ganesa, 240 ; offerings

of, 244; wreath of, 118k2
Flowery bow, god of the

(Kama), 184
Flying carpet, 26
Flying through the air, power

of, 22
Folk-Lore Journal, 27
Folk -Lore Journal, "The

Philosophy of Punchkin,"

Edward Clodd, 130
Folk-Lore of the Northern

Counties, Henderson, 190
Folk-Lore of Northern India,

W. Crooke, 37k2, 6W, 98/?,

134k1, 203, 205, 206, 228
Folk-Lore Record, 26
Folk-Lore of Rome, M. H.

Busk, 20k, 26; "Story of

Cajusse " in, 132
"Folk-Lore of Salsette,"

D'Penha, Ind. Ant., 131
Folk-Lore of the Santa I Par-

ganas, Bom pas, 46k2, 131
Folk-Lore Society, 170 ; Por-
tuguese Folk-Tales, 27
"Folk-Lore in Western

India," Wadia, Ind. Ant.,

131
Folk-Tales from Bengal, Lai

Behari Day, 28, 95k2, 131
Folk-tales, German, 98k
Folk - Tales of Hindustan,

Chilli, 131
Folk - Tales of Kashmir,

Knowles, 46k2, 95k2, 131
Folk-Tales, Russian, Ralston,

26, 82k1, 104, 108k1, 129,

132, 136k2
Folk-Tales of Tibet, O'Connor,

131
Following the course of the

sun, 190-191
Food for the dead, providing,

56k1
Food eaten by women at the

Hola, mystic, 15k
Food-producing chattee, 28
Food - providing mesa, 26 ;

vessel, 22

INDEX II -GENERAL

Foot of iron, a dog's, 160,
164

Force of all four arms, 24,
24k2

Force, open (danda), 123k2

Forearms bared, message
conveyed by, 80k1

Forehead adorned with un-
fading marks, 100 ; flower-
white, 30k2; marked with
a dog's foot, 160, 161, 164 ;
marked with vermilion
(kunkam), 242, 244, 256;
marks on the, 69, 69k3

Forest (atavz), 141k1 ; Sakatala
retires to the, 57 ; seven
stories written with blood
in the, 89, 90; the Vindhya,
7,9,30,59,76,114,119,133,
134, 136, 152, 153, 182

Forgotten Empire, A, R. Sewell,
248k1

Former birth, 19, 21, 58; of
Putraka, 19

Former births, Parvati's, 4, 5

Forms of dohada (pregnant
longing) which injure, 223-
225 ; of mortifications of
ascetics, 79k1

Formula connected with
soma for producing a good
memory, 12k1

Fortune, given by {i.e. Srl-
datta), 107, 107k1 ; Goddess
of, 106, 107, 135

Fossil JEpyornis maximus, dis-
covery of the, 104, 105

Foster-father of Zal, father
of Rustam, simurgh the,
103 '

Founding of Pataliputra, 18-
24

Four lovers, Upakosa and her,
32-36, 42-44

Four upayas or means of
success,' 123, 123k2

Four young merchants of
Kataha, 156, 160-164

Fourth language, the, 76

Frankincense, kohl made
with, 217

Friend of Vasavadatta,
Kanchanamala, 151

Friendly god (asura), 198

Friends of Sridatta, 107

Friendship of Engidu (Eabini)
and Gilgamesh, 273

Fringe of lashes elevated, 121

Fruit, bimba an Indian, 31k2

Fulfilment of Tilottama's
curse, 99

311

Full bosom admired by H indus

and Samoans, 30, 30k2
Full of life (sattva), 136, 136k1
Full moon, face like the, 30,

30k1
Funeral ceremonies of dans.

264
Funerals, eating at, 56k1
Furious elephant named

Nadagiri, 125

Galena, 211, 213

Gallants covered in cotton-
wool, 42 ; fastened in win-
dow, 42; feathered, 42;
naked, 42-44 ; painted, 42 ;
in sacks, 42 ; in trunks, 33,
34, 35, 42

Gamblers, 62

Gambling, vice of, 124k1

Gaming-table, Apsarases pre-
side over the fortunes of
the, 202

Ganges - supporter (Garigfi-
dhara), 5k5

Garden called Devikriti, 66 ;
the magic, 66, 67; of
Nandana, 96 ; planted by
the goddess, the, 66, 67,
68, 89

Garland of chastity, 44, 165

Garlands, art of weaving un-
fading, 100; as marriage
ceremony, exchange of,
88; propitiating Siva with,
85, 86

Garment drawn out of a lake,
117

Garments, bodies revealed
by clinging, 69, 69k2; of
Ginevra and Isotta, cling-
ing, 69k2

Gate of the Ganges (Haridvar
or Hurdwar), 18, 18k2

Gates of sardonyx mixed with
cornu cerastic (horn of the
horned serpent) to prevent
introduction of poison,
110k1

Gazelle-eyed lady, 116

Gazelle, eyes like the, 30k2

"Gehornte Siegfried, Der,"
Simrock, Deutsche Volks-
bucher, 129

Genii in rock-carvings, bird-,
103

Genii, thousands of, 131

German abbess and mystic,
St Hildegard of Bingen,
Subtleties, 110k1

German folk-tales, 98k

312

THE OCEAN OF STORY

Gesammtabe?iteuer} F. H. Von
der Hagen, 169, 171

Geschichte (or Sagenbuch) der
Bayrischen Lande, Schopp-
ner, 77, 129rc

Geschichte des Buddhismus in
Indien, uebersetzt von
Schiefner, Taranatha, 69ft4

Gesta, English, 26, 44

Gesta Romanorum, 26, 44,
116ft2, 165 ; Oesterley, 171 ;
(Swan's edition) "Of
Ingratitude," 101ft1 ; "The
Old Woman and her Dog,"
169

Gestures, language of, 112

Ghost or Bhuta, 206

Ghosts walking abroad, 77ft1

Ghouls or Pisachas, 205

Giants, 25, 131

Gibberish, Paisachi language
a kind of, 92

Gift {nazar), 262 ; of half a life,
188, 188ft2, 189

Gigantic bird, Alexander and
the, 103

Gigantic birds in compara-
tively recent times, proof
of the existence of, 105

Gipsies. See Gypsies

Girdle of Florimel, 165

Girl eaten in Sweden, figure
of a, 14ft

Girls consecrated to gods and
goddesses, 247; devoted
to temple service as a re-
sult of parents' vow, 252 ;
vowed to temple service by
parents, 245

Given by Buddha, i.e.
Buddhadatta, 123, 123m1;
by Fortune, i.e. Sridatta,
107, 107ft1

Giver of boons (Siva), 19

Giving (dana), 123ft2

Glass shivers at approach of
poison, Venetian, 110ft1

Gliicksvogel's heart produces
ducats, 20ft

Goblin language, 89, 90, 92,
205 ; pisacka-bhasha, 92 ;
that tenants dead bodies,
136, 136tt2

Goblins dazed by the sun,
77; Pisachas, 71, 71ft2, 89,
90, 92 ; power of, 76, 76ft2,
77

God, the adorable (Siva), 9

God Bes, the, 216

God (Brahma), the lotus-
sprung, 96, 96ft1

God as bridegroom, mask of

the, 245
God, concubines of the

(zikru), 270
God whose emblem is a bull

(Siva), 108
God, entu or brides of the, 270
God of Fire (Agni), 78, 200
God, the flowery-arrowed

(Kama), 75, 184
God of Justice (Dharma), 84,

84ft1
God, the lotus-sprung

(Brahma), 96, 96ft1
God of Love (Kama), 1, 1ft3, 5,

23, 94 ; incarnation of the,

128; interferes with

Devadatta's studies, 79
God Marduk, the solar, 271,

274
God of the matted locks

(Siva), 94
God, the moon-diademed

(Siva), 7
God of the moony crest (Siva),

67, 86
God Nannar worshipped at

Ur, the moon-, 270
God pleased with Varsha's

austerities gives him know-
ledge of sciences, 15
God, reason for feasts in

honour of the, 248
God, shrine of the, 72
God of Springtime, Tammuz

the solar, 273
God, the six-faced (Kart-

tikeya), 73, 73m1
God, the trident - bearing

(Siva), 6
God, vodu-si, persons con-
secrated to a, 278
God of Wealth (Kuvera), 10,

67, 111, 202, 203
God who wears on his crest

a digit of the moon (Siva),

36
God who wears the moon as

a crest (Siva), 32
God, young people dedicated

to a (kosio) 278
God, sikru or concubines of

the, 270
Goddess of animal and vege-
table life (Ishtar), 272
Goddess Aruru, the, 273
Goddess, the corn-, 14ft
Goddess, cult of the great

mother-, 271
Goddess Durga, the, 9, 28,

125

Goddess who dwells in th(

Vindhya hills (Durga), 9/i
Goddess of eloquence a:

learning ( Saras vatl), 1

18, 18ft1, 31ft3
Goddess of Fertility, 273
Goddess of Fortune, 106, 1

135
Goddess of the Ganges, 51
Goddess, garden planted bj

the, 66, 67, 68, 89
Goddess Ishtar or Innini, the

mother-, 272
Goddess of marriage oi

maternity (Ishtar), 272, 276
Goddess, matrons as servants

of the, 276
Goddess of Music (Sarasvatl),

243
Goddess of Pestilence, 147
Goddess, propitiating the,

125
Goddess of Prosperity, 128
Goddess of Prosperity,

dwelling-place of the, 94
Goddess of Sexual Love

(Ishtar), 272
Goddess of Speech, 1
Goddess of the Splendour of

Spring, 112
Goddess Sri, the, 80, 119
Goddess of Storm (Ishtar),

272
Goddess in Syria, Attar or

Athar, the mother-, 275
Goddess of War (Ishtar), 272
Goddesses, girls consecrated

to, 247
Gods, Amaravati, the city of

the, 125, 125W1
Gods and A suras, war be-
tween, 95
Gods of bogams, 244
Gods, Brihaspati, perceptor

of the,* 57, 57ft2
Gods, deva-dasis, or hand-
maids of the, 231
Gods of dough, 14ft
Gods, enemies of the, 197,

198-200
Gods, girls consecrated to

the, 247
Gods, Kan chanapata, elephant

of the, 18, 18ft3
Gods, servants of the, 197,

200-203
Gods, servants of the, bogams,

244
Gods, the Vedic, 198
Gold Coast, Tshi-speaking

peoples of the, 277

INDEX II-GENERAL

Id, mountain turned into,

213
Gold pieces under pillow, 19,

19ft2, 20, 20/i
Gold pieces, Varsha's fee of

ten million, 36, 37, 38-40
Gold- producing animal,

article or person, 20ft
Gold-producing stone, Mon-
golian legend of, 27
" Golden Age of Ham-
murabi, The," R. Camp-
bell Thomson, Cambridge

Ancient History, 27 lft1
Golden Bough, Frazer, 130,

144ft1, 222, 228, 268, 268ft1,

273ft3, 278ft3
Golden lotuses floating in the

Ganges, faces like, 183
Golden Sun, Castle of the,

25
Golden swans' former birth,

21
Goldsmith's adventure with

the tiger, the ape and the

snake, 101ft1
Gongs, death summoned with

the sound of, 119
Goose, gold-producing, 20ft
Gopatha Brahmana, the, 205
" Gott, Der Aufgegessene,"

Liebrecht, Zur Volkskunde,

13ft3
Government monopoly of tar i,

141
Government of Vidyadharas,

204
"Graf Von Rom," Uhland,

166
Grain figure of girl eaten in

Sweden, 14ft
Grains of rice, inexhaustible,

75
Gram flour, head washed

with, 243
Grammar, dispute over the

new, 32 ; the new, 32, 36,

74, 75, 75ft1 ; time required

to learn, 71
Grammatical treatise, 69, 75
Grammatical treatise (Prati-

sakhya), 12, 12ft2
Granddaughters of Bali, the

thousand, 108, 108ft2
Grandfather of the world

(Supreme Soul), 10
Grass, darbha, 55, 55ft1, 257 ;

durva, 55ft1 ; kusa, 55ft1,

58; kusara, 56ft; sara, 56ft
Grateful and ungrateful

snakes, 100, 101ft1

Grave, pilgrimages to
Tansen's, 238, 238ft1

Great eagles called Gryphons,
141ft2

Great poet of India, Dandin
the, 234, 234ft*, 235

Great Tale, the (Brihat-
Katha), 6, 89-91; rejected by
Satavahana, 90; renowned
in the three worlds, 91

Great tales, the seven, 11

Greek tale in Holin's collec-
tion, 101ft1

Green date, message con-
veyed by the stone of a,
80ft1, 81ft

Grey hairs, simile of, 121ft2

Griddle cakes as secret mes-
sage, 82ft

Griechische M'drchen, Bern-
hard Schmidt, 77ft1, 188ft2

Grief causes death, 12

Grief of Vararuchi at parting
with his mother, 17; of
Yaugandharayana, 137

Griffin, half-lion, half-eagle,
the, 104

Ground of Larika made of
wood, 143-144

Group of Eastern Stories and
Romances, A, Clouston, 43,
101ft1, 131, 160ft3; "Gul-i-
Bakawall" in, 43, 160ft3

Grove where asceticism is
practised, 55

Gryphons, eagles called, 141ft2

Guard against the evil eye at
marriages, etc., 212

Guardian deity of patars, Siva
the, 239

Guardian of precious stones,
the griffin the, 104

Guardians of soma, 200

Guards pursue Bandhula and
Mallika, 225-226

Guido and the Seneschal,
"Of Ingratitude," Gesta
Romanorum (Swan's edi-
tion), 101ft1

Gul-i-Bakdwali, or The Rose
of Bakawall, Shaykh 'Izzat
Ullah, 43

Gypsies of Bengal, The, B. R.
Mitra/ 240ft1

Gypsies, tattooing done by,
49ft1

Gypsy tribes, bediyas and
nats, 240

Hades (Sheol), Ishtar's search
for Tammuz in, 273, 274

313

Hair, possession of person-
ality by, 276; undoing a

lock of, 57 ; yellow tuft of

matted, 3
Hairs of body on end like a

fretful hedgehog, 120ft1
Hairs, grey, 121ft2
Hairs standing erect for iov.

120 J y

Hairs of Vishnu, the, 55ft1
Hajji Baba of Ispahan,

Morier, 214
Hakluyt Society's publica-
tions, 63ft1, 248ft1
Half a life given to save

another's, 188, 188ft2, 189
Half-moon on the throat, 65,

65ft1
Hamelin, Pied Piper of,

26
Hamlet, Shakespeare, 76ft2,

77ft1
Hammurabi's Gesetz, J. Kohler

and A. Ungnad, 270ft1
Hand in the Ganges, the,

45, 46ft1
Hand only unguarded place,

the left, 127
Handbook of the courtesan,

Kshemendra's Samayajna-

trika, a, 236
Handmaid of the gods (deva-

dasi), 231
Handmaids of Upakosa, 33,

34,35
Hands, henna-dyed, 211, 243
Hands raised, 80ft1
Hanging upside down from

a tree, 79ft1
Happiness (Sanskrit ananda),

241
Harbinger of composure

reaches the king's ear, the,

121, 121ft2
Hare in the moon, 109ft1
Harem, an attendant of the,

loved by Udayana, 187 ;

smuggling men into the,

47ft, 48ft
Harlot or kizreli, 232, 272
Harmers or destroyers, i.e.

Rakshasas, 204
Harvard Oriental Series,

A. W. Ryder, trans, of

Mrichchhakatika, or Clay

Cart, 235, 235ft1
Harvest festival in La Pallisse,

14ft
Hat of darkness (Tamhut), 27 ;

of invisibility, 26 ; a magic,

25,27

314

THE OCEAN OF STORY

Hatims Tale*, Stein and

Grierson, 38ft, Sin, 163m1
Hawk assumed by Indra,

shape of a, 84
Hay at al-Hayawan (zoological

lexicon), Ad-Damirl, trans.

by A. Jayakar, 103
Head of Brahma cut off by

Siva, 10, 10ft2
Head - cloth, head covered

seven times with the, 242
Head magistrate, the, 32, 34
Head, rite of covering the

(sir dhankai), 240; shaved

and five locks left to

resemble a Gana, 146,

146ft1 ; standing on the,

79/?,1 ; washed with gram

flour, 243
Headings of the dohada

(pregnant longing) motif,

222-223; of " life - index,"

motif, 130
Heart of bird swallowed

produces a daily box of

sequins, 20ft
Heart cleft by the stroke of

love's arrow, 31
Heart, crocodile's longing for

monkey's, 224
Heart placed on the top of

the flower of the acacia,

129
Heart of a vulture as poison

detector, 110ft1
Heaven opened on the

eleventh day, 146
Heaven, the queen of, 14ft
Heaven, voice heard from,

61, 100, 102, 128
Heavenly bodies, the position

of the, 134
Heavenly nymph, a, 61, 188
Heavenly tale of seven stories,

89-91
Heavenly youth, a, 71
Hebridean, life-index motif

(Campbell), 132
Hedgehog, body hairs raised

on end like a fretful,

120/ii
Heifer, eyes like a wild,

30ft2
" Heimonskinder, Die," Sim-
rock, Deutsche Volksbucher,

137ft1
" Heinrich der Lowe," Sim-
rock, Deutsche Volkb'ucher,

141ft2

Helden Sagen, Hagen, 48ft2,
121ft2, 150ft1

Ency. Rel. Eth.,
Campbell.

