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^itf!; 


THE 
OCEAN  OF  STORY 


THE 

OCEAN  OF  STORY 

BEINO 

G.  H.  TAWNEY'S  TRANSLATION 

OF 

SOMADEVA'S  KATHA  SARIT  SAGARA 

(or  ocean  of  streams  of  stort) 


NOW    EDITED    WITH    INTRODUCTION,    FRESH 

EXPLANATORY  NOTES  AND  TERMINAL  ESSAY 

BY 

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

MIMBIR  or  THK  TOLX-LORB  SOCICTY  ',  FELLOW  OF  THK 

ItOYAL  ANTBROFOLOOICAL  INSTITUTK ;   MKMBKR 

OF  THK  ROYAL  ASIATIC  SOCIXTY,   ETC. 

AUTHOR  OF 

"AN  AMKOTATKD  BIBLIOGRAPHY  OF  SIR  RICHARD  FRANCIS 

BURTON,"  ETC. 


IN  TEN  VOLUMES 


VOL.    V 


WITH  A  FOREWORD  BY 

E.   DENISON   ROSS 


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


Made  and  Printed  in  Oreat  Britain 


FOREWORD 

The  Panchatantra  and  the  "  Fables  of  Bidpai  " 

PART  of  the  present  volume  of  the  Ocean  of  Story  is 
occupied  by  Somadeva's  version  of  the  famous  collec- 
tion of  Indian  stories  known  as  the  Panchatantra.  The 
history  of  this  work  and  its  offshoots  has  been  dealt  with 
in  Appendix  I  to  this  volume,  and  I  shall  confine  myself  in 
this  place  to  supplementing  what  has  there  been  set  forth 
regarding  the  so-called  "  Fables  of  Bidpai,"  with  special 
reference  to  the  Kallla  wa-Dimna  of  Ibnu  '1-Muqaffa*  and  its 
translations  and  adaptations  in  modern  Persian  literature. 

This  Kallla  wa-Dimna  is  claimed  to  have  been  translated 
in  the  middle  of  the  eighth  century  from  a  Pahlavi  or  Old 
Persian  original,  which  in  its  turn  had  been  compiled  from 
one  or  more  Indian  works.  The  legend  about  this  Old  Persian 
compilation  has  been  handed  down  by  a  number  of  early 
Arabic  writers,  beginning  in  the  eighth  century  with  the 
translator  Ibnu  '1-Muqaffa'  himself,  and  has  been  retold  in 
a  famous  passage  in  Firdawsi's  Shdhndma,  The  accounts 
furnished  by  al-Mas'udi  and  an-Nadim,  both  belonging  to 
the  tenth  century,  are  well  known,  as  is  also  the  passage  from 
the  Shdhndma.  Less  well  known  is  the  following  passage  in 
ath-Tha'alibi's  History  of  the  Persian  Kings, ^  which,  as  far  as 
I  am  aware,  has  not  been  translated  into  English  : — 

"  Anushirwan  had  twenty-five  doctors,  Greek,  Indian  and 
Persian.  One  of  the  most  famous  Persian  doctors  and  the 
one  who  devoted  the  most  time  to  the  study  of  books  was 
a  certain  Burzoe.  Having  read  in  a  book  that  on  a  certain 
mountain  in  India  there  was  a  wonderful  medicinal  plant 
which  had  the  property  of  bringing  the  dead  back  to  life, 
he  was  continually  revolving  this  matter  in  his  mind,  and 
determined  to  search  for  it  and  obtain  it.     Finally  he  told 

1  Zotenberg,  H.,  Histoire  des  Rois  des  Perses.  .  .  .  Paris,  1900,  p.  629. 
This  work  was  composed  in  the  eleventh  century  a.d. 


vi  Tin:  ()(  KAN   OF  STORY 

Annslnruan  cf  liis  intent  ion.  and  l)c;:i;t(l  the  kin<,'  to  allow 
him  to  s(  t  uut  and  att(  nij)l  to  lind  tlic  ()l)jcc't  of  his  desires. 
IN  rinission  was  dnl\  L:';»iit cd,  and  provision  was  made  for 
his  jt>urn(\.  lie  also  rccciNcd  a  httcr  for  the  Kin^  of  India, 
wiiieli  sliiMild  assure  liini  success.  Hnr/oe  set  out  in  due 
course  I't.r  the  capital  of  India,  and  on  arrival  presented 
Anushiruan's  It  tt(  r  to  the  kinn,  who  received  him  <rraeiously 
antl  L:a\(  ordi  rs  that  Hnrzoi-  should  he  allowed  to  do  any- 
thini:  he  wislied.  and  enahled  him  to  proceed  in  his  seareh  for 
the  plants  to  the  locality  in  \shich  they  were  said  to  f^row. 

'■  Hur/.oe,  aNoidinu  no  efforts  or  fati^aie,  wore  himself  out 
in  piekini^,  collect ina',  sorting-  and  eom})inin<^  these  j)lants,  so 
that  he  nii^ht  ha\'e  said  with  the  j)eoj)le  of  Baghdad,  '  We 
ha\e  continually  been  busy  with  nothing  at  all,  and  now  we 
ha\i'  tinished.' 

"  \U  ( .\})cricncc(l  nuieli  grief  and  disappointment,  ])ecause 
without  attaining  his  object  he  had  wasted  his  days,  and  he 
j)icturt(l  to  himself  how  greatly  ashamed  he  would  feel  in 
the  jiresencc  of  his  master  when  he  again  appeared  at  eourt. 
lie  therefore  in(piired  who  was  the  greatest  doetor  and  the 
niost  learned  man  in  India  ;  and  they  indieated  to  him  a 
certain  \  ( ry  old  man.  liurzoe  went  and  visited  tiie  old  man 
and  told  him  his  story,  referring  to  what  he  had  read  in  a 
(•(  rtain  book  regarding  the  mountains  of  India  on  whieh  grew 
the  })lants  that  could  bring  the  dead  to  life. 

''  The-  old  man  said  to  him  :  '  Oh  !  Bur/oi' !  thou  hast  learnt 
one  thing,  but  other  things  ha\'e  escaj)ed  thee  '  ;  did  you  not 
und(  rstand  that  this  is  an  alkgory  of  the  ancients  ?  By  the 
mountains  they  meant  the  learned  —  by  the  j)lants  their 
salutary  and  pr(4itable  words- — l)y  the  dead  they  meant  the 
ignorant.  'Jhey  wished  to  say  that  when  the  learned  instruct 
the  ignorant  by  tlu  ir  maxims  it  is  as  if  they  l)rought  the  dead 
to  life.     Now  these  maxims  arc  contained  in  a  book  called 

^    Abu  Nuw.is  (.').      Tlic  whoir  verse  runs: 


FOREWORD  vii 

Kallla  wa-Dimna,  and  this  book  is  to  be  found  only  in  the 
Treasury  of  the  King.' 

"  Burzoe  thus  delivered  from  his  anxieties,  and  overjoyed 
with  what  he  had  heard,  besought  the  king  to  lend  him  this 
book  and  thereby  to  place  King  Anushirwan  under  an  obliga- 
tion of  gratitude  and  thankfulness.  The  king  replied :  '  I 
will  give  the  order  for  this  book  to  be  lent  to  you,  by  reason 
of  my  regard  both  for  your  king  and  for  yourself ;  but  only 
on  condition  that  you  examine  it  in  my  presence  and  that 
you  do  not  take  a  copy  of  it  for  yourself.' 

"  Burzoe  replied  that  to  hear  was  to  obey  ;  and  thereafter 
he  attended  the  king's  court  daily,  and  sending  for  the  book 
studied  it  there.  Each  day  he  memorised  what  he  had  read, 
and  when  he  returned  to  his  dwelling  wrote  it  out,  until 
finally  he  had  completed  the  whole  work.  He  then  begged 
the  king's  permission  to  return  to  his  master's  court.  This  was 
granted,  and  he  was  given  presents  and  a  robe  of  honour. 

"  When  he  rejoined  Anushirwan  he  told  his  story  and 
announced  the  good  news  that  he  had  got  possession  of  the 
book,  which  he  then  presented  to  the  king.  The  king  was 
overjoyed  and  loaded  Burzoe  with  gifts,  and  further  ordered 
Buzurj-mihr  ^  to  translate  the  book  into  Pahlavi.  Burzoe, 
with  coaxing  and  entreaty,  begged  the  king  to  allow  his 
(Burzoe's)  name  and  his  biography  to  be  prefixed  to  the  first 
chapter.     To  this  Anushirwan  agreed. 

"  The  book  remained  always  carefully  guarded  by  the 
[Sasanian]  kings  of  Persia,  until  finally  Ibnu  '1-Muqaffa' 
translated  it  into  Arabic,  and  Rudaki  turned  it  into  Persian 
verse  by  the  order  of  Amir  Nasr  ibn  Ahmad  [the  Samanid]." 

Such  is  presumably  the  popular  form  the  legend  took  in 
the  time  of  ath-Tha'alibi,  and  it  will  be  seen  that  it  differs 
in  many  respects  from  the  versions  of  Ibnu  '1-Muqaffa'  and 
of  Rudaki.  The  main  points  of  difference  are  (1)  regarding 
the  manner  in  which  the  book  was  sought  and  found,  and 
(2)  regarding  the  work  of  translation  into  Pahlavi. 

1  Buzurjmihr,  the  great  minister  of  Anushirwan,  whom  Noldeke  regards 
as  a  hero  rather  in  belles-lettres  than  in  history  (see  Burzoe's  Einleitung, 
Strassburg,  1912). 


viii  TIIK  OCEAN  OF  STORY 

Accord iiiLi  to  l-inlaw.sl,  for  example,  it  is  tlie  King  of 
IVrsia  who.  luariiiL:  of  the  existence  of  tliis  wonderful  book 
in  India.  dir<  ets  Ids  minister  to  seek  out  a  man  versed  in  the 
Indian  and  1\  rsian  lan^nia^^es,  who  shoukl  go  to  India  and 
prtK-urc  the  hook.  Hnr/.oi-,  wlio  is  selected,  after  great  diffi- 
cultKs  fl)fains  this  hook  and  several  others;  hut  fearing  lest 
the  Indian  kini^  should  demand  their  return,  liimself  trans- 
Iat(s  tluin  into  Persian,  and  brings  his  translations  back 
to  ids  master.  AH  \  irsions  are  agreed  in  stating  that  this 
1*(  rsian  translation  was  very  jealously  guarded  by  the 
Sasanian  kings,  and  it  was  not  till  the  time  of  the  second 
Whhasid  Caliph  al-Mansur  that  it  was  rendered  accessible 
by  Ihnu  l-Muciaffa'.  In  no  recension  of  the  text  of  Ibnu 
'l-Mucjaffa'  is  it  specially  mentioned  from  which  language 
the  Arabic  translation  was  made,  but  we  are  led  to  presume 
that  it  was  Pahlavi,  not  only  from  the  context,  but  also 
from  the  statement  made  by  an-NadIm  and  others  that  Ibnu 
'1-Mu(}affa'  translated  a  number  of  other  Pahlavi  works,  none 
of  which,  however,  has  survived.^ 

The  Source  of  the  BurzoS  Legend 

Now  the  only  original  source  for  the  Burzoe  Legend  is  the 
Kallla  iici-Dijuna  of  Ibnu  '1-Muqaffa' ;  and  the  account  found 
in  the  Persian  translation  by  Nasrullah  is,  of  course,  based 
solely  on  this.  It  is  interesting  to  compare  these  two  versions 
as  they  have  come  down  to  us  :  bearing  in  mind  that  we  have 
no  copy  of  I})nu  '1-Muqaffa'  which  dates  back  to  the  lifetime 
of  Nasrullah,  and  that  the  copies  of  Nasrullah  (MSS.  and 
lithographs)  show  many  differences. 

InNi:  'l-Muqaffa'  Nasrullah  (Ed.  a.h.  1282) 

Eighth  Centurjj  Tivelfih  Century 

r.  LM).  Anfishirwan,  an  excej)-  P.  22.  And  the  reason  for,  and 

tionally   gifted    king,    hearing  cause  of,  translating  this  book 

of  the  existence  of  the  Indian  and  bringing  it  from  Hindu- 

b(H)k,  s(  1( ets  liur/.oe  who  was  stan  to  Ears  was  that  God  had 

skilled  in  Ears!  and  Hindi  to  endowed     Anfishirwan     with 

*   See  Keith-Falconer,  Introduction,  pp.  xl,  xli. 


FOREWORD 


IX 


Muqaffa' — continued 
go  on  a  mission  to  India  to 
look  for  it.  He  is  to  get  this 
book  out  of  the  Treasury  of 
the  Indian  king,  and  from 
their  learned  men  "  complete 
perfect  and  written  in  Farsi." 
He  is  also  told  to  get  other 
books  which  were  not  to  be 
found  in  Persia. 

P.  21.  Burzoe,  on  arrival, 
makes  friends  with  the  nobles, 
merchants,  and  learned  men 
of  India — and  admits  to  his 
confidence  a  certain  man 
named  Adwayh  [in  Cheikho's 
text  only]  telling  him  the  real 
object  of  his  mission. 

P.  25.  Finally,  after  a  long  dis- 
cussion on  the  keeping  of  se- 
crets, the  Hindu  shows  Burzoe 
the  books.  "  And  when  Burzoe 
set  about  the  interpretation 
(tafslr)  and  copying  (naskh) 
of  these  books  he  worked 
day  and  night  and  wore  him- 
self out  with  fatigue — and 
when  he  had  completed  this 
book  [i.e.  Kallla  wa-Dimna] 
which  he  preferred  to  the 
other  books,  and  it  was  in- 
deed the  most  learned  of 
them — he  wrote  to  Anushir- 
wan  telling  him  of  his  good 
fortune.  Anushirwan,  in 
reply,  wrote  and  told  Burzoe 
to  return  without  delay,  and 
to  avoid  the  main  roads. 


NasruUah — continued 
special    gifts    of   intelligence, 
justice,  etc.     And  he  sought 
for  a  man  knowing  Hindi  and 
Farsi. 


P.  24.  Burzoe,  on  arrival, 
makes  friends  with  the  nobles, 
merchants,  and  philosophers 
of  India,  and  finally  he  con- 
fides his  secret  to  a  certain 
learned  man. 


P.  25.  The  discussion  between 
these  two  is  very  much  shorter 
than  in  an  Arabic  text. 


P.  27.  Finally  the  Hindu 
gives  Burzoe  the  books,  and 
Burzoe  spends  long  days  in 
writing  (nibishtan)  and  in 
copying  this  and  other  books 
(in  kitdb  va  kutub-i  digar 
nu^khat  girift). 

P.  27.  Anushirwan  receives 
news  of  Burzoe's  success,  and 
sends  a  messenger  to  him,  with 
instructions  to  avoid  the  main 
road  lest  his  letter  should  fall 
into  enemy  hands.  Burzoe  at 
once  returns. 


THE  OCEAN  OF  STORY 


Muqaffa* — continued 
P.  27.  Burzoe  after  presenting 
his  work  to  Anushirwan  re- 
fuses all  gifts  offered  him 
except  a  robe  of  honour  in 
QiShistfini  style.  He,  however, 
makes  one  special  request  of 
the  king,  namely,  that  Buzurj- 
mihr  should  be  ordered  to 
write  a  chapter  on  Burzoe, 
which  should  form  a  part  of 
the  Book. 

P.  28.  Buzurjmihr  wrote  a 
biography  of  Burzoe  from  his 
birth  doivn  to  the  time  when  he 
was  sent  on  his  mission  to 
India.^ 


P.  29.  Buzurjmihr  refuses  all 
gifts  except  a  kingly  robe. 


Nasrullah — continued 
P.  27.  Burzoe  refuses  all  gifts 
from  Anushirwan  except  a 
robe  of  honour  in  Khuzistani 
style.  He  requests,  however, 
that  a  chapter  on  himself  may 
be  written  by  Buzurjmihr, 
and  added  to  the  Book. 


P.  30.  Buzurjmihr's  chapter 
is  to  recount  the  life  of  Burzoe 
down  to  the  present  moment 
(td  In  sd^at), 

P.  30.  Buzurjmihr  accepts  no 
gift  at  all. 

There  remains  one  important  passage  in  Nasrullah 
(pp.  35,  36)  which  is  altogether  wanting  from  any  of  the 
Arabic  texts  I  have  been  able  to  consult,  though  it  is 
specifically  claimed  to  be  a  quotation  from  Ibnu  '1-Muqaffa'. 

"  Ibnu  '1-Muqaffa'  says  :  '  Having  heard  that  the  Persians 
had  translated  this  book  from  Hindi  into  Pahlavi,  we  desired 
that  the  people  of  Iraq,  Syria  and  the  Hejaz  should  also 
benefit  by  it,  so  we  have  translated  it  into  Arabic,  which  is 
their  language ;  and  as  befitted  such  a  work,  we  have  done 
all  that  was  possible  to  assist  the  student  and  to  aid  the 
reader  by  explanation  and  elucidation,  so  that  the  task  of 
appreciating  and  understanding  this  Book  may  be  the  easier 
for  those  who  peruse  it.'  " 

The  difficulty  with  regard  to  the  three  Chapters  in  Ibnu 
1-Muqaffa*— namely  (1)  The  Mission  of  Burzoe,  (2)  The  Life 
of  Burzoe,  and  (3)  The  Presentation  of  the  Book — is  that  all 

*  De  Sacy's  text  refers  to  a  previous  journey  to  India  made  by  Burzoe  in 
search  of  medicinal  herbs,  in  the  course  of  which  journey  he  learnt  "their 
writing  and  language." 


FOREWORD  xi 

three  seem  to  be  the  work  of  Ibnu  '1-Muqaffa*,  while  only  the 
last  is  definitely  attributed  to  him. 

The  Mission  of  Burzoe  is  ascribed  to  Buzurjmihr,  but 
according  to  the  Arabic,  Buzurjmihr  only  brought  the  Life  of 
Burzoe  down  to  the  time  of  his  Mission.  The  Life  of  Burzoe, 
on  the  other  hand,  is  definitely  attributed  to  Buzurjmihr  in 
the  Burzoe  legend,  and  yet  in  all  versions  it  is  given  as  an 
autobiography  in  the  words  of  Burzoe  himself. 

Now  the  date  of  Burzoe's  Mission  was  somewhere  about 
the  middle  of  the  sixth  century  a.d.,  for  Anushirwan  reigned 
from  A.D.  531  to  579.  No  trace  has  ever  been  found  of  this 
Pahlavi  text  of  Kallla  wa-Dimna,  and  it  might  be  presumed 
that  if  it  was  so  carefully  guarded  by  Anushirwan  and  his 
successors  that  care  was  also  taken  that  no  copies  should  be 
made  of  it.  We  are  nevertheless  confronted  with  the  strange 
fact  that  in  a.d.  570  or  thereabouts  a  Christian  Persian  of  the 
name  of  Bud  was  able  to  translate  Kallla  wa-Dimna  into 
Syriac.  Benfey  and  other  scholars  seem  quite  satisfied  from 
internal  evidence  that  Bud's  translation  was  made  from  the 
Pahlavi.  On  the  other  hand  'Ebed-Jesu,  bishop  of  Nisibis, 
mentions  in  his  Catalogue  of  Syriac  Writings  that  Bud,  who 
lived  about  a.d.  570,  "  translated  from  the  Indian  the  book  of 
Kalilag  and  Damnagy  ^  'Ebed-Jesu  writing  at  the  beginning 
of  the  fourteenth  century  a.d.  probably  knew  nothing  of 
Ibnu  '1-Muqaffa*  or  of  the  Burzoe  legend,  and  his  statement 
has  been  discredited.  This  does  not,  however,  remo^'e  the 
difficulty  of  accounting  for  Bud's  having  had  access  to  this 
carefully  guarded  book  almost  immediately  after  it  was  first 
lodged  in  the  Royal  Library.* 

Were  it  not  for  the  reverence  in  which  I  hold  such  great 
scholars  as  Benfey  and  Noldeke  I  should  be  tempted  to 
suggest  that  Ibnu  '1-Muqaffa'  never  had  before  him  a  Pahla^i 
Kalila  and  Dimna  but  based  his  version  on  the  Syriac  of 
Bud,  adding  to   it   chapters  which  he  derived  from  other 

*  See  Assemanni,  Bib.  Or.,  vol.  iii,  pt.  i,  pp.  219,  220. 

'  Assemanni  (Joe.  cit.)  tells  us  that  Bud  was  Periodeutes  in  the  time  of 
the  Patriarch  Ezechiel,  circa  a.d.  570.  As  his  duties  comprised  the  super- 
vision of  the  Christians  in  Persia  and  India,  this  is  no  reason  why  he  should 
not  have  known  Indian  languages. 


xii  THE  OCEAN  OF  STORY 

Syriac  and  possibly  Pahlavi  sources.'  For  of  Burzoe  we  know 
practically  nothing,  outside  his  legend,  beyond  the  statement 
made  by  Ibn  Abi  Usaybi*a  that  he  was  born  in  Marv  ush- 
Shahijan.  The  whole  Burzoe  legend  might  have  been  con- 
cocted by  Ibnu  '1-Muqaffa*  in  order  to  glorify  his  fatherland 
Persia :  supposing  it  to  have  found  a  place  in  the  first 
recension  of  his  Kalila  wa-Dimna.  No  text  has,  however, 
been  found  of  an  earlier  date  than  the  thirteenth  century ; 
and  seeing  that  the  numerous  MSS.  differ  very  much  from 
one  another,  it  is  only  by  the  aid  of  Bud's  Syriac  and  of  the 
earliest  translations  into  Persian,  Spanish,  Hebrew  and  Greek 
that  an  idea  of  the  original  form  of  Ibnu  '1-Muqaffa'  can  be 
obtained,  and  that  the  obscurities  in  the  existing  Arabic  text 
can  sometimes  be  explained.  An  edition  based  on  all  the 
available  material  still  remains  to  be  made  :  the  most  satis- 
factory text  hitherto  published  is  that  edited  by  the  learned 
father  Cheikho,  of  Beyrout  (1st  ed.  1905,  2nd  ed.  1923),  where 
information  will  be  found  regarding  all  existing  MSS.  and 
editions. 

Before  passing  to  the  Persian  recensions  of  Kalila  wa- 
Dimna  ^  I  may  point  out  that  of  the  fourteen  chapters  com- 
prised in  this  work  the  following  chapters  represent  more  or 
less  the  five  chapters  of  the  Panchatantra :  (1)  The  Lion  and 
the  Ox  ;  (3)  The  Ring  Dove  ;  (4)  The  Owls  and  the  Crows  ; 
(5)  The  Tortoise  and  the  Ape ;  and  (6)  The  Ascetic  and  the 
Weasel :  and  that  all  these  chapters  occur  in  Bud's  Syriac 
version.* 

^  De  Sacy  in  his  day  {Catila  et  Dimna,  Paris,  I8I6,  pp.  36,  37)  mooted  the 
possibility  that  Bud  and  Burzoe  were  one  and  the  same  person,  but  as  he  could 
have  no  knowledge  of  the  Old  Syriac  version  he  retained  PahlavT  as  the 
language  into  which  Bud's  translation  was  made. 

'  The  fact  that  the  animals  who  are  the  protagonists  in  the  Indian 
versions  are  often  changed  to  suit  local  conditions  in  the  process  of  translation 
hag  often  been  noted,  but  I  am  not  aware  (see  the  article  by  Sprengling  in 
the  American  Journal  of  Semitic  Languages,  xl,  p.  81  et  seq.,  Jan.  1924)  that 
attention  has  ever  been  called  to  the  curious  circumstances  that  neither  in 
the  Indian  originals  nor  in  any  of  their  offshoots  is  the  horse  introduced  as 
an  actor.  Being  neither  an  Indianist  nor  a  Folklorist  I  am  not  prepared  to 
offer  any  explanation  of  this  phenomenon.  Was  it  that  the  horse  was  regarded 
as  too  sacred  by  the  early  Aryans  to  be  treated  with  such  familiarity,  or  was 


FOREWORD  xiii 

RudakVs  "  Kallla  wa-Dimna  " 

The  earliest  translation  of  the  Arabic  Kallla  wa-Dimna 
into  Modern  Persian  is  that  referred  to  by  Firdawsi  in  his 
Shahndma,  where  we  are  told  that  Abu  '1-Fazl  al-Bal*amI,  the 
vazir  of  the  Samanid  Prince  Nasr  ibn  Ahmad,  ordered  the 
Arabic  of  Ibnu  '1-Muqaffa*  to  be  recited  in  Pars!  and  Dari 
(i.e,  the  court  language).  Later  on  Nasr  ibn  Ahmad,  desiring  to 
possess  a  written  Persian  version  of  this  work,  which  should 
not  only  serve  him  as  a  guide,  but  might  remain  a  permanent 
memorial  to  himself  (k'azu  yddgdri  bovad  dar  jahdn)^  caused 
the  blind  poet  Rudaki  to  put  into  Persian  verse  the  Arabic 
prose  of  Ibnu  '1-Muqaffa',  which  was  recited  to  him  in  the 
presence  of  the  Prince.  That  a  complete  verse  translation 
was  made  by  Rudaki  we  know  from  a  number  of  early 
independent  sources,^  though  the  poem  itself  has  quite 
disappeared,  together  with  almost  all  the  poet's  other  works. 

No  explanation  has  ever  been  offered  for  the  loss  of 
Rudaki's  Kallla  wa-Dimna^  which  certainly  created  a  great 
stir  in  its  o^vn  day.  I  think  we  may  assume  that  copies 
existed  down  to  the  fourteenth  century,  if  only  on  account 
of  two  quotations,  which  seem  to  be  at  first  hand,  found 
in  an  anonymous  work  entitled  Tuhfat  ul-Muluk,^  which  was 
written  not  later  than  that  period.  I  do  not  know  of  a  direct 
quotation  in  any  later  work. 

Rudaki,  who  is  justly  regarded  as  the  "  Father  of  Persian 
Poetry,"  flourished  at  the  Samanid  Court  of  Bukhara  during 
the  first  half  of  the  tenth  century.  He  left  behind  him, 
in  addition  to  a  number  of  panegyrics  and  lyrics,  certain 
narrative  poems  (masnavls) :  notably  Kallla  wa-Dimna^  and 
possibly  a  Sindbadh  Ndma.  That  all  these  poems  should  have 
disappeared  entirely — except  for  a  few  scattered  quotations 
— is  the  more  remarkable  when  we  remember  that  the  in- 
ordinately long  Epic  of  Kings  of  Firdawsi,  completed  only  fifty 

it  that  the  horse  was  known  only  as  a  domestic  animal  in  India  at  the  period 
when  these  fables  first  became  current  ? 

1  See  ray  article  "Rudaki  and  Pseudo-Rudaki "  (Joum.  Roy.  Ass.  Soc., 
Oct.  1924). 

2  B.  M.  MSS.  Or.,  7863. 


xiv  THE  OCEAN  OF  STORY 

years  after  the  death  of  Rudaki,  has  been  preserved  in  its 
entirety.  One  can  only  suppose  that  the  historical  and 
national  Epic  made  such  a  far  stronger  appeal  to  public  taste 
than  the  Indian  fables  that  the  latter  was  completely  eclipsed 
by  the  former.  That  any  trace  has  been  left  of  Rudaki's 
Kalila  wa-Dimna  is  mainly  due  to  the  lexicographers.  At  a 
time  when  the  Modern  Persian  language  was  in  process  of 
gaining  literary  status,  and  was  being  employed  by  patriotic 
Persians  to  replace  the  hitherto  dominant  literary  medium 
Arabic,  the  poets  loved  to  employ  as  far  as  possible  old 
Persian  words,  although,  owing  to  the  fact  that  they  had 
been  supplanted  in  the  popular  vocabulary  by  an  Arabic 
loan-word,  they  were  not  readily  understood.  It  thus  came 
about  that  from  the  very  outset  of  this  new  literature, 
scholars  were  engaged  in  preparing  little  lexica  (known  as 
Farhangs)  in  which  these  obsolete  or  difficult  words  were 
explained  with  quotations  from  the  poets  in  support.  Even 
Rudaki  himself  wrote  such  a  Farhang,  which  must  have  been 
mainly  devoted  to  the  explanation  of  his  own  writings  ! 

Among  these  Farhangs  there  has  been  preserved  to  us 
one  entitled  Lu^hat-i  FurSy  written  by  Asadi  the  Younger  in 
the  eleventh  century  a.d.  This  little  dictionary  contains 
many  quotations  from  the  works  of  Rudaki,  and  among  them 
no  less  than  fifty-nine  rhyming  verses  ^  in  the  ramal  metre 

(_^ /_s^ /-v^-)>  which,  as  we  know,  were  the  style  and 

metre  employed  by  Rudaki  in  his  Kalila  wa-Dimna.  Of 
these  verses  sixteen,  at  any  rate,  seem  to  belong  to  Kalila 
wa-Dimna.  Others  are  so  vague  that  without  further  context 
nothing  definite  can  be  affirmed,  while  others  again  may,  as  has 
been  suggested  by  Noldeke,  belong  to  the  Sindbadh  legend. 
It  would  seem  unlikely,  however,  that  Rudaki  should  have 
^vritten  more  than  one  narrative  poem  in  this  particular 
metre,  and  it  is  therefore  possible  that  all  the  fifty-nine  verses 
belong  to  Kalila  wa-Dimna,  which  in  Rudaki's  version  may 
have  embodied  stories  not  found  in  Ibnu  '1-Muqaffa'. 

Horn,  in  his  edition  of  the  Lughat-i  Furs,^  has  referred  to 

*  There  is  one  other  verse  in  this  metre  which  does  not,  however,  rhyme. 