Hell Ainchi, 161

Hell called Raurava, 56ft1

Hell, shoes of swiftness worn
by Loki on escaping from,
27

Henna-dyed hands, 211, 243

Herabkunft des Fetters, Kuhn,
76ft2

Hereditary trade of women
of the kasbi caste, 242

Hermit Bharadvaja, 75

Hermit, a Jaina, 47ft; a
vegetable-eating, 58, 59

Hermit's son, a, 99, 188

Hermitage of Badarika, 58,
59, 59ft1, 79 ; of Jamadagni,
99, 101, 102, 120

Hero, the sleeping, 80ft1,
81ft

Heron, phoenix identified
with the, 104

"Herzog Ernst," Simrock,
Deutsche Volksbucher, 141ft2

Hiding of men in imitation
animals, 133, 133ft1, 134;
in jars, 133ft1

" Hierodouloi," G. A. Barton,
Hastings'
271ft1

Highland Tales,
26

Highland usage of deazil, 190,
191

High priest or guru, 256

Hill-starling {maina), 131

Hills, monarch of mighty, 2 ;
the Vindhya, 7ft4, 9ft1, 60,
66, 76, 116, 152

Hindu ancestor-worship, 56ft1

"(Hindu) Asceticism," A. S.
Geden, Hastings' Encij. Rel.
Eth., 79ft1

Hindu ascetics, austerities of,
79ft1

Hindu bogams called sani or
nayaka, 244 ; conception of
world as an egg, 9, 10,
10ft3 ; conjurer, advice of a,
98ft; coolie at Mauritius
drinks the blood of a girl,
98ft; dancing - girls, patar,
patur, paturiya, 239;
fiction, dohada motif in,
221-228 ; fiction, laughs in,
47ft; kings anointed with
water, 187, 187ft2; litera-
ture, poetical aspect of
dohada in, 221-222; name
for wishing - tree, Kalpav-
riksha, 144ft1 ; origin of the
inexhaustible purse, 25 ;

rkon

am
ilsor

Hindu — continued,

polity, Arthasastra wor

233 ; profession of prostitu

tion, gay an or kasbi, 243

temples, destruction

231, 232-233, 238
Hindu Manners, Customs

Ceremonies, Abbe J.

Dubois, 250, 250ft3
Hindu Theatre, The, Wi

57ft3; "The Toy Cart" ir

118ft2
Hinduism and Buddhism, Si

Charles Eliot, 56ft1
Hiring of women, 275, 276
Hissing mouth, spray froi

Ganesa's, 1, 1ft5
Historia Mirabilium,

lonius, 39ft2
History of the Conqu

Mexico, Prescott, 116ft
History of Fiction, D

(Liebrecht's edition),

97ft2, 103, 137ft1, 145ft1, 16*
History of the Forty Vazir

Gibb's translation, 43
History of Gunadhya

to Satavahana, 90
History of India, H.

248ft1
History of India, H.

Muntakhabu-l-lubab,
History of Magic and

mental Science, A.

dike, 77ft1
History of Mathura, 231
" History of Nassar," Mahbi

ul-Qulub, 131
History of Persia, Sykes, 10*
History of Satavahana, 67-6'
History of the Sung Dynast

214
Hittite domination, reli

cult under the, 275
Hobson Jobson, Burnell

Yule, 242ft1, 250ft2
Hola, mystic food eate

women at the, 15ft
Holy-day blessing (Punyah

vachana), ceremony of, 24
Holy hermitage at Badarik

58,59
Holy place on the Ashtapac

mountain, dohada (pre;

nant longing) to worsh

on the, 226
Holy sages (Rishis), 67, 75ft'
Holy Sepulchre at Jerusaler

192
Homoeopathic and symp

thetic magic, 41ft

Ellio

238ft3
Exper

T"°"

t/tiast

en I

" Home of Paisaci, The," S.
Konow in Zeit. deuts. morg.

Gesell., 92
Home of Pisachas (Khtitan),

92, 205, 206
Home of wealth and learning

(Pataliputra), 24
Honey and sesame at Syra-
cuse, cakes of, 15ft
Honour, turbans of, 148, 184
Hook, the elephant-, 151
Horn of the horned serpents

(cormi cerastic), llOn1
Horn, magic, 26
Horns and trumpets, blowing

of, by devlis, 246
Horripilation, 120, 120k1, 184 ;

in Sanskrit poetry, 120k1
Horse of Pacolet, 103
Horse, the Trojan, 133ft1
Horses (syandana ?), 126ft1 ;

dispute about the colour

of the sun's, 143ft2
Horses' bodies and human

heads (Kimpurushas), 202
Host of Pisachas, 76
House of Allah, the, 192 ; of

Varsha, the, 13
House service (kudi), 264
Household Tales, Grimm, 98ft
"How Thutiyi took the City

of Joppa," Stories of Ancient

Egypt, Maspero, 133ft1
Huge bird in Buddhaghosa's

Fables (hatthilinga), 104
Human and animal dohadas,

222
Human bodies and horses'

heads, Kinnaras, 202
Human origin of Pisachas, 205
Human sacrifice, 116, 116ft1,

267
"Human Sacrifice (India),"

E. A. Gait, Hastings' Ency.

Rel. Eth., 116ft1
"Human Sacrifice in Central

India," Rai Bahadur Hira

Lai, Man in India, 116ft1
Humiliation of King Satava-

hana, 70
Humour, the Eastern sense

of, 29
Hundreds of Pisachas, Kana-

bhuti surrounded by, 9
Hungarian story in Mailath

and Gaul, 25
Hunting, son of Yogananda

goes, 53; vice of, 123, 124ft1
Husband, dancing -girls

married to an immortal,

244

INDEX II-GENERAL

Husband of the daughter of

the mountain (Siva), 86 ;

of ParvatI (Siva), 3, 36 ; of

Uma (Siva), 79
Husband nearly always the

injured party in the dohada

(pregnant longing) motif,

223
Husband's entrails, desire to

eat, 222, 223
Hydra, soul in the head of a

seven-headed, 132
Hymn (sama), 64, 64?z4
Hymns of Ishtar, 272

Iceland spar used in surma,

212 ; variant of " entrapped

suitors " motif, 44
Icelandic Legends, Powell and

Magnusson, 27, 44
Ichor, elephants raining

streams of, 182
Identification of Ashtart with

Aphrodite by the Greeks,

276
Idle roaming, vice of, 124ft1
Idol as bridegroom, 244;

fanning the, 231, 252;

feeding the, 247-249; of

hats (dates, butter and

milk), 14ft; of Krishna,

marrage to an, 244
Ignorance, the king ashamed

of his, 68-71
Ignorance of writing,

women's, 80ft1
Illegitimate sons of Brah-

mans, 56ft1
111 luck of Ishtar's lovers, 273
Illness of Satavahana, 90
Image of the God of Love,

77ft1
Image, a red sandstone, 139ft2;

the sacred blue-stone, 242
" Imaginative Yojanas," J. F.

Fleet, Journ. Roy. As. Soc,

3ft1
Imitation animals, men

hidden in, 133, 133ft1, 134
Imitation of the apparent

course of the sun, 191
Immortal husband, an, 244
Immortal serpent guards

"soul," 129
Immortality, nectar of, 94
Impalement, death by, 111
Importance of the duty to

dead, 267 ; of the use of

kohl in Egypt, 216
Incarnation of comfort, 99 ;

of the God of Love, 128 ;

315

Incarnation — continued

of the moon, 128 ; of
poverty, 13 ; of virtue, 61,
61ft5; of Vishnu, the tor-
toise, 55ft1

Incident from the origin of
the Chinese nation, 27

Independent superhumans,
197, 203-204

Index of chastity motif, 165-
168

Index in Indian tales, bird
the most popular, 130

Index, the life-, 38ft, 39ft, 129-
132

Index volume of the Jatakas,
232ft2

India in the Fifteenth Century,
R. H. Major, 248ft1

Indian Antiquary, the, 42,
154ft1, 190, 233ft1; "Folk-
Lore of Salsette,"
D'Penha, 131; "Folk-
Lore in Western India,"
Wadia, 131; "Vararuchi
as a Guesser of Acrostics,"
G. A. Grierson, 50ft1

Indian Cosmology, 9, 10,
10ft3

Indian Fairy Tales, J. Jacob,
46ft2, 101ft1, 132

Indian Fairy Tales, Miss
Stokes, 26, 43, 129, 131

Indian fiction, simile of moles
in, 49ft1

" (Indian), Human Sacrifice,"
E. A. Gait, Hastings' Ency.
Rel. Eth., 116ft1

Indian jester, Temal Rama-
kistnan, 43

Indian Mutiny, sign language
employed at the outbreak
of the, 82ft

Indian Nights' Entertainments,
Swynnerton, 81ft, 168

"(Indian) Prostitution," W.
Crooke, Hastings' Ency.
Rel. Eth., 233

Indian Text Series, 238k2

Indian Wisdom, Monier
Williams, 12ft2

Inexhaustible purse, the, 20?*,
25

Infanticide, 243, 243ft1

Infantry, 24ft2

Inferior wives of the god
(natitu), 270

Inferno, Dante, "Story of
Ugolino," 40ft3

Influence of the moon, sym-
pathetic, 228

316

THE OCEAN OF STORY

Infuriated elephants, sub-
duing, 122, 122ft2
Ingredients of kohl, 211
Inhabitants of the province

of Maabar, 247
Inheritance for temple

women, laws of, 259, 264,

270, 271
Initiation ceremonies of a

bogam jan, 244 ; of a bo-
gam scini, 244
Initiation ceremony of a

Brahman, part of the, 191
Initiatory ceremony of hemm,

257
Injure, forms oidohada (preg-
nant longings) which, 223,

225
Injury, vice of insidious, 124ft1
Injustice (Arab Zulm) the

deadliest of monarchs' sins,

124ft1
Innocent maidens, leprosy

cured by bath in the blood

of, 98ft
Insanity of Hiranyagupta, 54
Inscriptions on mestem boxes,

215-216; Phoenician, 276;

Tamil, 247, 247ft1
Insidious injury, vice of,

124ft1
Institutes, Manu, 56ft1, 87, 88,

191, 200, 204, 205, 232
Institutions for kosi or female

servants of the god, 278
Instructions for smuggling

men into harems, 48m
Instrument, cord from a

musical, 81ft
Instrumental music, vice of,

124ft1
Instruments, playing of

musical, 243 ; worship of

musical, 244, 245
Introduction of armed men

into a city, 133ft1
Invaders, Mohammedan, 231
Invasions, effect on Northern

India of Mohammedan, 231
Invisibility, cloak of, 25 ; hat

of, 26 ; mantle of, 26 ;

sword of, 28
Invisible, recipes for becom-
ing, 136, 137
Invocation to the Ocean of

Story, 1, 1ft1
Ireland, Fain/ Tales and Tra-
ditions of the South of,

J. C. Croker, 26
Irische M'drchcn, Grimm, 77ft1
Iron coffer, soul in an, 129

Iron, a dog's foot of, 160;

offerings of, 139ft2
Italian Folk-Tales, Some, H. C.

Coote, 26
Italian Popular Tales, T. F.

Crane, 26
Italian tale of " Liar Bruno,"

27
Italian Tales, South, Kaden,

26
Italian variants of ' 'entrapped

suitors " motif, 44

Jackals, elephant's flesh
stripped off by, 141, 141ft2

Jackal's mate's longing for
rohita fish, 226

Jacket, or choolee, 253

Jaina edificatory texts, 226 ;
hermit, 47ft

Jars, men hidden in, 133ft1

Jatakas, the, 66ft1, 101ft1,
121ft2, 227, 232, 265

Jester, Eastern equivalent of
the mediaeval court, 137ft2;
Indian (Temal Ramakist-
nan), 43

Jewelled throne, a magic, 28

Jewels of dancing-girls, 249

Jewish women, custom of
(Queen of Heaven), 14ft

Jinas and Sages, longing to
reverence the, 226

Jokes played on a sleeping
person, superstitions re-
garding, 37ft2

Joy (Sanskrit ananda), 241

Joy maiden {shamkhati), 272,
273

Journ. Amer. Orient. Soc.,
"Cave-Call Motif," Bloom-
field, 225; "The Dohada
or Craving of Pregnant
Women," Bloomfield, 221 ;
the "Grey Hair" motif,
Bloomfield, 121ft2; "Psychic
Motifs in Hindu Fiction,
and the Laugh and Cry
Motif" Bloomfield, 47ft

Journ. Anthro. Soc. of Bombay,
"Basivis: Women who
through Dedication to a
Deity assume Masculine
Privileges," Fawcett, 255,
255ft1; "The Use of
Turmeric in Hindoo Cere-
monial," W. Dymock, 255ft3

Journ. Bom. Br. Roy. As. Soc,
"The Aryans in the Land
of the Assurs,"Bhandarkar,
198

Journ. Bihar and Orissa Re
search Soc, "Secret Mes
sages and Symbols used i;
India," W. Crooke, 82ft

Journal, The Folk-Lore, 26

Journal, Livingstone, 217

Journ. Roy. As. Soc, "Act c
Truth " motif, Burlingame
166;"Imaginative Yojanas,
J. F. Fleet, 3ft1 ; ["Notes o
Marco Polo's Itinerary i
Southern Persia "] A. K
Schindler, 214; " Pisaca,
G. A. Grierson, 92; "Pn
historic Aryans and th
Kings of Mitani," J. Ker
nedy, 198; " Rajasekhar
and the Home of PaisacI,
G. A. Grierson, 93 ; " Raj;
sekhara and the Home (
PaisacI," S. Konow, 93
"Story of Devasmita," 1
Hale Wortham, 172

Journey, going on the Ion
(dying), 12, 12W3

Journey from Madras throug
the Countries of Myson
Canara andMalabar, Frc
Hamilton, 252, 252ft1

Journey of the three Bral
to Rajagriha, 18

Judge, Varuna the divine, 2C

Juice of lac, tank filled wit
the, 98 ; of triphala, 212

Justice, Dharma God of, 4, 6

ranc
ihma

ie,2C

" Kaiserin Trebisonda, Die,

story of, 26, 27
Kalilah and Dimnah, Knatcl

bull, 62ft1, 101ft1
Kalmukische Mdrchen, Jiilj

227
Kama Shastra Society, 234ft
Kama STdra, the, Vatsyavam

234, 234ft2
Kashmirian court poets, 236
Kathakoca, Tawney's tran

lation, 48ft2, 101ft1, 121ft

223, 224, 226
Kavyammiamsa, Rajasekhar;

92
Kamjasamgraha : erotische s

exoterische Lieder. Meirisci

Vbersetzungen aus indischi

u. anderen Sprachen, J. «

Meyer, 234ft1
Keilinschrift lie he Bibliothe

Schrader, 273ft2, 274ft1
Kerchief, message conveye

by dipping and raising

80ft1

Kidnapping, ranks of deva-
dasls increased by, 254 ;
trade in, 243

Kinder mcirchen, Prohle, 25

Kinder u. Haus?ndrchen, Grimm,
27

Kinder u. Hausm'drchen, Zing-
erle, 26

Kindness, magic articles
usually a reward for, 26

King ashamed of his ignor-
ance, 68, 71

King of Assyria, Assur-bani-
pal, 273

King of the Asuras, Andhaka,
3

King of the Bheels, 152, 152ft1

King Bimbisara, 223

King of kings, Udayana be-
comes a veritable, 184, 184ft5

King of the Nagas, Vasuki,
61, 61m1, 100, 100ft2, 122,
122wi

King Parantapa, 104

King Parikshit, 95

King of the Pulindas, Pulin-
daka, 136, 150, 152, 183,
184

King Satanika, 95

King of the Vidyadharas, 128

Kingly vice, Siva's, 125

King's regard for Upakosa, 36

King's rival teachers, the,
71, 72

Kings, vices of (vyasana), 124,
124ft1, 134

Knee, blood given from the
right, 223

Knotted strings and notched
sticks, messages conveyed
by, 82ft

Knowledge, going to the
Deccan to acquire, 61 ; of
sciences given to Varsha,
15 ; contained in the book
of Thoth, superhuman,
129, 130

Kohl and Collyrium, Appen-
dix II, 211-218

Kohl, consistency of, 211 ;
custom of applying, 211 ;
custom of applying, in
Africa, 217 ; custom of ap-
plying, in Ancient Egypt,
215-217 ; custom of apply-
ing, in Morocco, 217; mean-
ing of the word, 211 ;
mestem, Egyptian name
for, 215, 216 ; or mi?-wad,
216-217; used by Musul-
mans of India, 212 ; in