*  Atadta  Neupersischet  Worterbuch — Lughat-i  Furs,  nach  der  einzigen  vatikan- 
uchen  Handtchrift,  Paul  Horn,  Berlin,  1897,  Abhandl.  d.  Kgl.  Gesell.  d.  Wissen. 


FOREWORD  XV 

passages  in  Keith-Falconer's  translation  of  the  Later  Syriac 
version  and  in  Wolff's  translation  of  the  Arabic,  which  seem 
to  correspond  to  the  sixteen  verses  referred  to  above.  Seeing 
that  these  quotations  from  RudakI  have  never  been  translated 
or  compared  with  Ibnu  '1-Muqaffa',  I  think  it  may  be  of  in- 
terest to  my  readers  if  I  set  side  by  side  the  two  versions  in 
the  rare  cases  which  admit  of  no  doubt  as  to  their  identity.^ 

(1)  Dimna-ra  gufta  ki  ta  in  bang  chi'st 

Ba  nahib  u  sahm  in  [avay-i]  ki'st     [1.0.MS.  faryad-i] 
Dimna  guft  u-ra  :  juz  in  ava  digar 
Kar-i  [tu  na]  hast  u  sahmi  bishtar     [i.o.ms.  tu  bar] 
Ab  harchi  bishtar  nirti  kunad 
Bandarugh-i  sust-buda  bif 'ganad 
Dil  gusista  dari  az  bang-i  buland 

Ranjagi  bashad-at  [v'azar-i  gazand].     [i.o.ms.  v'azar  u 
gazand] 

*'  [The  Lion]  said  to  Dimna  :  What  is  this  noise  ? 
Whose  is  this  voice  full  of  terror  and  wrath  ? 
Dimna  said  to  him  :  Apart  from  this  voice,  something 

else 
Has  worried  you  ;   a  greater  danger. 
When  a  river  attains  to  great  force 
It  sweeps  away  the  worn-out  dam. 
You  have  lost  heart  by  reason  of  a  loud  noise 
So  trouble,  annoyance  and  harm  have  come  upon  you." 

There  is  no  mistaking  the  identity  of  this  passage,  which, 
beyond  its  close  similarity  to  Ibnu  '1-Muqaffa',  has  the  ad- 
ditional importance  of  enabUng  us  to  establish  the  correct 
reading  of  a  word  which  has  troubled  such  scholars  as  de 
Sacy,  Guidi  and  Cheikho. 

I  will  next  give  a  translation  of  the  corresponding  passage 
in  the  Arabic  which  begins  at  line  3,  p.  62,  of  Ibnu  '1-Muqaffa' : 

"  Dimna  said  :  It  is  not  right  that  because  a  sound 
like  this  reaches  the  king  he  should  leave  his  abode. 
For  it  has  been  said  :    Water  damages  a  weak  dam  ; 

^  I  have  also  utilised  the  MS.  belonging  to  the  India  Office,  which  was 
unknown  to  Horn,  and  often  has  a  better  reading. 


xvi  THE  OCEAN  OF  STORY 

Conceit  damages  the  intelligence  ;   secret  whisperings 
damage  friendship,  and  loud  noises  and 
commotion  damage  a  weak  heart." 

All  editors  have  been  in  doubt  regarding  the  passage 
which  runs — 

De   Sacy   in  his  notes  to  Kalila  says :   •*  Le  mot     y^ 

se  prend   souvent   dans   le   sens   de   bonnes  ceux/res,  acte  de 
bienfaisance" 

Cheikho  (Ibn  M.,  p.  41   of  notes)   says:   "On  peut  lire 

V  ,..li  c-k-d.  le  vin  ou  bien   SZ^\  Ic  barrage.** 

Thanks  to  Rudaki  we  now  know  that  Cheikho's  second 
suggestion — ^namely,  sikr,  a  dam — is  the  correct  reading.  This 
corresponds  with  Panchatantra  (Edgerton,  trans.,  p.  283)  and 
with  Syriac  I  (text,  p.  36b).  Somadeva  (see  this  volume,  p.  45) 
has  "  bridge  "  for  "  dam." 

Syriac  II  (K-F.,  p.  14)  has  also  understood  the  passage  in 
Ibn  '1-Muqaffa',  but  NasruUah  and  the  Spaniard  have  left  it 
alone,  probably  because  they  did  not  understand  it. 

(2)  Chun  kashaf  anbuh-i  ghawgha'i  bidid 
Bang  u  iakh-i  marduman  khashm  avarid. 

"  When  the  tortoise  saw  that  noisy  crowd 
The  cries  and  shouts  of  the  people  enraged  him." 

Ibnu  '1-Muqaffa',  p.  89  : 

*'  And  when  the  people  saw  her  [the  tortoise] 

they  called  out  and  said  :  liOok  at  this 

wonderful  thing  !     And  when  the  tortoise 

heard  their  remarks  and  their  surprise,  she 

said  :  May  God  put  out  your  eyes  !     But 

when  she  opened  her  mouth  to  speak  she 

fell  to  the  ground  and  died." 

See  also  K-F.,  p.  49,  lines  17,  18. 


FOREWORD  xvu 

(3)  Shab  zamistan  bud  kappi  sard  yaft 
kirmaki  shab-tab  nagahi  bitaft 
kappian  atash  hami  pandashtand 
Pushta-i  atash  badu  bar  dashtand. 

"  The  night  was  wintry,  a  monkey  felt  cold  : 
A  little  glow-worm  suddenly  showed  its  light, 
The  monkeys  thought  it  was  a  fire 
And  placed  a  bundle  of  fire- wood  on  it." 

Ibnu  '1-Muqaffa',  p.  94  : 

"  There  was  a  party  of  monkeys  on  a  hill,  who 
seeing  a  fire-fly  (bard^a  ^ )  flying,  thought  it 
was  a  spark,  and  collecting  some  faggots 
placed  them  on  the  fire-fly." 

Nasrullah's  text  of  Ibnu  '1-Muqaffa*  must  have  had  a 
slightly  different  reading  to  Cheikho,  as  he  translates,  "  sud- 
denly they  found  a  glow-worm  (kirmi  shab  tab)  which  had 
fallen  on  one  side,"  in  which  he  agrees  with  Rudaki.  The 
Spaniard  has  luziernega. 

By  some  strange  misunderstanding  the  Anvdr-i  Suhayli 
(see  below,  p.  xxiii),  and  after  it  the  ''lydr-i  Ddnish  (see 
below,  p.  xxv),  both  say  that  the  monkeys  were  deceived  by 
"  a  bit  of  glittering  reed  "  (nay  para-i  rushan).  Abu  '1-Fazl, 
the  author  of  the  ^lydr-i  Ddnish,  had,  as  we  know,  Nasrullah's 
translation  also  before  him,  and  it  is  therefore  strange  that 
he  should  have  selected  what  to  us  must  appear  the  less 
satisfactory  reading. 

(4)  V'az  dirakht  andar  gavahi  khvahad  ui.' 
Tu  badangah  az  dirakht  andar  bigu'i 
K'an  tabanguy  andaru  dinar  bud 
An  sitad  z'idar  ki  nahushyar  bud. 

^  Bara'a^  according  to  the  dictionaries — i.e.  cicindella. 

•  The  I.O.MS,  has  only  one  verse  representing  these  two— namely, 

V'az  dirakht  andar  gavahi  khvahad  u : 
Tu  badangah  az  tabanguy  baz  ju. 
VOL.  V.  6 


xviii  THE  OCEAN  OF  STORY 

"  And  if  he  wants  a  witness  from  within  the  tree  i 

Then  you  must  speak  from  within  the  tree 
Saying  :  the  dinars  were  in  that  tray, 
He  took  them  because  he  was  unwise." 

Ibnu  'I-MuqaffaS  p.  96  : 

[The  dishonest  partner  says  to  his  father] 
"  I  want  you  to  go  to-night  and  get  inside 
the  tree,  and  when  the  Qazi  comes  and  asks 
the  tree  for  its  evidence,  you  will  speak  from  j 

inside  and  say  :  The  negligent  partner  took  j 

the  dinars.  ...  So  the  father  went  to  the 
tree  and  hid  in  it.     On  the  morrow  the  Qazi  came  with  [ 

the  two  partners,  etc."  j 

See  K-F.,  p.  57,  line  21  et  seq.  ] 

(5)  Mard-i  dini  raft  u  avardash  kanand 

Chun  hami  mihman  dar-i  man  khvast  [kand].     [i.o.ms. 
wrongly,  kard] 

"  The  Ascetic  went  and  fetched  him  a  spade  j 

Since  the  guest  wished  to  break  into  my  house."  | 

Ibnu  '1-Muqaffa',  p.  134  : 

"  He  asked  for  an  axe,  and  the  guest  brought  it  \ 

.  .  .  and  cut  into  my  lair  till  he  reached  ; 

the  dinars."  ] 

See  K-F.,  p.  118,  line  11.  j 

(6)  Guft  dini-ra  ki  in  dinar  bud 

K'  in  fazagan  mush-ra  parvar  bud.  i 

"  He  said  to  the  Ascetic  :  It  was  these  dinars  | 

which  kept  alive  this  loathsome  mouse."  I 

Ibnu  '1-Muqaffa',  p.  134  :  i 

*'  The  husband  said  to  the  Ascetic  :  These  dinars 
were  what  gave  the  mouse  such  strength  ] 

in  jumping  ..." 

See  K-F.,  p.  118,  line  20. 


FOREWORD  xix 

(7)  Istada  did  anja  duzd  u  ghul     [i.o.ms.  duzd  ghul] 
Ruy-i  zisht  u  chashmha  hamchun  du  ghul. 

"  The  thief  saw  standing  there  the  Devil 
with  his  ugly  face  and  his  eyes  like  a  pair  of  devils." 

The  exact  equivalent  of  this  passage  does  not  occur  in 
Cheikho's  Ibnu  '1-Muqaffa',  though  it  clearly  belongs  to  the 
story  of  the  Devil  and  the  Thief,  who  having  quarrelled  each 
in  turn  rouse  the  sleeping  Ascetic  they  had  intended  to  rob  or 
destroy.     See  Ibnu  '1-Muqaffa*,  p.  156,  and  K-F.,  p.  145. 

In  the  Anvdr-i  Suhayli  it  is  related  that  the  Devil  wished 
to  destroy  the  Ascetic  because  of  the  good  influence  exercised 
by  this  pious  man  over  the  inhabitants  of  the  country,  which 
had  made  the  Devil's  market  dull ! 

(8)  Shir  ghazm  avard  u  jast  az  jay-i  khvish 
V'amad  in  khargush-ra  alfaghda  pish. 

"  The  Lion  was  enraged  and  made  a  plunge 
while  the  hare  gained  his  object  \i.e,  escaped]." 

Ibnu  '1-Muqaffa',  p.  73  : 

"  The  Lion  put  down  the  hare,  and  made  a 
spring  to  attack  him — i.e.  the  Lion  reflected  in 
the  well — and  the  hare  escaped." 

See  K-F.,  p.  27,  line  28. 

The  above  eight  extracts  from  Rudaki's  Kallla  wa-Dimna, 
comprising  thirteen  verses  in  all,  by  no  means  exhaust  the 
list  of  possible  identifications  of  Asadi's  quotations  with 
Ibnu  '1-Muqaffa',  but  they  will  suffice  to  show  that  Rudaki 
followed  the  Arabic  original  fairly  closely,  and  that  had  his 
poem  come  down  to  us  it  would  have  been  of  great  value  for 
the  reconstruction  of  a  definite  text  of  Ibnu  '1-Muqaffa'. 

The  next  Persian  version  in  point  of  age  which  has  come 
down  to  us  is  the  prose  Kallla  wa-Dimna  of  Nasrullah,  of 


XX  THE  OCEAN  OF  STORY 

which  I  shall  now  speak.     It  may  be  mentioned,  however, 
that  Nasrullah  in  his  Introduction  says : 

"  Va  in  kitab-ra  az  pas-i  tarjama-i 
Pisar-i  Muqaffa*  va  nazm-i  Rudaki 
tarjamaha  karda  and." 

'*  And  other  translations  have  been  made  since  the  trans- 
lation of  the  son  of  Muqaffa'  and  the  Poem  of  Rudaki." 

Nasrullah'' s  ^' Kalila  wa-Dimna''^ 

This  excellent  rendering  of  Ibnu  '1-Muqaffa'  has  been  fully 
described  by  the  great  de  Sacy  in  vol.  x  of  Notices  et  Extraits 
des  Manicscrits  de  la  Bihlioiheque  du  Roi  (pp.  94-139).  De 
Sacy  had  before  him  several  early  MSS.  of  this  work.  One 
indeed  (No.  375),  though  not  dated,  he  thought  might  belong 
to  the  twelfth  century  a.d.  Another  (No.  376)  was  written 
in  Baghdad  in  a.h.  678  (a.d.  1279-1280).i 

Abu  '1-Ma'ali  Nasrullah  ibn  Muhammad  ibn  'Abdi  '1-Hamid 
held  some  humble  position  at  the  court  of  Bahram  Shah,  the 
great-grandson  of  the  famous  Sultan  Mahmud  of  Ghazna. 
After  enumerating  the  leading  men  of  letters  of  his  day  at 
Ghazna  he  relates  that  a  certain  learned  doctor  of  the  law 
one  day  presented  him  with  a  copy  of  the  Arabic  Kallla 
wa-Dimna,  "  Than  which,"  he  says,  "  after  the  books  of  the 
Shar^a  [Holy  Law]  there  is  no  more  valuable  book."  He 
mentions  incidentally  that  there  were  many  copies  of  it  in 
Ghazna  (Tehran  lithograph,  a.h.  1304,  p.  14). 

He  then  goes  on  to  explain  his  reasons  for  making  this 
translation,  saying  (op.  cit.t  p.  19)  that  since  the  pubUc  has 
grown  indifferent  to  the  reading  of  Arabic  books,  the  wise 
sayings  and  admonitions  [of  KalUa  wa-Dimna]  have  been 
neglected,  nay  almost  entirely  forgotten,  and  so  it  occurred 
to  him  to  make  a  Persian  translation.  We  know  very  little 
of  Nasrullah,  but  the  date  of  his  death  is  given  as  a.d.  1152. 

*  Quite  recently  a  dealer  in  Paris  obtained  a  very  fine  copy  dated  a.h.  6SS^ 
but,  like  so  many  other  early  Persian  MSS.,  the  text  was  destroyed  for  the 
sake  of  the  illuminations.  It  is  sad  to  think  of  the  amount  of  literary- 
vandalism  that  has  been  perpetrated  in  our  day  in  the  name  of  Art. 


FOREWORD  xxi 

His  translation  which,  except  for  the  numerous  quotations 
in  Arabic,  is  written  in  a  direct  and  simple  style  follows  Ibnu 
'1-Muqaffa'  very  closely,  and  includes  the  two  Introductions 
(1)  regarding  the  discovery  of  the  Indian  originals  and  how 
they  were  brought  to  Anushirwan,  and  (2)  the  account  of 
Burzoe.  It  does  not,  however,  even  mention  the  spurious 
Introduction  of  "  Bahnud  ibn  Sahwan  "  prefixed  to  many 
Arabic  recensions.*  There  is  nothing  to  show  that  NasruUah 
had  ever  actually  seen  Rudaki's  Kallla  wa-Dimna^  though  he 
of  course  refers  to  it  in  his  Introduction.  Nasrullah's  work 
has  been  lithographed  several  times  in  Tehran,  but  the  text 
leaves  much  to  be  desired.  A  definite  edition  based  on  the 
oldest  MSS.  would  be  of  great  service,  not  only  to  students  of 
Persian  literature,  but  also  to  those  interested  in  our  present 
inquiry. 

QdniH^s  ^^ Kallla  wa-Dimna^* 

Next  in  order  of  date  to  NasruUah's  prose  version  comes 
the  versified  rendering  of  Ahmad  ibn  Mahmud  at-Tusi,  whose 
poetical  name  was  Qani'i.  His  poem,  of  which  the  unique 
manuscript  copy  exists  in  the  British  Museum,  ^  is  dedicated 
to  *Izzu  'd-Din  Kay  Ka'us,  son  of  Kay  Khusraw,  who  succeeded 
his  father  in  a.h.  642,  when  the  Mongols  were  invading  Asia 
Minor,  and  was  probably  composed  about  a.h.  618  (a.d.  1221). 
His  Introduction  contains,  in  addition  to  a  narrative  of  con- 
temporary events,  the  story  of  the  arrival  of  an  Indian  envoy 
at  the  Court  of  Anushirwan,  who  tells  of  the  wonderful  herb 
said  to  grow  in  India  which  bestows  eternal  life  on  those  who 
eat  of  it.  The  herb  is  but  an  emblem  of  the  book  of  wisdom 
which  the  kings  of  India  keep  as  a  sacred  heirloom  in  their 
treasury.  He  entreats  the  king  not  to  betray  to  his  Indian 
master  that  he  has  disclosed  this  secret.  On  fol.  13a  begins 
the  story  of  Burzoe,  and  thereafter  the  order  of  Nasrullah  is 
followed  very  closely. 

Qani'i  does  not  anywhere  mention  the  source  from  which 

^  See  Noldeke's  review  of  Keith-Falconer's  Kalila  and  Dimna  (^Gott.  Gel, 
Anz.,  1885,  pp.  753-757),  and  his  article  in  Z.  d.  M.  G.,  vol.  lix,  p.  794. 

'  Odd.  7766.  This  work  has  been  described  by  Rieu  in  his  Persian 
Catalogue,  vol.  ii,  pp.  582-584. 


xxii  THE  OCEAN  OF  STORY 

his  version  is  derived,  but  he  evidently  was  following  Nas- 
rullah  rather  than  Ibnu  '1-Muqaffa'  or  Rudaki.  His  general 
tendency  is  to  expand  rather  than  condense  the  narrative  of 
his  predecessors,  and  in  many  instances  one  is  led  to  suspect 
that  he  derived,  his  details  from  other  sources  than  those 
mentioned.     His  poem  is  written  in  the  familiar  mutaqdrib 

metre    (v^ /^ j^ /w-/    employed    by    Firdawsi    in    his 

Shahnama.  His  style  is  simple  and  direct,  but  he  does 
not  impress  one  as  a  first-class  poet.  There  is  too  much 
padding  with  conventional  figures,  and  there  is  a  paucity  of 
rhyme  which  leads  to  constant  repetitions  of  the  same  words. 
In  view  both  of  its  subject  and  its  date,  Qani'i's  poem  never- 
theless deserves  to  be  published  and  thus  rescued  from  the 
oblivion  of  seven  hundred  years.  He  at  times  supplements 
the  narrative  of  Nasrullah.  For  in  the  story  of  the  Monkey 
and  the  Wedge,  whereas  the  various  Indian  recensions 
{Panchatantra,  Hitopade^a,  and  Kaihd-sarit-sdgara)  all  ac- 
count for  the  presence  of  the  carpenters,  by  explaining  that 
a  rich  man  was  having  built  either  a  temple  or  a  playhouse, 
the  Arabic  Kalila  wa-Dimna  and  its  offshoots  come  straight 
to  the  story  of  the  monkey  without  any  introduction.  Like- 
wise the  Old  Syriac  only  says,  "  Es  war  einmal  ein  Zimmer- 
mann,  der  spaltete  Holz  mit  zwei  Keilen  "  (see  Schulthess 
trans.,  p.  3).  It  is  therefore  remarkable  that  Qani'i  should 
have  thought  it  necessary  to  give  the  story  a  setting,  and 
that  in  doing  so  he  should  have  hit  upon  the  setting  of  the 
Indian  versions.     For  he  makes  Kalila  say  : 

"I  have  heard  that  in  former  times  in  the  country  of 
Rum  [Turkey]  ^ 
Which  country  and  land  gives  delight  to  the  world 
A  great  man  laid  the  foundations  of  a  building 
So  that  he  might  raise  a  lofty  palace  in  the  town 
By  the  command  of  that  prudent  man  of  fame 
A  Paradise  sprang  up  on  the  face  of  the  earth. 
Two  fields  had  been  surrounded  by  a  wall  (?) 

*  It  is  interesting  to  note  that  in  the  story  of  the  Lion  and  the  Jackal 
the  New  Syriac  version  begins  his  story:  "In  the  land  of  the  Turks"  (Keith- 
Falconer,  p.  xlviii). 


FOREWORD  xxiii 

The  carpenters  were  busy  all  day  long 

The  lord  of  that  charming  abode 

Kept  an  old  monkey  on  a  chain ; 

This  monkey  had  been  tied  up  near  the  carpenters 

And  was  quite  contented  to  be  thus  tied  up 

The  monkeys  observed  that  the  carpenters  across  the 

trees 
Were  drawing  their  saws,  through  that  hard  wood,  etc." 

The  coincidence  is  striking,  and  one  wonders  first  how  the 
setting  came  to  be  omitted  in  the  Arabic  and  Syriac  versions, 
and  secondly  whether  Qani'i  was  reproducing  details  he  had 
found  in  his  copy  of  NasruUah. 


Anvdr-i  Suhayli 

The  most  famous  of  all  the  versions  of  the  so-called 
Semitic  recension  is  undoubtedly  the  Persian  prose  work 
entitled  Anvdr-i  Suhayli,  or  The  Lights  of  Canopus,  composed 
in  the  fifteenth  century  by  Husayn  ibn  'Ali,  the  Preacher  of 
Herat,  known  as  al-Kashifi.  [The  title  he  gave  to  his  version 
of  Kalila  and  Dimna  was  chosen  in  order  to  commemorate 
one  of  the  names  of  his  patron,  the  Amir  Shaykh  Ahmad 
Suhayli,  the  vazir  of  Sultan  Abu  '1-Ghazi  Husayn  Bahadur 
Khan,  a  descendant  of  Tamerlane  :  while  his  own  name  of 
Kashifi  was  given  to  him  on  account  of  his  being  a  com- 
mentator (kdshif)  of  the  Qur'an.]  Kashifi  explains  in  his 
Preface  that  though  he  has  adhered  to  the  same  arrangement 
as  that  of  the  Hindu  sages,  he  has  omitted  the  first  two 
chapters,  "  which  cannot  be  regarded  as  of  much  utility,  and 
were  not  included  in  the  original  book  "  {i.e.  in  the  original 
translated  by  Ibnu  '1-Muqaffa').  He,  however,  considered 
it  fitting  to  prefix  to  his  own  version  a  story  which  should 
serve  as  an  introduction. 

This  Introduction,  which  in  the  Cawnpore  edition  of  1880 
extends  over  no  less  than  forty-eight  pages,  contains  in 
addition  to  the  story  of  the  Emperor  Humayun  Fal  and  his 
Minister  Khujista  Rai,  and  of  Dabshalim  and  his  Minister 
Bidpay,  five  stories  in  the  same  style  as  the  rest  of  Kalila  and 


xxiv  TIIK  OCKAN  OF  STORY 

Diinna.  the  ori^Mii  of  wliicli  lias  not  yt't  been  traeed,  though 
tliev  air  j)idhal)ly  also  liuliaii.  The  stories  themselves,  like 
till-  Intnuluttion.  may  he  read  in  the  translations  of  either 
Fast  wick  or  NN'ollaston.  1  siiali  merely  j^ivc  their  titles  in  this 
place. 

Nt).  I.  The  Two  Pigeons,  of  whom  one  determined  to 
adNinturc  out    into  the  world. 

No.  II.  'i'he  Young  Hawk,  who  was  reared  in  the  nest  of 
a  Kite. 

No.  III.  The  Old  Woman's  Cat  who  ventured  into  the 
kini,''s   han(iuetinix  hall. 

No.  W.  The  Merchant's  Son  who  became  a  soldier  and 
(niKjuered  many  countries. 

No.  V.  The  Leopard  who  recovered  his  father's  lost 
kin^'dom. 

The    avowed    object    of   Kashifi   in   writinnf  the  Anvdr-i 

Suh(ii/ll  Avas  to  preserve  these  Indian  stories  in  a  form  which 

would    make    tlum   more  intelligible  to  the  general   reader. 

'i'he  only  Persian  version  which  was  known  in  his  day  was  the 

Kalila  'ua-Di7)i7ia  of  Nasrullah,  which  in  Kashifi's  opinion  was, 

in  spite  of  its  many  excellences,  too  full  of  Arabic  quotations 

and   rare  Arabic  words  :     the   book  was    indeed   so   difficult 

in  style   that  according  to  Kashifi  "  it  came  near  to  being 

altogether    neglected."     It   is    a    fact    that    Xasrullah's    text 

abounds     in    Arabic    quotations,    but    otherwise    the    style 

and    language   are  exceedingly  simple  ;    while  Kashifi's  text 

furnishes   an   example  of  that  rhetorical  hyperbole  and  ex- 

agg(  rated  metaphor  which,  though  giving  much  pleasure  to 

those    who    enjoy    linguistic   gynmastics    and    furnishing   an 

admirable  text -book   for   students   of  the  Persian    language, 

is  wcarisonx    in   the  extreme  for  those  who  merely  wish  to 

read  the  stori(  s  for  their  own  sake.     No  doubt  it  constitutes 

a  kind  of  fcnir  dr  force,  and   indicates  a  suj^rcme  command 

of   the  P(  rsian   language  ;     but   so  often  one  cannot  see  the 

wood    fur  the   trees.     Kashifi   was   a   famous   preacher,   and 

probably    delighted    in    the   sound    of   his   own    voice  :    and 

tliis    practice   very    likely   developed    in   him    that   taste  for 

bombastic  verbosity  which  reveals  itself  in  his  writings.     In 


FOREWORD  XXV 

my  view  his  real  object  in  adapting  Nasrullah's  Kallla  wa- 
Dimna  was  not  so  much  to  simplify  it  as  to  let  himself  go,  as 
it  were,  on  material  which  seemed  to  lend  itself  to  such  treat- 
ment. A  fatal  example  in  the  grand  style  had  been  set  in 
the  fourteenth  century  by  the  author  of  the  TaWlkh-i  Wassdf, 
a  history  of  the  Mongols  in  Persia,  whose  subject  was  totally 
unsuited  to  such  style,  and  has  set  a  baneful  influence  on  most 
subsequent  historical  compositions  in  Persia.^ 


^lydr-i  Danish 

Kashifi's  version  of  the  Indian  tales  no  doubt  had  the 
effect  of  relegating  Nasrullah's  to  comparative  oblivion,* 
and  it  was  not  till  the  end  of  the  sixteenth  century  that  a 
really  simple  Persian  version  was  published.  This  version, 
kno^\Tl  by  the  title  of  ^lydr-i  Danish^  was  written  by  the 
famous  historian  of  the  Emperor  Akbar,  Abu  '1-Fazl  ibn 
Mubarak,  at  the  request  of  his  master.  In  his  A^in-i  Akbari 
(see  Blochmann's  translation,  i,  p.  106),  Abu  'l-Fajl  says : 
"  By  order  of  His  Majesty,  the  author  of  this  volume  com- 
posed a  new  version  of  the  Kallla  wa-Dimna,  and  published 
it  under  the  title  of  ^lydr-i  Ddnish.  The  original  is  a  master- 
piece of  practical  wisdom,  but  full  of  rhetorical  difficulties ;  and 
though  Nasrullah-i  Mustawfi  and  Mawlana  Husayn-i  Wa'iz 
had  translated  it  into  Persian,  their  style  abounds  in  rare 
metaphors  and  difficult  words." 

This  version  has,  however,  never  enjoyed  the  same  popu- 
larity as  the  Anvdr-i  Suhayli,  and  though  manuscript  copies 
are  fairly  common,  there  is  only  one  incomplete  lithograph. 
The  Hindustani  translation  by  Mawlari  Hafizu  'd-Din  of 
Delhi,  entitled  Khirad-afruz,  has  been  often  lithographed. 
The  ^lydr-i  Ddnish  differs  from  the  Anvdr-i  Suhayli  in  its 
introductory   matter ;    for   in   the   place  of   Kashifi's   long 

^  See  £.  G.  Browne,  Persian  Literature  under  Tartar  Dotnmion,  Cambridge, 
1920,  pp.  67,  68. 

*  Though  several  Turkish  or  Turki  translations  in  prose  and  verse  were 
made,  the  most  popular  of  all  has  been  the  Humayun  Sdma  by  'All  Chelebi, 
which  is  a  fairly  close  translation  of  Anvdr-i  Suhayh.  It  was  dedicated  to  the 
great  Ottoman  Sultan  Sulayman  I,  who  reigned  from  a.d.  1512-1520. 


xxvi  THE  OCEAN  OF  STORY 

Introduction  Abu  '1-Fazl  gives  a  paraphrase  of  the  two 
chapters  with  which  Ibnu  '1-Muqaffa'  and  after  him  Nasrullah 
begin  their  versions :  (I)  on  the  nature  of  the  book,  and  (II) 
on  Burzoe,  which  were  omitted  by  Kashifi.  In  order,  however, 
to  presence  Kashifi's  Introduction  he  has  placed  a  paraphrase 
of  it  at  the  end  of  his  Chapter  11.^ 

At  the  end  of  his  Introductory  Chapter  he  describes  how 
and  why  he  was  entrusted  by  Akbar  with  the  preparation  of 
a  simpHfied  version.  "  When  the  eyes  of  that  CaHph  of  the 
Age  Abu  '1-Fath  Jalalu  'd-Din  Muhammad  Akbar,  Padishah-i 
Ghazi,  fell  on  this  book,  this  '  bone-setting  *  of  words  and 
*  story- telling  '  of  old  maxims  were  blessed  with  the  bestowal 
of  exalted  praise."  He  goes  on  to  say  that,  although  the 
Anvdr-i  Suhayll  is  better  suited  to  the  public  taste  than  the 
famous  Kalila  wa-Dimna  [of  Nasrullah],  it  still  is  not  free 
from  Arabic  expressions  and  rare  metaphors ;  and  therefore 
he  was  commanded  to  produce  a  version  in  a  simple  style 
which  might  become  more  generally  useful,  rejecting  some 
of  the  [rarer]  words  and  avoiding  long-winded  phrases 
(diraz-nafasiha-yi  sukhan). 

That  Abu  '1-Fazl  had  NasruUah's  Kalila  wa-Dimna  con- 
stantly before  him  is  evident  from  numerous  passages  in 
which  he  has  followed  Nasrullah  in  preference  to  Kashifi. 

A  full  description  of  the  ''lydr-i  Danish  with  quotations 
from  the  text  was  published  by  de  Sacy  (Notices  et  Extraits, 
X,  pp.  197-225). 

"  Kalila  wa-Dimna  "  in  Arabic  verse 

In  conclusion  I  may  be  permitted  to  add  a  note  on  the 
various  poetical  renderings  made  in  Arabic  on  the  basis  of 
Kalila  wa-Dimna,  of  which  no  complete  list  has  yet  appeared 
in  a  European  language.  For  my  materials  I  am  mainly  in- 
debted to  Jurji  Zaydan's  "  TaWlkh  dddbi  H-lughati  H-'arabiyya'' 
(Cairo,  1912,  ii,  p.  131  et  seq.). 

*  The  name  of  the  Emperor  of  Kashifi's  story  has  been  changed  from 
"Humayun  Fal"  to  "  Farrukh-Fal,"  possibly  out  of  consideration  for  the 
memory  of  Akbar's  father. 


FOREWORD  xxvii 

(1)  The  earliest  rendering  of  Ibnu  '1-Muqaffa*  into  Arabic 
verse  was  made  by  Abu  Sahl  al-Fazl  ibn  Nawbakht  al-FarsI, 
who,  like  Ibnu  '1-Muqaffa',  was  in  the  sendee  of  the  'Abbasid 
Caliph  al-Mansur  and  afterwards  in  that  of  his  son  al-Mahdi 
and  of  Harun  ar-Rashid.  He  translated  a  number  of  works 
from  Persian  into  Arabic,  which  are  enumerated  on  p.  674  of 
the  Fihrist,  where,  however,  his  versified  Kalila  wa-Dimna  is 
not  mentioned.  In  the  Kashfu  '1-gunun  (under  title  K. 
wa-D.)  we  read  Abdullah  ibn  Hilal  al-Ahwazi  made  a  version 
of  Kalila  wa-Dimna  for  Yahya  ibn  Khalid,  the  Barmecide, 
in  the  reign  of  al-Mahdi,  and  Abu  Sahl  ibn  Nawbakht  made 
a  translation  in  verse  for  Yahya  ibn  Khalid,  the  vazir  of 
al-Mahdi  and  ar-Rashid,  for  which  he  received  one  thousand 
dinars  as  a  reward. 

(2)  Aban  ibn  *Abdi  '1-Hamid  al-Lahiqi  made  a  poetical 
version  of  Kalila  wa-Dimna,  at  the  suggestion  of  his  patrons 
the  Barmecides,  "  in  order  that  this  work  might  be  more 
easily  memorised."  Of  Aban's  poem  only  the  first  two  fines 
have  been  preserved  : 

X^\  <UJus3  'LXjLJ_^3  *  A-lj  aJ  J  Cjli?Lj>-l  A3 

"  This  is  a  book  of  instructions  and  experience 
Which  is  called  Kalila  Dimna. 
In  it  (is  found)  cautions  and  uprightness 
It  is  a  book  composed  by  the  Indians." 

Yahya  ibn  Khalid  gave  the  poet  ten  thousand  dinars  and 
al-Fazl  gave  him  five  thousand  dinars  as  a  reward.  Ja'far, 
however,  gave  him  nothing,  but  merely  said  :  "  Is  it  not 
sufficient  for  you  that  I  should  memorise  your  poem,  and 
thus  become  your  Rawi  ?  "  ^ 

(3)  About  the  same  period  another  poetic  version  was 
made   by   Ali   ibn   Da'ud,   the   secretary   of   Zubayda,   the 

^  In  the  early  centuries  of  Islam,  Arabic  and  Persian  poets  each  had  their 
raiDi,  or  professed  memoriser  of  their  {K>ems. 


xxviii  THE  OCEAN  OF  STORY 

daui;httT  (»f  Ja'far   the   Hannrcidc,    and   the  wife  of  Ilarun 
ar-Hashid. 

(1)  Portions  of  KiillUi  (uul  D'nnna  were  rendered  into 
verse  hv  Hishr  il)nu  *1-Mu'tanii(l. 

('>)  A  sht»rt  nu'trieal  \ crsion  was  made  l)y  Mnhaniinad  ibn 
Muhammad  ihn  al-llabhariyva  (ched  a.m.  oOl),  wliieh  is  the 
tddest  N  t  iM  renderin^^  tliat  lias  been  preserved  to  lis.  Manu- 
scripts of  this  work  exist  in  London  and  elsewliere,  and  a 
hthi»;:raj>lied  edition  was  j)nblishe(i  in  15oml)ay  in  A.H.  1317, 
with  iiiarLrinal  notes  and  ^dosses  by  Sliaykli  Ea/hiHali  Haha'i, 
\\\u)  tells  us  that  the  author's  original  MS.  is  in  India.  This 
\  I  rsion  l)ears  the  title  of  Nataijul-jitna  ft  nazm  Kal'ila  zva- 
Diuuui.  It  eomj)rises  tlu'ee  tliousand  seven  Inindred  verses, 
Nvliieli  tlie  author  says  he  wrote  in  ten  days  !  It  is  primarily 
basi-d  on  Ibnu  "1-Mu(jaffa',  but  use  was  also  made  of  Aban's 
l(tst  })oem.     This  allusion  to  Aban  is  worth  quotinfj : 

Sj^J.  <_JL_>«  J'-^  (J^'li  *  ^S^-a^  iS^  ("^^  Cr^^  k^^ 

"  I  ha\  e  also  followed  Aban  al-Lahiqi 
liut  though  he  is  ahead  of  me  he  eannot  eome  up  to  me 
For  in  spite  of  his  preccdinf,^  me  in  point  of  time 
I  am  superior  to  him  as  a  j)oet." 

(0)  Another  version  was  made  1)}^  a  certain  Ibn  Mamati 
al-Misrl,  who  died  in  a.ii.  600. 

(7j  In  the  ninth  century  of  tlie  Hijra  a  metrical  version 
of  the  Kalila  and  Dimna  stories  was  made  by  Jalahi  "d-Din 
an-Xaq(jash.  Two  copies  of  this  poem  are  known  to  exist, 
one  in  the  British  Museum  (Or.  3026).  which  has  Ijcen  de- 
scribed by  Kieu,  Supj)lcment  Arabic  Cat.,  p.  735  li  scq.,  and 
another  in  the  Library  of  the  Catholic  Fathers  in  Ikyrout. 
An-\a(j(jash  makes  no  allusion  to  Ibnu  'l-^hujafhi',  but  only 
to  Aban  al-Iiihiqi. 

(8)  Part  of  I})nu  'l-Mucjaffa'  was  versified  })y  Abdu 
'1-Mu'min  ibn  Hasan  as-Saghani  about  a.d.  1242.     Copies  of 


FOREWORD  xxix 

this  work  exists  in  Vienna  and  Munich.  De  Sacy  had  a  copy 
made  for  himself  of  the  Vienna  MS.,  which  is,  he  says,  in  a 
state  of  great  disorder.  It  bears  the  title  Durar  ul-hikam 
Ji  am^dli  ^l-Hind  wa  H-*Ajam. 

The  author  says  he  knew  Aban's  poem  by  hearsay  only, 
and  that  no  one  in  his  day  had  seen  it. 


Concluding  Remarks 

When  I  accepted  Mr  Penzer's  flattering  invitation  to 
write  the  Foreword  to  the  Panchatantra  volume  of  the  Ocean 
of  Story  it  did  not  occur  to  me  that  I  might  become  involved 
in  controversy  ;  for,  apart  from  a  certain  familiarity  with  the 
Arabic  Kallla  wa-Dimna  and  the  Persian  Anwar-i  Suhayli,  I 
was  a  stranger  to  the  subject.  The  general  reading  necessary 
even  for  a  comparison  of  the  various  modern  Persian  versions 
with  the  Arabic  of  Ibnu  '1-Muqaffa'  led  me  willy-nilly  to  a 
searching  examination  of  the  Burzoe  Legend,  and  since  these 
inquiries  have  resulted  in  opinions  at  variance  with  generally 
accepted  views,  I  feel  it  is  perhaps  my  duty  to  add  a  few 
further  observations  in  support  of  my  heterodoxy. 

First,  with  regard  to  the  Indian  king  to  whose  court 
Burzoe  was  sent,  I  do  not  find  that  he  is  ever  given  a  name 
or  a  place,  but  there  is  nothing  which  would  imply  that  he 
was  Dabshalim,  the  master  of  the  Sage  Bidpay,  who  is  at  the 
back  of  the  Kalila  and  Dimna  stories.  Now  the  Chatrang 
Ndma^  a  Pahlavi  work  of  unknown  date  and  provenance, 
brings  King  Dabshalim  into  correspondence  with  Anushirwan 
(Chosroes  I)  and  into  personal  contact  with  Burzurjmihr,  as 
will  be  seen  from  the  following  summary  of  the  book  made  by 
West  1  :— 

"  Devasharm,    king    of    the   Hindus,    sent   to    King 
Khusro-i  Anoshak-ruban  a  set  of  chessmen  ^  and  other 

*  See  Grundriss  der  Iranischen  Philologie,  Band  I,  Lieferung  2,  p.  119. 

2  The  existence  of  chess  in  Persia  is  mentioned  in  another  semi-historical 
Pahlavi  work — namely,  the  Kamamak  of  Artakhsir  i  Papakan,  the  founder  of 
the  Sasanian  dynasty. 


XXX  THE  OCEAN  OF  STORY 

valuable  presents,  with  a  demand  for  an  explanation 
of  the  game,  or  a  heavy  tribute.  After  three  days' 
consideration,  Vadshorg-Mitro,  Khusro's  prime- minister, 
explains  the  game,  and  invents  that  of  backgammon, 
with  which,  and  many  valuable  presents,  he  is  sent  to 
India  to  make  similar  demands  from  Devasharm,  whose 
courtiers  fail  in  explaining  the  new  game  after  forty  days' 
consideration,  and  their  king  has  to  pay  tribute." 

Now  in  the  Burzoe  Legend,  as  we  have  seen,  the  wonder- 
ful book  of  which  Anushirwan  wished  to  obtain  a  copy  was 
composed  by  Bidpay  for  his  master  the  king,  Dabshalim. 
There  is  no  indication  that  it  was  a  new  work  when  it  was 
first  heard  of  in  Persia.  According  to  the  Chatrang  Ndma, 
Dabshalim  and  Anushirwan  were  contemporaries,  and  this 
would  imply  that  the  fables  of  Bidpay  were  composed  in  the 
sixth  century,  and  that  news  of  their  existence  reached  Persia 
very  soon  after  that  event.  Is  it  possible  that  in  the  oft 
repeating  of  the  story,  Buzurjmihr  and  Burzoe  have  been 
confused,  and  that  in  the  original  form  it  was  Buzurjmihr 
who  went  to  India  for  the  book,  and  that  the  then  king  in 
India  was  the  Dabshalim  (Deva^arma)  of  the  Fables,  and 
that  Bidpay  ^  was  the  courtier  who  revealed  the  secret  of 
the  book  to  Buzurjmihr  ? 

Another  weak  point  in  the  legend  is  the  secrecy  with  which 
this  book  was  guarded  by  the  Indian  king.  In  the  sixth 
century  a.d.  there  were  certainly  many  collections  of  these 
stories  in  various  forms  and  under  various  titles,  so  there 
could  be  no  question  of  the  so-called  "  Kalila  and  Dimna  " 
group  existing  in  one  particular  copy  only,  or  of  any  mystery 
attaching  to  its  contents.  And  however  useful  the  stories 
may  have  been  found  by  the  "  Indian  King,"  they  certainly 
could  not  have  been  classed  among  the  Sacred  Books. 

Secondly,  it  is  quite  evident  that  these  stories  in  their 
simplest  Indian  form  were  essentially  popular  in  character, 
and  represented  the  only  form  of  literature  in  that  day  which 
might  be  enjoyed  by  women  and  children.  Only  a  people  to 
whom  such  fables  were  a  novelty  would  trouble  to  invent  such 

*  The  "  Adwayh"  of  Cheikho'    text  of  Ibnu  '1-Muqaffa*. 


FOREWORD  xxxi 

a  childish  setting,  and  I  fail  to  understand  how  this  particular 
point  has  been  entirely  ignored  by  those  very  scholars  who 
have  devoted  so  much  labour  to  the  co-ordination  of  the 
many  Indian  versions.  Kashifi,  in  his  Introduction,  tells  us 
that  the  Persian  kings  in  their  turn  kept  Burzoe's  translation 
under  lock  and  key.  His  object  in  making  this  statement  is 
hke  that  of  Ibn  '1-Muqaffa'  regarding  the  Indian  original, 
obviously  to  give  an  additional  importance  to  the  book — 
what  we  should  nowadays  call  a  publisher's  "  puff." 

Before  dismissing  the  subject  of  the  Pahlavi  Kalila  and 
Dimna,  I  wish  to  make  it  clear  that  in  my  view  the  linguistic 
arguments  in  favour  of  the  existence  of  such  a  version, 
especially  the  Persian  rendering  given  to  certain  Sanskrit 
names  in  Bud's  Syriac  translation,  are  of  infinitely  more 
importance  than  the  Burzoe  Legend,  and  indeed  preclude 
the  possibility  of  denying  that  there  ever  was  a  Pahlavi 
version. 


CONTENTS 

BOOK  X:  SAKTIYASAS 

CHAPTER  LVII 

Author's  Preface  .  .  .  • 

Invocation       .  .  .  •  • 

M(ain  story)     .  .  •  •  • 

76.  Story  of  the  Inexhaustible  Pitcher 
M.   Cont.  .  .  .  •  • 

77.  Story  of  the  Merchant's  Son,  the  Courtesan,  and 

the  Wonderful  Ape  Ala  . 
M.   Cont.  .  .  .  •  • 


PAOB 

xlvii 
1 
1 
8 
5 

5 
13 


CHAPTER  LVIII 

M.   Cont.  ..-••• 

78.  Story  of  King  Vikramasimha,  the  Courtesan,  and 

the  Young  Brahman       .  .  •  • 

M.    Cont.  ..•••• 

79.  Story  of  the  Faithless  Wife  who  Burnt  herself  with 

her  Husband's  Body       .  .  •  • 

M.   Cont.  ...••• 

80.  Story  of  the  Faithless  Wife  who  had  her  Husband 

Murdered  .  .  •  •  * 

M.    Cont.  ...••• 

81.  Story  ofVajrasara,  whose  Wife  cut  off  his  Nose 

and  Ears  .  •  •  •  • 

VOL.  V.  "^"i  ^ 


15 

15 

18 

19 
19 

20 
20 

21 


< 


CONTENTS 

BOOK  X:   SAKTIYASAS 
CHAPTER  LVII 

Author's  Preface  .... 

Invocation       ..... 
M(ain  story)     ..... 

76.  Story  of  the  Inexhaustible  Pitcher  • 
M.    Cont.          ..... 

77.  Story  of  the  Merchant's  Son,  the  Courtesan,  and 

the  Wonderful  Ape  Ala  . 

M.    Cont.  ..... 


PAGE 

xlvii 
1 
1 
3 
5 

5 
13 


CHAPTER  LVIII 

M.    Cont.  .  .  .  .  .  .15 

78.  Story  of  King  Vikramasimha,  the  Courtesan,  and 

the  Young  Brahman       .  .  .  .15 

M.    Cont.  .  .  .  .  .  .18 

79.  Story  of  the  Faithless  Wife  who  Burnt  herself  with 

her  Husband's  Body       .  .  .  .19 

M.    Cont.  .  .  .  .  .  .19 

80.  Story  of  the  Faithless  Wife  who  had  her  Husband 

Murdered  .  .  .  .  .20 

M.   Cont.  .  .  .  .  .  .20 

81.  Story  ofVajrasara,  whose  Wife  cut  off  his  Nose 

and  Ears  .  .  .  .  .21 


VOL.  V. 


XXXUl 


XXXIV 


THE  OCEAN  OF  STORY 
CHAPTER  LVIII— continued 


M.   Cont  ..... 

82.  Story  of  King  Simhabala  and  his  Fickle  Wife 
M.   Cont.         ..... 


PAOB 

22 
23 
25 


CHAPTER  LIX 


M.   Cont. 


83.  Story  of  King  Sumanas,  the  Nishada  Maiden,  and 
the  Learned  Parrot         .... 

83a.  The  Parrot's  Account  of  his  own  Life  as 
a  Parrot         .... 

83aa.  The  Hermit's  Story  of  Soma- 
p  r  a  b  h  a,  Manorathaprabha, 
and  Makarandika,  wherein  it 
appears  who  the  Parrot  was 
in  a  Former  Birth 

83 AAA.  Manorathaprabha       and 
^  Ra^mimat 

83aa.  The  Hermit's  Story  of  Soma- 
p  r  a  b  h  a ,  Manorathaprabha, 
and  Makarandika,  wherein  it 
appears  who  the  Parrot  was 
in  a  Former  Birth 

83a.  The  Parrot's  Account  of  his  own  Life  as 

a  Parrot        .... 

83.  Story  of  King  Sumanas,  the  Nishada  Maiden,  and 

the  Learned  Parrot         .... 

M.   Cont.  ...... 


26 


27 


28 


30 


32 


34 

37 

37 
38 


CONTENTS 


XXXV 


CHAPTER  LX 

PAQK 

M.   Cont,          .             .             .             •             •  .41 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       42 

84a.  The  Monkey  that  pulled  out  the  Wedge       43 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       44 

84b.  The  Jackal  and  the  Drum         .  .       46 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       46 

84c.  The  Crane  and  the  Makara        .  .       48 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       49 

84d.  The  Lion  and  the  Hare              .  .49 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       50 

84e.  The  Louse  and  the  Flea             .  .       52 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       52 

84f.  The  Lion,  the  Panther,  the  Crow  and 

the  Jackal     .  .  .  .53 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       54 

84g.  The  Pair  of  Tittibhas   .  .  .55 

84gg.  The  Tortoise  and  the  Two  Swans       55 

84g.  The  Pair  of  Tittibhas    .  .  .56 

84GGG.  The  Three  Fish  .  .       56 

84g.  The  Pair  of  Tittibhas    .  .  .57 

84.  Story  of  the  Bull  abandoned  in  the  Forest  .       58 

84h.  The  Monkeys,  the  Firefly  and  the  Bird  .  58 
84.  Story  of  the  Bull  abandoned  in  the  Forest  .       59 

84i.  Dharmabuddhi  and  Dushtabuddhi  .  59 
84.  Story  of  the  Bull  abandoned  in  the  Forest  .       61 

84j.  The  Crane,  the  Snake  and  the  Mungoose  61 
84.  Story  of  the  Bull  abandoned  in  the  Forest  .       61 

84k.  The  Mice  that  ate  an  Iron  Balance        .       62 


XXXVl 


THE  OCEAN  OF  STORY 
CHAPTER  LX— continued 


84.  Story  of  the  Bull  abandoned  in  the  Forest 
M.   Cont.  .  .  .  •  . 


PAOB 

63 
68 


CHAPTER  LXI 


M. 
85. 

M. 

86. 
M. 
87. 
M. 
88. 
M. 
89. 
M. 
90. 
M. 
91. 
M. 
92. 

M. 
93. 
M. 
94. 
M. 


Cont. 


Story  of  the  Foolish  Merchant  who  made  Aloes 
Wood  into  Charcoal 

Cont.  ..... 

Story  of  the  Man  who  sowed  Roasted  Seed 

K^\/Tti»  •  •  •  •  • 

Story  of  the  Fool  who  mixed  Fire  and  Water 
Cont,  ..... 


Story  of  the  Man  who  tried  to  improve  his  Wife's  Nose       68 
K^om.  ..... 

Story  of  the  Foolish  Herdsman 

Cont.  ..... 

Story  of  the  Fool  and  the  Ornaments 
Cont.  ..... 

Story  of  the  Fool  and  the  Cotton  . 

Cont.  ..... 


Story  of  the  Foolish  Villagers  who  cut  down  the 
Palm-Trees 

Cont,         ..... 

Story  of  the  Treasure-Finder  who  was  blinded 

Cont,  ..... 

Story  of  the  Fool  and  the  Salt 

Cont.         ..... 


67 

67 
67 
67 
68 
68 
68 


69 
69 
69 
69 
70 
70 
70 

70 
71 
71 
71 
71 
72 


CONTENTS 

CHAPTER  LXl— continued 


xxxvii 


PAOB 

95.  Story  of  the  Fool  and  his  Milch-Cow  .  .       72 
M.    Cont.          ,             ^             .             ,             ,             ,72 

96.  Story  of  the  Foolish  Bald  Man  and  the  Fool  who 

pelted  him  ,  .  .  ,  .72 

M.   Cont.  .  .  .  .  .  .73 

97.  Story  of  the  Crow  and  the  King  of  the  Pigeons, 

the  Tortoise  and  the  Deer  .  .  ,78 

97a.  The  Mouse  and  the  Hermit       ,  .       75 

97aa.  The    Brahman's    Wife    and    the 

Sesame-Seeds  .  .        76 

97AAA.  The  Greedy  Jackal  .       77 

97aa.  The    Brahman's    Wife    and    the 

Sesame-Seeds  .  •       77 

97a.  The  Mouse  and  the  Hermit       .  .       77 

97.  Story  of  the  Crow  and   the  King  of  the  Pigeons, 

the  Tortoise  and  the  Deer  .  .  .78 

M.   Cont.  .  .  .  .  .  .80 

98.  Story     of    the    Wife    who    falsely    accused     her 

Husband  of  murdering  a  Bhilla  .  .       80 

M.   Cont.  .  .  .  .  .  .82 

99.  Story  of  the  Snake  who  told  his  Secret  to  a  Woman  .       82 
M.   Cont.  .  .  .  .  .  .88 

100.  Story  of  the  Bald  Man  and  the  Hair-Restorer  .       88 
M.     Cont.        ,             .             .             .      '       .  .84 

101.  Story  of  a  FooUsh  Servant             .              .  .84 
M.     Cont.        .              .              .              .              .  .84 

102.  Story  of  the  Faithless  Wife  who  was  present  at 

her  own  Sraddha  .  .  .  .84 

M.      Cont.        .  .  .  .  .  .85 


XXXVIU 


THE  OCEAN  OF  STORY 
CHAPTER  LXI — continued 


108.  Story  of  the  Ambitious  Chandala  Maiden 
M.     Cord,       •  •  •  •  • 

104.  Story  of  the  Miserly  King 
M.     Cont,        .  •  '•  •  • 

105.  Story  of  Dhavalamukha,  his  Trading  Friend  and 

his  Fighting  Friend 

M.     Cont*        •  •  •  •  • 

106.  Story  of  the  Thirsty  Fool  that  did  not  Drink 
M.     Cont,        .  .  •  •  . 

107.  Story  of  the  Fool  who  killed  his  Son 
M.     Cont.        .  •  .  •  • 

108.  Story  of  the  Fool  and  his  Brother 
M.     Cont,        ..... 

109.  Story  of  the  Brahmacharin's  Son 
M.     Cont,        ..... 

110.  Story  of  the  Astrologer  who  killed  his  Son 
M.     Cont,        .  .  .  .  . 

111.  Story    of   the    Violent    Man    who    justified    his 

Character  .... 

M.     Cont,        .  .  . 

112.  Story  of  the  Foolish  King  who  made  his  Daughter 

grow     ..... 

M.     Cont.       ..... 

118.  Story  of  the   Man  who   recovered   half  a   Pana 
from  his  Servant 

M.     Cont,        ..... 

114.  Story  of  the  Fool  who  took  Notes  of  a  certain 
Spot  in  the  Sea  .... 


92 


CONTENTS  xxxix 

CHAPTER  LXI—continued 

FAOI 

M.  Cont.        .  .  .  .  .  .98 

115.  Story  of  the  King  who  replaced  the  Flesh  .       98 
M.  Cont.        ,             .             .             .             .  .94 

116.  Story  of  the  Woman  who  wanted  another  Son      .       94 
M.  Cont,       .  .  .  .  .  .94 

117.  Story  of  the  Servant  who  tasted  the  Fruit  .       94 
M.  Cont.        .             .             .             .             .  .94 

118.  Story    of    the    Two    Brothers    Yajnasoma    and 

Kirtisoma         .  .  .  .  .95 

M.     Cont.        .             .             .             .             .  .       96 

119.  Story  of  the  Fool  who  wanted  a  Barber    .  .       96 
M.     Cont.        .             .             .             •             .  .96 

120.  Story  of  the  Man  who  asked  for  Nothing  at  all  .       97 
M.     Cont.        .             .             .             .             .  .97 

CHAPTER  LXII 
M.     Cont.        ......       98 

121.  Story  of  the  War  between  the  Crows  and  the  Owls      98 

12lA.  The  Ass  in  the  Panther's  Skin     .  .       99 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     100 

12lB.  How  the  Crow  dissuaded  the  Birds 

from  choosing  the  Owl  King  .     100 

121BB.  The  Elephants  and  the  Hares     101 

12lB.  How  the  Crow  dissuaded  the  Birds 

from  choosing  the  Owl  King  .     102 

121BBB.  The  Bird,  the  Hare 
and  the  Cat  .  .     102 

12lB.  How  the  Crow  dissuaded  the  Birds 

from  choosing  the  Owl  King  .     108 


xl  THE  OCEAN  OF  STORY 

CHAPTER  LXn — continued 


PAGB 


121.  Story  of  the  War  between  the  Crows  and  the  Owls     104 

121c.  The    Brahman,    the    Goat    and    the 

Rogues       .  .  .  .104 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     104 

121D.  The  Old  Merchant  and  his  Young  Wife     106 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     106 

121E.  The    Brahman,    the    Thief    and    the 

Rakshasa  .  .  .  .107 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     107 

121F.  The  Carpenter  and  his  Wife  .  .     108 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     109 

12lG.  The   Mouse  that  was   turned  into  a 

Maiden       .  .  .  .109 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     110 

12lH.  The  Snake  and  the  Frogs       .  .112 

121.  Story  of  the  War  between  the  Crows  and  the  Owls     112 
M.     Cont.         .  .  .  .  .  .113 

122.  Story  of  the  Foolish  Servant  .  .  .113 
M.     Cont.        .             .             .             .              .             .113 

123.  Story  of  the  Two  Brothers  who  divided  all  that 

they  had  .  .  .  .  .114 

M.     Cont.        .  .  .  .  .  .114 

124.  Story  of  the  Mendicants  who  became  emaciated 

from  Discontent  .  .  .  .114 

M.     Cont.         .  .  .  .  .  .115 

125.  Story  of  the  Fool  who  saw  Gold  in  the  Water       .     115 
M.     Cont.        .  .  .  .  .  .115 

126.  Story  of  the  Servants  who  kept   Rain   off  the 

Trunks  .  .  .  .  .116 


CONTENTS                                     xli  ' 

CHAPTER  LXJI— continued  j 

PACK  ^ 

M.     Cont        ......     116  ! 

127.  Story  of  the  Fool  and  the  Cakes  .              .              .116  ; 

128.  Story  of  the  Servant  who  looked  after  the  Door       .     117  i 
M.     Cont.         ......     117  j 

129.  Story  of  the  Simpletons  who  ate  the  Buffalo          .117  1 
M.     Cont.        ......     118  l 

130.  Story  of  the  Fool  who  behaved  like  a  Brahmany  I 

Drake  ......     118  | 

131.  Story    of    the    Physician    who    tried    to    cure   a  i 

Hunchback       .              .              .              .              .119  I 

M.     Cont.         ......     119 


CHAPTER  LXIII 

M.      Cont.         .  .  .  .  .  .120 

182.  Story  of  Ya^odhara  and  Lakshmidhara  and  the 

Two  Wives  of  the  Water-Spirit  .  .120 

132a.  The     Water-Spirit    in    his    Previous 

Birth  .  .  .  .123 

132.  Story  of  YaiSodhara   and   Laksmidhara  and   the 

Two  Wives  of  the  Water-Spirit  .  .124 

132b.  The  Brahman  who  became  a  Yaksha       125 

132.  Story  of  YaiSodhara  and  Lakshmidhara  and  the 

Two  Wives  of  the  Water-Spirit  .  .125 

M.     Cont.         ......     126 

133.  Story  of  the  Monkey  and  the  Porpoise      .  .127 

133a.  The  Sick  Lion,  the  Jackal  and  the  Ass     130 
133.  Story  of  the  Monkey  and  the  Porpoise      .  .     132 

M.     Cont.         .  .  .  .  .  .132 


xlii 


THK  OCEAN  OF  STORY 
CHAFrEU    LXIII — continufd 


184.  Storv  of  tilt'  Fool  who  ^mve  a  WTbal  Reward  to 

the  Musician      .....      132 


M.      C'ont. 


KJf).  Story  of  tlu'  TcaclR-r  and  his  Two  Jealous  Pupils     133 

M.  Cont.         ..... 

I'M).  Story  of  the  Snake  with  Two  Heads 

M.  ('i>nt.         ..... 

i;}7.   Stor\    of   the  Fool  who  was  nearly  ehoked  witl 
Rice      ..... 