INDEX II-GENERAL

Kohl — continued

proverbs, 215, 217; or

stibium holder, 216
Kohling the eyes in the Old

Testament, 216
Kuttanimatam, Damodara-

gupta, 236, 236ft2

La Coupe Enchantee, La Fon-
taine, 165

La Lai du Corn, 165

La vieille qui seduisit la jeune
file, Le Grande, 169

Lac, mark with red, 23 ; tank
filled with the juice of, 98

Ladies-in-waiting, men dis-
guised as, 46n2

Ladle, Tale of the, Prior, 27

Lady named Chaturika, a,
64, 65

Lake, garment drawn out of
a, 117

Lake Manasarowar, 2ft2

Lake, valley of Kashmir
once a, 205

Lamp-black or kajal, 212,
214 ; mixed with oil and
scented with musk, 33, 34,
35 ; one side of the body
painted with, 146

Land of Avanti, 119 ; of
Vatsa, 94

Landlord, magical gifts stolen
by a, 26

Language of elephants under-
stood, 150, 151

Language of gestures, 112 ;
of goblins, 205 ; Paisachi,
60, 76, 89, 90-93, 205;
of the Pisachas, 71, 71ft2,
76, 89-93; Sanskrit, 4ft1,
17ft3, 32ft1, 58ft1, 60, 71, 74 j
of signs, 46, 46ft1, 80, 80ft1,
81ft, 82ft; of signs employed
at the outbreak of the
Indian Mutiny, 82ft

Languages, the three. 58,
58ft1, 71

Lashes elevated, fringe of
eye-, 121

Latin Stories, Th. Wright, 169

Laughed, the fish that, 46-49

Laughs in Hindu fiction, 46ft1,
47ft

" Law, Babylonian," C. H. W.
Johns, Ency. Brit., 270ft1

Law - books, prostitutes re-
garded with disfavour by
Ancient Indian, 232

Laws of dancing-girls, 254 ;
of inheritance for temple

317

Laws — continued

women, 259, 264, 270, 271 ;

of Manu, 56ft1, 87, 88, 191,

200, 204, 205, 232; of

Sumerian origin, 269
Lead, red, painting the body

with, 146, 146ft2; sulphide

of, used in kohl, 215
Learn the way of the world,

Brahman tries to, 64, 65
Learning acquired by Deva-

datta, 79
Learning and eloquence, god-
dess of (Sarasvati), 1ft4, 18,

18ft1, 31, 31ft3
Learning and wealth, Patali-

putra the home of, 24
Leather, jars of, 133ft1
Leaves, chewing, 238 ; eating,

79
Lecons de V Entremetteuse , Les,

Louis de Langle, 236ft2
Le Diable Boiteux, Le Sage,

148ft
Left hand (idangai), 260 ; the

only unguarded place, 127
Left-handed sauwastika em-
blem of the female prin-
ciple, 192
Legal marriage, pustelu token

of, 88
"Legend of Bottle Hill,"

Croker, 26
Legend of Garuda and the

Balakhilyas, 144, 144ft2
Legend of Girra, 272
Legend of Kashmir, a, 206
Legend of the Panjab, a, 213
Legend of Perseus, Sidney

Hartland, 130
Legend of Vishnu and Bali,

108ft2
Legends, Pauranik, 17n3
Leprosy, bath of blood as a

cure for, 98ft ; cured by

bath in blood of innocent

maidens, 98ft
Les Contes a Hire, 165
Letter of death motif, 52, 51ft2
Lettres Edifcantes (1702), 250
" Liar Bruno," Italian tale of,

27
Liar, The, Lucian, 77ft1
"Libertine Husband," the

story of the, 170, 171
Libro de los Enganos, 170
" Lichtmess," Kaden, Unter

den Olivenb'dumen, 101ft1
Life-breath (am), 198
Life of Camillas, Plutarch y

190

318

THE OCEAN OF STORY

Life, full of (saliva), 136,
136/i1

Life given to save another's,
half a, 188, 188ft3, 189

Life guarded by thousands of
genii, 131

Life-Index in Albania, 132 ; in
Arabia, 131-132 ; in Europe,
132; in the Hebrides
(Campbell), 132; in Nor-
way (Ashbjornsen), 132 ; in
Persia, 131-132 ; in Schles-
wig-Holstein (MiillenhofF),
132 ; in South Slavonia, 132

"Life-Index, The: A Hindu
Fiction-Motif," Ruth Nor-
ton, Sladies in Honor of
Maurice Bloonifield, 130

Life-index motif, 38ft, 39ft,
129-132; headings of, 130;
passive side of, 132

Life, Ishtar the destroyer of,
272

Life of Krishna, songs of the
amorous, 245

Life and Stories of Parcna-
natha, Bloomfield, 118ft2

*l Life -Token," Sidney Hart-
land, Hastings' Ency. Bel.
Eth., 130

Life, the Tree of, 144ft1;
water of, 222

Light and Fire, Agni God of,
200

XUvov (basket of first-fruits),
15ft

Lily as chastity index, 165

Lines from Ovid, 84ft2

Lines like a shell, neck with,
31, 31ft1

Linga (phallus, fascinum or
guhya), 2ft2, 4ft3, 13ft3, 14ft,
15ft, 125ft2

Linguistic Survey of India : the
Dardic or Pisacha Languages,
G. A. Grierson, 93

Lion and the A sura maid,
the, 108-110

Lion, bear terrified by a, 53 ;
boy riding on a, 67, 67ft1,
68; a gold-producing, 20ft;
overcome by wrestling, 109;
placed in a city to prevent
entrance, 108, 108ft3; scar-
city of, in India, 67ft1

Lion-goddess and bull-god
worshipped by the Hit-
tites, 275

Liquid eye-wash or collyrium,
211

Liquor (iva), 160ft2

Li Romans des Sept Sages,
Keller, 171

Literature, Buddhist, 206 ;
108 mystic number in,
242ft3 ; poetical aspect of
the dohada (pregnant long-
ing) in Hindu, 221-222

Literary appearance of "en-
trapped suitors" motif, the
first, 42

Literary history of darbha
grass, 56ft

"Little Peachling," Japan-
ese tale of, 27

Liverpool Ann. Arch., D. G.
Hogarth, 272, 272ft4

Localities where Paisachi lan-
guage is spoken, 92

Lock of hair while swear-
ing an oath, undoing a,
57

Locks, God of the matted
(Siva), 94; he who wears
the burden of the matted
(Siva), 86

Long journey, going on the
(i.e. dying), 12, 12ft3

Long noses produced by
magical figs, 27

Longing to entertain monks,
226 ; to hear teachings of
the tilthayaras, 226; for
learning, Panini's, 32 ; of
MrigavatI, 97, 97ft2, 98;
to reverence the Jinas and
Sages, 226 ; of a she-crow
for Brahman's eyes, 223

Longings of pregnancy
(dohada), 97ft2, 221-228

Lord (Persian ahura), 198

Lord of Treasure (Kuvera),
202, 203

Lord of Uma (Siva), 6

Lord of Wealth (Kuvera),
10, 202, 203

Lord of the World (Jagan-
natha), 242

Lords of created beings (Pra-
japati), 10, 10ft1

Loss of Adonis, mourning
for the, 275

Lotus, the emblem of Vishnu,
144 ; eyes like a blue, 30 ;
fallen from heaven, a, 70,
71 ; flower circulated among
the regiments, 82ft ; flowers
as chastity index, 42, 156 ;
lake, the banks of a, 67 ;
magic chariot in the shape
of a beautiful, 227 ; the un-
fading, 156, 160

Lotusesfioatinginthe Ganges
golden, 183; the two red.
42, 156; white (kumuda)
119, 119ft1

Lotus-sprung god (Brahma).
96, 96ft1

Love (sneha), 96ft2

Love, arrows of, 31, 32 ;
building temples, 246
chain of, 80 ; charms foi
winning, 138, 139; thai
cleaves the armour of self-
restraint, the arrow of, 126
God of (Kama), 1, 1ft3
5, 23, 94 ; God of, interfere;
with Devadatta's studies
79 ; incarnation of the Goc
of, 128; index, plant of ru<
as, 168 ; image of the Go(
of, 77ft1 ; Ishtar goddes
of sexual, 272, 276; bymer<
mention or description
falling in, 128, 128ft1; th<
nectar of, 126, 126ft2; o
pleasure, vices proceeding
from, 124ft1 ; spell o
Glaucias, 77ft1 ; symptom
of Devadatta, 81

Lovers, ill luck of Ishtar's
273 ; Upakosii and her fc
32-36, 42-44

Low caste, Dom a man
157, 157ft1

Lozenge-shaped bun of Virgil
and Child, 14ft

Lucky numbers, 192

Lucretius, Munro, 191

Lute, the melodious, 122, 134
151, 189; given to Udayan
by Vasunemi, 100

Luxury, ostentation and de
pravity in the reigns c
Jahangir and Shah Jahar
238, 238ft2

Lying in a bath of hot coals
79ft1 ; on a bed of spikes
79ft1 ; surrounded by fires
79ft1

Mace, magical, 26

Madness of Hiranyaguptf
54

Magic articles, the, 22 ; re
cipe for making of, 27
as reward for kindness
26

Magic bed, 26; brooch, 26
cap, 26, 27, 28 , carpet, %.
28 ; chariot, 80 ; chariot i
the shape of a beautift
lotus, 227 ; chest, 26 ; cit

four
ri oi

INDEX II-GENERAL

319

Magic — continued

under the Ganges, 108;
cloak; 25, 27; cloth, 26;
connected with swords,
109ft1 ; cup, 25 ; doctrine of
sympathetic, 130; gaiters,
27; garden, 66, 67; hat,
25 ; heart removed by, 129 ;
horn, 26; pipe, 25; porce-
lain, 28; pot, 26, 28;
power of devotion, 6 ; pro-
perties of blood, belief in
the, 98ft1; purse, 20ft, 25,
26, 27; ring, 26; rite
performed by Chanakya,
57; rod, 25, 27, 28; ropes,
28; sandals, 28; shoes, 22,
23, 24, 25, 26, 27; staff, 24;
stick, 22, 24, 28; sword,
28, 110 ; sympathetic and
homoeopathic, making and
eating gods a form of, 14ft ;
tablecloth, 25, 26 ; vessel,
22

Magical articles, note on, 25-
29 ; motif in folk-lore, 25-
29 ; motif, varieties of, 25-29

Magical boots, 25, 26, 27;
cherries, 27 ; figs, long
noses produced by, 27 ;
mace, 26; properties of
blood, the belief in the,
98/1 ; properties of turmeric,
255>i3; wallet, 28; water,
28

Magical power {yoga), 38ft

Magician who flies through
the air, 77ft1

Magician's life contained
in a little green parrot,
131

Magistrate, head, 32-34

Mahdbhdrata, the, 1ft2, 20ft,
51ft1, 88, 92, 93, 103, 144ft1,
189ft, 199, 200, 203, 205

Mahabodhi Jdtaka, 146ft1

Maha Parinibbdna Sutta, 192

Mahbub ul-Qulub, " History of
Nassar," 131

Maid and the lion, the Asura,
108-110

Maiden, Balapandita, the
wise, 46ft2; son of a, 232

Maiden of the Traversari
family, the, 171

Maidens, Daitya, 108, 109,
125, 126, 127; leprosy
cured by bath in the blood
of innocent, 98ft; wine
sprinkled from the mouths
of beauteous, 222

Mailath and Goal, Hungarian
story in, 25

Malachite as eye paint,
powdered, 217

Male emblem at Brives, 15ft ;
principle represented by
right - handed swastika,
192 ; prostitutes at temple
of Kition in Cyprus, 276

Male-female (ardha-naris vara)
form of Siva, 146ft2, 272

Male and female hierodouloi
(sacred servants), 270

Man, "Story of King Sivi,"
Dames and Joyce in, 85ft

" Man of dough," a, 14ft

Man in India, Rai Bahadur
Hira Lai, "Human Sac-
rifice in Central India,"
116ft1

Man of low caste, Dom, 157,
157ft1 ; of the Mount, the,
48ft2 ; in woman's attire, 83

Manganese, black oxide of,
used for kohl, 215

Mango, a child-giving, 95ft2 ;
from the king's garden,
longing for a, 226 ; leaves,
257

Manners and Customs of the
Ancient Egyptians, Wilkin-
son, 215

" Manteau mal taille, Le,"
Fabliau, 165

Mantle of invisibility, 26

Manual of Buddhism, Spence
Hardy, 121ft2

March - April (chaitra), 112,
112ft1

Marchen, Bohmische, Waldau,
20ft, 26

Marchen der Magyaren, 20ft,
26

Marco Polo, The Book of Ser,
Cordier and Yule, 63ft1,
104, 105, 141ft2, 213, 241ft2,
242ft3, 247ft3

Mark with red lac, 23

Market, the fish that laughed
in the, 46-49 ; heroine sell-
ing thread in the, 43

Marks on the forehead, 69,
69ft3, 100, 242

Marks with a dog's foot ; 160,
161, 164

Marriage, arsha form of, 87 ;
asura form of, 87 ; of
bhdvin girl, form of, 245 ;
of a bogamjdn, 244; booth
of sixteen pillars, 244 ; by
capture (asura form of),

Marriage — continued

200; ceremonies of deva-
ddsis, 260-262 ; ceremonies,
use of turmeric in, 255ft3;
daiva form of, 87 ; of the
daughters of Bhojika to
the three B rah mans, 19;
the eight forms of, 87 ;
festival of, 183, 184;
gdndharva form of, 23,
23ft1, 61, 68, 83, 116,
187, 201; note on the
gdndharva form of, 87-88 ;
Gandharvas deities of, 201 ;
of a girl to a dagger, 242,
244 ; to idol of Krishna,
244; Ishtar, goddess of,
272; Kapu, 244; Munnur,
244 ; of pdtar girls to a
plpal tree, 239 ; paisdcha
form of, 87, 88, 200, 205
prdjdpalya form of, 87
pustelu token of legal, 88
rdkshasa form of, 87, 88
205 ; sacrifice (homa), 245
of Sahasramka and Mriga-
vati, 97 ; of Sridatta and
Mrigankavati, 118; of Sri-
datta and Sundarl, 116 ;
shesha form of, 245 ;
song, 256 ; stanzas, 244 ;
svayamvara form of, 88 ;
token (tall), 255, 256,
258, 259 ; tokens of basivi
women, 256 ; of Udayana
and Vasavadatta, 183, 184;
of Vararuchi and Upakosa,
31

Marriage Ceremonies in
Morocco, Westermarck, 217

Marriages, black as guard
against the evil eye at, 212

Married women, require-
ments for, 234

Masculine privileges of basivi
women, 255

Mask of the god as bride-
groom, 245

"Master Thief, The,"
Thorpe, Yule - tide Stories,
147ft2

Mated pair worshipped by
the Hittites, 275

Material prosperity, Lakshmi
goddess of, 18, 18ft1

Material world, creation of
the, 9, 9ft5

Maternity, Ishtar goddess
of, 272

Mathurd : A District Memoir,
F. S. Growse, 231ft1

320

THE OCEAN OF STORY

Matrons as servants of the
goddess, 276

Matted locks, god of the
(Siva), 94 ; he who wears
the burden of the (Siva), 86

Maturity at birth given to
Rakshasas by Parvati,
power of, 204

Meaning of the word
"alcohol," 211; "collyr-
ium," 211, "dexterous,"
192; "Kataha," 155ft1;
"kohl," 211; "roc," 103,
104; "sinister," 192

Means of success (Upayas),
the four, 123, 123ft2

Measure of distance (yojana),
3, 3ft1, 247, 247ft2

Measure for Measure, Shake-
speare, 50ft2

Mediaeval court jester, East-
ern equivalent of, 137ft2

Mediaeval name for China,
Cathay the, 155ft1

Meeting {yoga), 263

Melancholy of the king, 70

Melodious lute, the, 122, 134,
151

Me lu sine, A. Bart, "An
Ancient Manual of
Sorcery," 12ft1; "Voleur
Avise," 27

Memoirs read before the
Anthropological Society of
London, "The Bayadere:
or, Dancing Girls of South-
ern India," Shortt, 253,
253ft1

Memoirs sur les Contrees Occi-
dentals traduits du Sanscrit
par Hiouen Thsang et du
Chinois par Stanislas Julien,
84ft2

Memories, powerful, 75, 75ft3

Memory, method of obtain-
ing wonderful, 12ft1 ; Vara-
ruchi's extraordinary, 11, 12

Men dedicated to the temple,
245, 246, 278; dressed up
as women in the harem,
47ft, 48ft ; from the Deccan,
friends of Srldatta, 107 ;
hidden in imitation
animals, 133, 133ft1, 134;
hidden in jars, 133ft1

Mendicants (religious) in
Bengal, 243

Mention, falling in love by
mere, 128, 128ft1

Merchant, Devasmita dis-
guised as a, 163, 164

Merchant Hiranyagupta,
Vararuchi deposits money
with the, 32

Merchant, The Mouse, 62-63

Messages conveyed by lan-
guage of signs, 80ft1, 81ft,
82ft

Messages by knotted strings
and notched sticks, 82ft

Message-stick, Australian,
82ft

Method of becoming a
bhavin, 245 ; of carrying
money, 117, 117ft3 ; of ob-
taining power of repeti-
tion, 12ft1 ; of procuring
children, 154, 154ft1 ; of
producing moles, 49ft1 ; of
swearing an oath, 57ft1

Metrical Romances, Ellis, 169

Metrical version of the story
of Devasmita, W. Hale
Wortham, Journ. Roy. As.
Soc, 172-181

Mighty arms of Siva, the,
95, 95ft1

Migration of life-index motif,
130-132

Migration of Symbols, Count
D'Alvielia, 192

Migratory motif, 29, 42, 130,
169, 170, 171

Milk, butter and dates, idol
of (hais), 14ft

Mines de I 'Orient, von
Hammer, 81ft

Minister of Nanda, Vara-
ruchi, 9

Minister, the prince's, 32,
33; reception of the
prince's, 33, 34

Minister of Satavahana,
Gunadhya the, 65

Minister of Yogananda, Vara-
ruchi the, 40

Minstrels of Indra's court or
Gandharvas, 87

Minstrels, songs of, 183, 183ft2

Miracles of Krishna, Mathura
the scene of the, 231

Miraculous birth of Garuda,
103

Mirage, effects of, 104 ; or
gandharvanagara, 201

Mirror, message conveyed
by a, 80ft1; of chastity,
166, 168

Mission to Gelele, A, R. F.
Burton, 278, 278ft1

Missionaries' accounts of
deva-dasls, 246

10.