M.      Cont.         ..... 

13S.  Story  of  the  Boys  that  milked  the  Donkey 

M.      Cont.         ..... 


l.'il).  Story  of  the  Foolish  Boy  who  went  to  the  Village 
for  Nothing       .... 

M.      Cont.        ..... 


133 


134 
134 
135 

135 
136 
136 
136 

186 
137 


CHAPTER  LXIV 

M,      Cont.         .               .               .               .               .  .138 

140.  Story  of  the  Brahman  and  the  Mungoose  .      138 

M.      Cont.         .              .               .               .               .  .139 

111.  Story  of  the  Fool  that  was  his  own  Doetor  .      139 
M.      Cont.         .               .               .               .               .  .140 

112.  Story    of    the    Fool    who    mistook    Hermits  for 

Monkeys            .               .               .               .  .110 

M.      Cont.         .               .               .               .              .  .140 

113.  Story  of  the  Fool  who  found  a  Purse         .  .      140 
M.      Cont.        .               .               .               .              .  .141 

111.   Storv  of  the  Fool  who  looked  for  the  Moon  .      141 


CONTENTS 
CHAPTER  XIAW— continued 


xliii 


PAOK 

141 


M.     Cont.        ..... 

145.  Story    of    the   Woman   who    escaped    from   the 

Monkey  and  the  Cowherd  ,  .  .141 

M.     Cont.        .  .  .  .  .142 

146.  Story  of  the  Two  Thieves,  Ghata  and  Karpara     .     142 
M.     Cont,        ......     152 


CHAPTER  LXV 

M.     Cont.        .... 

147.  Story  of  the  Ungrateful  Wife 
M.     Cont.         .... 

148.  Story   of    the    Grateful    Animals    and    the   Un 

grateful  Woman 

148a.  The  Lion's  Story 

148.  Story   of    the    Grateful    Animals    and   the   Un 
grateful  Woman 

148b.  The  Golden-Crested  Bird's  Story 

148.  Story   of  the    Grateful    Animals    and    the    Un 
grateful  Woman 

148c.  The  Snake's  Story     . 

148.  Story   of   the    Grateful    Animals    and   the   Un 
grateful  Woman 

148D.  The  Woman's  Story 

148.  Story   of    the   Grateful    Animals    and    the    Un 

grateful  Woman 

M.     Cont.        .... 

149.  Story  of  the  Buddhist  Monk  who  was  bitten  by 

a  Dog  .... 

M.     Cont.        .... 


153 
153 
156 

157 
159 

159 
160 

161 
161 

161 
162 

162 
164 

165 
165 


xliv  THE  OCEAN  OF  STORY 

CHAPTER  LXV — continued 

PAGB 

150.  Story  of  the   Man  who   submitted  to   be  Burnt 

Alive  sooner  than  share  his  Food  with  a  Guest  165 

M.     Cont.        ......  167 

161.  Story     of    the     Foolish     Teacher,    the     Foolish 

Pupils  and  the  Cat        :             .             .              .  167 

M.     Cont.        ......  168 

152.  Story  of  the  Fools  and  the  Bull  of  Siva    .              .  168 

M.     Cont.        ......  170 

158.  Story  of  the  Fool  who  asked  his  Way  to  the  Village  170 

M.    Cont.         ......  171 

154.  Story  of  Hiranyaksha  and  Mrigankalekha              .  171 

M.     Cont.        ......  174 


CHAPTER  LXVI 

M.     Cont.        .  .  .  .  .  .178 

155.  Story  of  the  Hermit  and  his  Pupils  .  .     178 

155a.  The  Mendicant  who  travelled  from 

Kai^mira  to  Pataliputra     .  .178 

155aa.  The  Wife  of  King  Simhaksha, 
and  the  Wives  of  his  Prin- 
cipal Courtiers        .  .180 

155a.  The  Mendicant  who  travelled  from 

KaiSmira  to  Pataliputra      .  .182 

M.     Cont.        .  .  .  .  .  .188 

156.  Story  of  the  Woman  who  had  Eleven  Husbands  .     184 
M.     Cont.        .  .  .  .  .  .185 

157.  Story  of  the   Man   who,  thanks  to  Durga,   had 

always  One  Ox  .  .  .  .185 


CONTENTS  xlv 
CHAPTER  LXVI — continued 

FAOB 

M.     Cont.        ......  186 

158.  Story  of  the  Rogue   who    managed   to   acquire 

Wealth  by  speaking  to  the  King            .             .  186 

M.     Cont.        ......  188 

159.  Story  of  Hemaprabha  and  Lakshmisena  .             .  188 
M.     Cont.        ......  192 


BOOK  XI;   VELA 

CHAPTER  LXVII 

Invocation       ......  196 

M.     Cont.        ......  196 

160.  Story  of  the  Merchant  and  his  Wife  Vela               .  198 

M.     Cont.        ......  204 

APPENDIX  I 

The  Panchatantra         .....  205 

APPENDIX  II 

The  Origin  of  the  Story  of  Ghata  and  Karpara              .  248 

Index    I — Sanskrit  Words  and  Proper  Names               .  287 

Index  II — General        .....  803 


PREFACE 

THE  importance  of  this  volume  will  be  realised  after 
the  most  cursory  glance.     In  the  first  place,  it  contains 
one  of  the  world's  most  famous  and  loved  books,  the 
Panchatantra,  or  Fables  ofPilpay. 

Secondly,  the  co-operation  of  Professor  Franklin  Edgerton, 
of  the  University  of  Pennsylvania,  has  enabled  me  to  include 
the  most  elaborate  and  comprehensive  genealogical  table  of 
Panchatantra  tradition  ever  attempted. 

Thirdly,  Sir  Denison  Ross  has  contributed  a  Foreword 
containing  the  results  of  his  original  research  into  the  Persian 
and  Arabic  recensions  of  the  Fables. 

His  attempt  to  discredit  the  Burzoe  legend,  and  conse- 
quently to  doubt  the  existence  of  a  Pahlavi  version,  will  cause 
something  of  an  emeute  among  Orientalists,  who  for  genera- 
tions have  been  perfectly  content  to  march  in  complaisant 
acquiescence  under  the  standard  of  Benfey,  Noldeke,  etc. 

Before  this  volume  appears  Sir  Denison  Ross  will  have 
stated  his  case  publicly  at  the  Royal  Society  of  Arts  ;  and 
I  await,  with  no  little  interest,  the  dicta  of  the  Learned. 

Apart  from  the  Panchatantra,  the  present  volume  contains 
the  "  Tale  of  Ghata  and  Karpara,"  which  I  take  to  be  a  version 
of  Herodotus'  "  Tale  of  Rhampsinitus."  In  Appendix  II  an 
attempt  has  been  made  to  show  that  this  tale  can  boast  of 
an  uninterrupted  history  of  over  2300  years ! 

Once  again  I  find  myself  heavily  in  the  debt  of  Dr  L.  D. 
Barnett  and  Mr  Fenton  for  their  continued  help,  both  in 
proof-reading  and  in  general  advice  on  innumerable  points. 

N.  M.  P. 

St  John's  Wood,  N.W.8, 
2nd  February  1926. 


zlvii 


BOOK  X :   I^AKTI Y A^ AS 
CHAPTER  LVII 

INVOCATION 

WE  worship  the  elephantine  proboscis  of  Gane^a,  not 
to  be  resisted  by  his  enemies,  reddened  with  ver- 
miUon,  a  sword  dispelling  great  arrogance.^  May 
the  third  eye  of  Siva,  which,  when  all  three  were  equally 
wildly-rolling,  blazed  forth  beyond  the  others,  as  he  made 
ready  his  arrow  upon  the  string,  for  the  burning  of  Pura, 
protect  you.  May  the  row  of  nails  of  the  Man-lion,^  curved 
and  red  with  blood,  when  he  slew  his  enemy,  and  his  fiery 
look  askance,  destroy  your  calamities. 


[M]  Thus  Naravahanadatta,  the  son  of  the  King  of 
Vatsa,  remained  in  Kausambi  in  happiness  with  his  wives 
and  his  ministers.  And  one  day,  when  he  was  present,  a 
merchant  living  in  the  city  came  to  make  a  representation 
to  his  father,  as  he  was  sitting  on  his  throne. 

That  merchant,  of  the  name  of  Ratnadatta,  entered, 
announced  by  the  warder,  and  bowing  before  the  king,  said 
as  follows  :  "  O  King,  there  is  a  poor  porter  here,  of  the 
The  Porter  i^^me  of  Vasundhara  ;  and  suddenly  he  is  found 
who  found  a  of  late  to  be  eating,  drinking,  and  bestowing 
Bracelet  alms.     So,  out   of  curiosity,  I  took  him  to  my 

house,  and  gave  him  food  and  drink  to  his  heart's  content, 
and  when  I  had  made  him  drunk,  I  questioned  him,  and  he 
gave  me  this  answer  :  '  I  obtained  from  the  door  of  the 
king's  palace  a  bracelet  with  splendid  jewels,  and  I  picked 
out  one  jewel  and  sold  it.     And  I  sold  it  for  a  lakh  of  dinars 

^  I  read  mada  for  madya. 

*  Narasimha,  Vishnu  assumed  this  form  for  the  destruction  of  Hiranya- 
ka^ipu. 

VOL.  V.  1  A 


2  THE  OCEAN  OF  STORY 

to  a  merchant  named  Hiranyagupta ;  this  is  how  I  come 
to  be  living  in  comfort  at  present.'  When  he  had  said  this, 
he  showed  me  that  bracelet,  which  was  marked  with  the 
king's  name,  and  therefore  I  have  come  to  inform  your 
Majesty  of  the  circumstance." 

When  the  King  of  Vatsa  heard  that,  he  had  the  porter 
and  the  merchant  of  precioUs  jewels  summoned  with  all 
courtesy,  and  when  he  saw  the  bracelet,  he  said  of  himself : 
"  Ah  !  I  remember,  this  bracelet  slipped  from  my  arm  when 
I  was  going  round  the  city."  And  the  courtiers  asked  the 
porter  :  "  Why  did  you,  when  you  had  got  hold  of  a  bracelet 
marked  with  the  king's  name,  conceal  it  ?  "  He  replied  : 
"  I  am  one  who  gets  his  living  by  carrying  burdens,  and 
how  am  I  to  know  the  letters  of  the  king's  name  ?  When  I 
got  hold  of  it,  I  appropriated  it,  being  burnt  up  with  the 
misery  of  poverty."  When  he  said  this,  the  jewel-merchant, 
being  reproached  for  keeping  the  jewel,  said  :  "I  bought 
it  in  the  market,  without  putting  any  pressure  on  the  man, 
and  there  was  no  royal  mark  upon  it,  though  now  it  is  said 
that  it  belongs  to  the  king.  And  he  has  taken  five  thousand 
of  the  price,  the  rest  is  with  me."  When  Yaugandharayana, 
who  was  present,  heard  this  speech  of  Hiranyagupta's,  he 
said :  "  No  one  is  in  fault  in  this  matter.  What  can 
we  say  against  the  porter  who  does  not  know  his  letters  ? 
Poverty  makes  men  steal,  and  who  ever  gave  up  what  he 
had  found  ?  And  the  merchant  who  bought  it  from  him 
cannot  be  blamed." 

The  king,  when  he  heard  this  decision  of  his  prime 
minister's,  approved  it.  And  he  took  back  his  jewel  from 
the  merchant,  paying  him  the  five  thousand  dinars,  which 
had  been  spent  by  the  porter,  and  he  set  the  porter  at  liberty, 
after  taking  back  his  bracelet,  and  he,  having  consumed 
his  five  thousand,  went  free  from  anxiety  to  his  own  house. 
And  the  king,  though  in  the  bottom  of  his  heart  he  hated 
that  merchant  Ratnadatta,  as  being  a  man  who  ruined 
those  that  reposed  confidence  in  him,  honoured  hun  for  his 
service.  When  they  had  all  departed,  Vasantaka  came 
before  the  king,  and  said :  "  Ah !  when  men  are  cursed 
by  Destiny,  even  the  wealth  they  obtain  departs,  for  the 


THE  MAGIC  PITCHER  6 

incident  of  the  inexhaustible  pitcher  ^  has  happened  to  this 
porter. 


76.  Story  of  the  Inexhaustible  Pitcher  ^ 

For  you  must  know  that  there  lived  long  ago,  in  the 
city  of  Pataliputra,  a  man  of  the  name  of  Subhadatta,  and 
every  day  he  carried  in  a  load  of  wood  from  the  forest,  and 
sold  it,  and  so  maintained  his  household. 

Now  one  day  he  went  to  a  distant  forest,  and,  as  it 
happened,  he  saw  there  four  Yakshas  with  heavenly  orna- 
ments and  dresses.  The  Yakshas,  seeing  he  was  terrified, 
kindly  asked  him  of  his  circumstances,  and  finding  out  that 
he  was  poor,  they  conceived  pity  for  him,  and  said  :  "  Remain 
here  as  a  servant  in  our  house ;  we  will  support  your  family 
for  you  without  trouble  on  your  part."  When  Subhadatta 
heard  that,  he  agreed,  and  remained  with  them,  and  he 
supplied  them  with  requisites  for  bathing  and  performed 
other  menial  offices  for  them.  When  the  time  for  eating 
came,  those  Yakshas  said  to  him  :  "  Give  us  food  from  this 
inexhaustible  pitcher."  But  he  hesitated,  seeing  that  it  was 
empty,  and  then  the  Yakshas  again  said  to  him,  smiling  : 
"  Subhadatta,  do  you  not  understand  ?  Put  your  hand  in 
the  pitcher,  and  you  will  obtain  whatever  you  want,  for  this 
is  a  pitcher  that  supplies  whatever  is  required."     When  he 

^  For  a  long  note  on  magical  articles  in  folk-lore  see  Vol.  I,  pp.  25-29. 
Tawney  quotes  a  few  further  references — Gonzenbach,  Sicilianische  M'drchen, 
No,  52;  Dasent,  Popular  Tales  from  the  Norse,  pp.  xciv  et  seq.,  12,  264,  293- 
295.  In  the  tale  on  p.  12  ("Why  the  Sea  is  Salt")  the  hero  lets  out  his 
secret  under  the  influence  of  drink,  as  in  our  text.  For  the  most  ancient 
example  of  this  kind  of  tale  see  Rhys  Davids,  Btiddhist  Birth  Stories,  Intro- 
duction, pp.  xvi-xxi.  Cf.  Prym  and  Socin,  Syrische  Mdrchen,  p.  343 ;  Grimm, 
Irische  Mdrchen,  No,  9,  "Die  Flasche,"  p,  42.  In  the  Bhadra-Ghata  Jdtaka, 
No.  291  (Cambridge  edition,  vol.  ii,  pp.  29S-295),  Sakko  gives  a  pitcher,  which 
is  lost  in  the  same  way.  Grimm  in  his  Irische  Elfenmdrchen,  Introduction, 
p.  xxxvii,  remarks  that  "if  a  man  discloses  any  supernatural  power  which 
he  possesses,  it  is  at  once  lost."  A  large  number  of  further  references  to 
magical  articles  in  folk-lore  will  be  found  in  Bolte  and  Polivka,  Anmerkungen 
2U  den  Kinder-  und  Hausmdrchen  der  Briider  Grimm,  vol.  iii,  p.  424.  See  also 
E.  S.  Hartland,  The  Science  of  Fairy  Tales,  p.  55  et  seq,,  and  Chauvin, 
Bibliographic  des  Ouvrages  Arabes,  v,  p.  143. — n.m.p. 


4  TIIK  OCKAX  OF  STORY 

heard  tliat,  \w  \ni\  his  hand  in  the  pitclior,  and  immediately 
lit-  hthcld  all  the  food  and  drink  that  could  be  required. 
Anil  Sul)hadatta  »>ut  of  that  store  su})plied  them  and  ate 
liinist  If. 

Thus  waiting'  on  tlic  Vakshas  e\  try  day  with  devotion 
and  a\V(.  Sui)hadatta  remained  in  their  j)resenee  anxious 
ah(»ut  liis  faniilx'.  Hut  iiis  sorrowini,'  family  was  comforted 
\)\  thtin  in  a  dream,  and  this  kindness  on  their  part  made 
him  happy.  At  the  termination  of  one  month  the  Yakshas 
said  to  him  :  '*  We  are  pleased  with  this  devotion  of  yours, 
we  will  i:rant  you  a  boon;  say  what  it  shall  be."  When 
he  heard  that,  he  said  to  them:  "Then  ii^ive  me  this 
inexhaustible  pitcher."  Then  the  Yakshas  said  to  him  : 
"  You  will  not  be  abk-  to  kcej:)  it,  for,  if  broken,  it  de|)arts 
at  once,  so  choose  some  other  bot)n."  Thou^^h  they  warned 
him  in  these  words,  Subhadatta  would  not  choose  any  other 
boon,  so  they  ^ave  him  that  inexhaustible  pitcher.  Then 
Subhadatta  bowed  })efore  them  deliohted,  and,  taking  that 
pitcher,  (juickly  returned  to  his  house,  to  the  joy  of  his 
relations.  Then  he  took  out  of  that  pitcher  food  and  drink, 
ami  in  order  to  conceal  the  secret  he  })laeed  them  in  other 
vessels,  and  consumed  them  with  his  relations.  And  as  he 
gave  up  carrying  burdens,  and  enjoyed  all  kinds  of  delights, 
his  kinsmen  one  day  said  to  him,  when  he  was  drunk  : 
"  How  (lid  you  manage  to  acquire  the  means  of  all  this 
enjoyment  ?  "'  lie  was  too  nuicli  ])uffed  up  with  ])ride  to 
tell  them  })lainly,  but  taking  the  wish-granting  pitcher  on 
his  shoulder,  he  began  to  dance.'  And  as  he  was  dancing 
the  inexhaustible  pitcher  slipped  from  his  shoulder,  as  his 
fet  t  trippid  with  over-al)undance  of  intoxication,  and  falling 
on  the  ground,  was  broken  in  })icees.  And  inunediately 
it  was  mended  .'iLTain.  and  rcN'crted  to  its  original  j)ossessors, 
but  Snl)ha(latta  was  reduced  to  his  former  condition,  and 
filled   with  despondcncv. 

'  In  Hart  (li^  >(/:."•«,  Munhrn  u.  (irfiriiiic/ir  (lus  Mr/c/fnlmr;^,  vol.  i,  p.  H  ,  ;i 
man  [>os  ( -sf s  IiimscM  oT  an  iiuxli;nistil)Ic  beer-can.  Hut  as  soon  as  he  told 
liow  ho  ^ot  it  the  l)orr  (iis.ippcarcd.  Another  (p.  81-)  spoils  the  cliarm  by 
h>okinp  into  the  msmI,  at  the  bottom  of  which  he  sees  a  h)athsonie  toad. 
This  he  hail  brt-n  cx{)rc-.^l_v  fijrbiddcn  to  do. 


YAMAJIHVA,  THE  BAWD  5 

[M]  "  So  you  see  that  those  unfortunate  persons,  whose 
intellects  are  destroyed  with  the  vice  of  drinking,  and  other 
vices,  and  with  infatuation,  cannot  keep  wealth,  even  if  they 
have  obtained  it." 

^  When  the  King  of  Vatsa  had  heard  this  amusing  story 
of  the  inexhaustible  pitcher,  he  rose  up,  and  bathed,  and  set 
about  the  other  duties  of  the  day.  And  Naravahanadatta 
also  bathed,  and  took  food  with  his  father,  and  at  the  end 
of  the  day  went  with  his  friends  to  his  own  house.  There 
he  went  to  bed  at  night,  but  could  not  sleep,  and  Marubhuti 
said  to  him  in  the  hearing  of  the  ministers  :  "I  know,  it  is 
love  of  a  slave-girl  that  prevents  your  summoning  your  wives, 
and  you  have  not  summoned  the  slave-girl,  so  you  cannot 
sleep.  But  why  in  spite  of  your  better  knowledge,  do  you 
still  fall  in  love  with  courtesans  ?  For  they  have  no  goodness 
of  character.  In  proof  that  they  have  not,  hear  the  following 
tale. 

77.  Story  of  the  Merchanfs  Son,  the  Courtesan,  and  the 
Wonderful  Ape  Ala 

There  is  in  this  country  a  great  and  opulent  city  named 
Chitrakuta.  In  it  there  lived  a  merchant  named  Ratna- 
varman,  a  prince  among  the  wealthy.  He  had  one  son 
born  to  him  by  propitiating  Siva,  and  he  gave  that  son  the 
name  of  Isvaravarman.  After  he  had  studied  the  sciences, 
his  father,  the  rich  merchant,  who  had  no  other  son  but  him, 
seeing  that  he  was  on  the  verge  of  manhood,  said  to  himself : 
"  Providence  has  created  in  this  world  that  fair  and  frail 
type  of  woman,  the  courtesan,  to  steal  the  wealth  and  life  of 
rich  young  men,  blinded  with  the  intoxication  of  youth.  So  I 
will  entrust  my  son  to  some  bawd,  in  order  that  he  may  learn 
the  tricks  of  the  courtesans  and  not  be  deceived  by  them." 

Having  thus  reflected,  he  went  with  his  son  Isvara- 
varman to  the  house  of  a  certain  bawd,  whose  name  was 
Yamajihva.  There  he  saw  that  bawd,  with  massive  jaw, 
and  long  teeth,  and  snub  nose,  instructing  her  daughter 
in  the  following  words  :  "  Everyone  is  valued  on  account  of 
wealth,  a  courtesan  especially ;    and  courtesans  who  fall  in 


6  THE  OCEAN  OF  STORY 

love  do  not  obtain  wealth,  therefore  a  courtesan  should 
abandon  passion.  For  rosy  red,  love's  proper  hue,  is  the 
harbinger  of  eclipse  to  the  courtesan  as  to  the  evening  twi- 
light ;  a  properly  trained  courtesan  should  exhibit  love 
without  sincerity,  like  a  well-trained  actress.  With  that 
she  should  gain  a  man's  affections,  then  she  should  extract 
from  him  all  his  wealth  ;  when  he  is  ruined,  she  should  finally 
abandon  him,  but  if  he  should  recover  his  wealth,  she  should 
take  him  back  into  favour.  A  courtesan,  like  a  hermit,  is 
the  same  towards  a  young  man,  a  child,  an  old  man,  a  hand- 
some man,  and  a  deformed  man,  and  so  she  always  attains 
the  principal  object  of  existence."  ^ 

While  the  bawd  was  delivering  this  lesson  to  her  daughter, 
Ratnavarman  approached  her,  and  after  she  had  welcomed 
him,  he  took  a  seat  by  her  side.  And  he  said  to  her : 
"  Reverend  mother,  teach  my  son  this  skill  of  the  courtesans, 
in  order  that  he  may  become  clever  in  it.  And  I  will  give 
you  a  thousand  dinars  by  way  of  recompense."  When  the 
bawd  heard  his  desire,  she  consented,  and  he  paid  the 
dinars,  and  made  over  his  son  Isvaravarman  to  her,  and 
then  returned  home. 

Then  Isvaravarman,  in  the  course  of  one  year,  learned 
in  the  house  of  Yamajihva  all  the  graceful  accomplishments, 
and  then  returned  to  his  father's  house.  And  after  he  had 
attained  sixteen  years,  he  said  to  his  father  :  "  Wealth  gives 
us  religion  and  love,  wealth  gives  us  consideration  and 
renown."  When  his  father  heard  this,  he  exclaimed  in 
approval :  "  It  is  even  so."  And  being  delighted  he  gave 
him  five  crores  by  way  of  capital.  The  son  took  it,  and  set 
out  on  an  auspicious  day  with  a  caravan,  with  the  object  of 
journeying  to  Svarnadvipa.  And  on  the  way  he  reached 
a  town  named  Kanchanapura,  and  there  he  encamped  in  a 
garden,  at  a  short  distance  outside  the  town.  And  after 
bathing  and  anointing  himself,  the  young  man  entered  the 
town,  and  went  to  a  temple  to  see  a  spectacle.     And  there 

*  Wealth  in  her  case,  salvation  in  that  of  the  hermit. For  full  instruc- 
tions concerning  courtesans  and  their  behaviour  towards  their  lovers  under  all 
conditions,  see  Vatsyayana's  Kama  SFitra,  Book  VI.  Other  references  to  similar 
works  have  already  been  given  (Vol.  I,  pp.  234,  236  and  notes). — n.m.p. 


THE  FAIR  SUNDARI  T 

he  saw  a  dancing-girl,  of  the  name  of  Sundari,  dancing, 
like  a  wave  of  the  sea  of  beauty  ^  tossed  up  by  the  wind 
of  youth.  And  the  moment  he  saw  her  he  became  so 
devoted  to  her  that  the  instructions  of  the  bawd  fled  far 
from  him,  as  if  in  anger.  At  the  end  of  the  dance,  he  sent 
a  friend  to  solicit  her,  and  she  bowed  and  said  :  "  I  am 
highly  favoured." 

And  I^varavarman  left  vigilant  guards  in  his  camp  to 
watch  over  his  treasure,  and  went  himself  to  the  house  of 
that  Sundari.  And  when  he  came,  her  mother,  named 
Makarakati,  honoured  him  with  the  various  rites  of  hospi- 
tality which  became  the  occasion.  And  at  nightfall  she 
introduced  him  into  a  chamber  with  a  canopy  of  flashing 
jewels  and  a  bed.  There  he  passed  the  night  with  Sundari,^ 
whose  name  expressed  her  nature,  and  who  was  skilled  in 
all  movements  of  the  dance.  And  the  next  day  he  could 
not  bring  himself  to  part  from  her,  as  she  showed  great 
affection  for  him,  and  never  left  his  side.  And  the  young 
merchant  gave  her  twenty-five  lakhs  of  gold  and  jewels  in 
those  two  days.  But  Sundari,  with  a  false  affectation  of 
disinterestedness,  refused  to  take  them,  saying  :  "  I  have 
obtained  much  wealth,  but  I  never  found  a  man  like  you ; 
since  I  have  obtained  you,  what  should  I  do  with  wealth  ?  '* 
But  her  mother,  Makarakati,  whose  only  child  she  was, 
said  to  her  :  "  Henceforth,  whatever  wealth  belongs  to  us 
is  as  much  his  as  his  own  property,  so  take  it,  my  daughter, 
as  a  contribution  to  our  common  stock.  What  harm  is 
there  in  that  ?  "  When  Sundari's  mother  said  this  to  her, 
she  took  it  with  affected  unwillingness,  and  the  foolish 
li^varavarman  thought  she  was  really  in  love  with  him. 
While  the  merchant  remained  in  her  house,  charmed  by 
her  beauty,  her  dancing,  and  singing,  two  months  passed, 
and  in  course  of  time  he  bestowed  upon  her  two  crores. 

Then  his  friend,  named  Arthadatta,  of  his  own  accord 
came  to  him  and  said  :  "  Friend,  has  all  that  training  of 
yours,  though  painfully  acquired  from  the  bawd,  proved 
useless,  now  that  the  occasion  has  presented  itself,  as  skill 

»  Cf.  Winters  Tale,  Act  IV,  sc.  4,  lines  140,  141. 
*  I.e.  beautiful. 


8  THE  OCEAN  OF  STORY 

in  the  use  of  wtapons  dois  to  a  coward,  in  that  you  believe 
that  thtTf  is  sinctrity  in  this  love  of  a  courtesan  ?  Is  water 
e\  IT  really  foniul  in  desert  mirages  ?  So  let  us  ^^o  belorc 
all  vour  wealth  is  eonsuined,  for  if  your  father  were  to  hear 
of  it  hi-  would  he  \  try  ani^n-y."  When  his  friend  said  this  to 
him.  the  luerehant's  son  said  :  "  It  is  true  that  no  reliance 
can  i>e  placed  uj)on  courtesans  as  a  rule;  hut  Sundarl  is  not 
like  till-  rest  of  her  class,  for  if  she  were  to  lose  sin;lit  of  nie 
for  a  moment,  my  friend,  she  would  die.  So  do  you  break 
it  tf>  her.  if  we  nuist  in  any  case  ^o."' 

Wiun  he  said  this  to  Arthadatta,  Arthadatta  said  to 
Sundarl.  in  the  presence  of  Isvaravarnian  and  iier  mother 
Makarakati  :  "  You  entertain  extraordinary  affection  for 
Is\  ara\  arman.  hut  he  nuist  certainly  ^o  on  a  tradin^i;  exi)edi- 
tion  to  S\arnad\lpa  inunediately.  There  he  will  obtain  so 
nuich  wealth  tiiat  he  will  come  and  Ii\"e  with  you  in  happi- 
ness all  his  life.  Consent  to  it.  my  friend."  When  Sundari 
heard  this,  she  nazed  on  the  lace  of  Isvaravarnian  with 
tears  in  her  eyes  and  assiuned  desj)()ndency,  and  said  to 
Arthadatta  :  "  \\'hat  am  I  to  say  ?  You  gentlemen  know 
best.  Wlio  can  rely  on  anyone  before  secino-  the  end  ? 
Ne\  IT  mind  I     Let  Fate  deal  with  me  as  it  will  !  '' 

When  she  said  this,  her  mother  said  to  her  :  "  Do  not 
be  Lrrie\ fd.  control  yourself;  your  lover  will  certainly  return 
when  he  has  made  his  fortune  ;  he  will  not  abandon  you." 
In  these  words  her  mother  consoled  her,  but  made  an  agree- 
nient  with  her.  and  had  a  net  secretly  ])re])ared  in  a  well 
that  lay  in  tlie  road  they  must  take.  And  then  Isvara- 
\armairs  mind  was  in  a  state  of  trenmlous  aL»itation  about 
partiuL'.  and  Sundarl,  as  if  out  of  i^rief.  took  but  little  food 
and  drink.  And  she  showed  no  inclination  for  sinewing, 
nnisic  or  dancinLi.  but  she  was  c-onsolcd  by  Lsvaravarman 
with  \arious  affectionate  attentions. 

Th(  n.  on  the  day  named  bv  his  friend,  Isvaravarnian  set 
out  from  the  house  of  Sundarl,  after  the  bawd  had  offered 
a  prayer  for  his  success.  And  Sundarl  followed  him  weep- 
inir.  with  her  mother,  outside  the  city,  as  far  as  the  well  in 
which  the  net  had  been  stretched.  There  he  made  Sundari 
turn  back,  and   he  was  i)roce( dinir  on  his  journey  when  she 


STRIPPED  OF  HIS  WEALTH  9 

flung  herself  into  the  well  on  the  top  of  the  net.  Then 
a  loud  cry  was  heard  from  her  mother,  from  the  female 
slaves,  and  all  the  attendants  :  "  Ah  !  my  daughter  !  Ah  I 
mistress  !  " 

That  made  the  merchant's  son  and  his  friend  turn  round, 
and  when  he  heard  that  his  beloved  had  thrown  herself  into 
a  well,  he  was  for  a  moment  stupefied  with  grief.  And 
Makarakati,  lamenting  with  loud  cries,  made  her  servants, 
who  were  attached  to  her,  and  in  the  secret,  go  down  into 
the  well.  They  let  themselves  down  by  means  of  ropes, 
and  exclaiming,  "  Thank  heaven,  she  is  alive,  she  is  alive  I " 
they  brought  up  Simdarl  from  the  well.  When  she  was 
brought  up,  she  assumed  the  appearance  of  one  nearly  dead, 
and  after  she  had  mentioned  the  name  of  the  merchant's 
son,  who  had  returned,  she  slowly  began  to  cry.  But  he, 
being  comforted,  took  her  to  her  house  in  great  delight, 
accompanied  by  his  attendants,  returning  there  himself. 
And  having  made  up  his  mind  that  the  love  of  Sundari  was 
to  be  relied  on,  and  considering  that,  by  obtaining  her,  he 
had  obtained  the  real  end  of  his  birth,  he  once  more  gave 
up  the  idea  of  continuing  his  journey.  And  when  he  had 
taken  up  his  abode  there,  determined  to  remain,  his  friend 
said  to  him  once  more  :  "  My  friend,  why  have  you  ruined 
yourself  by  infatuation  ?  Do  not  rely  on  the  love  of 
Sundari  simply  because  she  flung  herself  into  a  well,  for  the 
treacherous  schemes  of  a  bawd  are  not  to  be  fathomed 
even  by  Providence.  And  what  will  you  say  to  your  father, 
when  you  have  spent  all  your  property,  or  where  will  you  go  ? 
So  leave  this  place  even  at  this  eleventh  hour,  if  your  mind 
is  sound." 

When  the  merchant's  son  heard  this  speech  of  his  friend's, 
he  paid  no  attention  to  it,  and  in  another  month  he  spent 
those  other  three  crores.  Then  he  was  stripped  of  his  all ; 
and  the  bawd  Makarakati  had  him  seized  by  the  back  of 
the  neck  and  turned  out  of  Sundari's  house. 

But  Arthadatta  and  the  others  quickly  returned  to 
their  own  city,  and  told  the  whole  story,  as  it  happened, 
to  his  father.  His  father  Ratnavarman,  that  prince  of 
merchants,  was  much  grieved  when  he  heard  it,  and  in  great 


10  THE  OCEAN  OF  STORY 

distress  went  to  the  bawd  Yamajihva,  and  said  to  her : 
"  Though  you  received  a  large  salary,  you  taught  my  son 
so  badly  that  Makarakati  has  with  ease  stripped  him  of 
all  his  wealth."  When  he  had  said  this,  he  told  her  all  the 
story  of  his  son.  Then  the  old  bawd  Yamajihva  said : 
"  Have  your  son  brought  back  here  ;  I  will  enable  him  to 
strip  Makarakati  of  all  her  wealth."  When  the  bawd 
Yamajihva  made  this  promise,  Ratnavarman  quickly  sent 
off  that  moment  his  son's  well-meaning  friend  Arthadatta 
with  a  message,  to  bring  him,  and  to  take  at  the  same  time 
means  for  his  subsistence. 

So  Arthadatta  went  back  to  that  city  of  Kanchanapura, 
and  told  the  whole  message  to  Isvaravarman.  And  he 
went  on  to  say  to  him  :  "  Friend,  you  would  not  do  what 
I  advised  you,  so  you  have  now  had  personal  experience 
of  the  untrustworthy  dispositions  of  courtesans.  After  you 
had  given  that  five  crores^  you  were  ejected  neck  and  crop. 
What  wise  man  looks  for  love  in  courtesans  or  for  oil  in 
sand  ?  Or  why  do  you  put  out  of  sight  this  unalterable 
nature  of  things  ?  ^  A  man  is  wise,  self -restrained,  and 
possesses  happiness,  only  so  long  as  he  does  not  fall  within 
the  range  of  women's  cajoleries.  So  return  to  yom*  father 
and  appease  his  wrath." 

With  these  words  Arthadatta  quickly  induced  him  to 
return,  and  encouraging  him,  led  him  into  the  presence  of 
his  father.  And  his  father,  out  of  love  for  his  only  son, 
spoke  kindly  to  him,  and  again  took  him  to  the  house  of 
Yamajihva.  And  when  she  questioned  him,  he  told  his 
whole  story  by  the  mouth  of  Arthadatta,  down  to  the 
circumstance  of  Sundarl's  flinging  herself  into  the  well,  and 
how  he  lost  his  wealth.  Then  Yamajihva  said :  "  I  indeed 
am  to  blame,  because  I  forgot  to  teach  him  this  trick.  For 
Makarakati  stretched  a  net  in  the  well,  and  Sundari  flung 
herself  upon  that,  so  she  was  not  killed.  Still  there  is  a 
remedy  in  this  case." 

Having  said  this,  the  bawd  made  her  female  slaves 
bring  her  monkey  named  Ala.  And  in  their  presence  she 
gave  the  monkey  her  thousand  dinars,  and  said :  "  Swallow 

*  I  find  in  the  Sanskrit  College  MS.  kimmtichyate  for  vimucht/ate. 


ALA  THE  APE  11 

these."  And  the  monkey,  being  trained  to  swallow  money, 
did  so.  Then  she  said  :  "  Now,  my  son,  give  twenty  to 
him,  twenty-five  to  him,  sixty  to  him,  and  a  hundred  to 
him."  And  the  monkey,  as  often  as  Yamajihva  told  him 
to  pay  a  sum,  brought  up  the  exact  number  of  dinars, 
and  gave  them  as  commanded.^  And  after  Yamajihva  had 
shown  this  device  of  Ala,  she  said  to  I^varavarman  :  "  Now 
take  with  you  this  young  monkey.  And  repair  again  to 
the  house  of  Sundari,  and  keep  asking  him  day  by  day  for 
sums  of  money,  which  you  have  secretly  made  him  swallow. 
And  Sundari,  when  she  sees  Ala,  resembling  in  his  powers 
the  wishing-stone,  will  beg  for  him,  and  will  give  you  all 
she  has  so  as  to  obtain  possession  of  the  ape,  and  clasp  him 
to  her  bosom.  And  after  you  have  got  her  wealth,  make 
him  swallow  enough  money  for  two  days,  and  give  him  to 
her,  and  then  depart  to  a  distance  without  delay." 

After  Yamajihva  had  said  this,  she  gave  that  ape  to 
Isvaravarman,  and  his  father  gave  him  two  crores  by  way 
of  capital.  And  with  the  ape  and  the  money  he  went  once 
more  to  Kanchanapura,  and  dispatching  a  messenger  on  in 
front,  he  entered  the  house  of  Sundari.  Sundari  welcomed 
him  as  if  he  were  an  incarnation  of  perseverance,  which 
includes  in  itself  all  means  for  attaining  an  end,  and  his 
friend  with  him,  embracing  him  round  the  neck,  and  making 
other  demonstrations.  Then  Isvaravarman,  having  gained 
her  confidence,  said  to  Arthadatta  in  her  presence  in  the 
house :  "  Go  and  bring  Ala."  He  said,  "  I  will,"  and 
went  and  brought  the  monkey.     And  as  the  monkey  had 

*  In  La  Fontaine's  Contes  et  Nouvelles,  iii,  13,  there  is  a  little  dog  qui  secoue 
de  Vargent  et  des  pierreries.  The  idea  probably  comes  from  the  Mahabhdrata. 
In  this  poem  Srinjaya  has  a  son  named  Suvarnashthivin.  Some  robbers 
treat  him  as  the  goose  that  laid  the  golden  eggs  was  treated.  There  are  also 
birds  that  spit  gold  in  the  Mahabhdrata.  (See  Lev^que,  Les  Mythes  et  Legendes 
de  I'Inde  et  la  Perse,  pp.  289-294.)  There  is  an  ass  with  the  same  gift  in 
Sicilianische  Mdrchen,  No.  52.  For  the  wishing-stone  see  Dasent's  Popular 
Tales  from  the  Norse,  Introduction,  p.  xcv.  He  remarks  that  the  stone  in  his 
tale.  No.  59,  which  tells  the  prince  all  the  secrets  of  his  brides,  "is  plainly 

the  old  Oskastein,  or  wishing-stone." See  //  Pentamerone  (Burton's  trans., 

vol.  i,  p.  13;  and  W,  Crooke,  "  King  Midas  and  his  Ass's  Ears,"  FoUc-Lore, 
vol.  xxii,  1911,  p.  184. — N.M.p. 


12  THE  OCEAN  OF  STORY 

before  swallowed  a  thousand  dinars,  he  said  to  him  :  "  Ala, 
my  son,  give  us  to-day  three  hundred  dinars  for  our  eating 
and  drinking,  and  a  hundred  for  betel  and  other  expenses, 
and  give  one  himdred  to  our  mother  Makarakati,  and  a 
hundred  to  the  Brahmans,  and  give  the  rest  of  the  thousand 
to  Sundari."  When  I^varavarman  said  this,  the  monkey 
brought  up  the  dinars  he  had  before  swallowed,  to  the 
amounts  ordered,  and  gave  them  for  the  various  objects 
required. 

So  by  this  artifice  Ala  was  made  to  supply  every  day  the 
necessary  expenses,  for  the  period  of  a  fortnight,  and  in  the 
meanwhile  Makarakati  ^  and  Sundari  began  to  think :  "  Why, 
this  is  a  very  wishing-stone  which  he  has  got  hold  of  in  the 
form  of  an  ape,  which  gives  every  day  a  hundred  dinars ; 
if  he  would  only  give  it  us,  all  our  desires  would  be  accom- 
plished." Having  thus  debated  in  private  with  her  mother, 
Sundari  said  to  that  I^varavarman,  when  he  was  sitting  at 
his  ease  after  dinner  :  "If  you  really  are  well  pleased  with 
me,  give  me  Ala."  But  when  I^varavarman  heard  that, 
he  answered  laughingly  :  "  He  is  my  father's  all  in  the 
world,  and  it  is  not  proper  to  give  him  away."  When  he 
said  this,  Sundari  said  to  him  again  :  "  Give  him  to  me  and 
I  will  give  you  five  crores.^''  Thereupon  Isvaravarman  said 
with  an  air  of  decision  :  "If  you  were  to  give  me  all  your 
property,  or  indeed  this  city,  it  would  not  do  to  give  him 
you,  much  less  for  your  crores^  When  Sundari  heard  this, 
she  said  :  "I  will  give  you  all  I  possess ;  but  give  me  this 
ape,  otherwise  my  mother  will  be  angry  with  me."  And 
thereupon  she  clung  to  I^varavarman's  feet.  Then  Artha- 
datta  and  the  others  said  :  "  Give  it  her,  happen  what  will." 
Then  Isvaravarman  promised  to  give  it  her,  and  he  spent 
the  day  with  the  delighted  Sundari.  And  the  next  day  he 
gave  to  Sundari,  at  her  earnest  entreaties,  that  ape,  which 
had  in  secret  been  made  to  swallow  two  thousand  dinars, 
and  he  immediately  took  by  way  of  payment  all  the  wealth 
in  her  house,  and  went  off  quickly  to  Svarnadvipa  to  trade. 

And  to  Simdari's  delight  the  monkey  Ala,  when  asked, 
gave  her  regularly  a  thousand  dinars  for  two  days.     But 

^  The  reading  should  be  Makarakatyevam. 


THE  REVENGE  COMPLETE  18 

on  the  third  day  he  did  not  give  her  anything,  though  coaxed 
to  do  it.  Then  Sundari  struck  the  ape  with  her  fist.  And 
the  monkey,  being  beaten,  sprang  up  in  a  rage,  and  bit  and 
scratched  the  faces  of  Sundari  and  her  mother,  who  were 
thrashing  him.  Then  the  mother,  whose  face  was  streaming 
with  blood,  flew  into  a  passion  and  beat  the  ape  with  sticks, 
till  he  died  on  the  spot.  When  Sundari  saw  that  he  was 
dead,  and  reflected  that  all  her  wealth  was  gone,  she  was 
ready  to  commit  suicide  for  grief,  and  so  was  her  mother. 
And  when  the  people  of  the  town  heard  the  story,  they 
laughed,  and  said  :  "  Because  Makarakati  took  away  this 
man's  wealth  by  means  of  a  net,  he  in  his  turn  has  stripped 
her  of  all  her  property,  like  a  clever  fellow  that  he  is,  by 
means  of  a  pet ;  she  was  sharp  enough  to  net  him,  but  did 
not  detect  the  net  laid  for  herself." 

Then  Sundari,  with  her  scratched  face  and  vanished 
wealth,  was  with  difficulty  restrained  by  her  relations  from 
destroying  herself,  and  so  was  her  mother.  And  Isvara- 
varman  soon  returned  from  Svarnadvipa  to  the  house  of 
his  father  in  Chitrakuta.  And  when  his  father  saw  him 
returned,  having  acquired  enormous  wealth,  he  rewarded 
the  bawd  Yamajihva  with  treasure,  and  made  a  great  feast. 
And  Isvaravarman,  seeing  the  matchless  deceitfulness  of 
courtesans,  became  disgusted  with  their  society,  and  taking 
a  wife  remained  in  his  own  house. ^ 


[M]  "  So  you  see.  King,  that  there  never  dwells  in  the 
minds  of  courtesans  even  an  atom  of  truth,  unalloyed  with 
treachery,  so  a  man  who  desires  prosperity  should  not  take 

^  There  is  a  certain  resemblance  between  this  story  and  the  tenth  novel 
of  the  eighth  day  in  Boccaccio's  Decameron.  Dunlop  traces  Boccaccio's  story 
to  the  Disciplina  Clericalis  of  Petrus  Alphonsus  (chap.  xvi).  It  is  also  found  in 
the  Nights,  in  the  Gesta  Romanorum  (chap,  cxviii),  and  in  the  Cento  Novelle  Antiche, 
No.  74.     See  also  Fletcher's  Rule  a  Wife  and  have  a  Wife.     (Dunlop's  History 

of  Fiction,  p.   5Q,   Liebrecht's    German   translation,   p.    247.) The   above 

references  given  by  Tawney  have  little  in  common  with  the  story  of  Ala,  the 
ape.  They  are  much  closer  variants  to  No.  45  (Vol.  Ill,  p.  1 18  e/  seq.\  where 
I  have  added  a  note  on  the  motif. — n.m.p. 


14  THE  OCEAN  OF  STORY 

pleasure  in  them,  as  their  society  is  only  to  be  gained  by  the 
wealthy,  any  more  than  in  uninhabited  woods  to  be  crossed 
only  with  a  caravan."  ' 

When  Naravahanadatta  heard,  from  the  mouth  of  Maru- 
bhuti,  the  above  story,  word  for  word,  of  Ala  and  the  net, 
he  and  Gomukha  approved  it,  and  laughed  heartily. 

^  An  elaborate  pun. 


CHAPTER  LVIII 

WHEN  Manibhuti  had  thus  illustrated  the  untrust- 
[M]     worthy    character   of    courtesans,    the    wise 
Gomukha  told  this  tale  of  Kumudika,  the  lesson 
of  which  was  the  same. 


78.  Story  of  King  Vikramasimha,  the  Courtesan,  and  the 

Young  Brahman 

There  was  in  Pratishthana  a  king  named  Vikramasimha, 
who  was  made  by  Providence  a  lion  in  courage,  so  that  his 
name  expressed  his  nature.  He  had  a  queen  of  lofty  lineage, 
beautiful  and  beloved,  whose  lovely  form  was  her  only 
ornament,  and  she  was  called  Sasilekha.  Once  on  a  time, 
when  he  was  in  his  city,  five  or  six  of  his  relations  combined 
together,  and  going  to  his  palace,  surrounded  him.  Their 
names  were  Mahabhata,  Virabahu,  Subahu,  Subhata  and 
Pratapaditya,  all  powerful  kings.  The  king's  minister  was 
proceeding  to  try  the  effect  of  conciliation  on  them,  but  the 
king  set  him  aside,  and  went  out  to  fight  with  them.  And 
when  the  two  armies  had  begun  to  exchange  showers  of 
arrows,  the  king  himself  entered  the  fray,  mounted  on  an 
elephant,  confiding  in  his  might.  And  when  the  five  kings, 
Mahabhata,  and  the  others,  saw  him,  seconded  only  by  his 
bow,  dispersing  the  army  of  his  enemies,  they  all  attacked  him 
together.  And  as  the  numerous  force  of  the  five  kings  made 
a  united  charge,  the  force  of  Vikramasimha,  being  inferior 
in  number,  was  broken. 

Then  his  minister  Anantaguna,  who  was  at  his  side, 
said  :  "  Our  force  is  routed  for  the  present,  there  is  no  chance 
of  victory  to-day,  and  you  would  engage  in  this  conflict 
with  an  overwhelming  force  in  spite  of  my  advice,  so  now 
at  the  last  moment  do  what  I  recommend  you,  in  order  that 
the  affair  may  turn  out  prosperously.  Come  now,  descend 
from  your  elephant,  and  mount  a  horse,  and  let  us  go  to 
15 


16  THE  OCEAN  OF  STORY 

another  country  ;  if  you  live,  you  will  conquer  your  enemies 
on  some  future  occasion." 

When  the  minister  said  this,  the  king  readily  got  down 
from  his  elephant,  and  mounted  on  a  horse,  and  left  his 
army  in  company  with  him.  And  in  course  of  time  the 
king,  in  disguise,  reached  with  his  minister  the  city  of 
Ujjayini.  There  he  entered  with  his  minister  the  house  of 
a  courtesan,  named  Kumudika,  renowned  for  her  wealth ; 
and  she,  seeing  him  suddenly  entering  the  house,  thought : 
"  This  is  a  distinguished  hero  that  has  come  to  my  house  : 
and  his  majesty  and  the  marks  on  his  body  show  him  to  be 
a  great  king,^  so  my  desire  is  sure  to  be  attained  if  I  can 
make  him  my  instrument." 

Having  thus  reflected,  Kumudika  rose  up  and  welcomed 
him,  and  entertained  him  hospitably,  and  immediately  she 
said  to  the  king,  who  was  wearied  :  "I  am  fortunate,  to-day 
the  good  deeds  of  my  former  life  have  borne  fruit,  in  that 
your  Majesty  has  hallowed  my  house  by  coming  to  it  in 
person.  So  by  this  favour  your  Majesty  has  made  me  your 
slave.  The  hundred  elephants,  and  two  myriads  of  horses, 
and  house  full  of  jewels,  which  belong  to  me,  are  entirely 
at  your  Majesty's  disposal." 

Having  said  this,  she  provided  the  king  and  his  minister 
with  baths  and  other  luxuries,  all  in  magnificent  style. 

Then  the  wearied  king  lived  in  her  palace,  at  his  ease, 
with  her,  who  put  her  wealth  at  his  disposal.  He  consumed 
her  substance  and  gave  it  away  to  petitioners,  and  she  did 
not  show  any  anger  against  him  on  that  account,  but  was 
rather  pleased  at  it.-  Thereupon  the  king  was  delighted, 
thinking  that  she  was  really  attached  to  him,  but  his  minister 
Anantaguna,  who  was  with  him,  said  to  him  in  secret : 
"  Your  Majesty,  courtesans  are  not  to  be  depended  upon, 
though,  I  must  confess,  I  cannot  guess  the  reason  why 
Kumudika  shows  you  love."  When  the  king  heard  this 
speech  of  his,  he  answered  him  :  "  Do  not  speak  thus ; 
Kumudika   would   even    lay    down   her   life   for   my   sake. 

*  See  Vol.  II,  pp.  7,  7n^,  l62;  and  Chauvin,  Bibliographic  des  Ouvrages- 
Arabe$,  vi,  p.  75. — n.m.p. 

*  For  a  note  on  prostitutes  see  Vol.  Ill,  p.  207«*. — n.m.p. 


THE  TEST  17 

If  you  do  not  believe  it,  I  will  give  you  a  convincing 
proof." 

After  the  king  had  said  this  to  his  minister,  he  adopted 
this  artifice  :  he  took  little  to  eat  and  little  to  drink,  and 
so  gradually  attenuated  his  body,  and  at  last  he  made  him- 
self as  dead,  without  movement,  prostrate  on  the  ground. 
Then  his  attendants  put  him  on  a  bier,  and  carried  him 
to  the  huTiiing-ghat  with  lamentations,  while  Anantaguna 
affected  a  grief  which  he  did  not  feel.  And  Kumudika, 
out  of  grief,  came  and  ascended  the  funeral  pyre  with  him, 
though  her  relations  tried  to  prevent  her.  But  before  the 
fire  was  lighted,  the  king,  perceiving  that  Kumudika  had 
followed  him,  rose  up  with  a  yawn.  And  all  his  attend- 
ants took  him  home  ^  with  Kumudika  to  his  lodging,  ex- 
claiming :  "  Fortunate  is  it  that  our  king  has  been  restored 
to  life." 

Then  a  feast  was  made,  and  the  king  recovered  his  normal 
condition,  and  said  in  private  to  his  minister  :  "  Did  you 
observe  the  devotion  of  Kumudika  ?  "  Then  the  minister 
said  :  "  I  do  not  believe  even  now.  You  may  be  sure  that 
there  is  some  reason  for  her  conduct,  so  we  must  wait  to  get 
to  the  bottom  of  the  matter.  But  let  us  reveal  to  her  who 
we  are,  in  order  that  we  may  obtain  a  force  granted  by  her, 
and  another  force  supplied  by  your  ally,  and  so  smite  our 
enemies  in  battle." 

While  he  was  saying  this,  the  spy,  that  had  been  secretly 
sent  out,  returned,  and  when  questioned,  answered  as 
follows  :  "  Your  enemies  have  overrun  the  country,  and 
Queen  Sasilekha,  having  heard  from  the  people  a  false  re- 
port of  yoiu:  Majesty's  death,  has  entered  the  fire."  When 
the  king  heard  this,  he  was  smitten  by  the  thunderbolt  of 
grief,  and  lamented  :  "  Alas  !  My  queen  !  Alas  !  Chaste 
lady ! " 

Then  Kumudika  at  last  came  to  know  the  truth,  and 
after  consoling  the  King  Vikramasimha,  she  said  to  him  : 
"  Why  did  not  the  king  give  me  the  order  long  ago  ?  Now 
punish  your  enemies  with  my  wealth  and  my  forces."  When 
she  said  this,  the  king  augmented  the  force  by  means  of  her 

^  For  a  similar  test  see  Tawney,  Kathako^Of  p.  39. — n.m.p. 

VOL.  V.  B 


18  TIIK  (K'KAX   OF  STORY 

wraith,  and  rtpaircd  to  a  pou trl'ul  kiiiuf  who  was  an  ally 
(»f  his.  Ami  \\i-  niar(  lu(l  with  his  forces  and  those  forces  of 
iiis  own,  and  after  killinLT  those  live  enemies  in  battle,  he 
^ot  possession  of  (heir  kiiiLjdorns  into  the  l)ar<^ain.  Then 
iu-  was  d(  hu'lit*'!.  and  said  to  Knnnidika,  who  accompanied 
him  :  "  I  am  pleased  with  yon,  so  tell  me  what  I  can  do  to 
L,M-atif\-  you."  Then  Kunmdika,  said:  *' If  you  arc  really 
pleasi'd.  my  lord,  then  extract  from  my  heart  this  one  thorn 
that  has  lonu:  remained  there.  I  ha\e  an  affection  for  a 
Hrfdiman's  son,  of  the  name  of  ^>ridhara,  in  UjjayinI,  whom 
the  kini:  lias  thrown  into  prison  for  a  very  small  fault,  so 
deliver  him  out  of  the  kinu^'s  hand.  Because  I  saw  by  your 
royal  marks  that  your  Majesty  was  a  glorious  hero,  and 
destined  to  be  successful,  and  able  to  effect  this  object  of 
mine,  I  waited  on  you  with  devoted  attentions.  Moreover, 
I  ascended  that  pyre  out  of  despair  of  attaining  my  object, 
considering  that  life  was  useless  without  that  Brahman's 
son." 

When  the  courtesan  said  this,  the  king  answered  her  : 
''  I  will  accomplish  it  for  you,  fair  one  ;  do  not  despair." 
After  saying  this,  he  called  to  mind  his  minister's  speech, 
and  thought  :  "  Anantaguna  was  right  when  he  said  that 
c()urtesans  were  not  to  be  depended  ui)on.  But  I  nuist 
gratify  the  wish  of  this  miserable  creature." 

Thus  resolved,  he  went  with  his  troops  to  UjjayinI,  and 
after  getting  Sridhara  set  at  liberty,  and  giving  him  much 
wealth,  he  made  Kumudika  happy  by  uniting  her  with  her 
beloved  there.  And  after  returning  to  his  city  he  never 
disobeyed  the  advice  of  his  minister,  and  so  in  time  he  came 
to  enjoy  tlie  whole  earth. 


fM]  "  .So  you  see,  the  hearts  of  courtesans  are  fathomless 
and  hard  to  understand." 

Then  (iomukha  stopped,  after  he  had  told  this  story. 
But  then  Tapantaka  said  in  the  presence  of  Naravahana- 
datta  :  "  Prince,  you  must  never  repose  any  confidence  at 
all  in  women,  for  they  are  all  light,  even  those  that,  being 


THE  AMAZING  SATI  19 

married  or  unmarried,  dwell  in  their  father's  house,  as  well 
as  those  that  are  courtesans  by  profession.  I  will  tell  you 
a  wonder  which  happened  in  this  very  place ;  hear  it. 


79.  Story  of  the  Faithless  Wife  who  Burnt  herself  with  her 

Husband's  Body 

There  was  a  merchant  in  this  very  city  named  Bala- 
varman,  and  he  had  a  wife  named  Chandra^ri,  and  she  beheld 
from  a  window  a  merchant's  handsome  son,  of  the  name  of 
Silahara,  and  she  sent  her  female  friend  to  invite  him  to 
her  house,  and  there  she  used  to  have  assignations  with  him 
in  secret.  And  while  she  was  in  the  habit  of  meeting  him 
there  every  day,  her  attachment  to  him  was  discovered  by 
all  her  friends  and  relations.  But  her  husband  Balavarman 
was  the  only  one  who  did  not  discover  that  she  was  un- 
chaste. Very  often  men  blinded  by  affection  do  not  discover 
the  wickedness  of  their  wives. 

Then  a  burning  fever  seized  Balavarman,  and  the 
merchant  consequently  was  soon  reduced  to  a  very  low 
state.  But  though  he  was  in  this  state,  his  wife  went  every 
day  to  her  friend's  house  to  meet  her  paramour.  And  the 
next  day,  while  she  was  there,  her  husband  died.  And  on 
hearing  of  it  she  returned,  quickly  taking  leave  of  her  lover. 
And  out  of  grief  for  her  husband  she  ascended  the  pyre 
with  his  body,  being  firmly  resolved,  though  her  attendants, 
who  knew  her  character,  tried  to  dissuade  her.^ 


[M]  "  Thus  is  the  way  of  a  woman's  heart  truly  hard  to 
understand.  They  fall  in  love  with  strange  men,  and  die 
when  separated  from  their  husbands." 

When  Tapantaka  said  this,  Hari^ikha  said  in  his  turn  : 
"  Have  you  not  heard  what  happened  in  this  way  to 
Devadasa  ? 

^  For  full  details  of  widow-burning  {taU)  see  Vol.  IV,  Appendix  I. — n.m.p. 


20  THE  OCEAN  OF  STORY 

80.  Story  of  the  Faithless  Wife  who  had  her  Husband 

Murdered 

Of  old  time  there  lived  in  a  village  a  householder  named 
Devadasa,  and  he  had  a  wife  named  with  good  cause  Duh^ila.^ 
And  the  neighbours  knew  that  she  was  in  love  with  another 
man.  Now,  once  on  a  time,  Devadasa  went  to  the  king's 
court  on  some  business.  And  his  wife,  who  wished  to  have 
him  murdered,  took  advantage  of  the  occasion  to  bring  her 
paramom*,  whom  she  concealed  on  the  roof  of  the  house. 
And  in  the  dead  of  night  she  had  her  husband  Devadasa 
killed,  when  he  was  asleep,  by  that  paramour.  And  she 
dismissed  her  paramour,  and  remained  quiet  until  the 
morning,  when  she  went  out,  and  exclaimed  :  "  My  husband 
has  been  killed  by  robbers."  Then  his  relations  came  there, 
and  after  they  had  seen  his  body,  they  said  :  "  If  he  was 
killed  by  thieves,  why  did  they  not  carry  off  anything  ?  " 
After  they  had  said  this,  they  asked  her  young  son,  who 
was  there  :  "  Who  killed  your  father  ?  "  Then  he  said 
plainly  :  "A  man  had  gone  up  on  the  roof  here  in  the  day ; 
he  came  down  in  the  night,  and  killed  my  father  before  my 
eyes ;  but  first  my  mother  took  me  and  rose  up  from  my 
father's  side." 