Missionary, a Baptist (W
Ward), 241, 241ft*

Mistresses of the Gandharvas
Apsarases the, 201

Mitre or cap, 258

Modern Egyptians, Lane, 217

Modern times, prostitut
dancing castes in, 266

Modest dress of the courtesar
243

Modesty of deva-dasls, 252

Mogul Empire, the, 237

Mohammedan faqlrs, dis-
tribution of sweets among
240

Mohammedan hour it
Apsarases resemblance
202

Mohammedan influence
deva-dasls, effect of, 244
265, 266 ; invasions c
India, 231 ; Puritan, Aui
angzeb, 231, 238, 250, 265
term for bogam, jan c
nayakan, 244; term fc
dancing-girl, tawaif, 23i
243

Mohammedanism embrace
by many at Mathura, 231

Mohammedans, origin of
use of powdered antimon
among the, 217

Molasses, 13, 13ft3, 42

Mole, attraction of the, 49ft
50ft ; on the queen's bod^
the, 49, 49ft1, 50ft

Moles in Arabic fictioi
similes of, 49ft; artificial)
produced, 49ft1, 50r*
similes in Indian fictio
of, 49ft1 ; in Persian fictioi
similes of, 49ft

Monarch, the Chola, 155n
247; of mighty hil
Himavat), 2

Monarchs, an elephai
among, 125

Money carried in turbai
117ft3; in India, carrying o
117ft3 ; in Morocco, methc
of carrying, 117ft3 ; skill i
the art of making, 62

Mongolian legend of gok
producing stone, 27

Monkey and the crocodil
Buddhist story of the, 22
225

Monkey and the porpois-
story of the, 225

Monkeys by magical wate
persons turned into, 28

Monks, feast of, 247 ; longing
to entertain, 226

Monopoly of tari, govern-
ment, 241

Month, eighth day of the, 82

Moon crescent worn by Siva,
3ft*

Moon as a crest, god who
wears the (Siva), 32

Moon-crested god, the (Siva),
3,3ft*

Moon, desire to drink the,
228 ; eclipse caused by Rahu
of the, 200 ; face like a full,
30, 30*i; the god who
wears on his crest a digit
of the (Siva), 36 ; incarna-
tion of the, 128; streak
(or digit) of the new, 5,
32; sympathetic influence
of the, 228 ; three forms of
the, 7W ; tricks played by
the, 228; (half) on the
throat, 65ft1

Moon-diademed god (Siva), 7

Moon-god Nannarworshipped
in Ur, 270

Moon's digit springs from the
sea, 5

Moony crest, God of the
(Siva), 67, 86

Moral duties of husbands, 223

Morality of princes and public
men, 239

Morality and religion (dhar-
ma), 248

Morality of Somadeva's tales,
42

Morgenldndischen Gesellschaft,
Zeitschrift der, 13ft3, 92, 93

Morning watch, the (9 a.m.),
114, 114ft1

Mortal condition, putting off
the, 59

Mortal life-index of another
mortal, one, 131

Morte a" Arthur, La, 165

Mortification, forms of, 79ft1

Mosque, sweets offered at a,
239-240

Mother of Garuda, Vinata,
143ft2

Mother - goddess in Arabia,
276; in Canaan, 275-277;
cult of the, 272-279; in
Cyprus, 276 ; in Erech, 270 ;
in Hierapolis, 275 ; in North
Africa, 276 ; in Paphos,
276 ; in Phoenicia, 275-277 ;
in Syria, 275-277

Mother, old (taikkizhavi), 262 ;

INDEX II— GENERAL

Moth er — continued

of Skanda (Durga), 19,19ft1;
of the snakes, Kadru, 143ft2;
of the three worlds (Bha-
vanl), 2, 3; Vararuchi's
grief at parting with his, 17

Motif, the "act of truth,"
166, 167; the "bitch and
the pepper," 169-171 ; the
"chastity index," 165-168;
the " dohada or craving of
the pregnant woman,"
97ft2, 221-228; the "en-
trapped suitors," 29, 42-44,
167; the "grey hair,"
121ft2; the "guessing
riddles," 46ft2; the "laugh
and cry," 47ft; the "letter
of death," 52ft2; the "life-
index," 38ft, 39ft, 129-132 ;
the "magical articles," 25-
29 ; the migratory, 29, 42 ;
the " overhearing," 48ft2 ;
the "wandering soul,"
37ft2, 38ft, 39ft

Mount Kailasa, 2, 2ft2, 3, 3ft1,
8 ; Karangli, 213 ; Mandara,
3, 3ft2, 55ft1, 94 ; of Snow,
daughter of the (Parvati),
5 ; Uslnara, 18, 18ft3

Mountain, daughter of the
(Parvati), 3, 6, 7

Mountain Himavat, cele-
brated, 2

Mountain where the sun
rises, 99 ; called Swarna-
mula, 143 ; turned into
gold, 213

Mountaineer or Kirata, shape
assumed by Siva, 95ft1

Mountaineer, Savara a wild,
100, 100ft1, 101, 102, 115,
116, 152ft1

Mountains sporting with un-
shorn wings, 182

Mountains, the Vindhya, 10

Mourner, chief (karta), 264

Mourning for the loss of
Adonis, 275

Mouse Merchant, The, 62-63

Mouth like the ring of
Sulayman, 30ft2

Mouth of Siva, tale fromthe,94

Mouth, spray from GanesVs
hissing, 1, 1ft6

Mouths of beauteous maidens,
wine sprinkled from, 222

Moving peak of the Vindhya
range, a, 133

Mrichchhakatika or Clay Cart,
Dandin, 235, 235ft1

321

Mudra Rdkshasa (Wilson,

Hindu Theatre), 57ft3
fxvkXoi ("female " cakes), 15ft
"Mummies, Adventure of

Satni-Khamois with the,"

37ft2, 129
Muntakhabu-l-lubab (H. Elliot,

History of India), 238w3
Murder of a child to procure

another, 98n, 154, 154ft1
Music or dancing, Brahmans

forbidden to witness, 232
Music, Gan6sa author of, 240 ;

the motherof dancing-girls,

238 ; Sarasvati Goddess of,

243 ; taught to Vasavadatta

by Udayana, 135; vice of

instrumental, 124ft
Musical instrument, cord from

a, as secret message, 81ft
Musical instruments, playing

of, 243 ; worship of, 244, 245
Musician Tansen the patron

saint of dancing-girls, 238
Musicians attached to the

temple at Tanjore, 247 ; at

Indra's court, Apsarases,

201
Musk, lamp-black and oil

scented with, 33, 34, 35
Muslin, dress of, 243
fivo-Trjs (Eleusinian mysteries),

15ft
Musulmans of India, kohl

used by the, 212
Mutilations of ascetics, 79ft1
Mutiny, sign language used

at the outbreak of the, 82ft
Mutual consent, marriage by

(gandharva form), 87, 88
Mysore Review, The, 233ft1
Mysteries, Eleusinian, 15w
Mystic food eaten by women

at the Hola, 15ft ; numbers,

108 and five, 242, 242ft3,

255w2; syllable Om, 17, 17ft1;

verses to procure a son, 95 ;

wheel of Vishnu, 242
Mystics, Ascetics and Saints of

India, J. C. Oman, 79ft1
Myth of Ishtar and Tammuz,

273, 274
Mythes et Legendes de TInde

et de la Perse, Leveque, 26,

84ft2, 189ft
Mythical beings, appendix

on, 197-207
Mythological side of the rukh,

103, 104
Mythology of the Aryan Nations,

G. W. Cox, 130, 148ft1

322

THE OCEAN OF STORY

Mythology, Mathura a sacred

spot in Hindu, 231 ;

weapons of Hindu, 184,

184ft2
Mythology, Zoological, De

Gubernatis, 26, 76ft2, 84ft2,

129, 130, 144ft2

Nail-clippings, personality in,

276
Nails growing through the

palms of the hands, 79ft1
Naked gallants, 42-44
Name for kohl in Egypt, 215
Names of swords, 109ft1
Narrative from Criminal Trials

in Scotland, J. H. Burton,

191
"Nastagio and the Spectre

Horseman," Decameron,\l\
Nat. Hist., Pliny, 103, 222
National god of Assyria, 198
Natives of Avanti friends of

Srldatta, 107
Nature, origin of, 9, 9ft5
Nautch-girl, 250ft2
Navel of Vishnu, lotus growT-

ing from the, 96ft1
Nebelkappe(c\oud-cap) of King

Alberich, 27
Necessity for sign language,

80ft1
Neck like a shell, lines on

the, 31, 31ft
Neck of Siva, the dark,

(Nilakantha), 1, 1ft2
Necklace of skulls, 5, 146
Nectar (Amrita), 3ft2, 55ft1, 74
Nectar {rasa), 126ft2
Nectar into the eyes of his

mother, raining, 101
Nectar of immortality, 94 ; of

love, 126, 126ft2
Nectarous mouth of Siva, 94
Needle, piercing the ear like

a poisoned, 4
Negotiation (saman), 123,

123ft2
New grammar, the, 32, 36,

74, 75, 75ft1
New moon, streak of the,

Upako^a like a, 32
Nibelungenlied, the, 27, 187ft1
Nifflunga Saga, 27
Night, evils of the, 77ft1 ; to
pass the (nebdt), 81ft; Pis-
achas delight in the, 76,
76ft2, 77, 77ft1; Rakshasas
delight in the, 76, 76ft2, 77,
77ft1 ; Yakshas delight in
the, 76, 76ft2, 77, 77ft1

" Night wanderers" or Rak-
shasas, 111ft1

Nights, The Thousand and One,
Burton, 1ft1, 14ft, 25, 27,
28, 30ft2, 46ft2, 80ft1, 82ft,
10^,103, 105, 120ft1, 124ft1,
131, 133ft1, 141ft2, 144ft1,
145ft1, 163ft, 167, 170, 183ft,
186ft1, 204, 217

Nights, the, Straparola, 44,
46ft2

Nigrodha-Jataka, 227

" Nikini Story, The," Parker,
Village Folk-Tales of
Ceylon, 227

Nllamata, the, 206

Nirayavaliya Sutta, Warren,
223

Noble Kinsmen, The Two,
31ft2

Norse, Popular Tales from the,
Dasent, 26, 27, 44, 77ft1

Norse tale of the "Three
Princesses of Whiteland,"
27

North Africa, Semitic mother-
goddess in, 276

Northern India affected by
t'he Mohammedan in-
vasions, 237 ; sacred prosti-
tution in, 237-240; suffering
of, by invaders, 237

Norwegian life-index (Ash-
bjornsen, 132

Norwegian story in Ash-
bjornsen, 25

Nose of the female ascetic
cut off, 161

Nosegay as chastity index,
168

Nose-ring, rite of taking off
the (nathni utarna), 240

Noses produced by magical
figs, long, 27

Note on the "bitch and
pepper" motif, 169-171;
on the "chastity index"
motif, 165-168 ; on the
circumambulation, or
deisul, 190-193; on the
'* entrapped suitors " motif,
42-44; on the "external
soul" motif, 129-132; on
the gandharva form of
marriage, 87-88 ; on the
Garuda bird, 103-105; on
the language of signs,
80ft1-82ft; on the "magical
articles" motif, 25-29; on
the Pai^achi language,
92-93

Notes and Addenda to the Book

of Ser Marco Polo, Henri

Cordier, 104
Novelle, Bandello, 44, 162ft1,

166
Novelle Morlini, Liebrecht's

Dunlop, 44
Nude woman chased by dogs

(Boccaccio), 171
Number of Gandharvas. 201 ;

108 the mystical, 242ft3;

of prostitutes, large, 237 ;

of shrines of special

sanctity (108), 242ft3
Numbering used throughout

the work, system of,

xxxviii, xxxix
Nuptial tie or hbmam, 88
Nymph, a heavenly, 61
Nymph named Menaka, 188

Oasis in the Central Asian
desert, original home of
Pisachas an, 92

"Oath," Crawley, Beet and
Canney, Hastings' Ency,
Rel. Eth., 57ft1

Oath of Govindadatta, 78;
of Chanakya, 57

Object of reverence, walking
round a (deisul), 190-193

Oblation for obtaining a son,
an, 95, 95ft2

Obsequies of parents per-
formed by daughter, 255

Obstacles, Victor of (Ganesa),
1, 1ft1

Ocean, Churning of the, 1ft2,
3ft2, 55ft1, 94, 128, 200, 202

Ocean of Story, the, 28, 29, 42,
46ft2,' 55ft1, 67ft1, 87, 88, 92,
94ft2, 166, 170, 197, 199,
201, 202, 203-207, 221, 225,
227, 236, 280

October, Aswin, festival of,
245, 245ft1

Offer of Hafiz for a mole on
his beloved's face, 49ft1

Offering to animals (bali),
daily, 21, 21ft1 ; of a cocoa-
nut, 244 ; his own flesh to
Durga, 125 ; of puja to
Gauri, consort of Siva, 244 ;
up one son to obtain an-
other, 154, 154?!1 ; of sugar,
246

Offerings of balls (pinda) of
rice, honey and milk, 56ft1 ;
to the Buddha, 241; to
dancing-dress and musical
instruments, 244; to

Offerings — continued

Demeter and Kore, 15ft;
of iron to image of Loha-
jangha, 139ft2; of rice,
flowers and a cocoanut, 244

Officer of revenue, girls taken
from the temple by an, 252

Offspring of Brahma, the
Balakhilyas, 144, 144ft2

Ogre's life dependent on that
of a queen bee, 131

Ogres (Pisachas), 71, 71ft2;
conquered, 27

Oil (sneha), 96ft2

Oil and lamp-black, 33, 34, 35

Oil and turmeric rubbed on
the body, 242

Old age, feminine form of,
121, 121ft2

Old Deccan Days, Freer, 28,
95ft2, 101ft1, 131, 142ft1

Old mother (taikkizhavi), 262

Old Testament, kohling the
eyes in the, 217

"Old Woman and her Dog,
The," Gesta Romanorum,
169

Omen, auspicious, 116

Omens, unlucky, 114

" On the Art of Entering
Another's Body," Bloom-
field, Proc. Amer. Philoso.
Soc, 38ft

* 'On the Ceremonial Turn
called Deisul," Dr Samuel
Fergusson, Proceedings of
the Royal Irish Academy, 190

On the Weapons, etc., of the
Ancient Hindus, Oppert,
109ft1

One hundred and eight,
mystic number of, 242ft3

One mortal as life-index of
another mortal, 131

One side painted black the
other red, 146, 146ft2

Opals turn pale in the pres-
ence of poison, 110ft1

Open force {danda), 123ft2

Opening of drinking-places,
241

Ophthalmia, surmah used as
a preventative for, 214

Order of creation of new
body, 56ft1

Orient und Occident, Dr Rein-
hold Kohler, 129

Orient und Occident, Liebrecht,
46ft2, 157ft2

Oriental Commerce, Milburn,
214

INDEX II-GENERAL

Orientalist, " Rasavahini Jam-
budipa," story in the, 101ft1

Origin of the " bitch and
pepper " motif, 169 ; of
Chinese nation, incident
from the, 27 ; of darbha
grass, 55ft1 ; and derivation
of the name Vararuchi, 16,
16ft2; of the Ganges in
Siva's head, 5ft5 ; of the
name Kataha, 155ft1 ; of
the use of kohl in Islam,
217; of nature, 9, 9ft5;
of sacred prostitution in
Babylonia, 274; of the
Supreme Soul, 9, 9ft4; of
the word asura, 197-199