When  the  boy  said  this,  the  dead  man's  relations  knew 
that  Devadasa  had  been  killed  by  his  wife's  paramour,  and 
they  searched  him  out,  and  put  him  to  death  then  and  there, 
and  they  adopted  that  boy  and  banished  Duh^ila. 


[M]  "  So  you  see,  a  woman  whose  heart  is  fixed  on 
another  man  infallibly  kills  like  the  snake." 

When  Hari^ikha  said  this,  Gomukha  said  again  :  "  Why 
should  we  tell  any  out-of-the-way  story  ?  Listen  to  the 
ridiculous  fate  that  befell  Vajrasara  here,  the  servant  of  the 
King  of  Vatsa. 


^  I.e.  of  bad  character. 


THE  SUSPECTED  ADULTERY  21 

81.  Story  of  Vajrasdrat  whose  Wife  cut  off  his  Nose  and  Ears 

He,  being  brave  and  handsome,  had  a  beautiful  wife 
that  came  from  Malava,  whom  he  loved  more  than  his  own 
body.  Once  on  a  time  his  wife's  father,  longing  to  see  her, 
came  in  person,  accompanied  by  his  son,  from  Malava,  to 
invite  him  and  her.  Then  Vajrasara  entertained  him,  and 
informed  the  king,  and  went,  as  he  had  been  invited  to  do, 
to  Malava  with  his  wife  and  his  father-in-law.  And  after 
he  had  rested  a  month  only  in  his  father-in-law's  house,  he 
came  back  here  to  attend  upon  the  king,  but  that  wife  of 
his  remained  there.  Then,  after  some  days  had  passed, 
suddenly  a  friend  of  the  name  of  Krodhana  came  to  him, 
and  said  :  "  Why  have  you  ruined  your  family  by  leaving 
your  wife  in  her  father's  house  ?  For  the  abandoned  woman 
has  there  formed  a  connection  with  another  man.  This  was 
told  me  to-day  by  a  trustworthy  person  who  came  from 
that  place.  Do  not  suppose  that  it  is  untrue ;  punish  her, 
and  marry  another." 

When  Krodhana  had  said  this,  he  went  away,  and 
Vajrasara  stood  bewildered  for  a  moment,  and  then  reflected  : 
*'  I  suspect  this  may  be  true ;  otherwise,  why  did  she  not 
come  back,  though  I  sent  a  man  to  summon  her  ?  So  I  will 
go  myself  and  bring  her,  and  see  what  the  state  of  the  case 
is." 

Having  formed  this  resolution,  he  went  to  Malava,  and 
after  taking  leave  of  his  father-in-law  and  his  mother-in-law, 
he  set  out  with  his  wife.  And  after  he  had  gone  a  long 
distance,  he  eluded  his  followers  by  a  trick,  and  going  by 
the  wrong  path,  entered  with  his  wife  a  dense  wood.  He  sat 
down  in  the  middle  of  it,  and  said  to  her,  out  of  hearing 
of  anyone  :  "I  have  heard  from  a  trustworthy  friend  that 
you  are  in  love  with  another,  and  when  I,  remaining  at 
home,  sent  for  you,  you  did  not  come  ;  so  tell  me  the  truth ; 
if  you  do  not,  I  will  punish  you." 

When  she  heard  this,  she  said  :  "If  this  is  your  intention, 
why  do  you  ask  me  ?  Do  what  you  like."  When  Vajrasara 
heard  this  contemptuous  speech  of  hers,  he  was  angry  and 
tied  her  up,   and  began  to  beat  her  with  creepers.     But 


22  THE  OCEAN  OF  STORY 

while  he  was  stripping  off  her  clothes,  he  felt  his  passion 
renewed,  and  asked  her  to  forgive  him,  whereupon  she  said  : 
"  I  will,  if  I  may  tie  you  up  and  beat  you  with  creepers,  in 
the  same  way  as  you  tied  me  up  and  beat  me,  but  not 
otherwise."  Vajrasara,  whose  heart  was  made  like  stubble 
by  love,  consented,  for  he  was  blinded  by  passion.^  Then 
she  bound  him  firmly,  hand  and  foot,  to  a  tree,  and,  when 
he  was  bound,  she  cut  off  his  ears  and  nose  with  his  own 
sword,  and  the  wicked  woman  took  his  sword  and  clothes, 
and  disguising  herself  as  a  man,  departed  whither  she 
would. 

But  Vajrasara,  with  his  nose  and  ears  cut  off,  remained 
there,  depressed  by  great  loss  of  blood,  and  loss  of  self-respect. 
Then  a  certain  benevolent  physician,  who  was  wandering 
through  the  wood  in  search  of  healing  herbs,  saw  him,  and 
out  of  compassion  unbound  him,  and  brought  him  home 
to  his  house.  And  Vajrasara,  having  been  brought  round 
by  him,  slowly  returned  to  his  own  house,  but  he  did  not 
find  that  wicked  wife,  though  he  sought  for  her.  And  he 
described  the  whole  occurrence  to  Krodhana,  and  he  related 
it  in  the  presence  of  the  King  of  Vatsa ;  and  all  the  people 
in  the  king's  court  mocked  him,  saying  that  his  wife  had 
justly  taken  away  his  man's  dress  and  suitably  punished 
him,  because  he  had  lost  all  manly  spirit  and  faculty  of 
just  resentment,  and  so  become  a  woman.  But  in  spite  of 
their  ridicule  he  remains  there  with  heart  of  adamant,  proof 
against  shame.  So  what  confidence,  your  Royal  Highness, 
can  be  placed  in  women  ? 


[M]  When  Gomukha  had  said  this,  Marubhuti  went  on 
to  say :  "  The  mind  of  woman  is  unstable ;  hear  a  tale  in 
illustration  of  this  truth. 

*  The  B.  text  seems  corrupted  here.  The  line  in  the  D.  text  reads, 
tfinasarikrilal  cilram  Vajrasaro  Manohhuva — "it  is  a  wonder,  how  a  Vajrasara 
[  =  one  who  has  the  hardness  of  the  diamond]  was  transformed  by  Kama  into 
a  trinasara  [  =  one  who  has  the  hardness  of  stubble]."  See  Speyer,  Studies 
about  the  Kathasarittagara,  p.  125. — n.m.p. 


WOMAN  IS  FICKLE  28 

82.  Story  of  King  Simhahala  and  his  Fickle  Wife 

Formerly  there  dwelt  in  the  Deccan  a  king,  of  the  name  of 
Simhabala.  And  his  wife,  named  Kalyanavati,  the  daughter 
of  a  prince  of  Malava,  was  dear  to  him  above  all  the  women 
of  his  harem.  And  the  king  ruled  the  realm  with  her  as 
consort,  but  once  on  a  time  he  was  expelled  from  his  kingdom 
by  his  powerful  relations,  who  banded  together  against  him. 
And  then  the  king,  accompanied  by  the  queen,  with  his 
weapons  and  but  few  attendants,  set  out  for  the  house  of 
his  father-in-law  in  Malava. 

And  as  he  was  going  along  through  a  forest,  which  lay 
in  his  road,  a  lion  charged  him,  and  the  hero  easily  cut  it  in 
two  with  a  stroke  of  his  sword.  And  when  a  wild  elephant 
came  at  him  trumpeting,  he  circled  round  it  and  cut  off  with 
his  sword  its  trunk  and  feet,  and  stripped  it  of  its  jewel, 
and  killed  it.^  And  alone  he  dispersed  the  hosts  of  bandits 
like  lotuses,  and  trampled  them,  as  the  elephant,  lord  of 
the  forest,  tramples  the  beds  of  white  water-lilies.  Thus  he 
accomplished  the  journey,  and  his  wonderful  courage  was 
seen,  and  so  he  reached  Malava,  and  then  this  sea  of  valour 
said  to  his  wife  :  "  You  must  not  tell  in  your  father's  house 
this  that  happened  to  me  on  the  journey,  it  will  bring  shame 
to  you,  my  queen;  for  what  is  there  laudable  in  courage 
displayed  by  a  man  of  the  military  caste  ?  " 

After  he  had  given  her  this  injunction,  he  entered  his 
father-in-law's  house  with  her,  and  when  eagerly  questioned 
by  him,  told  his  story.  His  father-in-law  honoured  him, 
and  gave  him  elephants  and  horses,  and  then  he  repaired  to 
a  very  powerful  king  named  Gajanika.  But  being  intent  on 
conquering  his  enemies,  he  left  his  wife  Kalyanavati  there 
in  her  father's  house. 

Some  days  after  he  had  gone,  his  wife,  while  standing 
at  the  window,  saw  a  certain  man.  The  moment  she  saw 
him,  he  captivated  her  heart  by  his  good  looks ;  and  being 
drawn  on  by  love,  she  immediately  thought :    "I  know  no 

^  The  D.  text  reads  muklarafim  instead  of  muktaratnam,  thus  Simhabala 
makes  the  elephant  fall  down  roaring,  and  does  not  deprive  it  of  its  jewel. 
For  a  note  on  this  latter  see  Vol.  II,  p.  142,  142n^. — n.m.p. 


24  THE  OCEAN  OF  STORY 

one  is  more  handsome  or  more  brave  than  my  husband,  but 
alas  I  my  mind  is  attracted  towards  this  man.  So  let  what 
must  be,  be.     I  will  have  an  interview  with  him." 

So  she  determined  in  her  own  mind,  and  told  her  desire 
to  a  female  attendant,  who  was  her  confidante.  And  she 
made  her  bring  him  at  night,  and  introduce  him  into  the 
women's  apartments  by  the  window,  pulling  him  up  with  a 
rope.  When  the  man  was  introduced,  he  had  not  courage 
to  sit  boldly  on  the  sofa  on  which  she  was,  but  sat  apart 
on  a  chair.  The  queen,  when  she  saw  that,  was  despondent, 
thinking  he  was  a  mean  man,  and  at  tfiat  very  moment  a 
snake,  which  was  roaming  about,  came  down  from  the  roof. 
When  the  man  saw  the  snake,  he  sprang  up  quickly  in  fear, 
and  taking  his  bow,  he  killed  the  snake  with  an  arrow.  And 
when  it  fell  dead,  he  threw  it  out  of  the  window,  and  in  his 
delight  at  having  escaped  that  danger,  the  coward  danced  for 

joy. 

When  Kalyanavati  saw  him  dancing,  she  was  cast  down, 
and  thought  to  herself  over  and  over  again  :  "  Alas  !  Alas  ! 
What  have  I  to  do  with  this  mean-spirited  coward  ?  "  And 
her  friend,  who  was  a  discerning  person,  saw  that  she  was 
disgusted,  and  so  she  went  out,  and  quickly  returned  with 
assumed  trepidation  and  said  :  "  Queen,  your  father  has 
come,  so  let  this  young  man  quickly  return  to  his  own  house 
by  the  way  by  which  he  came."  When  she  said  this,  he  went 
out  of  the  window  by  means  of  the  rope,  and  being  over- 
powered by  fear,  he  fell,  but,  as  luck  would  have  it,  he  was 
not  killed. 

When  he  had  gone,  Kalyanavati  said  to  her  confidante  : 
"  My  friend,  you  have  acted  rightly  in  turning  out  this  low 
fellow.^  You  penetrated  my  feelings,  for  my  heart  is  vexed. 
My  husband,  after  slaying  tigers  and  lions,  conceals  it  through 
modesty,  and  this  cowardly  man,  after  killing  a  snake, 
dances  for  joy.  So  why  should  I  desert  such  a  husband 
and  fall  in  love  with  a  common  fellow  ?  Curse  on  my  un- 
stable mind,  or  rather  curse  on  women,  who  are  like  flies 
that  leave  camphor  and  haste  to  impurity  !  " 

The  queen  spent  the  night  in  these  self-reproaches,  and 
*  The  Sanskrit  College  MS.  inserts  nicho  after  Ifritam. So  in  D. — n.m.p. 


THE  KING  IS  VICTORIOUS  25 

afterwards  remained  waiting  in  her  father's  house  for  the 
return  of  her  husband.  In  the  meanwhile  Simhabala,  having 
been  suppHed  with  another  army  by  King  Gajanika,  slew 
those  five  wicked  relations.  Then  he  recovered  his  king- 
dom, and  at  the  same  time  brought  back  his  wife  from  her 
father's  house,  and  after  loading  his  father-in-law  with  abun- 
dance of  wealth,  he  ruled  the  earth  for  a  long  time  without 
opposition. 


[M]  "  So  you  see,  King,  that  the  mind  of  even  discerning 
women  is  fickle,  and,  though  they  have  brave  and  handsome 
husbands,  wanders  hither  and  thither,  but  women  of  pure 
character  are  scarce." 

When  Naravahanadatta,  the  son  of  the  King  of  Vatsa, 
had  heard  this  story  related  by  Marubhuti,  he  sank  off  into 
a  sound  sleep  and  so  passed  the  night. 


CHAPTER  LIX 

EARLY  the  next  day  Naravahanadatta,  after  he  had 
[M]  performed  his  necessary  duties,  went  to  his  gar- 
den by  way  of  amusement.  And  while  he  was  there 
he  saw  first  a  blaze  of  splendour  descend  from  heaven,  and 
after  it  a  company  of  many  Vidyadhara  females.  And  in 
the  middle  of  those  glittering  ones  he  saw  a  maiden  charm- 
ing to  the  eye,  like  a  digit  of  the  moon  in  the  middle  of  the 
stars,  with  face  like  an  opening  lotus,  with  rolling  eyes  like 
circling  bees,  with  the  swimming  gait  of  a  swan,  diffusing 
the  perfume  of  a  blue  lotus,  with  dimples  charming  like 
waves,  with  waist  adorned  with  a  string  of  pearls,  like  the 
presiding  goddess  of  the  lovely  lake  in  Kama's  garden, 
appearing  in  bodily  form. 

And  the  prince,  when  he  saw  that  charming,  enamoured 
creature,  a  medicine  potent  to  revive  the  God  of  Love,  was 
disturbed  like  the  sea,  when  it  beholds  the  orb  of  the  moon. 
And  he  approached  her,  saying  to  his  ministers :  "  Ah ! 
extraordinary  is  the  variety  in  producing  fair  ones  that  is 
characteristic  of  Providence  !  "  And  when  she  looked  at 
him  with  a  sidelong  look,  tender  with  passion,  he  asked  her  : 
"  Who  are  you,  auspicious  one,  and  why  have  you  come 
here  ?  "  When  the  maiden  heard  that,  she  said  :  "  Listen, 
I  will  tell  you. 

"  There  is  a  town  of  gold  on  the  Himalayas,  named 
Kanchana^ringa.  In  it  there  lives  a  king  of  the  Vidya- 
dharas,  named  Sphatikaya^as,  who  is  just,  and  kind  to  the 
wretched,  the  unprotected,  and  those  who  seek  his  aid. 
Know  that  I  am  his  daughter,  bom  to  him  by  the  Queen 
Hemaprabha,  in  consequence  of  a  boon  granted  by  Gauri. 
And  I,  being  the  youngest  child,  and  having  five  brothers, 
and  being  dear  to  my  father  as  his  life,  kept  by  his  advice 
propitiating  Gauri  with  vows  and  hymns.  She,  being 
pleased,  bestowed  on  me  all  the  magic  sciences,  and  deigned 
to  address  me  thus  :   '  Thy  might  in  science  shall  be  tenfold 

26 


KING  SUMANAS  27 

that  of  thy  father,  and  thy  husband  shall  be  Naravahana- 
datta,  the  son  of  the  King  of  Vatsa,  the  future  Emperor  of 
the  Vidyadharas.' 

"  After  the  consort  of  Siva  had  said  this,  she  disappeared, 
and  by  her  favour  I  obtained  the  sciences  and  gradually 
grew  up.  And  last  night  the  goddess  appeared  to  me  and 
commanded  me :  *  To-morrow,  my  daughter,  thou  must 
go  and  visit  thy  husband,  and  thou  must  return  here  the 
same  day,  for  in  a  month  thy  father,  who  has  long  enter- 
tained this  intention,  will  give  thee  in  marriage.'  The  god- 
dess, after  giving  me  this  command,  disappeared,  and  the 
night  came  to  an  end ;  so  here  I  am  come,  your  Highness, 
to  pay  you  a  visit.     So  now  I  will  depart." 

Having  said  this,  Saktiya^as  flew  up  into  the  heaven 
with  her  attendants,  and  returned  to  her  father's  city. 

But  Naravahanadatta,  being  eager  to  marry  her,  went 
in  disappointed,  considering  the  month  as  long  as  a  Yuga.^ 
And  Gomukha,  seeing  that  he  was  despondent,  said  to  him  : 
*'  Listen,  prince,  I  will  tell  you  a  delightful  story. 

83.  Story  of  King  Sumanas,  the  Nishdda  Maiden,  and  the 

Learned  Parrot^ 

In  old  time  there  was  a  city  named  Kanchanapuri,  and 
in  it  there  lived  a  great  king  named  Sumanas.  He  was  of 
extraordinary  splendour,  and,  crossing  difficult  and  inac- 
cessible regions,  he  conquered  the  fortresses  and  fastnesses 
of  his  foes.  Once,  as  he  was  sitting  in  the  hall  of  assembly, 
the  warder  said  to  him  :  "  King,  the  daughter  of  the  King 
of  the  Nishadas,  named  Muktalata,  is  standing  outside  the 
door  with  a  parrot  in  a  cage,  accompanied  by  her  brother 

^  I.e.  4,320,000  years.  It  is  more  correctly  known  as  a  Mahayuga,  one 
thousand  of  which  make  a  Kalpa.  Thus  a  Kalpa  is  4320  million  years,  and 
not  432  million  as  wrongly  stated  by  Tawney  in  Vol.  II,  pp.  139"^,  l63n-, 
where  I  should  have  corrected  it.     See  further  Vol.  IV,  pp.  240n^,  24l7i. — 

N.M.P. 

2  Cf.  the  falcon  in  Chaucer's  "Squire's  Tale,"  and  the  parallels  quoted  by 

Skeat  in  his  Introduction  to  the  "  Prioress's  Tale  .  .  .,"  p.  xlvii. See  W. 

Crooke,  Popular  Religion  and  Folk-Lore  of  Northern  India,  vol.  ii,  p.  252,  and 
the  note  at  the  end  of  this  chapter. — n.m.p. 


l>8  THK  OCKAX   OF  STORY 

Vlrapnihha,  and  wislus  to  sic  your  Majesty."  Tlic  king 
saul  :  **  L(  t  lu  r  ciitir."  And  introduced  l)y  the  \vardcr, 
the  Hhilla  maiden  cnlcrcd  the  enclosure  oi"  [\\v  kind's  liall 
i»r  asseinhly.  And  all  there,  wlien  tliey  saw  her  beauty, 
thoULiht  :  '*  'I'his  is  not  a  mortal  maiden  ;  surely  this  is 
some  liea\-cnly  nympii."  And  she  bowed  before  the  kin*,', 
and  spoke  as  follows  :  '*  Kini;,  here  is  a  parrot  that  knows 
the  lour  W'das,  called  Sastrapuija,  a  j)()et  skilled  in  all  the 
sciences  and  in  the  uraceful  arts,  and  I  have  brou<,dit  him 
here  to-day  by  the  order  of  Kinn'  Maya,  so  receive  liim." 

With  these  words  she  handed  over  the  j)arr(jt,  and  it  was 
broULihl  by  the  warder  near  the  kin<j^,  as  he  had  a  curiosity 
to  see  it,  and  it  recited  the  followini*"  slokd  : 

"  Kini;-,  this  is  natural,  that  the  l^lack-faced  smoke  of  thy 
valour  should  be  continually  increased  by  the  windy  sifjhs 
of  the  widows  of  thy  enemies;  but  this  is  straufre,  that  the 
strctULj  llame  of  thy  valour  blazes  in  the  ten  cardinal  points 
all  the  more  fiercely  on  account  of  the  overflowing  of  the 
copious  tears  wruni,'  from  them  by  the  humiliation  of  defeat." 

When  the  parrot  had  recited  this  sloka,  it  began  to  re- 
flect, and  said  again  :  "  What  do  you  wisli  to  know  ?  Tell 
me  from  what  Sd.sfra  I  shall  recite." 

Then  the  king  was  much  astonished,  l)ut  his  minister 
said  :  "  I  suspect,  my  lord,  this  is  some  Rishi  of  ancient 
days  become  a  j)arrot  on  account  of  a  curse,  but  owing  to 
his  piety  he  remembers  his  former  birth,  and  so  recollects 
what  he  formerly  read."  When  the  ministers  said  this  to 
th(  king,  the  king  said  to  the  parrot  :  "  1  feel  curiosity,  my 
good  parrot,  tell  me  your  story.  Where  is  your  j)lace  of 
birth  Y  How  comes  it  that  in  your  j)arrot  condition  you 
know  the  Sd.slrds  ?     Who  are  you  ?  " 

Then  the  piirrot  shed  tears,  and  slowly  spoke:  "The 
story  is  sad  to  tell,  O  King,  but  listen,  I  will  tell  it  in 
obedience  lo  thy  command. 

8.'3a.   The  Parrot's  Account  of  his  ozvn  Life  as  a  Parrot 

Near  the  Ilimfdayas,  O  King,  there  is  a  rohinl  tree, 
which  resembles  the  Vedas,  in  that  many  birds  take  refuge 


THE  PARROT'S  STORY  29 

in  its  branches  that  extend  through  the  heaven,  as  Brahmans 
in  the  various  branches  of  the  sacred  tradition.^  There  a 
cock-parrot  used  to  dwell  with  his  hen,  and  to  that  pair  I 
was  born,  by  the  influence  of  my  evil  works  in  a  former  life. 
And  as  soon  as  I  was  born,  the  hen-parrot,  my  mother, 
died,  but  my  old  father  put  me  under  his  wing  and  fostered 
me  tenderly.  And  he  continued  to  live  there,  eating  what 
remained  over  from  the  fruits  brought  by  the  other  parrots, 
and  giving  some  to  me. 

Once  on  a  time  there  came  there  to  hunt  a  terrible  army 
of  Bhillas,  making  a  noise  with  cow's  horns  strongly  blown ; 
and  the  whole  of  that  great  wood  was  like  an  army  fleeing 
in  rout,  with  terrified  antelopes  for  dust-stained  banners, 
and  the  bushy  tails  of  the  chamari  deer,  agitated  in  fear, 
resembling  chowrieSy  as  the  host  of  Pulindas  rushed  upon  it 
to  slay  various  living  creatures.  And  after  the  army  of 
Savaras  had  spent  the  day  in  the  hunting-grounds,  in  the 
sport  of  death,  they  returned  with  the  loads  of  flesh  which 
they  had  obtained.  But  a  certain  aged  Savara,  who  had 
not  obtained  any  flesh,  saw  the  tree  in  the  evening,  and 
being  hungry,  approached  it,  and  he  quickly  climbed  up  it, 
and  kept  dragging  parrots  and  other  birds  from  their  nests, 
killing  them,  and  flinging  them  on  the  ground.  And  when  I 
saw  him  coming  near,  like  the  minister  of  Yama,  I  slowly 
crept  in  fear  underneath  the  wing  of  my  father.  And  in 
the  meanwhile  the  ruffian  came  near  our  nest,  and  dragged 
out  my  father,  and  wringing  his  neck,  flung  him  down  on 
the  ground  at  the  foot  of  the  tree.  And  I  fell  with  my 
father,  and  slipping  out  from  underneath  his  wing,  I  slowly 
crept  in  my  fear  into  the  grass  and  leaves.  Then  the  rascally 
Bhilla  came  down,  and  roasted  some  of  the  parrots  and  ate 
them,  and  others  he  carried  off  to  his  own  village. 

Then  my  fear  was  at  an  end,  but  I  spent  a  night  long 
from  grief,  and  in  the  morning,  when  the  flaming  eye  *  of 

^  An  elaborate  pun  on  rfrya  and  sakhd. 

2  For  the  conception  of  the  sun  as  an  eye  see  Kuhn,  Die  Herabhunft  des 
Feuers  und  des  Gotteriranks,  pp.  52,  5S.  The  idea  is  common  in  English  poetry. 
See  for  instance  Milton,  Paradise  Lost,  v,  171  ;  Spenser's  Faerie  Queene, 
i,  3, 4.  For  instances  in  classical  poetry  see  Ovid,  Metamorphoses,  iv,  228 ;. 
Aristophanes,  A'«6m,  286 ;  Sophocles,  Trachinia,  101. 


80  THE  OCEAN  OF  STORY 

the  world  had  mounted  high  in  the  heaven,  I,  being  thirsty, 
went  to  the  bank  of  a  neighbouring  lake  full  of  lotuses, 
tumbling  frequently,  clinging  to  the  earth  with  my  wings, 
and  there  I  saw  on  the  sand  of  the  lake  a  hermit,  named 
Marlchi,  who  had  just  bathed,'  as  it  were  my  good  works  in 
a  former  state  of  existence.  He,  when  he  saw  me,  refreshed 
me  with  drops  of  water  flung  in  my  face,  and,  putting  me  in 
the  hollow  of  a  leaf,  out  of  pity,  carried  me  to  his  hermitage. 
There  Pulastya,  the  head  of  the  hermitage,  laughed  when 
he  saw  me,  and  being  asked  by  the  other  hermits  why  he 
laughed,  having  supernatural  insight,  he  said :  "  When 
I  beheld  this  parrot,  who  is  a  parrot  in  consequence  of  a 
curse,  I  laughed  ^  out  of  sorrow,  but  after  I  have  said  my  daily 
prayer  I  will  tell  a  story  connected  with  him,  which  shall 
cause  him  to  remember  his  former  birth,  and  the  occurrences 
of  his  former  lives."  After  saying  this,  the  hermit  Pulastya 
rose  up  for  his  daily  prayer,  and,  after  he  had  performed  his 
daily  prayer,  being  again  solicited  by  the  hermits,  the  great 
sage  told  this  story  concerning  me. 

83aa.  The  Hermifs  Story  of  Somaprabha,  Manor athaprabhdf 
and  Makarandikdy  wherein  it  appears  who  the  Parrot  was 
in  a  Former  Birth 

There  lived  in  the  city  of  Ratnakara  a  king  named 
Jyotishprabha,  who  ruled  the  earth  with  supreme  authority, 
as  far  as  the  sea,  the  mine  of  jewels.  There  was  born  to 
him,  by  his  queen  named  Harshavati,  a  son,  whose  birth  was 
due  to  the  favour  of  Siva  propitiated  by  severe  asceticism. 
Because  the  queen  saw  in  a  dream  the  moon  entering  her 
mouth,*  the  king  gave  his  son  the  name  of  Somaprabha. 
And  the  prince  gradually  grew  up  with  ambrosial  qualities, 
furnishing  a  feast  to  the  eyes  of  the  subjects. 

And  his  father  Jyotishprabha,  seeing  that  he  was  brave, 
young,  beloved  by  the  subjects,  and  able  to  bear  the  weight 
of  empire,  gladly  anointed  him  Crown  Prince.  And  he  gave 
him  as  minister  the  virtuous  Priyankara,  the  son  of  his  own 

*  See  Vol.  I,  pp.  46n2,  47«. — n.m.p. 

*  See  Crooke,  op.  cit.,  vol.  i,  p.  14. — n.m.p. 


THE  CELESTIAL  HORSE  31 

minister  named  Prabhakara.  On  that  occasion  Ma  tali 
descended  from  the  heaven  with  a  celestial  horse,  and  coming 
up  to  Somaprabha,  said  to  him  :  "  You  are  a  Vidyadhara, 
a  friend  of  Indra's,  born  on  earth,  and  he  has  sent  you  an 
excellent  horse  named  A^ui^ravas,  the  son  of  Uchchhaih^ravas, 
in  memory  of  his  former  friendship ;  if  you  mount  it  you 
will  be  invincible  by  your  foes." 

After  the  charioteer  of  Indra  had  said  this,  he  gave 
Somaprabha  that  splendid  horse,  and  after  receiving  due 
honour,  he  flew  up  to  heaven  again. 

Then  Somaprabha  spent  that  day  pleasantly  in  feasting,  and 
the  next  day  said  to  his  father,  the  king :  "  My  father,  the  duty 
of  a  Kshatriya  is  not  complete  without  a  desire  for  conquest, 
so  permit  me  to  march  out  to  the  conquest  of  the  regions." 

When  his  father  Jyotishprabha  heard  that,  he  was 
pleased,  and  consented,  and  made  arrangements  for  his 
expedition.  Then  Somaprabha  bowed  before  his  father, 
and  marched  out  on  an  auspicious  day,  with  his  forces,  for 
the  conquest  of  the  regions,  mounted  on  the  horse  given  by 
Indra.  And  by  the  help  of  his  splendid  horse  he  conquered 
the  kings  of  every  part  of  the  world,  and,  being  irresistible 
in  might,  he  stripped  them  of  their  jewels.  He  bent  his 
bow  and  the  necks  of  his  enemies  at  the  same  time ;  the  bow 
was  unbent  again,  but  the  heads  of  his  enemies  were  never 
again  uplifted. 

Then,  as  he  was  returning  in  triumph,  on  a  path  which 
led  him  near  the  Himalayas,  he  made  his  army  encamp, 
and  went  hunting  in  a  wood.  And  as  chance  would  have 
it,  he  saw  there  a  Kinnara,  made  of  a  splendid  jewel, ^  and  he 
pursued  him  on  his  horse  given  by  Indra,  with  the  object 
of  capturing  him.  The  Kinnara  entered  a  cavern  in  the 
moimtain,  and  was  lost  to  view,  but  the  prince  was  carried 
far  away  by  that  horse. 