Original home of sacred
prostitution, Mesopotamia,
the, 269

Original Sanskrit Texts, Muir,
56ft1

Original source of creating
the material world, 9, 9ft5

Orissa, Hunter, 242ft1

Ornament of the earth, the
ear-, 94, 95

Orphans though having
wealth, 12, 12ft4

Orphic rite of the Likno-
phoria, 15ft

Ostentation, depravity and
luxury in the reigns of
Jahangir and Shah Jahan,
238, 238ft2

Ostrich introduced from
Parthia, 104

Otters quarrel over fish, 226

Out of doors (Latin foris,
hence "forest"), 141ft1

Overhearing motif, the, 48ft2

Ox form of the moon, 77ft1

Oxford History of India, V. A.
Smith, 250ft1

Oxide of copper, 215 ; of
manganese, black, 215

Paddy, kalam of, 247
Pagoda, payment of a, 252
Painted gallants, 42
Painting of the eyes, 211, 213
Painting one side of the body

red and the other black,

146, 146ft2
Painting of Yogananda and

his queen, 49
Pair of lions, a, 68
" Pai£aci," G. A. Grierson,

Zeit. d. deutschen morgen-

landischen Gesell., 93
Palace of Prester John, 110ft1

323

Palace, prostitutes important
factors in the, 237 ; set fire
to, 113, 114; Upakosagoes
to the king's, 35

Palaces, City of (Calcutta),
125ft1; of enamelled white-
ness, 124, 125, 125ft1

Pauchatantra, the, 20 n, 27,
37ft2, 39ft2, 54ft1, 63ft1, 84ft2,
145ft1, 157ft2, 188ft2

Papyrus at British Museum,
129; Egyptian, 133ft1; of
Ptolemaic age, 129

Parables from the Burmese,
trans, by T. Rogers, 104

Paradise, Indra's, 8ft; the
wishing-tree of, Sn, 144,
144ft1

Parasol-bearers attached to
temple at Tanjore, 247

Parents, girls vowed to temple
service by, 245, 251 ; ob-
sequies of, 255 ; of Udayana,
story of the, 96-99

Parisishtaparvan, Jacobi, 39ft1,
121ft2, 228

Parrot, magician's life con-
tained in a little green, 131

Parrots, story of the couple
of, 224

Parsvandtha Cliaritra, the, 222

Parthian bird or an-si-tsio, 104

Pass the night (nebdt), 81ft

Passion {rasa), 126ft2

Passionate (sasnehe), 96ft2

Passive power of creating the
material world (prakriti),
9, 9ft5

"Path of Virtue," or Dham-
mapada, 104

Patience (sabr), 81ft

Patron saint of dancing-girls
(Tansen), 238; of gandliarb
dancing-girls, Gane^a, 240

Peacock revived bv cloud,
112, 183, 183ft1; tail {kalapa)
of the, 75

Peacock's delight in rain-
drops, 102 ; feathers ruffled
in the presence of poison,
110ft1

Peafowl's delight in the
approach of the rainy
season, 183, 183ft1

Pearls, powdered, 212, 217 ;
teeth of, strung, 30ft2

Penal settlement at Port
Blair, the, 154ft1

Penalties for breaches of the
regulations of prostitutes,
233

324

THE OCEAN OF STORY

Penance (tapas), 79ft1
Pentamerone, Basile, 20ft, 26,

44, 46ft2, 77ft1, 97ft2, 168
Pentamerone, Burton's trans-
lation of the, 26, 77ft1,

97ft2
Pepper given to the bitch,

159
Perceforest, 165
Perfection in sciences at-
tained by Vararuchi, 9,

30
Perfumed Garden, The,

Nefzaoui, 170
Perfumes and Cosmetics,

Poucher, 218
Perpetual chastity, a vow of,

67
Persian Ahuro Mazdao, 199 ;

names for Garuda bird,

amru, sinamru, 103; term

for "lord " or "god,"

ahura, 198, 199 ; Tuti-Nama,

Nakhshabi, 43, 168, 170
Personal god of patars,

Krishna the, 239
Personality in the hair, 276 ;

in nail -clippings, 276
Persons turned into monkeys

by magical water, 28
Pestilence, Goddess of, 147
Petals of white lotus expand

by night and close up by

day, 119, 119ft1
Petition of Devasmita to the

king, 163
Petitions to European police,

examples of, 258
Phallic element in cake

customs, 14ft, 15ft ; rites in

Syria, 275
"Phallism," E. S. Hartland,

Hastings' Ency. Bel. Eth.,

15»
Phallus (linga, fascinum or

guhya), 2ft2, 4, 4ft3, 13ft3,

14ft, 15ft, 125ft2
Phantom horseman in The

Decameron, 171
Philopseudes, the, Lucian, 77ft1
" Philosophy of Punchkin,

The," Edward Clodd, Folk-

Lore Journal, 130
Phoenician inscriptions, 276
" Phoenix," Ency. Brit, 104
Phoenix's visits to Egypt, 103
Phonetic changes of the word

Kataha, 155ft1
Physicians, Gandharvas the

heavenly, 200-201
Physiologus, 104

Picture, The, Massinger, 44,

167
Pied Piper of Hamelin, 26
Piercing the ears like a

poisoned needle, 4
Pilgrimage, Badari place of,

59, 59ft1 ; Kanakhala place

of, 18; to sacred spot

(Kailasa), 2ft2; to temple

of Durga, 21, 58
Pilgrimage to El Medinah and

Meccah, the, Burton, 192
Pilgrimages to Tansen's

grave, 238, 238ft1
Pill made of the five pro-
ducts of the cow, 258
Pillar, Makaradanshtra placed

on a, 147, 147ft2, 148, 148ft
Pillars, marriage booth of

sixteen, 244
Pillow, gold pieces under, 19,

19ft2, 20ft
Pinne {phallus), 14ft
Pinnes blessed by priests, 14ft
" Pinnes, La fete des," 14ft
Pinsoles, cure for, 191
Pipe, a magic, 25
Pipkin given to a Brahman

by Durga, 28
"Pi^achas," Sir G. A.

Grierson, Hastings' Ency.

Bel. Eth., 92
"Pisacas in the Mahab-

hdrata," G. A. Grierson,

Festschrift fur Vilhelm

Thomsen, 93
Pitcher held by prostitutes,

a golden, 233
Pivot, Vishnu as a, 55ft1
Place where corpses are

burnt, 9
Place of pilgrimage, Kana-
khala, 18
Plan to capture Udayana by

stratagem, 133
Plan to carry off Vasava-

datta, 150, 151
Plant of rue kept as love-
index, 168
Plant used for producing good

memory, soma, 12ft1
Plant used in washing as

secret message, 81ft
Plaster, whitened with (sud-

hddhauta), 125ft1
Plateau of the Vindhya

hills, 152
Playing musical instruments,

vice of, 124ft1
Pleasure-arbours of Kailasa,

Pleasure-ground or Elysium
(Nandana), 66ft1

Poetical aspect of the dohada
in Hindu literature, 222

Poetry, horripilation in
Sanskrit, 120ft1 ; kohl
Eastern, 217

Poison comes up at Churni
of the Ocean, 1ft2 ; cups of
rhinoceros horn cause drink
to effervesce if it contains,
110ft1; detector, sign of
the cross as, 110ft1; de-
tector, recipe for making
the heart of a vulture into
a, 110ft1 ; detectors, 110ft1 ;
opals turn pale in the
presence of, 110ft1; pea-
cock's feathers ruffle in the
presence of, 110ft1 ; ring to
destroy the effect of, 110,
llOw1; stone from the
head of a toad as amulet
against, 110ft1 ; Venetian
glass shivers at approach
of, 110ft1

Poisoned needle, speech that
pierces the ear like a, 4

Police magistrate (Kutwal),
43

Popular Antiquities, Brand,
191

Popular index in Indian
tales, birds the most, 131

Popular Stories of Ancient
Egypt, Maspero, 37ft2, 77ft1,
129, 133ft1

Popular Tales and Fictimis,
W. A. Clouston, 29, 42, 44,
85ft, 101ft1, 130

Popular Tales from the Norse,
Dasent, 26, 27, 44, 77ft1

Popular Traditions from Wal-
deck, Curze, 26

Porcelain cup, a magic, 28

Portuguese Folk-Tales, Folk-
lore Society, 27

Portuguese story of ' c A Cach-
eirinha," Contos Portugueses,
Coelho, 26,

Position of the heaven!
bodies, 134

Post, the sacred, 242

Pot, magic, 26

Potency of blood, belief
the, 98ft

Poverty, the incarnation of,
13

Powder, distribution of red
(kunkum or kunkam), 244,
256

Powdered antimony among
Mohammedans, origin of
the use of, 211 ; corals,
212; crystals, 212; pearls,
212, 217
Power of devotion, magical,
6 ; of flying through the
air, 22 ; of goblins, 76, 76V,
77; of goblins at night,
76, 76ft2, 77, 77m1, 205;
magical {yoga), 38ft; of
repetition, method of ob-
taining, 12ft1
Powerful memory, 75, 75ft3
Powers of endurance of

dancing-girls, 254
Practice of walking round an
object of reverence, 190-
193
Preceptor of the gods, Bri-

haspati, 57, 57ft2
Preceptor named Mantras-

vamin, 79, 81
Precious stones, the griffin
the guardian of, 104; things
lost in Deluge, 3ft2
Precocious children, tales of,

186W1
Pregnancy of kasbi woman,
the first, 242, 243; longings
of, 97w2, 221-228
Pregnant woman, longings of

a, 97ft2, 221-228
Prejudice against female edu-
cation in India, 251
Preparation for last journey,

121
Preparations of Upakosa for
reception of would - be
lovers, 33, 34
Presence of dancing-women

at marriages, 251
Presents, distribution of, 187,

187ft1
Presumption of Brahma, 4
Pretended dohadas of barren

women, 227
Preventative for ophthalmia,

kohl as a, 214, 217
Priestess of Isis, 145ft1
Priestesses, various classes of,

270-271
Priests, pinnes blessed by,

14ft
Primitive Semitic divinity,

Ishtar a, 271
Prince's minister, the, 32, 33,
44; reception of the, 32,
33
Princes and public men,
morality of, 239

INDEX II -GENERAL

Princess Mrigankavati, the,
106, 112, 114-116, 118, 120
Princess Patall, 19, 23, 24
Princesses of Whiteland,
Norse tale of the three,
27
Principal deities of dancing-
girls, 260; religious festi-
vals, 262
Principles of Hindu and Mo-
hammedan Law, W. H.
Macnaghten, 87
Privileged profession of

ganikds, 233
Privileges of dedicating a
girl to the deity, 255,
267
Proc. Amer. Philoso. Soc.,
Bloomfield, "On the Art of
Entering Another's Body,"
38ft
Proceedings of the Royal Irish
Academy, Dr S. Fergusson,
"On the Ceremonial Turn
called Deisul," 190
Proc. Soc. Bibl. Arch., 272ft1
Production of antimony in
India, 213; of a dream,
71, 71ft1
Profession of kasbi (prostitu-
tion), Hindu, 232, 243
Professional tattooists, 49ft1
Prohibition of singing and
dancing under Aurangzeb,
238
Prolegomena to the Study of
Greek Religion, J. E.
Harrison, 15ft
Promise of Indra to Sahas-

ranika, 96
Promptuarium , John Herolt

of Basil, 169
Proof of existence of gigantic
birds in comparatively
recent times, 105
Properties of blood, belief in

the magical, 98ft
Property, vice of unjust

seizure of, 124ft1
Propitiating the goddess,
106, ,125; Siva, 20ft1, 85,
86 ; Siva with austerities,
4, 32, 79, 86
Proposal of Parvati, 5
Prosperity, the Goddess of,
128 ; material (Lakshmi),
18, 18ft1 ; udaya, 121ft3
Prostitute dancing castes in

modern times, 266
Prostitutes, 232 ; Ddroghah,
superintendent of, 237 ;

325

Prostitutes — continued

duties of, 233; ganikds,
233; held in esteem, 237,
265 ; held in respect, 232 ;
important factors in the
palace, 237 ; large number
of, 237; requirements for,
234; as secret service
agents, 233 ; superinten-
dent of, 233 ; at temple of
Kition in Cyprus, male,
276 ; various classes of,
234, 234ft3, 244 ; wealth of,
232, 233, 237
Prostitution, alternative to
enforced, 275, 276 ; Arabic
kasab, 243; religious and
secular, coincident in Vija-
yanagar, 248-250
"Prostitution (Indian),"
W. Crooke, Hastings'
Ency. Rel. Eth., 233, 239ft2
Prostitution, sacred (App.
IV), 231-280; in ancient
India, 232-233; in Baby-
lonia, 269-274 ; in the Bom-
bay district, 245, 246; in
Borneo, 279 ; in the Bud-
dhist age, 265 ; in Central
India, 240-246; in the
Christian era, 233-237; in
the cult of Ishtar, origin
of, 274; in Egypt, 268; in
Europe, 277 ; in Japan, 279 ;
in Mexico, 279 ; in Northern
India, 237-240; in Peru,
279 ; in Southern India,
246-269; in Syria, Phoenicia,
Canaan, etc., 275-277 ;
theories on the custom of,
267, 268; in Vedic times,
evidence of, 265; in West
Africa, 277-279 ; in Western
Asia, 268-277
Prostitution, secular, in India,

232, 239, 255, 266
Protege, Putraka Siva's, 19
Protrept, Clement of Alex-
andria, 15ft, 276
Proverbs, kohl in connection

with, 215,' 217
Providing food for the dead,

56ft1
"Province of Maabar,"

abbeys in the, 247
Pseudo-Calllsthenes, 103, 145ft1
"Psychic Motifs in Hindu
Fiction," Bloomfield, 47ft
Ptolemaic age, papyrus of
the, 129; story dating
from the, 37ft2

326

THE OCEAN OF STORY

Puberty, hemm ceremony of,

257
Public, bhavins not allowed
to dance and sing in, 246 ;
men and princes, morality
of, 239 ; women at Gol-
conda, 241
Pun, Sanskrit, 12, 12b4, 121b2
Pupil of Varsha, Panini, a, 32
Puppy form of the moon, 77b1
Puranas, the, 198, 200, 205
Purchase of Siva by Parvati,

5, 5b3
Purification ofanjana, 212
Puritan, Aurangzeb a Moham-
medan, 231, 238, 250, 265
Purse, Hindu origin of inex-
haustible, 25 ; inexhaust-
ible, 20», 25 ; magic, 25, 27
Pursuit of Palaka, 151, 152
Putting off the mortal con-
dition, 59
Pyramid, temple of Jagan-

natha the shape of a, 242
Pyre of Buddha, 192
Python-god, Danh-gbi the,
278

Qanun-i- Islam, Ja'far Sharif,
trans, by Herklots, 213

Qualification to read the
Vedas, 17

Quarrel of otters over fish, 226

Quarter in town assigned to
prostitutes, Shaitanpurah
or Devilsville, 237*

Queen bee, ogre's life de-
pendent on that of a, 131

Queen of Eanna (Ishtar), 272

Queen of the land of Erech
(Ishtar), 272

Queen of Heaven, 14b

Queen Sfimavati, 104

Queen Vasavl wishes to eat
flesh from her husband's
back, 223

Queen, a wicked, 26, 27

Quills, a rue's, 105

Quotation from Lucian's
Philopseudes , 77b1

Rabbinical legends, fabulous
bird the bar yuchre of, 104

Race of Garuda, bird of the,
98,99

Raindrops delight the pea-
cock, 102

Raining nectar into the eyes
of his mother, 101

Rainy season, 13; peafowl's
delight in, 183, 183ft1

Rajatarahgim, Sir Aurel Stein,

63b1
Rajput, a, 140, 141, 151
Rajput named Sinhagupta,
72, 73

Ram, gold-producing, 20b

Ramayana, the, 1b1, 5b5, 103,
202, 205

Rambles and Recollections of an
Indian Official, W, H. Slee-
man, 238ft1

Range, the Vindhya, 92, 133,
134, 136, 182

Reappearance of Putraka's
father and uncles, 21

Reason for feasts in honour
of the god, 248 ; why the
fish laughed, 48, 49 ; why
goblins delight in the
night, 76, 76b2, 77, 77b1