And  when  the  sun,  after  diffusing  illumination  over  the 
quarters  of  the  world,  had  reached  the  western  peak,  where 
he  meets  the  evening  twilight,  the  prince,  being  tired, 
managed,  though  with  difficulty,  to  return,  and  he  beheld 
a  great  lake,  and  wishing  to  pass  the  night  on  its  shores, 

*  The  D.  text  reads  sad-ratna-khachitam — '^ studded  with  goodly  gems." — n.m.p. 


82  THE  OCEAN  OF  STORY 

he  dismounted  from  his  horse.  And  after  he  had  given  grass 
and  water  to  the  horse,  and  had  taken  fruits  and  water  him- 
self, and  felt  rested,  he  suddenly  heard  from  a  certain  quarter 
the  sound  of  a  song.  Out  of  curiosity  he  went  in  the  direc- 
tion of  the  sound,  and  saw  at  no  great  distance  a  heavenly 
nymph,  singing  in  front  of  a  linga  of  Siva.  He  said  to 
himself  in  astonishment :  "  Who  may  this  lovely  one  be  ?  '* 
And  she,  seeing  that  he  was  of  noble  appearance,  said  to  him 
bashfully  :  "  Tell  me,  who  are  you  ?  How  did  you  reach 
alone  this  inaccessible  place  ?  "  When  he  heard  this,  he 
told  the  story,  and  asked  her  in  turn  :  *'  Tell  me,  who  are 
you  and  what  is  your  business  in  this  wood  ?  "  When  he 
asked  this  question,  the  heavenly  maiden  said  :  "If  you 
have  any  desire,  noble  sir,  to  hear  my  tale,  listen,  I  will  tell 
it."  After  this  preface  she  began  to  speak  with  a  gushing 
flood  of  tears. 


83AAA.  Manorathaprabhd  and  Rasmimat 

There  is  here,  on  the  table-land  of  the  Himalayas,  a 
city  named  Kanchanabha,  and  in  it  there  dwells  a  king  of 
the  Vidyadharas  named  Padmakuta.  Know  that  I  am  the 
daughter  of  that  king  by  his  Queen  Hemaprabha,  and  that 
my  name  is  Manorathaprabha,  and  my  father  loves  me 
more  than  his  life.  I,  by  the  power  of  my  science,  used  to 
visit,  with  my  female  companions,  the  isles,  and  the  principal 
mountains,  and  the  woods,  and  the  gardens,  and  after 
amusing  myself,  I  made  a  point  of  returning  every  day  at 
my  father's  meal-time,  at  the  third  watch  of  the  day,  to  my 
palace. 

Once  on  a  time  I  arrived  here  as  I  was  roaming  about, 
and  I  saw  on  the  shore  of  the  lake  a  hermit's  son  with  his 
companion.  And  being  summoned  by  the  splendour  of  his 
beauty,  as  if  by  a  female  messenger,  I  approached  him,  and 
he  welcomed  me  with  a  wistful  look.  And  then  I  sat  down, 
and  my  friend,  perceiving  the  feelings  of  both,  put  this 
question  to  him  through  his  companion  :  "  Who  are  you, 
noble  sir,  tell  me  ?  "  And  his  companion  said  :  "  Not  far 
from  here,  my  friend,  there  lives  in  a  hermitage  a  hermit 


THE  MIND-BORN  SON  33 

named  Didhitimat.  He,  being  subject  to  a  strict  vow  of 
chastity,  was  seen  once,  when  he  came  to  bathe  in  this 
lake,  by  the  goddess  Sri,  who  came  there  at  the  same  time. 
As  she  could  not  obtain  him  in  the  flesh,  as  he  was  a  strict 
ascetic,  and  yet  longed  for  him  earnestly  with  her  mind,  she 
conceived  a  mind-born  son.  And  she  took  that  son  to 
Didhitimat,  saying  to  him  :  '  I  have  obtained  this  son  by 
looking  at  you  ;  receive  it.'  And  after  giving  the  son  to  the 
hermit,  Sri  disappeared.  And  the  hermit  gladly  received  the 
son,  so  easily  obtained,  and  gave  him  the  name  of  Ra^mimat, 
and  gradually  reared  him,  and  after  investing  him  with 
the  sacred  thread,  taught  him  out  of  love  all  the  sciences. 
Know  that  you  see  before  you  in  this  young  hermit  that 
very  Rasmimat,  the  son  of  Sri,  come  here  with  me  on  a 
pleasure  journey." 

When  my  friend  had  heard  this  from  the  youth's  friend, 
she,  being  questioned  by  him  in  turn,  told  my  name  and 
descent  as  I  have  now  told  it  to  you. 

Then  I  and  the  hermit's  son  became  still  more  in  love 
with  one  another  from  hearing  one  another's  descent,  and 
while  we  were  lingering  there,  a  second  attendant  came  and 
said  to  me  :  "  Rise  up ;  your  father,  fair  one,  is  waiting  for 
you  in  the  dining-room  of  the  palace."  When  I  heard 
that,  I  said,  "  I  will  return  quickly,"  and  leaving  the  youth 
there,  I  went  into  the  presence  of  my  father  out  of  fear. 
And  when  I  came  out,  having  taken  a  very  little  food,  the 
first  attendant  came  to  me  and  said  of  her  own  accord  : 
"  The  friend  of  that  hermit's  son  came  here,  my  friend, 
and  standing  at  the  gate  of  the  court,  said  to  me  in  a  state 
of  hurried  excitement :  '  Rasmimat  has  sent  me  here  now, 
bestowing  on  me  the  power  of  travelling  in  the  air,  which 
he  inherits  from  his  father,  to  see  Manorathaprabha  :  he 
is  reduced  to  a  terrible  state  by  love  and  cannot  retain  his 
breath  a  moment  longer  without  that  mistress  of  his  life.'  " 

The  moment  I  heard  this,  I  left  my  father's  palace,  and, 
accompanied  by  that  friend  of  the  hermit's  son,  who  showed 
me  the  way,  and  my  attendant,  I  came  here;  and  when  I 
arrived  here,  I  saw  that  that  hermit's  son,  separated  from  me, 
had  resigned,  at  the  rising  of  the  moon,  the  nectar  of  his  life. 

VOL.  V.  0 


84  THE  OCEAN  OF  STORY 

So  I,  grieved  by  separation  from  him,  was  blaming  my  vital 
frame,  and  longing  to  enter  the  fire  with  his  body.  But  at 
that  very  moment  a  man,  with  a  body  like  a  mass  of  flame, 
descended  from  the  sky,  and  flew  up  to  heaven  with  his  body. 
Then  I  was  desirous  to  hurl  myself  into  the  fire  alone, 
but  at  that  moment  a  voice  issued  from  the  air  here : 
"  Manorathaprabha,  do  not  do  this  thing,  for  at  the  appointed 
time  thou  shalt  be  reunited  to  this  thy  hermit's  son."  On 
hearing  this,  I  gave  up  the  idea  of  suicide,  and  here  I  remain 
full  of  hope,  waiting  for  him,  engaged  in  the  worship  of  Siva. 
And  as  for  the  friend  of  the  hermit's  son,  he  has  disappeared 
somewhere. 


83aa.  The  HermiVs  Story  of  Somaprabha,  Manorathaprabha 
and  Makarandikd,  wherein  it  appears  who  the  Parrot  was 
in  a  Former  Birth 

When  the  Vidyadhara  maiden  had  said  this,  Somaprabha 
said  to  her :  "  Then  why  do  you  remain  alone ;  where  is 
that  female  attendant  of  yours  ?  "  When  the  Vidyadhara 
maiden  heard  this,  she  answered  :  "  There  is  a  king  of  the 
Vidyadharas,  named  Simhavikrama,  and  he  has  a  matchless 
daughter  named  Makarandika  ;  she  is  a  friend  of  mine,  dear 
as  my  life,  who  sympathises  with  my  grief,  and  she  to-day 
sent  her  attendant  to  learn  tidings  of  me.  So  I  sent  back 
my  own  attendant  to  her,  with  her  attendant ;  it  is  for  that 
reason  that  I  am  at  present  alone."  As  she  was  saying  this, 
she  pointed  out  to  Somaprabha  her  attendant  descending 
from  heaven.  And  she  made  the  attendant,  after  she  had 
told  her  news,  strew  a  bed  of  leaves  for  Somaprabha,  and 
also  give  grass  to  his  horse. 

Then,  after  passing  the  night,  they  rose  up  in  the  morning, 
and  saw  approaching  a  Vidyadhara,  who  had  descended 
from  heaven.  And  that  Vidyadhara,  whose  name  was 
Devajaya,  after  sitting  down,  spoke  thus  to  Manoratha- 
prabha :  "  Manorathaprabha,  King  Simhavikrama  informs 
you  that  your  friend,  his  daughter  Makarandika,  out  of  love 
for  you,  refuses  to  marry  until  you  have  obtained  a  bride- 
groom.    So  he  wishes  you  to  go  there  and  admonish  her, 


THE  MARRIAGE  IS  ARRANGED  85 

that  she  may  be  ready  to  marry."  When  the  Vidyadhara 
maiden  heard  this,  she  prepared  to  go,  out  of  regard  for  her 
friend,  and  then  Somaprabha  said  to  her  :  "  Virtuous  one, 
I  have  a  curiosity  to  see  the  Vidyadhara  world  ;  so  take  me 
there,  and  let  my  horse  remain  here  supplied  with  grass." 

When  she  heard  that,  she  consented,  and  taking  her  at- 
tendant with  her,  she  flew  through  the  air,  with  Somaprabha, 
who  was  carried  in  the  arms  of  Devajaya. 

When  she  arrived  there,  Makarandika  welcomed  her, 
and  seeing  Somaprabha,  asked  :  "  Who  is  this  ?  "  And 
when  Manorathaprabha  told  his  story,  the  heart  of  Maka- 
randika was  immediately  captivated  by  him.  He,  for  his 
part,  thought  in  his  mind,  deeming  he  had  come  upon 
Good  Fortune  in  bodily  form  :  "  Who  is  the  fortunate  man 
destined  to  be  her  bridegroom  ?  " 

Then,  in  confidential  conversation,  Manorathaprabha 
put  the  following  question  to  Makarandika  :  "  Fair  one, 
why  do  you  not  wish  to  be  married  ?  "  And  she,  when  she 
heard  this,  answered  :  "  How  could  I  desire  marriage  until 
you  have  accepted  a  bridegroom,  for  you  are  dearer  to  me 
than  life  ?  "  When  Makarandika  said  this,  in  an  affection- 
ate manner,  Manorathaprabha  said :  "I  have  chosen  a 
bridegroom,  fair  one ;  I  am  waiting  here  in  hopes  of  union 
with  him."  When  she  said  this,  Makarandika  said  :  "I  will 
do  as  you  direct."  ^ 

Then  Manorathaprabha,  seeing  the  real  state  of  her  feel- 
ings, said  to  her  :  "  My  friend  Somaprabha  has  come  here 
as  your  guest,  after  wandering  through  the  world,  so  you 
must  entertain  him  as  a  guest  with  becoming  hospitality." 
When  Makarandika  heard  this,  she  said  :  "I  have  already 
bestowed  on  him,  by  way  of  hospitality,  everything  but  my- 
self, but  let  him  accept  me,  if  he  is  willing."  When  she 
said  this,  Manorathaprabha  told  their  love  to  her  father,  and 
arranged  a  marriage  between  them. 

Then  Somaprabha  recovered  his  spirits,  and,  delighted, 
said  to  her  :  "I  must  go  now  to  your  hermitage,  for  possibly 
my  army,  commanded  by  my  minister,  may  come  there, 

^  I  read  tvadvakyam  with  the  Sanskrit  College  MS.  and  ahUasanki  tachcha 
in  //.  141  with  the  same  MS. So  in  the  D.  text. — n.m.p. 


86  THE  OCEAN  OF  STORY 

tracking  my  course,  and  if  they  do  not  find  me  they  may 
return,  suspecting  something  untoward.  So  I  will  depart, 
and  after  I  have  learned  the  tidings  of  the  host  I  will  return, 
and  certainly  marry  Makarandika  on  an  auspicious  day." 
When  Manorathaprabha  heard  that,  she  consented,  and  took 
him  back  to  her  own  hermitage,  making  Devajaya  carry  him 
in  his  arms. 

In  the  meanwhile  his  minister  Priyankara  came  there 
with  the  army,  tracking  his  footsteps.  And  while  Soma- 
prabha,  in  delight,  was  recounting  his  adventures  to  his 
minister,  whom  he  met  there,  a  messenger  came  from  his 
father  with  a  written  message  that  he  was  to  return  quickly. 
Then,  by  the  advice  of  his  minister,  he  went  with  his  army 
back  to  his  own  city,  in  order  not  to  disobey  his  father's 
command,  and  as  he  started  he  said  to  Manorathaprabha  and 
Devajaya :  "  I  will  return  as  soon  as  I  have  seen  my  father." 
Then  Devajaya  went  and  informed  Makarandika  of 
that,  and  in  consequence  she  became  afflicted  with  the 
sorrow  of  separation.  She  took  no  pleasure  in  the  garden, 
nor  in  singing,  nor  in  the  society  of  her  ladies-in-waiting,  nor 
did  she  listen  to  the  amusing  voices  of  the  parrots  ;  she  did 
not  take  food;  much  less  did  she  care  about  adorning  her- 
self. And  though  her  parents  earnestly  admonished  her,  she 
did  not  recover  her  spirits.  And  she  soon  left  her  couch 
of  lotus-fibres,  and  wandered  about  like  an  insane  woman, 
causing  distress  to  her  parents.  And  when  she  would  not 
listen  to  their  words,  though  they  tried  to  console  her,  her 
parents  in  their  anger  pronounced  this  curse  on  her  :  "  You 
shall  fall  for  some  time  among  the  luifortunate  race  of  the 
Nishadas,  with  this  very  body  of  yours,  without  the  power 
of  remembering  your  former  birth." 

When  thus  cursed  by  her  parents,  Makarandika  entered 
the  house  of  a  Nishada,  and  became  that  very  moment  a 
Nishada  maiden.  And  her  father  Simhavikrama,  the  king 
of  the  Vidyadharas,  repented,  and  through  grief  for  her 
died,  and  so  did  his  wife.  Now  that  king  of  the  Vidya- 
dharas was  in  a  former  birth  a  Rishi  who  knew  all  the  ^dstras^ 
but  now  on  account  of  some  remnant  of  former  sin  he  has 
become  this  parrot,  and  his  wife  also  has  been  born  as  a 


SIVA'S  COMMAND  37  ■ 

wild  sow,  and  this  parrot,  owing  to  the  power  of  former  i 

austerities,  remembers  what  it  learned  in  a  former  life.  i 

83a.  The  Parrofs  Account  of  his  own  Life  as  a  Parrot  I 

"  So  I  laughed,^  considering  the  marvellous  results  of  his  I 

works.     But  he  shall  be  released  as  soon  as  he  has  told  this  i 

tale  in  the  court  of  a  king.     And  Somaprabha  shall  obtain  ^ 

the  parrot's  daughter  in  his  Vidyadhara  birth,  Makarandika, 
who  has  now  become  a  Nishada  female.  And  Manoratha- 
prabha  also  shall  obtain  the  hermit's  son  Ra^mimat,  who 
has  now  become  a  king ;  but  Somaprabha,  as  soon  as  he  had 
seen  his  father,  returned  to  her  hermitage,  and  remains  there 
propitiating  Siva  in  order  to  recover  his  beloved."  ; 

When   the   hermit   Pulastya   had    said    thus   much,    he  ! 

ceased,  and  I  remembered  my  former  birth,  and  was  plunged  1 

in  grief  and  joy.  Then  the  hermit  Marlchi,  who  carried  me 
out  of  pity  to  the  hermitage,  took  me  and  reared  me.     And  '■ 

when  my  wings   grew  I   flew  hither   and   thither  with  the  i 

flightiness  natural  to  a  bird,^  displaying  the  miracle  of  my  . 

learning.     And  falling  into  the  hands  of  a  Nishada,  I  have  \ 

in  course  of  time  reached  your  court.  And  now  my  evil 
works  have  spent  their  force,  having  been  brought  with  me  j 

into  the  body  of  a  bird.  i 

83.  Story  of  King  Sumanas,  the  Nishada  Maiden  and  the  I 

Learned  Parrot 

When  the  learned  and  eloquent  parrot  had  finished  this  ; 

tale  in  the  presence  of  the  court.  King  Sumanas  suddenly  ' 

felt  his  soul  filled  with  astonishment,  and  disturbed  with  ' 
love.  In  the  meanwhile  Siva,  being  pleased,  said  to  Soma- 
prabha in  a  dream  :  "  Rise  up.  King,  and  go  into  the  presence 
of  King  Sumanas  ;  there  thou  wilt  find  thy  beloved.  For 
the  maiden,  named  Makarandika,  has  become,  by  the  curse 
of  her  father,  a  Nishada  maiden,  named  Muktalata,  and  she 

^  See  Bloomfield,  Amer.  Orient.  Soc.,  vol.  xxxvi,  p.  80. — n.m.p. 

*  Cf.  Aristophanes,  ^vc*,  II.  1 69,  170:  ' 

"  avdpoiTTO^  opvii  daTadfirfTos,  TreTOfKVO?, 
drcK/xapros,  ov8(V  ovSiiroT*  iv  TavT<p  fiivwv." 


88  THE  OCEAN  OF  STORY 

has  gone  with  her  own  father,  who  has  become  a  parrot,  to 
the  court  of  the  king.  And  when  she  sees  thee,  her  curse 
will  come  to  an  end,  and  she  will  remember  her  existence 
as  a  Vidyadhara  maiden,  and  then  a  union  will  take  place 
between  you,  the  joy  of  which  will  be  increased  by  your 
recognising  one  another." 

Having  said  this  to  that  king,  Siva,  who  is  merciful  to 
all  his  worshippers,  said  to  Manorathaprabha,  who  was  also 
living  in  his  hermitage :  "  The  hermit's  son  Ra^mimat, 
whom  thou  didst  accept  as  thy  bridegroom,  has  been  bom 
again  under  the  name  of  Sumanas,  so  go  to  him  and  obtain 
him,  fair  one ;  he  will  at  once  remember  his  former  birth 
when  he  beholds  thee." 

So  Somaprabha  and  the  Vidyadhara  maiden,  being 
separately  commanded  in  a  dream  by  Siva,  went  immediately 
to  the  court  of  that  Sumanas.  And  there  Makarandika,  on 
beholding  Somaprabha,  immediately  remembered  her  former 
birth,  and  being  released  from  her  long  curse,  and  recovering 
her  heavenly  body,  she  embraced  him.  And  Somaprabha, 
having  by  the  favour  of  Siva  obtained  that  daughter  of 
the  Vidyadhara  prince,  as  if  she  were  the  incarnate  fortune 
of  heavenly  enjoyment,  embraced  her,  and  considered  him- 
self to  have  attained  his  object.  And  King  Sumanas,  having 
beheld  Manorathaprabha,  remembered  his  former  birth,  and 
entered  his  former  body,  that  fell  from  heaven,  and  became 
Ra^mimat,  the  son  of  the  chief  of  hermits.  And  once  more 
united  with  his  beloved,  for  whom  he  had  long  yearned,  he 
entered  his  own  hermitage,  and  King  Somaprabha  departed 
with  his  beloved  to  his  own  city.  And  the  parrot,  too,  left 
the  body  of  a  bird,  and  went  to  the  home  earned  by  his 
asceticism. 


[M]  "  Thus  you  see  that  the  appointed  union  of  human 
beings  certainly  takes  place  in  this  world,  though  vast  spaces 
intervene." 

When  Naravahanadatta  heard  this  wonderful,  romantic 
and  agreeable  story  from  his  own  minister  Gomukha,  as  he 
was  longing  for  Saktiya^as,  he  was  much  pleased. 


THE  STORY  OF  KING  SUMANAS  89 


NOTE  ON  THE  STORY  OF  KING  SUMANAS,  THE  NISHADA 
MAIDEN  AND  THE  LEARNED  PARROT 

Taking  for  granted  that  Somadeva  derived  this  story  directly  from  the 
Brihat-kathd,  it  is  interesting  to  compare  it  with  Bana's  Kadambari,  which 
•was,  in  all  probability,  derived  from  the  same  source.  The  two  resulting 
productions  differ  in  many  ways ;  not  only  do  details  of  the  story  itself  vary, 
bat  a  comparison  between  the  length,  styles  and  artistic  treatment  shows 
the  totally  different  objects  of  the  two  poets. 

It  would  seem  as  if  Somadeva  was  preserving  the  original  form  of  the 
s:ory  as  found  in  the  Brihat-kathd,  while  Bana,  on  the  other  hand,  was  using 
all  his  powers  of  artistic  elaboration  in  the  production  of  a  work  which, 
beginning  as  a  comparatively  short  story,  would  finish  as  a  volume.  Luckily 
i;  will  not  be  necessary  to  go  into  details,  for  the  Kadambari  has  been 
translated  into  English  by  C.  M.  Ridding  and  published  by  the  Oriental 
Translation  Fund  of  the  Royal  Asiatic  Society  in  1896. 

It  will,  therefore,  suffice  to  give  the  short  summary  of  the  work  as  made 
by  Miss  Ridding  on  pp.  viii-x  of  her  Introduction.  It  should  be  remembered 
that  Bana  is  one  of  the  few  early  poets  whose  exact  date  we  know,  for  he 
lived  in  the  reign  of  Harsha-vardhana  (a.d.  6o6),  from  whose  reign  dates  the 
Harsha  era,  used  in  Nepal. 

The  plot  is  as  follows : — 

A  learned  parrot,  named  Vaisampayana,  was  brought  by  a  Chandala 
maiden  to  King  Siidraka,  and  told  him  how  it  was  carried  from  its  birthplace 
in  the  Vindhya  forest  to  the  hermitage  of  the  sage  Jabali,  from  whom  it 
learned  the  story  of  its  former  life. 

Jabali's  story  was  as  follows :  Taraplda,  King  of  UjjayinI,  won  by  penance 
a  son,  Chandraplda,  who  was  brought  up  with  Vaisampayana,  the  son  of  his 
minister,  Sukanasa.  In  due  time  Chandrapida  was  anointed  as  Crown  Prince, 
and  started  on  an  expedition  of  world-conquest.  At  the  end  of  it  he  reached 
Kailasa,  and,  while  resting  there,  was  led  one  day  in  a  vain  chase  of  a  pair 
of  Kinnaras  to  the  shores  of  the  Achchhoda  Lake.  There  he  beheld  a 
young  ascetic  maiden,  Mahasveta,  who  told  him  how  she,  being  a  Gandharva 
princess,  had  seen  and  loved  a  young  Brahman  Pundarika ;  how  he,  returning 
her  feeling,  had  died  from  the  torments  of  a  love  at  variance  with  his  vow ; 
how  a  divine  being  had  carried  his  body  to  the  sky,  and  bidden  her  not  to 
die,  for  she  should  be  reunited  with  him ;  and  how  she  awaited  that  time 
in  a  life  of  penance.  But  her  friend  Kadambari,  another  Gandharva  princess, 
had  vowed  not  to  marry  while  Mahaiveta  was  in  sorrow,  and  Mahasveta 
invited  the  prince  to  come  to  help  her  in  dissuading  Kadambari  from  the 
rash  vow.  Love  sprang  up  between  the  prince  and  Kadambari  at  first  sight ; 
but  a  sudden  summons  from  his  father  took  him  to  UjjayinI  without  farewell, 
while  Kadambari,  thinking  herself  deserted,  almost  died  of  grief. 

Meanwhile  news  came  that  his  friend  Vai^mpayana,  whom  he  had  left 
in  command  of  the  army,  had  been  strangely  affected  by  the  sight  of  the 


40  THE  OCEAN  OF  STORY 

Achchhoda  Lake,  and  refused  to  leave  it.  The  prince  set  out  to  find  him, 
but  in  vain ;  and  proceeding  to  the  hermitage  of  Mahaiveta,  he  found  her  in 
despair,  because,  in  invoking  a  curse  on  a  young  Brahman,  who  had  rashly 
approached  her,  to  the  effect  that  he  should  become  a  parrot,  she  learned 
that  she  had  slain  Vai^mpayana.  At  her  words  the  prince  fell  dead  from  grief, 
and  at  that  moment  Kadambari  came  to  the  hermitage. 

Her  resolve  to  follow  him  in  death  was  broken  by  the  promise  of  a  voice 
from  the  sky  that  she  and  Maha^veta  should  both  be  reunited  with  their 
lovers,  and  she  stayed  to  tend  the  prince's  body,  from  which  a  divine  radiance 
proceeded ;  while  King  Tarapl^a  gave  up  his  kingdom,  and  lived  as  a  hermit 
near  his  son. 

Such  was  Jabali's  tale ;  and  the  parrot  went  on  to  say  how,  hearing  ft, 
the  memory  of  its  former  love  for  Maha^veta  was  reawakened,  and,  thou^ 
bidden  to  stay  in  the  hermitage,  it  flew  away,  only  to  be  caught  and  takoi 
to  the  Chandala  princess.  It  was  now  brought  by  her  to  King  Sudraka,  bet 
knew  no  more.  The  Chandala  maiden  thereupon  declared  to  Sudraka  thst 
she  was  the  goddess  LakshmT,  mother  of  Pundarlka  or  Vaiiampayana,  ani 
announced  that  the  curse  for  him  and  Sudraka  was  now  over.  Then  Sudraka 
suddenly  remembered  his  love  for  Kadambari,  and  wasted  away  in  longinj 
for  her,  while  a  sudden  touch  of  Kadambari  restored  to  life  the  Moon  con- 
cealed  in  the  body  of  Chandraplda,  the  form  that  he  still  kept,  because  in  it 
he  had  won  her  love.  Now  the  Moon,  as  Chandraplda  and  Sudraka,  and 
Pundarlka,  in  the  human  and  parrot  shape  of  Vaii^ampayana,  having  both 
fulfilled  the  curse  of  an  unsuccessful  love  in  two  births  on  earth,  were  at  last 
set  free,  and,  receiving  respectively  the  hands  of  Kadambari  and  Maha^veta, 
lived  happily  ever  afterwards. — n.m.p. 


CHAPTER  LX 

THEN  the  chief  minister  Gomukha,  having  told  the 
[M]  story  of  the  two  Vidyadhara  maidens,  said  to 
Naravahanadatta :  "  Some  ordinary  men  even,  being 
kindly  disposed  towards  the  three  worlds,  resist  with  firm 
resolution  the  disturbance  of  love  and  other  passions. 

"For  the  King  Kuladhara  once  had  a  servant  of  distin- 
guished valour,  a  young  man  of  good  family,  named  Sura- 
varman.  And  one  day,  as  he  was  returning  from  war,  he 
Suravarman  entered  his  housc  suddenly,  and  found  his  wife 
who  spared  alonc  with  his  friend.  And  when  he  saw  it,  he 
^'*^"*''.^  ^'^^ restrained  his  wrath,  and  in  his  self-control  re- 
flected :  '  What  is  the  use  of  slaying  this  animal  who  has 
betrayed  his  friend  ?  Or  of  punishing  this  wicked  woman  ? 
Why,  too,  should  I  saddle  my  soul  with  a  load  of  guilt  ?  ' 
After  he  had  thus  reflected,  he  left  them  both  unharmed  and 
said  to  them  :  '  I  will  kill  whichever  of  you  two  I  see  again. 
You  must  neither  of  you  come  in  my  sight  again.'  When 
he  said  this  and  let  them  depart,  they  went  away  to  some 
distant  place,  but  Suravarman  married  another  wife,  and 
lived  there  in  comfort. 

"  Thus,  Prince,  a  man  who  conquers  wrath  will  not  be 
subject  to  grief;  and  a  man  who  displays  prudence  is 
never  harmed.  Even  in  the  case  of  animals  prudence  pro- 
duces success,  not  valour.  In  proof  of  it,  hear  this  story 
about  the  lion  and  the  bull  and  other  animals.^ 

*  Here  begins  the  PaJichntanlra,  better  known  in  England,  through  its 
various  recensions,  by  such  titles  as  The  Fables  of  Pilpay,  Kalilah  and  Dimnah, 
Lights  of  Canopus,  The  Morall  Philosophic  of  Doni,  etc.  It  is  given  here  by 
Somadeva  practically  in  its  entirety,  although  not  as  a  consecutive  whole,  but 
with  occasional  interruptions  due  to  the  insertion  of  a  number  of  short  stories 
having  no  connection  with  it  whatever.  The  points  where  such  intermissions 
occur  will  be  duly  noted  as  we  proceed. 

In  all  the  early  versions  there  is  an  Introduction  relating  how  the  "  Five 
Books  "  were  told  by  a  wise  Brahman  as  a  means  of  instilling  knowledge  into 
three  desultory  princes.  Somadeva  omits  this,  and  makes  the  chief  minister, 
41 


42  THE  OCEAN  OF  STORY 

84.  Story  of  the  Bvll  abandoned  in  the  Forest  ^ 

There  was  in  a  certain  city  a  rich  merchant's  son.  Once 
on  a  time,  as  he  was  going  to  the  city  of  Mathura  to  trade, 
a  draught-bull  belonging  to  him,  named  Sanjivaka,  as  it  was 
dragging  the  yoke  vigorously,  broke  it,  and  so  slipped  in  the 
path,  which  had  become  muddy  by  a  mountain  torrent  flow- 
ing into  it,  and  fell  and  bruised  its  limbs.  The  merchant's 
son,  seeing  that  the  bull  was  unable  to  move  on  account  of 
its  bruises,  and  not  succeeding  in  his  attempts  to  raise  it  up 
from  the  ground,  at  last  in  despair  went  off  and  left  it  there. 
And,  as  fate  would  have  it,  the  bull  slowly  revived,  and  rose 
up,  and  by  eating  tender  grass  recovered  from  its  former 
condition.  And  it  went  to  the  bank  of  the  Yamuna,  and 
by  eating  green  grass  and  wandering  about  at  will  it  became 
fat  and  strong.  And  it  roamed  about  there,  with  full  hump, 
wantoning,  like  the  bull  of  Siva,  tearing  up  ant-hills  with  its 
horns,  and  bellowing  frequently. 