Reception of suitors, prepara-
tions for the, 33, 34

Recipe for making magic
articles, 27

Recipes for making anjana,
211, 212, 218; for becom-
ing invisible, 136

Recitation of the Manga-
lashtaka, 244

Recueil general et complet des
Fabliaux des XIIP et XlVe
siecles, Montaiglon, 44

Red cloak worn by Queen
Samavati, 104

Red extracts, tank filled with,
98

Red lac, mark with, 23

Red lead, painting one side
of the body with, 146, 146b2

Red lotuses, the two, 42,
156

Red powder (Jcunkum or kun-
kam), distribution of, 244,
256

Red (ragini), 140, 140b2

Red sandstone image, 139b2

Regulations of prostitutes,
penalties for breaches of,
233

Reign of Akbar, 237-238

Rejection of the Great Tale
by Satavahana, 90

Relaciones . . . de Persia, y
de Harmuz, Teixeira, 214

Relation of the Great Tale
overheard by Pushpadanta,
6; of the seven great tales,
6, 11, 89

Relatio7is of Siddhi Kur, Kal-
muck, 20b

Relief of discomfort caused
by bathing in the cold
season, 14, 15

Religion, effect of climate and
temperament on, 275 ; and
morality (dharma), 248

Religious Chastity, John Main,
279

Religious cult under the
Hittite domination, 275 ;
duties of a basivi, 257 ;
festivals, principal, 262;
mendicants in Bengal, 243 ;
prostitution in Western
Asia, 266

Religious and secular prostitu-
tion in Vijayanagar, 248-
250

Reliques, Percy's, 165

Remains of the Worship of
Priapus, R. P. Payne
Knight, 14ft

Remover of Obstacles
(Ganesa), 1b4

Remuneration of temple
women, 247

Rending fetters, spells for,
136

Rent-roll of the temple, the
annual, 242

Repeating after hearing any-
thing once, 12, 16

Repetition of dramatic enter-
tainment, 11, 12 ; of the
Vedas after hearing once,
12b1

Reproof of Yaugandharayana
to Udayana, 124

Request of the bawd to Loha-
jangha, 146 ; of Patali for
Putraka to found a city, 24

Requirements for married
women, 234 ; of prostitutes,
234

Researches respecting the Book
of Sindibad, Comparetti,
170, 186b1

Respect of King Nanda for
Varsha, 17, 17b3

Respect, prostitutes held in,
232, 249, 270

Return of Udayana to Kau-
sambi, 183

Revelation in a dream, 12, 13 ;
of the new grammar, 74, 75

Revenge of child on step-
mother, 185-186; of
Lohajangha on the bawd,
146-149; of Sakatala on
Yogananda, 55, 56, 57, 58

Revenue, officer of, 252

Reverence, walking round an
object of, 190-193

Revue Orientate et Americaine,
" L'inexorable Courtisane
et les Talismans," Garcin
de Tassy, 28

Reward for fallen heroes,
Apsarases the, 202

Reward for kindness, 26

Rhinoceros horn as poison
detector, cups of, 110ft1

Rice boiled in milk, feast of,
243

Rice from the king's field,
parrot's longing for, 224

Rice, inexhaustible grains of,
75 ; offerings of, 244

Riches of dancing-girls, 249

Riddle, death escaped by
solving of, 51, 51ft1 ; guess-
ing of the, 82 ; of the
hand in the Ganges, 45,
46

Right hand {valangai), 260

Right-handed swastika repre-
sents the male principle
among the Hindus, 192

Rig-Veda, 56w, 103, 191, 198,
199,204,232

Ring to destroy the effect of
poison, 109, 110, 110ft1 ; as
index of chastity, 168 ;
magic, 26 ; of Sulayman,
mouth like the, 30ft2

Rising sun, the benu the
symbol of the, 104

Rite of angiy a or " assumption
of the bodice," 240; of
feeding the spirit, 56ft1;
of missi or "blackening of
the teeth," 240, 244; of
nathni utama or " taking-off
the nose-ring," 240 ; of the
Liknophoria, Orphic, 15ft1 ;
of sail, Brahmanic, 54ft2 ;
of sir dhankai or " covering
of the head," 240

Rites, eight marriage, 87 ; in
Syria, phallic, 275 ; of
tawaifs, 239-240

Rites* of the Twice-born, The,
Mrs S. Stevenson, 56ft1

Ritual, 108 mystic number
in, 242ft3 ; of sraddha, 56ft1 ;
of walking round an object
(pradakshina) , 191-192

"Ritter Alexander aus Metz
u. seine Frau Florentina,"
Flemish story of, 166

Rival teachers of the king,
71, 72

INDEX II-GENERAL

Riveted with hairs that stand

erect for joy, bodies, 120,

120ft1
Roaming, vice of idle, 124ft1
Roar of clouds, echoing, 151,

151ft1
Robber (dasyu), 152, 152ft1
Robbing faces of their cheer-
ful hue, 122, 122ft3
Rock as monkey's stepping-
stone, 225
Rock - carvings of ancient

India, 30ft2; bird-genii in,

103
Rod, magic, 25, 27, 28
Rohita fish, jackal's longing

for, 226
Roman fascinum (see also

phallus or liiiga), 13ft3
Romances and Drolls of the

West of England, Hunt, 191
Romanorum, Gesta, 26, 44,

101ft1, 116ft2, 165, 169, 171
Romans, phallic cake customs

of the, 15ft
Rome, Folk-Lore of, M. H.

Busk, 20ft, 26, 132
Root of the king's ear,

harbinger of composure

reaches the, 121, 121ft2
Ropes, magical, 28
"Rose of Bakfiwali," Clouston,

A Group of Eastern Ro-
mances, 43, 160ft3
Rose as chastity index, 165
Rose garland, 165
Roses, attar of, 213, 218
Rotation, symbol of cosmical,

the deisul, 191
Roue (vita), 64; advice from

a, 64
Royal Asiatic Society, 40ft,

172
Royal umbrella held by

prostitutes, 233
Rubbing the body with oil

and turmeric, 242
Rudra, E. Arbman, 206
Rue as love-index, plant of,

168
Ruins at Karali (or Karari),

7ft4
Rukh, mythological side of

the, 103, 104
Rules for dancing-girls in the

time of Akbar, 265
Ruse to carry off Mrigan-

kavati, 113-114
Russian Folk-Tales, Ralston,

26, 82ft1, 104, 108ft1, 129,

132, 136ft2

327

Russians, norka fabulous bird
of the, 104

Sack of Mathura by Ahmad
Shah, 231 ; by Aurangzeb,
231 ; by Shah Jahan, 231 ;
by Sikander Lodi, 231;
by Sultan Mahmud of
Ghazni, 231

Sacks, gallants in, 42

Sacred Books of the East,
87, 191, 205

Sacred blue-stone image, the,
242 ; city of Hierapolis, the,
275 ; dragon of China, 104 ;
fire (homam), 260; pilgrim-
age spot, Kailasa, 2, 2ft2 ;
post, walking round the,
242; ritual of walking
round an object (pradak-
shina), 191 ; servants or
hierodouloi, 269, 276 ; spot
in India, 2ft2, 242 ; tank in
Vesall, 225-226 ; thread or
upanayana, 55ft1 ; white
bull of Siva (Nandin), 6,
6ft1; women, 231; women
or kadishtu, 271

Sacred prostitution, appendix
on, 231-279; in ancient
India, 232-233; in Baby-
lonia, 269-274; in Borneo,
279 ; in the Buddhist age,
265 ; in Central India, 240-
246 ; in the Christian era,
233-237; in the cult of
Ishtar, origin of, 274 ; in
Egypt, 276, 277 ; in Europe,
277; in Japan, 279; in
Mexico, 279 ; in Northern
India, 237-240; in Peru,
279 ; in Southern India,
231-232, 246; in Syria,
Phoenicia, Canaan, etc.,
275-277; theories of the
custom of, 267, 268; in
Vedic times, 265 ; in West
Africa, 277-279; Western
Asia, 268-277

Sacrifice of chastity, 275, 276

Sacrifice, Daksha's, 4, 5 ;
human, 116, 116ft1, 119; of
Janamejaya, 203 ; marriage
(homa), 245; to procure a
son, 153, 154

Sacrificial fee presented with
phallic cake, 15

Saffron, turmeric as substitute
for, 255ft3

Sagacity of children motif,
186ft1

328

THE OCEAN OF STORY

Sagas from the Far East, 25,

27, 39ft2, 162ft1
Sage, holy (Rishis), 75ft2;

named Krishna, 75
Sagen am Bbhmen, Grohmann,

97ft2
Sagen der Grafschaft Mans-

feld, Grossler, 77ft1
Sagen, M'drchen u. Gebrauche

aus Meklenburg, Bartsch,

129
Sagen des Mittelalters , Grasse,

25
Sagen, Wendische, Vecken-

stedt, 26, 51ft1, 108ft3, 129,

141ft2
Sagenbuch (or Geschichte) der

Bayrischen Lande, Schopp-

ner, 77ft1, 129ft
Sages and Jinas, longing to

reverence the, 226
Saint Martin, Les Quatre

Souhaits de, Prior, 27
Saint, patron, of dancing-
girls, 238, 240
Salaries of dancing-girls, 249,

252, 253
Sama Veda and the Courtesan,

The Chanter of the, 64-

65
Samaradityasamkshepa, 1 18m1,

223
Samaijamatrika, Kshemendra,

236
Sanctuary of Buddha, 156
Sandals, magic, 28
Sandal - wood, mark with

(tilaka), 69ft3
Sandstone image, a red, 139ft2
Sanskrit grammar, date of,

17ft3; poetry, horripilation

in, 120m1; puns, 12, 12ft4,

121ft2
Sap, blood turned into, 58
Sardonyx and cornu cerastic to

prevent introduction of
^ poison, gates of, 110ft1
Satapatha Brahmana, the, 191
Satires, Juvenal, 218
Saturday Review, treatise by

Varnhagen in the, 40ft
Satyr named Chiappino

(Straparola), 46ft2
Sauwastika, left-handed, re-
presents female principle,

192
Savage {dasyu), 152m1 ; tribe,

Pulinda, 76, 117, 117m1 ;

wood, a waterless and

(parusha), 9, 9ft2
Saying of Mohammed, 124ft1

Scandinavian name for wish-
ing-tree, Yggdrasil, 144ft1

Scandinavian Tales, Thorpe,
25

Scarcity of the lion in India,
67ft1

Science of erotics, 234, 234ft1

Science called Pisacha-veda
or Pisacha-vidya, 205

Sciences given to Varsha,
knowledge of, 15; revealed
to Devadatta, 79 ; revealed
to Satavahana, 72 ; six sup-
plementary, 17 ; Vararuchi
attains perfection in, 9, 30

Scotch wedding or gandharva
marriage, 87

Sculptures at Amaravati,
125ft1

Sea of Coptos, 129

Sea, encounters with enor-
mous birds at, 104 ; moon's
digit springs from the, 5 ;
soul buried in the, 129,
131, 132

Seal Cylinders of Western Asia,
The, W. H. Ward, 272ft3

Search for Tammuz in Hades
(Sheol) by Ishtar, 273,
274

Search of Vyadi and Indra-
datta for Brahman with
wonderful memory, 16

Season, the rainy, 13

Seclusion of women, 80ft1

Second voyage of Sindbad,
the, 103

"Secret Messages and Sym-
bols used in India," W.
Crooke, Journ. Bihar and
Orissa Research Soc, 82ft

Secret service agents, prosti-
tutes as, 233

Secretaire Turc, contenant V Art
aV exprimer ses pensees sans
se voir, sans se parler et sans
secrire, M. du Vigneau, 81ft

Sect of weavers, Kakatias,
257, 258

Sects, the VaishnavaorSaiva,
244

Secular prostitution in India,
232, 239, 255, 266

Secular and religious prosti-
tution in Vijayanagar, 248-
250

Secular ritual of walking
round an object, pradak-
shina, 191, 192

Seed-purifying or zermashitu,
270, 271

Seed of all things useful to
mankind, bird which
shakes the fruit from the
tree bearing the, 103

Seeds, three black cumin-,
message conveyed by, 81ft

Seizure of property, vice of,
124ft1

Selected Papers of Sir Richard
Burton, N. M. Penzer,
109ft1, 217

Semitic divinity, Ishtar a, 271

Semitic mother-goddess in
N. Africa, 276

Sense of humour, the East-
ern, 29

Separable soul, the. 38ft

Sepulchre, the Holy, 192

Sequin, dust of Venetian,
used in kohl, 217

Sequins obtained by swallow-
ing bird's heart, box full
of, 20ft

Seraglio, 23, 36ft1, 83

Sermons of Saadi, 192

Serpent Ananta, the, 109,
109ft2

Serpent, gold-producing, 20ft ;
prepares to swallow Mriga-
vati, 99 ; soul guarded by
an immortal, 129

Serpent Sesha, the thousand-
headed, 109ft2

" Serpent-Worship," Cook,
Ency. Brit, 203; Maccul-
loch, Crooke and Welsford,
Hastings' Ency. Rel. Eth.,
203, 204

Servant of the king, named
Rajahansa, 70 ; of Kuvera,
10

Servants of Agni, the Gand-
harvas, 200

Servants of the goddess,
matrons as, 276

Servants of the gods, 197,
200-203 ; boga?ns, 244

Servants, sacred, or hiero-
douloi, 269, 276

Servian Folk-Lore, Mijatovich,
132

Service, girls vowed to
temple, 245

Sesame and honey at Syra-
cuse, cakes of, 15ft

Sesamum and sugar offered
to Ganesa, 240

Sesquisulphuret of antimony
an ingredient of kohl, 215

Setting fire to a palace, 113,
114

Seven circuits at Mecca, 192

Seven classes of deva-dasis,
234ft3

Seven great tales, the, 6, 11,
89

Seven-headed hydra, soul in
the head of the, 132

Seven stories, the heavenly
tale of, 89, 90, 91 ; written
with blood in the forest,
90,91

Seven times covering the
head, rite of, 242

Seven Fazirs, Clouston, Book
of Sindibad, 43

Seven Vidyadharas, wonder-
ful adventures of the, 6

Sewed skins, jars of, 133ft1

Sexual love, Ishtar goddess
of, 272, 276

Shaft of the flowery-arrowed
god, 75

Shaft hits five hundred men
at once, 226

Shape, charm to alter, 136,

^ 137, 137ft1, 138

Shave the head, duties of
women who refuse to, 275,
276

She-crow longs for Brahman's
eyes, 223

Shell emblem of Vishnu, 144]

Shirt of chastity, 44, 165

Shoes, magic, 22, 23, 24, 26,
27; flaying the feet to
make magic, 27 ; of swift-
ness worn by Loki on
escaping from hell, 27 ;
worn by kasbi women, 243

Shrine of Durga, 9, 9ft1, 58,
66, 76, 119; of the Lord
Karttikeya, 18, 72; of a
Yaksha named Manib-
hadra, 162

Shrines of special sanctity,
number of, 242ft3

Siberia, bones of pachyderms
found in Northern, 105

Sicilianische Marchen, Gonzen-
bach, 20ft, 25, 44, 66ft1, 97ft2,
129, 141ft2, 165, 169

Sicily, temple of Ashtart at
Eryx in, 276

Sign of the cross as poison
detector, 110ft1

Sign language, 46, 46ft1, 80,
80ft1, 81ft1, 82ft; employed
at the outbreak of the
Indian Mutiny, 82ft ; con-
nection with British rule
in India, 82ft

INDEX II— GENERAL

Significance of turmeric,

erotic, 255ft3; of number

five, 255, 255ft2
Signs of the king's daughter,

80, 80ft1
Silence, a vow of, 66, 72, 74
Silver bangle, 255 ; toe-rings,

255
Simile of full moon in India,

Turkey, Persia, Arabia and

Afghanistan, 30ft1
Similes of moles in Arabic,

Indian and Persian fiction,

49ft1
Similitudes , Hermas, 144ft1
"Sindbad the Sailor," Burton,

Nights, 103
Sing and dance in public,

bhavins forbidden to, 246
Singing and dancing pro-
hibited under Aurangzeb,

238
Singing of the deva-dasis,

description of the, 245
Singing, vice of, 124ft1
Singers at Indra's court, 201 ;

attached to temple at

Tanjore, 247
Sinister, meaning of the

word, 192
Site of Kausambi, discovery

of the, 7ft4; of Mathura,

231
Sitting in Dharna, 135, 135ft1
Six-faced god (Karttikeya),

73
Six supplementary sciences,

17
Skull, world resembles a, 10
Skulls, necklace of, 5, 146 ;

Siva's delight in, 9, 10
Slav Tales, M. Leger, 26,101ft1
Slave Coast, Ewe-speaking

people of the, 277
Slavonic superstition about

vampires, 136ft2
Sleeping in the day, vice of,

124ft1
Sleeping hero, 80ft1, 81ft
Sleeping person, superstitions

regarding jokes played on

a, 37ft2
Smoke, eyes red with, 184,

184ft3; feeding on, 79
Smuggling men into the

harem, 47ft, 48ft
Snake in Arabian fiction,

101ft1; bite, 67, 107; in

Eastern fiction, 101ft1; in

European fiction, 101ft1;

gods, Nagas, 200,203-204;

329

Snake — continued

princess bitten by a, 113;
the Savara and the, 100;
stories of Buddhist origin,
101ft1 ; story of '« Nala and
Damayanti," 101ft1 ; wor-
ship, 203, 204

Snakes, Garuda the enemy
of the, 103; grateful and
ungrateful, 101ft1; Kadru
mother of the, 143ft2, 203 ;
Vasuki sovereign of the,

^ 100, 100ft2

Snow, abode of (Himalaya),
2ft2 ; daughter of the Mount
of (Parvati), 5

Society , The Folk- Lore, Portu-
guese Folk-Tales, 27

Solar god Marduk, 269-271

Soldiers in full armouremerge
from the artificial elephant,
134

Solemn vow of Chanakya, 57,
57ft1

Solving riddles, death escaped
by, 51, 51ft1

Soma (Asclepias acida), 12ft1,
200; taken after fast pro-
duces wonderful memory,
12ft1

Some Italian Folk-Tales, H. C.
Coote, 26

Son of Devadatta, Mahidhara,
85; of Govindadatta, De-
vadatta, 79; of a maiden,
232 ; of a hermit, 99 ; of
Srutartha, 60, 60ft1; of
Yogananda goes hunting, 53

Song, a marriage, 256

Songs, character of deva-
dasls9, 245, 251

Songs of minstrels, 183, 183ft2

So?igs of the Russian People,
Ralston, 191

Sons of bhavins, devlis, 246 ;
offered up to obtain others,
154, 154ft1 ; of Sakatala,
40,41

Soot and lamp-black used as
surmah, 214

Sorcerers, swords made by,
109ft1

''Sorcery, An Ancient Manual
of," A. Bart, Melusine, 12ft1

Soul enclosed in many cas-
kets and buried in the sea,
131-132; external, motif,
38;?, 129-132; of Hermo-
timos of Klazomenae, 39w2 ;
leaving the body, Egyptian
origin of, 37ft2; origin of

330

THE OCEAN OF STORY

Soul — continued

the Supreme, 9, 9ft4, 10;
put in inaccessible place,
130-131 ; the separable,
38.??, 39m ; the wandering
(dehantara-avesa), 37ft2, 38ft

Sources of Vijayanagar History,
S. K. Ayyangar, 250ft1

South Indian Inscriptions, E.
Hultzsch, 155ft1, 247ft1

S outh S lavonia, Tales of,
Wratislaw, 132

Southern India, sacred prosti-
tution more developed in,
231, 232, 246-269; Sudra
castes of, 255, 256

Sovereign of the snakes,
Vasuki, 61, 61ft1, 100, 100ft2,
122, 122ft1

Sowing dissension (bheda),
123>i2

Sparrow, soul set in the crop
of a, 131-132

Speech and learning, Saras-
vati goddess of, 1ft4

Spells for breaking chains,
136, 137; for breaking
walls, 136 ; for dispelling
snake poison, 113; for
rending fetters, 136

Spikes, lying on a bed of,
79ft1

Spirit, the arrogant
(Brahma), 10, 10ft2; asu,
198 ; pitman {purusha), 9ft4 ;
rite of feeding the, 56ft1

Spirits of the air (Gandhar-
vas), 87 ; black feared by
evil, 212, 217

Spirits given to superinten-
dent of elephants, 151 ; vice
of drinking, 124ft1

Spiritual voice, a, 16, 16ft1

Splendour of dancing-girls,
249

Splendour of Spring, Goddess
of the, 112

Sport on the banks of the
Ganges, 107 ; of elephant-
catching, 133, 133ft1

Spray from Ganesa's hissing
mouth, 1, 1ft5

Spring, festival of the com-
mencement of, 68, 244 ;
Goddess of the Splendour
of, 122

"Spring of Knowledge," or
Bahtir-i-Danish, 'Infiyatu-
'llah, 26, 43, 162ft1

Springtide, feast of the, 112,
112ft1

Squire's tale in Chaucer, 145ft1

Staff, magic, 24, 28

Stain or kahala, 211

Stalk of a lotus, arms like

the, 30
Stanzas, marriage, 244
Starling, a hill- (maina), 131
State of Savantvadi, 245
Statement of Hemachandra,

92
States of the Southern

Mahratha country, 246
Statistical Account of Scotland,

Sinclair, 191
Statues of Ishtar, 272
Status of dancing-girls in

modern India, 267
Stepmother, child entrusted

to his, 185; child's revenge

on his, 185-186 ; ill-treats a

child, 185
Stepping-stone for a monkey,

225
Stibium-holder, 216
Stick for applying kohl

(mikkal), 212, 215
Stick, churning, 3ft2; magic,

22, 24, 28; tip-cat, 80ft1,

81
Sticks, messages by notched,

82ft
"Stolen Purse, The," story

of, 186
Stone, Mongolian legend of

gold-producing, 27 ; from

the head of a toad as

amulet against poison,

110ft1; of a green date as

secret message, 80ft1, 81ft
Stones, the griffin guardian of

precious, 104
Storehouse of the beauty of

King Kama, 31
Storia do Mogor, Manucci,

edited by W. Irvine, 238ft2
Stories of Ancient Egypt,

Maspero, 37ft2, 77ft1, 129,

133ft1
Stork, phoenix identified with

the, 103
Storm and war, Ishtar god-
dess of, 272
Story of Aramacobha and

the grateful snake,

Kathakoca, Tawney's trans-
lation, 101ft1
Story of Brahmadatta, 20-21
"Story of Cajusse" Busk,

Folk-Lore of Rome, 132
Story of Chandamahasena,

123-128

Story of the Clever Deformed

Child, 184-186
"Story of the Couple of

Parrots," 224
Story of "The Crystal Ball,"

Grimm's Fairy Tales, 25
Story of Devasmita, 153-164
"Story of De vasmi ta,"

metrical version, B. Hale

Wortham, Journ. Roy. As.

Soc, 172-181
Story of Gharib, Nights, 14ft
"Story of Janshah," Nights.

141ft2

"Story of Nami," Jacobi,

Ausgewahlte Erzahlungen im

Maharashtm, 226
"Story of Punchkin," Freer,

Old Deccan Days, 131
Story of Rupinikk, 138-149
Story of Ruru, 188-189
" Story of Sayf al-Muluk and

Badi'a al-Jamal," Nights,

131
Story of Sndatta and Mrigan-

kavatl, 106, 120
Story of the Two Brothers,

129, 130
Story of Udayana, King of

Vatsa, 94 et seq.
Story of Vararuchi, 11 et seq.
Story-teller named Sanga-

taka, 106, 120
Strange Stories from a Chinese

Studio, Giles, 77ft1
Stratagem of an old woman

in favour of a young gallant,

169
Stratagem, plan to capture

Udayana by, 133, 134
Streak (or digit) of the moon,

5,32
Streets in Cairo and Algiers,

courtesan, 250
Strength of dancing - girls,

feats of, 254
Strict official control of

ganikas, 233
String, messages conveyed by

knotted, 82ft
Struggle of Arjuna with Siva,

95, 95ft1
Studies in the History of Re-
ligions, presented to C. H.

Toy, D. G. Lyon, "The

Consecrated Women of the

Hammurabi Code," 271ft1
Studies in Honor of Maurice

Bloomfield, Ruth Norton,

"The Life-Index: A Hindu

Fiction Motif," 130, 167

Studies about the Kathasarit-
sdgara, Speyer, 122ft4

St up a of Bharhut, The,
General Cunningham, 42

Sub-caste of rdjkanya, 239

Subduing infuriated ele-
phants, 122

Subjects of Kuvera, 202-
203

Substances of kohl in ancient
Egypt, 215

Substitute for human sacri-
fice, sacred prostitution a,
267, 276 ; for saffron, tur-
meric a, 255ft3

Subtleties, St Hildegard of
Bingen, 110ft1

Success, the four means of
(updyas), 123, 123ft2

Sugar-candy (sukkar nebat),
81ft, 217

Sugar and flour, wafers of
(gujahs), 242, 242ft3

Sugar, offering of, 246

Sugar and sesame offered to
Ganesa, 240

Suicides under the wheels of
Jagannatha's car, 242

Suitors in chests, 42, 43

Suitors motif, variants of
, entrapped, 42-44, 167

Suka Saptati, the, 162m1, 169,
170

Sulphide of lead, 215

Sultanate of Delhi, the, 237

Summary of the work, 2

Sumsumdra-Jdtaka, 224

Sun, the benu the symbol of
the rising, 104 ; carrying
the dead with the, 190,
191 ; eclipse caused by
Rahu, 200; goblins dazed
by the, 77 ; imitation of
the apparent course of the,
190, 191; referred to as
Garuda, 103, 104

Sun-god, Garuda the, 203

Sun rises, mountain where
the, 99, 102

Sun's horses, dispute about
the colour of the, 143ft2 ;
Gandharvas the directors
of the, 200

Sunwise movement, anti-
(prasavya), 191, 192

Supatta-Jataka, 224

Superhuman powers gained
bv the book of Thoth, 129,
130

Superhumans, independent,
197, 203, 204

INDEX II -GENERAL

Superintendent of prosti-
tutes (Ddroghah), 233, 237 ;
of the royal elephants, 150

Supernatural powers gained
by drinking girl's blood,
98?i

Superstitions about jokes
played on a sleeping
person, 37ft2 ; about vam-
pires, 136ft2

Suppressed voice, speaking
in a, 185, 185ft2

Supreme Soul, origin of the,
9, 9ft4, 10

Surrounded by fires, lying,
79ft1

Susruta Samhita, the, 211

Suvannakakkata-Jdtaka, 223

Swan's grief on seeing the
cloud, 72, 72ft1

Swans flying in the air, 20 ;
former birth of the two,
20,21

Swastika, 192

Swearing an oath, methods
of, 57ft1

Sweat, water of Siva's, 94

Swedish story in Cavallius,
25 ; of magical articles, 25

Sweetmeats, 28, 69, 69ft*,
243, 244

Sweet spices, 82^

Sweets offered at a mosque,
239, 240

Swiftness worn by Loki on
escaping from hell, shoes
of, 27

Sword of Caesar, Crocea Mors,
i.e. "yellow death," 109ft1;
of Edward the Confessor,
Curta'na, the "cutter,"
109ft1; held by girl at
basivi marriage ceremony,
257 ; of Hieme, 109^ ; of
invisibility, 28 ; a magic,
28, 125 ; named Mriganka,
109, 109ft1

Sword-making a highly
specialised art, 109W1

Swords, custom of giving
names to, 109ft1; made by
sorcerers, 109ft1 ; magic
connected with, 109ft1 ; of
Mohammed, 109ft1

Syllable Om, 17, 17ft1

Symbol of cosmical rotation,
191 ; of eternity, a coiled
snake as, 109?i2 ; of the
rising sun, the benu the, 104

Sympathetic influence of the
moon, 228

331

Sympathetic and homoeo-
pathic magic, 14ft

Sympathetic magic, doctrine

^ of, 130

Symptoms of love, Deva-
datta's, 81

Syrische Mdrchen, Prym and
Socin, 26, 97ft2, 125ft3

System of dcva-ddsis fully
developed in Jagannatha,
226 ; of deva-dds'is in Orissa,
226 ; of numbering used
throughout the work,
xxxviii, xxxix

Systematic destruction of
Mathura, 232

Tablecloth, magic, 25, 26
Taboo and Perils of the Soul,

Frazer, 37ft2
Tail of the peacock (kaldpa)

grammatical treatise named

after the, 75
Tale-bearing, vice of, 124ft1
Tale of the Two Brahman

Brothers, 12, 13
Tale of the Vidyadharas, 94
Tales of Old Japan, Mitford,

27
Tales of the previous births

of the Buddha, the Jatakas,

232
Tales of the Sixty Mandarins,

Ramaswami Raju, 131
Tales of the Western High-
lands, Campbell, 26, 84ft2,

129, 132, 157ft2, 163ft1
Tank of blood, bathing in a,

97, 97ft2, 98
Tank filled with the juice of

lac, 98; filled with red

extracts, 98 ; made for

golden swans, 21; in Vesall,

sacred, 225-226
Tarnhut (hat of darkness), 27
Tassel (shurrdbeli), message

conveyed by a, 81ft
Tattooists, 49ft1, 50ft
Tax payable by ganikds to the

government, 233
Teachers of the king, the

rival, 71, 72
Teaching by Varsha of the

three Brahmans, 17, 18, 30
Teachings of the tittliayaras,

longing to hear the, 226
Teeth, 30ft2; flower in the,

80 ; rite of blackening the

(«*•»}, 240, 244
Temperament, effect on re-
ligion of, 275

332

THE OCEAN OF STORY

Temple, annual rent-roll of
the, 242 ; the centre of
a country's wealth, 269 ;
duties of bhavi?is, 246 j
duties of devlis, 246 ; duty,
139, 139ft1, 231 ; Gurav of
the, 245, 246; men dedi-
cated to the, 246 ; Raul of
the, 245 j servant, 231, 246 ;
service (pati), 264 ; service,
girls vowed by parents to,
245

Temple of Ash tart at Eryx
in Sicily, 276 ; at Babylon
a large factor in the life of
the people, 269 ; at Byblos,
275; of Durga, 119, 123,
125 ; of Durga, pilgrimage
to, 21 ; of Ishtar at Erech,
prostitutes at, 272 ; of Isis,
145m1; of Jagannatha in
Orissa, 214, 242 ; of Kera-
lapuram, 262 ; of Kesava-
deva, destruction of the,
231 ; of Kition, male pros-
titutes at the, 276; of
Marduk, 269 ; called Push-
padanta, 82 ; of Padmana-
bhsawami, 262 ; of Queen
Hatshepset at Deir el
Bahari, 216 ; of Siva, 108 ;
of Suchindram, 263; at
Tanjore, 247 ; of the
Yaksha, 162

" Temple Women of the Code
of Hammurabi, The," D. D.
Luckenbill, Arner. Journ.
Sem. Lng., 271ft1

Temple women connected
with the worship of Ishtar,
271 ; laws of inheritance
for, 270, 271 ; remuneration
of, 247 ; various classes of,
270, 271

Temples, destruction of
Hindu, 237, 238; love of
building, 246 ; at Tulava,
252; of Siva, bogams at-
tached to, 244; of Vishnu,
bogams attached to, 244

Temporary prostitution, 275,
276

Ten days' rites, 56ft1

Test article of chastity, 42,
165-168

Tests of chastity, 165-168;
for recognising a Bhuta
(ghost), 206

Theories on the custom of
sacred prostitution, 267,
268 ; on the deva-dasls, 279

Thigh, drop of blood from

Siva's, 9
"Thirty -two Tales of a

Throne," Simhasana-

dvatriinsika, 186ft1
Thousand gold pieces under

pillow daily, 19, 19ft2;

granddaughters of Bali,

the, 108, 108ft2; times

eating soma produces good

memory, 12ft1
Thousand - headed serpent

Sesha, 109ft2
Thousand Nights and a Night,

The. See Nights
Thousand and One Days,

Dervish Makhlis of Ispahan,

43, 145ft1
Thousands of genii, life

guarded by, 131
Thread, the Brahmanical, 17,

55ft1; kankanam, the yellow,

256
Three languages, the, 58,

58ft1, 71
Three forms of the moon,

77ft1
Three a lucky number among

Hindus, 192
Three steps of Vishnu,

192
1 ' Three wishes " cycle of

stories, 27
Three worlds, Great Tale re-
nowned in the, 91 ; mother

of the (Bhavanl), 2, 3
Throat, half-moon on the,

65, 65ft1 ; like an antelope,

30ft2 ; Siva's discoloured by

poison, 1ft2
Throne, endeavour of three

Brahmans to get possession

of the, 21 ; a magic, 28
Thumb, Balakhilyas divine

personages the size of a,

144, 144ft2
Thunder the dohada (preg-
nant longing) of certain

trees, 222
Thunderbolt of Indra, 126
Thusa-Jataka, 223
"Thus it is" (asti), 4ft1
Tibetan Tales, Ralston and

Schiefner, 97ft2, 223, 226
Tiger, the ape and the snake,

Goldsmith's adventure

with the, 101ft1
Time required to learn gram-
mar, 71, 72
Timidity of wild elephants,

133ft1

Tip-cat stick, message coi

veyed with a, 80ft1, 81ft
Titles of bogams, 244
Toad as amulet again*

poison, stone from the

head of a, 110ft1
Toe-rings, silver, 255, 256
Toilet - boxes or surma - da?

212
Toilet, surmah necessary part

of a lady's, 214
Token of legal marriage or

pustelu, 88 ; of marriage

(tali) 255, 256, 258, 259
Tokens of basivis, marriage,

256
Toll collectors, 238
Tortoise incarnation of

Vishnu, 55ft1
To run away (si), 278
"Toy Cart," Wilson, Hindu

Theatre, 118ft2
Trade of the kasbi caste

women, hereditary, 242 ;

in kidnapping, 243
Traditions about the Paisachi

language, 92
Training of bogams, 245
Transportation, cloak of, 27
Travancore Archaeological

Series, 155ft1
Traveller Chau Ju-Kwa, the

Chinese, Chu-fan-ch'i, 104,

241, 241ft1, 252
Travellers, Chinese, 231, 241 ;

in the seventeenth and

eighteenth centuries, 250
Travels, Bholanath Chandra,
^ 238ft1
Travels, Rabbi Benjamin of

Tudela, 241ft2
Travels of Tavernier, V. Ball,

241, 241ft3
Treasure, Lord of (Kuvera),

202, 203
Treatise, a grammatical, 12,

12ft2, 69, 75; of Panini

revealed to Vararuchi, 36
Treatise on Hindu Law and

Usage, J. D. Mayne, 88
Tree, asoka, 222 ; bakula,

222 ; bearing the seed of all

things useful to mankind,

bird which shakes the fruit

from the, 108 ; campaka,

222 ; hanging upside down

from a, 79ft1 ; kalpa, 8, Sn1 ;

kuruvaka, 222 ; of life, 144?*1;

nyagrodha (Ficus Indica), 9,

9ft3, 157; of paradise, the

wishing-, 144, 144ft1 ; pipal,

Tree — continued

girl married to a, 239 ;

Sdla, 9
Tree and Serpejrf Worship,

James Fergusson, 144m1
4 'Tree- Worship," S. A.

Cook, Ency. Brit, 144ft1
"Trees and Plants," T.

Barnes, Hastings' Ency.

Bel. Eth., lHw1
Tribe, Pulinda a savage, 117,

117ft1
Tribes, bediyas and nats the

gypsy, 240
Tribes and Castes of Bengal,

H. Risley, 243ft1
Tribes and Castes of Bombay,

R. E. Enthoven, 246ft1
Tribes and Castes of the Central

Provinces, R. V. Russell,
r 242, 242/i2, 243ft2, 245
Tribes and Castes of the North-
western Provinces and Oudh,

W. Crooke, 239ft1, 240ft2
Tribes and Castes ofH.E.H. the

Nizam's Dominions, Syed

Siraj Ul Hassan, 244, 244ft1,

245ft2
Tricked by the Asura maid,

Sridatta, 110
Tricks played by the moon,

228
Trident-bearing god (Siva), 6
Trois Souhaits, Les, La Fon-
taine, 27
Troll, the, 77ft1
Trumpets blown by devlis in

the temple, 246
Trunks, gallants in, 34-36, 42
Trust (sradda), 56ft1
Truth, act of, 166, 167
Tshi-speaking peoples of the

Gold Coast, 277
Tshi-speaking Peoples oj the

Gold Coast of West Africa,

The, A. B. Ellis, 278ft2
Tubes, mestem kept in, 215
Turban of honour bestowed

of Lohajangha, 148
Turbans of honour, 148, 184
Turbans, money carried in,

117ft3

Turmeric, 82ft, 255, 255ft3,

256
Turmeric and oil rubbed over

the body, 242
"Turmeric, The Use of, in

Hindoo Ceremonial," W.

Dymock, Journ. Anthro.

Soc. Bombay, 255ft3
TTdi-Nama, the, 168, 170

INDEX II-GENERAL

Twin sons borne by Mallika,

226
Two-heartedness {dohada), 221
Two Noble Kinsmen, The, 31ft2
Two red lotuses, the, 156

Umbrella held by prostitutes,
the royal, 233

Underworld, Patala the, 200,
203

Unfading garlands, art of
weaving, 100

Unfading lotus, the, 156, 160

Unfruitful {kono), 278

Ungrateful and grateful
snakes, 101ft1

Unguarded place, the left
hand an, 127

Unimportant part played by
Siddhas, 204

Universe becomes water, 9

Unsatisfied dohada (pregnant
longing) causes disaster,
223

XJ nter den Olivenb'dumen ,
Kaden, 26, 101ft1

Use of the dohada motif, divi-
sion of the, 222, 223

" Use of Turmeric in Hindoo
Ceremonial, The," W. Dy-
mock, Journ. Anthro. Soc.
Bombay, 255ft3

Validity of the gandharva form
of marriage, 87, 88

Valley of Kashmir peopled by
the Prajapati Kasyapa, 205

Value of the dinar, 63ft1

Vampires (vetala), 136, 136ft2,
206 ; superstitions about,
136ft2

Vdnara-Jataka, 224

Vanarinda-Jdtaka, 225

"Vararuchi as a Guesser of
Acrostics," G. A. Grierson,
Ind. Ant, 50ft1

Variants of the "bitch and
pepper" motif, 170, 171;
of the "chastity index"
motif, 166; of the "en-
trapped suitors " motif, 42-
44; of the "magical
articles " motif, 25-29

Varied use of the dohada
(pregnant women) motif,
222

Varieties of kohl in ancient
Egypt, 215-216; of poison
detectors, 110ft1

Vayu Purana, the, 200

333

Vazirs, The Seven, Clous-
ton's Book of Sindibad,
43

Vedas, the, 198, 200, 201, 203,
205; learnt by heart, 12,
12ft1; qualification to read
the, 17

Vedic Aryans, 198

Vedic gods, 198

Vedic Index, The, Macdonell
and Keith, 3ft1, 56ft, 93,
205, 232ft1

Vedic times, evidence of
sacred prostitution in, 265

Vedische Studien,K. F. Geldner
and R. Pischel, 232ft1

Vegetable-eating hermit, 58,
58ft3, 59

Vegetable kingdom, dohada
(pregnant longing) in the,
222

Vegetable life, Ishtar goddess
of, 272

Vegetation, influence of the
moon on, 228

Vehicle of Vishnu, Garuda
the, 103

Veins opened to satisfy do-
hada (pregnant longing),
JiZo

Venetian glass shivers at
approach of poison, 110ft1

Vergl. Gramm., Brugmann,
198

"Veritable History of Satni-
Khamois," 167

Vermilion, forehead marked
with, 242

Vessel, magic, 22

Vice of addiction to women,
124, 124ft1; of calumny,
124, 124ft1; of detrac-
tion, 124, 124ft1 ; of drink-
ing spirits, 124, 124ft1; of
envy, 124, 124ft1 ; of gam-
bling, 124, 124ft1 ; of hunt-
ing, 123, 124ft1, 134 ; of idle
roaming, 124, 124ft1 ; of in-
sidious injury, 124, 124ft1;
kingly (Siva's), 125; of
sleeping in the daytime,
124, 124ft1 ; of tale-bearing,
124, 124ft1; of violence,
124, 124ft2

Vices of caliphs, 124, 124ft1;
of kings (vyasana), 124,
124ft1, 134

Victor of Obstacles (Gane^a),
1, 1ft4

Victory, Indra's feast of, 95,
96

334

THE OCEAN OF STORY

Vidhurapandita-Jdtaka , 122ft2
View of the History, Literature

and Religion of the Hindoos,

A. W. Ward,' 241ft4
Vikram and the Vampire,

R. F. Burton, 87, 136ft2
Village Folk-Tales of Ceijlon,

Parker, 157ft2, 223, 226, 227
Violence, vice of, 124ft1

Virsilio nel

edio

Comparetti, 148ft
Virgin and Child stamped on

a cake in Nottingham, 14ft
Virtue, incarnation of, 61,

61ft4
''Virtue, Path of," or Dham-

mapada, 104
Vishnu Purana, the, lft2, 103,

200, 202, 231
Vision of Moses on Sinai, 217
Visits of the phoenix to

Egypt, 104
Vital spot, the left hand a,

127
"Vogel Goldschweif, Der,"

Gaal, M'drchen der Mag-

yaren, 20ft
Vogelkoph u. Vogelherz,

Waldau, 20ft
Voice from the air, 152; a

bodiless, MnP, 121, 123;

from heaven, 61, 100, 102,

110, 128; an inarticulate

(avispastaya gird), 185ft2 ;

spiritual, 16, 16m1
■"Voleur Avise," Breton tale

in Melusine, 27
Voluntary union or gdndharva

marriage, 87
Votary of Siva, 247
Vow of Chanakya, 57 ; of

Gunadhya, 71 ; of

Kalanemi, 106 ; of parents,

girls dedicated to temple

by, 245, 255 ; of perpetual

chastity, 67 ; of silence,

66
Vow, Siva's, 10; in the

temple of the god,

Guhasena's, 155, 156;

Upakosa's observance of

her, 32
Vowed women or zikru, 270
Voyage of Sindbad, the

second, 104
Vulture as a poison detector,

recipe for preparing the

heart of a, 110ft1

Wafers of flour and sugar
{gujahs), 242, 242ft3

Wager of court beauties, 236

Walking round the fire, 184,
184ft4; round an object of
reverence with right hand
towards it, 184, 190-193

Wallet, magical, 28

Walls of Jericho, Joshua and
the, 192

Walls, spells for breaking,
136

Wandering Briihmans call at
Vararuchi's house, two, 11

Wandering soul , dehantara-
dvesa, 37ft2, 38ft

War between the gods and
Asuras, 95

War and storm, Ishtar god-
dess of, 272, 276

WTarder of Chandamahasena,
153,182,183"

Warrior caste, young man of
the, 114

Warriors concealed in arti-
ficial elephant, 133, 133ft1,
134

Washing in the blood of a
boy to procure a son, 98ft ;
the head with gram flour,
243; plant used in, 81ft;
renounced, 79ft1

Watch, the morning (9 a.m.).
114, 114ft1

Watchman's chant, 23

Water, Hindu kings anointed
with, 187, 187ft2; of life,
222 ; magical, 28 ; nymphs
or Apsarases, 200 ; of Siva's
sweat, 94 ; six chattees of,
131 ; universe becomes, 9 ;
weapon, 184, 184ft2

Waterless and savage wood,
a 9

Water-snake, 188, 189

Way of the world, Brahman
tries to learn the, 64

Wealth acquired through a
dead mouse, 63, 64 ; God
of (Kuvera), 10, 67, 111,
202, 203; the home of
(Pataliputra), 24 ; of prosti-
tutes, 233, 234, 237, 270;
and splendour of dancing-
girls, 249 ; temple the
centre of the country's,
269 ; of Vararuchi en-
trusted to Hiranyagupta,
32,

Weapon of Kama, 30; of
wind, 184, 184ft2

Weapons of Hindu myth-
ology, 184, 184ft2

Weavers, Kakatias a sect of,

257, 258
Weaving unfading garlands,

the art of, 100
Wedding, gdndharva form of

marriage like a Scotch
87

Weeping bitch, the, 159

Weib im altindischen Epos.
Ein Beilrag zur indischen
u. vergleichenden Kultur-
geschichte, 234ft1

Weights, ancient Indian,
64, 64ft2

WTellcome Historical Museum ,
the, 216

Wendische Sagen. Veckenstedt,
26, 51ft1, 108ft3, 129, 141?i2

West Africa, sacred prosti-
tution in,

West coast of Burma, ex-
peditions to the, 155ft1

Westfdlische Marchen, Kuhn,
26, 77ft1

West Highland Tales, Camp-
bell, 26, 84n2, 129, 132,
157ft2, 163ft1

Wheels of Jagannatha's car,
suicides under the, 242

Whims to get rid of husbands,
227

White bull of Siva (Nandin),
6, 6ft1

White lotuses {kumuda), 118,
118ft2

White sculptures at Amara-
vati, 125, 125ft1

"Whitened with plaster,"
sudhadhauta, 1257Z1

Whiteness, palaces of enam-
elled, 125, 125ft1

Whites of the eyes painted
with kohl, 217

Why the fish laughed, 48 ;
the ground at Larika is
made of wood, 143-144

Wicked queen steals magical
articles, 26, 27

Wide- Awake Stories, Temple
and Steel, 28, 130, 131

Widows, bogams never be-
come, 244

Wife of the god, entu (Nin-
An) the chief, 270; of
Julius Caesar, a story of
the, 46ft2; of Marduk,
Sarparnit (Ishtar). 271 ; of
Pushpadanta, Jaya, 6, 7 ;
of Siva, Parvati (Durga,
Gauri, etc.), 7; of Varsha,
description of the, 13, 16

Wild animals listen to the
Great Tale, 90 ; boar,
Chandamahasena's adven-
ture with a, 126, 127 ; coun-
try, 141, lilw1; elephants,
timidity of, 133ft1 ; heifer,
eyes like a, 30ft2; man of
the woods, Eabini or
Engidu, 273 ; satyr named
Chiappino,the (Straparola),
46ft2

Wild Races of South-Eastern
India, The, Lewin, 82ft

Wilds of the Vindhya, 9, 10, 22

Will of the embryo asserting
itself (dohada), 221 ; of Siva,
99

Wind, the weapon of, 184,
184ft2

Window, lover fastened in a,
42

Wine (sharab), 81ft; mixed
with Datura, 160, 160ft1;
sprinkled from the mouths
of beautiful maidens, 222

Wine-shop, dancing-girls for-
bidden to enter a, 270

Winning love, charms for,
137, 138

Wise maiden Balapandita,
46ft2

Wise, Mazdao the, 199

Wishing hat, 25

Wishing-tree of paradise, 8n,
144, 144ft1

" Withershins" (walking
round a person away from
the sun), 191, 192; cartua-
sul or, 192

Wives of the Gandharvas,
Apsarases, 201 ; of the god,
natitu or the inferior, 270 ;
of the king, temple women
allowed in the presence of,
249 ; Satavahana and his,
68, 69

Woman, a celestial, 31 ; de-
vouring flesh, 111 ; a divine,
71 ; form of the moon, 77ft1 ;
in man's attire, 163, 164

INDEX II-GENERAL

Woman's clothes, Brahman
in, 83 ; dress assumed by
Devadatta, 83

Women, dream of the three,
19 ; Gandharvas deities
of, 201 ; hiring of, 275 ; men
dressed up as, 48 ; at Gol-
conda, public, 241 ; <pen-
dukal, 261 ; who refuse to
shave their heads, 275, 276 ;
sacred, 231, 271 ; seclusion
of, 80ft1; of the temple,
remuneration of, 247 ; of
the temple (tali-cheri-pen-
dugal), 247 ; of the temple
at Tanjore, 247 ; vice of
addiction to, 124ft1

Women's ignorance of writ-
ing, 80ft1

Wood, a waterless and savage,
9 ; why the ground of
Lanka is made of, 143-144

Wood-cutters, 63

Work, summary of the, 2

World-egg creation, Indian
theory of, 9, 9ft5, 10, 10ft3

World, explosion of Aindra
grammar in the, 32, 32ft1 ;
grandfather of the, 10;
Jagannatha Lord of the,
242

Worlds, Great Tale renowned
in the three, 91 ; mother
of the three (Bhavani),
2,3

World-wide belief in
"double," 37ft2

Worship of Atargatis in
Syria, 275; of dancing-dress
and musical instruments,
244, 245 ; of Ganapati, 245,
246 ; of Ishtar, temple
women connected with
the, 271 ; of Sarasvati, 137,
138

Worshipping Siva with gar-
lands, 86

Wrapper or saree, 253

"Wrappings" of the "soul"
in Albania, 132

335

Wrath of Brahma, 96; of
Parvati, 5 ; of Siva, 5 ; of
Tilottama, 96, 97 ; of Vais-
vanara, 78

Wreath of flowers symbolic
of death, 118ft2 ; of flowers
offered to Ganesa, 240

Wrestling, lion overcome by,
109 ; Srldatta proficient in,
107

"Wright's Chaste Wife, The,"
F. J. Furnivall, Early Eng-
lish Text Society, 44, 165

Writing and ciphering, in-
structions in, 62, 62ft2

Writing, women's ignorance
of, 80ft1

Wundervogel, a, 103

"Yellow death" or Crocea
Mors, Caesar's sword, 109ft1

Yellow dyes, turmeric as sub-
stitute for, 255ft3

Yellow thread {kankanam) ,
256

Yellow tuft of matted hair,
Siva's, 3

Young deformed (Balavinash-
taka), 285

Young people dedicated to a
god (kosio), 278

Youth, a heavenly, 71

Yule-tide Stories, Thorpe, 48>i2,
147ft2, 166

Zaubergarten, a, 66ft1
Zeitschrift d. deutschen mor-

genl'dndischen Gesellschaft,

13ft3, 92, 93
Zeitschrift fur Ethnologie, 168
Zoological lexicon (Hay at al-

Hayawan) Ad-Damiri,

trans, by A. Jayakar, 103
Zoological Mythology, De

Gubernatis, 26, 76ft2, 84ft2,

129, 130, 144ft2
Zur Volkskunde, Liebrecht,

13ft3, 14ft, 26, 39ft2, 191
"Zwei Bruder, Die," Grimm,

19ft2

Printed in Great Britain

by The Riverside Press Limited

Edinburgh

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Full text of "The ocean of story, being C.H. Tawney's translation of Somadeva's Katha sarit sagara (or Ocean of streams of story)"

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