Now  at  that  time  there  lived  in  a  neighbouring  wood  a 

Gomukha,  introduce  the  collection  simply  by  the  words :  "  Even  in  the  case 
of  animals  prudence  produces  success,  not  valour.  In  proof  of  it,  hear  this 
story  about  the  lion  and  the  bull  and  other  animals." 

The  present  chapter  corresponds  to  Book  I  of  the  Panchatanlra,  but 
omits  four  stories  which  appear  in  most  recensions.  These  are  given  in  full 
in  Appendix  I  of  this  volume,  where  will  also  be  found  some  account  of  the 
chief  versions  of  the  work. 

Tawney  gave  extracts  from  Benfey's  Pantschatantra  in  notes  on  nearly 
every  story.  With  very  few  exceptions  I  have  omitted  these  as  unnecessary 
and  out  of  date.  The  simple  page-references  to  Benfey  which  I  have  given 
will  be  quite  sufficient,  while  results  of  recent  research  on  the  subject,^ 
together  with  full  bibliographical  notes,  will  be  found  in  Appendix  I. 

There  is  reason  to  believe  that  Somadeva's  version  closely  resembles  that 
in  the  lost  Brihat-kathd,  and  is,  moreover,  a  faithful  reflex  of  the  general  sense 
of  the  original.  As  compared  with  several  of  the  other  known  versions,  the 
stories  are  told  somewhat  briefly,  but  none  of  the  artistic  workmanship  is  lost 
(as  it  is,  for  instance,  in  Kshemendra's  version).  In  order  to  appreciate  the 
complex  ramifications  of  the  different  Pafichatanlra  recensions  and  translations 
in  every  part  of  the  world,  special  reference  should  be  made  to  the  genealogical 
tree  given  at  the  end  of  Appendix  I. — n.m.p. 

^  See  Benfey,  Pantschatantra,  Leipzig,  1859,  vol.  i,  p.  100;  and  J. 
Hertel,  Tantrakhyayika,  Leipzig,  1909,  part  i,  p.  128;  part  ii,  p.  4  et  seq, 
— N.M.P. 


THE  INQUISITIVE  MONKEY  43 

lion  named  Pingalaka,  who  had  subdued  the  forest  by  his 
might ;  and  that  king  of  beasts  had  two  jackals  for  ministers  : 
the  name  of  the  one  was  Damanaka,  and  the  name  of  the 
other  was  Karataka.  That  lion,  going  one  day  to  the  bank 
of  the  Yamima  to  drink  water,  heard  close  to  him  the 
roar  of  that  bull  Sanjivaka.  And  when  the  lion  heard  the 
roar  of  that  bull,  never  heard  before,  resounding  through 
the  air,  he  thought  :  "  What  animal  makes  this  sound  ? 
Surely  some  great  creature  dwells  here,  so  I  will  depart, 
for  if  it  saw  me  it  might  slay  me,  or  expel  me  from  the 
forest."  Thereupon  the  lion  quickly  returned  to  the  forest 
without  drinking  water,  and  continued  in  a  state  of  fear, 
hiding  his  feelings  from  his  followers. 

Then  the  wise  jackal  ^  Damanaka,  the  minister  of  that 
king,  said  secretly  to  Karataka,  the  second  minister  :  "  Our 
master  went  to  drink  water ;  so  how  comes  it  that  he  has 
so  quickly  returned  without  drinking  ?  We  must  ask  him 
the  reason."  Then  Karataka  said  :  "  Wliat  business  is  this 
of  ours  ?  Have  you  not  heard  the  story  of  the  ape  that 
drew  out  the  wedge  ? 

84a.  The  Monkey  that  pulled  out  the  Wedge  ^ 

In  a  certain  town  a  merchant  had  begun  to  build  a 
temple  to  a  divinity  and  had  accumulated  much  timber.  The 
workmen  there,  after  sawing  through  the  upper  portion  of 
a  plank,  placed  a  wedge  in  it,  and  leaving  it  thus  suspended, 
went  home.     In  the  meanwhile  a  monkey  came  there  and 

1  Weber  supposes  that  the  Indians  borrowed  all  the  fables  representing 
the  jackal  as  a  wise  animal^  as  he  is  not  particularly  cunning.  He  thinks 
that  they  took  the  Western  stories  about  the  fox,  and  substituted  for  that 
animal  the  jackal.  Benfey  argues  that  this  does  not  prove  that  these  fables 
are  not  of  Indian  origin.  German  stories  represent  the  lion  as  king  of  beasts, 
though  it  is  not  a  German  animal.     (Benfey,  op.  cit.,  vol.  i,  pp.   102,  103.) 

See  also  De  Gubernatis,  Zoological  Mythology,  p.  1 22. Cf.  Nights  (Burton, 

vol.  ix,  p.  48n^). — n.m.p. 

2  See  Benfey,  op.  cit.,  vol.  i,  p.  105  et  seq.,  and  vol.  ii,  p.  9.  He  considers 
a  fable  of  ^Esop,  in  which  an  ape  tries  to  fish  and  is  nearly  drowned,  an 
imitation  of  this.     Cf.  the  trick  which  the  fox  played  the  bear  in  "  Reineke 

Fuchs  "  (Simrock's  Die  Deutschen  Volksbucher,  vol.  i,  p.  148.) See  also  Hertel, 

op.  cit.,  part  i,  pp.  128,  129,  and  part  ii,  p.  7.— n.m.p. 


44  THE  OCEAN  OF  STORY 

bounded  up  out  of  mischief,  and  sat  on  the  plank,  the  halves 
of  which  were  separated  by  the  wedge.  And  lie  sat  over  the 
gap  between  the  two  halves,  as  if  in  the  mouth  of  death,  and 
in  purposeless  mischief  pulled  out  the  wedge.  Then  he  fell 
with  the  plank,  the  wedge  of  which  had  been  pulled  out,  and 
was  killed,  having  his  parts  crushed  by  the  flying  together 
of  the  separated  halves. 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  Thus  a  person  is  ruined  by  meddling  with  what  is  not 
his  own  business.  So  what  is  the  use  of  our  penetrating  the 
mind  of  the  king  of  beasts  ?  "  When  the  grave  Damanaka 
heard  Karataka  say  this,  he  answered :  "  Certainly  wise 
ministers  must  penetrate  and  observe  the  peculiarities  of 
their  master's  character.  For  who  would  confine  his  attention 
to  filUng  his  belly  ?  "  When  Damanaka  said  this,  the  good 
Karataka  said  :  "  Prying  for  one's  own  gratification  is  not 
the  duty  of  a  servant." 

Damanaka,  being  thus  addressed,  replied :  "  Do  not 
speak  thus ;  everyone  desires  a  recompense  suited  to  his 
character :  the  dog  is  satisfied  with  a  bone  only,  the  lion 
attacks  an  elephant." 

When  Karataka  heard  this,  he  said  :  "  And  supposing 
under  these  circumstances  the  master  is  angry,  instead  of 
being  pleased,  where  is  your  special  advantage  ?  Lords,  like 
mountains,  are  exceedingly  rough,  firm,  uneven,  difficult  of 
access,  and  surrounded  with  noxious  creatures." 

Then  Damanaka  said :  "  This  is  true ;  but  he  who  is  wise 
gradually  gets  influence  over  his  master  by  penetrating  his 
character." 

Then  Karataka  said  :  "  Well,  do  so " ;  and  Damanaka 
went  into  the  presence  of  his  master  the  lion.  The  lion 
received  him  kindly  :  so  he  bowed,  and  sat  down,  and  im- 
mediately said  to  him  :  "  King,  I  am  an  hereditary  useful 
servant  of  yours.  One  useful  is  to  be  sought  after,  though 
a  stranger,  but  a  mischievous  one  is  to  be  abandoned:  a 
cat,  being  useful,  is  bought  with  money,  brought  from  a 
distance,  and  cherished ;    but  a  mouse,  being  harmful,  is 


FEAR  OF  THE  UNKNOWN  45 

carefully  destroyed,  though  it  has  been  nourished  up  in  one's 
house.  And  a  king  who  desires  prosperity  must  listen  to 
servants  who  wish  him  well,  and  they  must  give  their  lord 
at  the  right  time  useful  counsel,  even  without  being  asked. 
So,  King,  if  you  feel  confidence  in  me,  if  you  are  not  angry, 
and  if  you  do  not  wish  to  conceal  your  feelings  from  me,  and 
if  you  are  not  disturbed  in  mind  by  my  boldness,  I  would 
ask  you  a  certain  question." 

When  Damanaka  said  this,  the  lion  Pingalaka  answered  : 
"  You  are  trustworthy,  you  are  attached  to  me,  so  speak 
without  fear." 

When  Pingalaka  said  this,  Damanaka  said :  "  King, 
being  thirsty,  you  went  to  drink  water ;  so  why  did  you 
return  without  drinking,  like  one  despondent  ?  " 

When  the  lion  heard  this  speech  of  his,  he  reflected  :  "  I 
have  been  discovered  by  him,  so  why  should  I  try  to  hide  the 
truth  from  this  devoted  servant  ?  "  Having  thus  reflected,  he 
said  to  him  :  "  Listen,  I  must  not  hide  anything  from  you. 
When  I  went  to  drink  water,  I  heard  there  a  noise  which  I 
never  heard  before,  and  I  think  it  is  the  terrible  roar  of  some 
animal  superior  to  myself  in  strength.  For,  as  a  general 
rule,  the  might  of  creatures  is  proportionate  to  the  sound 
they  utter,  and  it  is  well  known  that  the  infinitely  various 
animal  creation  has  been  made  by  God  in  regular  gradations. 
And  now  that  he  has  entered  here  I  cannot  call  my  body 
nor  my  wood  my  own ;  so  I  must  depart  hence  to  some 
other  forest." 

When  the  lion  said  this,  Damanaka  answered  him : 
"  Being  valiant,  O  King,  why  do  you  wish  to  leave  the 
wood  for  so  slight  a  reason  ?  Water  breaks  a  bridge, 
secret  whisperings  friendship,  counsel  is  ruined  by  garrulity, 
cowards  only  are  routed  by  a  mere  noise.  There  are  many 
noises,  such  as  those  of  machines,  which  are  terrible  till  one 
knows  the  real  cause.  So  your  Highness  must  not  fear 
this.  Hear  by  way  of  illustration  the  story  of  the  jackal 
and  the  drum. 


1^ 
46  THE  OCEAN  OF  STORY 

84b.  The  Jackal  and  the  Drum  * 

Long  ago  there  lived  a  jackal  in  a  certain  forest  district. 
He  was  roaming  about  in  search  of  food,  and  came  upon  a 
plot  of  ground  where  a  battle  had  taken  place,  and  hearing 
from  a  certain  quarter  a  booming  sound,  he  looked  in  that 
direction.  There  he  saw  a  drum  lying  on  the  ground,  a 
thing  with  which  he  was  not  familiar.  He  thought :  "  What 
kind  of  animal  is  this,  that  makes  such  a  sound  ?  "  Then 
he  saw  that  it  was  motionless,  and  coming  up  and  looking 
at  it,  he  came  to  the  conclusion  that  it  was  not  an  animal. 
And  he  perceived  that  the  noise  was  produced  by  the  parch- 
ment being  struck  by  the  shaft  of  an  arrow,  which  was 
moved  by  the  wind.  So  the  jackal  laid  aside  his  fear,  and 
he  tore  open  the  drum,  and  went  inside,  to  see  if  he  could 
get  anything  to  eat  in  it,  but  lo !  it  was  nothing  but  wood 
and  parchment. 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So,  King,  why  do  creatures  like  you  fear  a  mere  sound  ? 
If  you  approve,  I  will  go  there  to  investigate  the  matter." 
When  Damanaka  said  this,  the  lion  answered  :  "Go  there, 
by  all  means,  if  you  dare." 

So  Damanaka  went  to  the  bank  of  the  Yamuna.  While 
he  was  roaming  slowly  about  there,  guided  by  the  sound, 
he  discovered  that  bull  eating  grass.  So  he  went  near 
him,  and   made   acquaintance   with  him,   and   came  back, 

^  Cf.  Benfey,  op.  cil.,  vol.  ii,  p.  21.  In  the  first  volume  (p.  132  et  seq.)  he 
tells  us  that  in  the  old  Greek  version  of  the  fables  of  Bidpai,  the  fox,  who 
represents  the  jackal,  loses  through  fear  his  appetite  for  other  food,  and  for  a 
hen  in  the  Anvdr-i-Suhaiti,  99.  The  fable  is  also  found  in  Livre  des  Lumieres, 
p.  72  ;  Cabinet  des  F^es,  p.  xvii,  183,  and  other  collections.  The  Arabic  version, 
and  those  derived  from  it,  leave  out  the  point  of  the  drum  being  found  on  a 
battle-field.  Cf.  also  Campbell's  Tales  from  the  West  Highlands,  p.  268  :  "  A 
fox  being  hungry  one  day  found  a  bagpipe,  and  proceeded  to  eat  the  bag, 
which  is  generally  made  of  hide.  There  was  still  a  remnant  of  breath  in  the 
bag,  and  when  the  fox  bit  it,  the  drone  gave  a  groan,  when  the  fox,  surprised, 

but  not  frightened,  said:   'Here  is  meat  and  music.'" See  also  Hertel, 

op.  dLy  part  i,  p.  129,  and  part  ii,  pp.  14,  15. — n.m.p. 


SANJIVAKA  BECOMES  FAVOURITE         47 

and  told  the  lion  the  real  state  of  the  case.  The  lion 
Pingalaka  was  delighted,  and  said  :  "  If  you  have  really 
seen  that  great  bull,  and  made  friends  with  him,  bring  him 
here  by  some  artifice,  that  I  may  see  what  he  is  like."  So 
he  sent  Damanaka  back  to  that  bull.  Damanaka  went  to 
the  bull,  and  said  :  "  Come !  Our  master,  the  king  of  beasts, 
is  pleased  to  summon  you."  But  the  bull  would  not  consent 
to  come,  for  he  was  afraid. 

Then  the  jackal  again  returned  to  the  forest,  and  induced 
his  master  the  lion  to  grant  the  bull  assurance  of  protection. 
And  he  went  and  encouraged  Sanjivaka  with  this  promise 
of  protection,  and  so  brought  him  into  the  presence  of  the 
lion.  And  when  the  lion  saw  him  come  and  bow  before 
him,  he  treated  him  with  politeness,  and  said  :  "  Remain  here 
now  about  my  person,  and  entertain  no  fear."  And  the 
bull  consented,  and  gradually  gained  such  an  influence  over 
the  lion  that  he  turned  his  back  on  his  other  dependents, 
and  was  entirely  governed  by  the  bull. 

Then  Damanaka,  being  annoyed,  said  to  Karataka  in 
secret :  "  See  !  our  master  has  been  taken  possession  of  by 
Sanjivaka,  and  does  not  trouble  his  head  about  us.  He 
eats  his  flesh  alone,  and  never  gives  us  a  share.  And  the 
fool  is  now  taught  his  duty  by  this  bull.^  It  was  I  that 
caused  all  this  mischief  by  bringing  this  bull.  So  I  will 
now  take  steps  to  have  him  killed,  and  to  reclaim  our  master 
from  his  unbecoming  infatuation."  When  Karataka  heard 
this  from  Damanaka,  he  said  :  "  Friend,  even  you  will  not 
be  able  to  do  this  now."  Then  Damanaka  said  :  "I  shall 
certainly  be  able  to  accomplish  it  by  prudence.  What  can 
he  not  do  whose  prudence  does  not  fail  in  calamity  ?  As 
a  proof,  hear  the  story  of  the  makara^  that  killed  the 
crane.' 

^  I  follow  the  reading  of  the  Sanskrit  College  MS. :  tnudhabuddhih  prabhur 
nyayam  ukshndnenadya  sikshyate.  This  satisfies  the  metre,  which  Brockhaus' 
reading  does  not. 

*  This  word  generally  means  "crocodile."  But  in  the  Hilopadesa  the 
creature  that  kills  the  crane  is  a  crab. 

'  Here  Somadeva  omits  four  sub-tales :  "  The  Monk  and  the  Swindler  "  ; 
"  The  Rams  and  the  Jackal "  ;  "  The  Cuckold  Weaver  and  the  Bawd  "  ;  and  "  The 
Crows  and  the  Serpent."    They  are  given  on  pp.  223-227  of  this  volume. — n.m.p. 


48  THE  OCEAN  OF  STORY 

84c.  The  Crane  and  the  Makara  * 

Of  old  time  there  dwelt  a  crane  in  a  certain  tank  rich  in 
fish ;  and  the  fish  in  terror  used  to  flee  out  of  his  sight. 
Then  the  crane,  not  being  able  to  catch  the  fish,  told  them 
a  lying  tale  :  "  There  has  come  here  a  man  with  a  net  who 
kills  fish.  He  will  soon  catch  you  with  a  net  and  kill  you. 
So  act  on  my  advice,  if  you  repose  any  confidence  in  me. 
There  is  in  a  lonely  place  a  translucent  lake ;  it  is  unknown 
to  the  fishermen  of  these  parts  ;  I  will  take  you  there  one 
by  one,  and  drop  you  into  it,  that  you  may  live  there." 

When  those  foolish  fish  heard  that,  they  said  in  their 
fear  :  "  Do  so ;  we  all  repose  confidence  in  you."  Then  the 
treacherous  crane  took  the  fish  away  one  by  one,  and,  putting 
them  down  on  a  rock,  devoured  in  this  way  many  of  them. 

Then  a  certain  makara  dwelling  in  that  lake,  seeing  him 
carrying  off  fish,  said :  "  Whither  are  you  taking  the 
fish  ?  "  Then  that  crane  said  to  him  exactly  what  he  had 
said  to  the  fish.  The  makara,^  being  terrified,  said  :  "  Take 
me  there  too."  The  crane's  intellect  was  blinded  with  the 
smell  of  his  flesh,  so  he  took  him  up,  and  soaring  aloft  carried 
him  towards  the  slab  of  rock.  But  when  the  makara  got 
near  the  rock  he  saw  the  fragments  of  the  bones  of  the  fish 
that  the  crane  had  eaten,  and  he  perceived  that  the  crane 

^  See  Benfey,  op.  ciL,  vol.  i,  p.  174  et  seq.,  and  vol.  ii,  p.  58  et  sea.  Cf. 
also  Hertel,  op.  cit,  part  i,  p.  131  ;  part  ii,  pp.  22,  23.  Only  the  versions  of 
Kshemendra  and  those  in  the  Southern  Panchatantra  and  the  Hitopadesa 
resemble  Somadeva's  ending.  In  all  other  versions  the  makara  (nearly  always 
taken  to  mean  a  crab)  kills  the  crane  before  all  the  fish  are  devoured  and 
returns  to  tell  them  of  their  enemy's  destruction.  An  oral  tale  derived  from 
these  versions  appears  in  Ramaswami  Raju's  Indian  Fables,  p.  88.  Two  other 
versions  differ  further.  In  Jdtaka  No.  38,  and  Dubois'  Pantcha-Tanlra,  p.  76, 
the  crane  (or  heron)  makes  the  fish  leave  the  pond  by  prophesying  a  drought, 
and  not  by  pretending  that  fishermen  are  coming  with  nets.  For  oral  tales 
derived  from  these  see  G.  R.  Subramiah  Pantulu,  Folklore  of  the  Telugus 
(3rd  edit.),  p.  47,  also  Indian  Antiquary,  vol.  xxvi,  1897,  p.  l68 ;  Steele,  Kusa 
Jatakaya,  p.  251  ;  Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  p.  342  (three 
variants);  W.  W.  Skeat,  Fables  and  Folk-Tales  from  an  Eastern  Forest,  p.  18. 
For  further  details  see  W.  N.  Brown,  Joum.  Amer.  Orient.  Soc,  vol.  xxxix, 
1919,  pp.  22-24.— N.M.p. 

'  Here  he  is  called  njhasha,  which  means  "large  fish." 


THE  SAGACIOUS  HARE  49 

was  in  the  habit  of  devouring  those  who  reposed  confidence 
in  him.  So  no  sooner  was  the  sagacious  makara  put  down  on 
the  rock  than  with  complete  presence  of  mind  he  cut  off 
the  head  of  the  crane.  And  he  returned  and  told  the  occur- 
rence, exactly  as  it  happened,  to  the  other  fish,  and  they 
were  delighted,  and  hailed  him  as  their  deliverer  from  death. 

84.  Story  of  the  Bvll  abandoned  in  the  Forest 

"  Prudence  indeed  is  power,  so  what  has  a  man,  devoid 
of  prudence,  to  do  with  power  ?  Hear  this  other  story  of 
the  lion  and  the  hare. 

84d.  The  Lion  and  the  Hare  * 

There  was  in  a  certain  forest  a  lion,  who  was  invincible, 
and  sole  champion  of  it,  and  whatever  creatures  he  saw  in 
it  he  killed.  Then  all  the  animals,  deer  and  all,  met  and 
deUberated  together,  and  they  made  the  following  petition 
to  that  king  of  beasts  : — "  Why  by  killing  us  all  at  once  do 
you  ruin  your  own  interests  ?  We  will  send  you  one  animal 
every  day  for  your  dinner."  When  the  lion  heard  this,  he 
consented  to  their  proposal,  and  as  he  was  in  the  habit  of 
eating  one  animal  every  day,  it  happened  that  it  was  one 
day  the  lot  of  a  hare  to  present  himself  to  be  eaten.  The 
hare  was  sent  off  by  the  united  animals,  but  on  the  way 
the  wise  creature  reflected  :  "  He  is  truly  brave  who  does  not 
become  bewildered  even  in  the  time  of  calamity ;  so,  now  that 
Death  stares  me  in  the  face,  I  will  devise  an  expedient." 

^  See  the  references  given  in  Benfey,  op.  cit.,  vol.  i,  p,  179  et  seq.;  and 
Hertel,  op.  cit.,  pt.  i,  p.  131,  and  pt.  ii,  pp.  24,  25.  Variants  of  this  tale 
have  found  their  way  into  a  number  of  collections  of  oral  tales.  See  Rouse, 
Talking  Thrush,  p.  130  ;  Frere,  Old  Deccan  Days,  pp.  157-159  ;  Pantulu,  op.  cit., 
p.  9-  and  Ind.  Ant.,  vol.  xxvi,  p.  27 ;  Butterworth,  Zigzag  Journeys  in  India, 
p.  l6;  Swynnerton,  Romantic  Tales  from  the  Panjdb  .  .  .,  p.  154;  Ramaswami 
Raj u,  op.  cit.,  p.  82;  O'Connor,  Folk-Tales  from  Tibet,  p.  51  ;  Parker,  op.  cit., 
vol.  ii,  p.  385 ;  Skeat,  op.  cit.,  p.  28 ;  Steel  and  Temple,  "  Folklore  in  the 
Panjfib,"  Ind.  Ant.,  vol.  xii,  1883,  p.  177;  and  Dames,  "  Balochi  Tales,"  Folk- 
Lore,  vol.  iii,  p.  517.  All  the  above  have  been  duly  chronicled  by  W.  N. 
Brown,  op.  cit,,  pp.  24-28. — n.m.p. 

VOL.  V.  D 


50  THE  OCEAN  OF  STORY 

Thus  reflecting,  the  hare  presented  himself  before  the 
lion  late.  And  when  he  arrived  after  his  time,  the  lion  said 
to  him  :  "  Hola !  how  is  this  that  you  have  neglected  to 
arrive  at  my  dinner  hour,  or  what  worse  penalty  than  death 
can  I  inflict  on  you,  scoundrel  ? "  When  the  lion  said 
this,  the  hare  bowed  before  him,  and  said  :  "  It  is  not  my 
fault,  your  Highness;  I  have  not  been  my  own  master 
to-day,  for  another  lion  detained  me  on  the  road,  and  only 
let  me  go  after  a  long  interval."  When  the  lion  heard  that, 
he  lashed  his  tail,  and  his  eyes  became  red  with  anger,  and 
he  said  :  "  Who  is  that  second  lion  ?  Show  him  me."  The 
hare  said :  "  Let  your  Majesty  come  and  see  him."  The  lion 
consented,  and  followed  him.  Thereupon  the  hare  took  him 
away  to  a  distant  well.  "  Here  he  lives,  behold  him,"  said 
the  hare,  and  when  thus  addressed  by  the  hare,  the  lion 
looked  into  the  well,  roaring  all  the  while  with  anger.  And 
seeing  his  own  reflection  in  the  clear  water,  and  hearing  the 
echo  of  his  own  roar,  thinking  that  there  was  a  rival  lion 
there  roaring  louder  than  himself,^  he  threw  himself  in  a  rage 
into  the  well,  in  order  to  kill  him,  and  there  the  fool  was 
drowned.  And  the  hare,  having  himself  escaped  death  by 
his  wisdom,  and  having  delivered  all  the  animals  from  it, 
went  and  delighted  them  by  telling  his  adventure. 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So  you  see  that  wisdom  is  the  supreme  power,  not 
strength,  since  by  virtue  of  it  even  a  hare  killed  a  lion.  So 
I  will  effect  my  object  by  wisdom." 

When  Damanaka  said  this,  Karataka  remained  silent. 

Then  Damanaka  went  and  remained  in  the  presence  of 
the  King  Pingalaka,  in  a  state  of  assumed  depression.  And 
when  Pingalaka  asked  him  the  reason,  he  said  to  him  in  a 
confidential  aside :  "I  will  tell  you.  King,  for  if  one  knows 
anything  one  ought  not  to  conceal  it.     And  one  should  speak 

*  Dr  Kern  conjectures  abhigarjinam,  but  the  Sanskrit  College  MS.  reads 
matva  iatrdtigarjitam  itisimham:  "thinking  that  he  was  outroared  there"  ;  how- 
ever, the  word  simham  must  be  changed  if  this  reading  is  to  be  adopted.  This- 
is  the  thirtieth  story  in  my  copy  of  the  ^ukasaptati. 


DAMANAKA'S  STRATEGY  51 

too  without  being  commanded  to  do  so,  if  one  desires  the 
welfare  of  one's  master.  So  hear  this  representation  of  mine, 
and  do  not  suspect  me.  This  bull  Sanjivaka  intends  to  kill 
you  and  gain  possession  of  the  kingdom,  for  in  his  position  of 
minister  he  has  come  to  the  conclusion  that  you  are  timid; 
and  longing  to  slay  you,  he  is  brandishing  his  two  horns,  his 
natural  weapons,  and  he  talks  over  the  animals  in  the  forest, 
encouraging  them  with  speeches  of  this  kind  :  '  We  will  kill 
by  some  artifice  this  flesh-eating  king  of  beasts,  and  then 
you  can  live  in  security  under  me,  who  am  an  eater  of  herbs 
only.'  So  think  about  this  bull ;  as  long  as  he  is  alive  there 
is  no  security  for  you." 

When  Damanaka  said  this,  Pingalaka  answered  :  "  What 
can  that  miserable  herb-eating  bull  do  against  me  ?  But 
how  can  I  kill  a  creature  that  has  sought  my  protection,  and 
to  whom  I  have  promised  immunity  from  injury  ?  "  When 
Damanaka  heard  this,  he  said  :  "  Do  not  speak  so.  When 
a  king  makes  another  equal  to  himself,  Fortune  does  not 
proceed  as  favourably  as  before.^  The  fickle  goddess,  if  she 
places  her  feet  at  the  same  time  upon  two  exalted  persons, 
cannot  keep  her  footing  long;  she  will  certainly  abandon 
one  of  the  two.  And  a  king  who  hates  a  good  servant  and 
honours  a  bad  servant  is  to  be  avoided  by  the  wise,  as  a 
wicked  patient  by  physicians.  Where  there  is  a  speaker  and 
a  hearer  of  that  advice,  which  in  the  beginning  is  disagree- 
able, but  in  the  end  is  useful,  there  Fortune  sets  her  foot. 
He  who  does  not  hear  the  advice  of  the  good,  but  listens  to 
the  advice  of  the  bad,  in  a  short  time  falls  into  calamity,  and 
is  afflicted.  So  what  is  the  meaning  of  this  love  of  yours  for 
the  bull,  O  King  ?  And  what  does  it  matter  that  you  gave 
him  protection,  or  that  he  came  as  a  suppliant,  if  he  plots 
against  your  life  ?  Moreover,  if  this  bull  remains  always 
about  your  person,  you  will  have  worms  produced  in  you 
by  his  excretions.  And  they  will  enter  your  body,  which  is 
covered  with  the  scars  of  wounds  from  the  tusks  of  infuriated 
elephants.     Why  should  he  not  have  chosen  to  kill  you  by 

^  I  prefer  the  reading  kas  of  the  Sanskrit  College  MS.,  and  would  render : 
**  Whom  can  the  king  make  his  equal  ?  Fortune  does  not  proceed  in  that 
way." But  D.  has  yas,  as  translated  above. — n.m.p.  ; 


52  THE  OCEAN  OF  STORY 

craft  ?  If  a  wicked  person  is  wise  enough  not  to  do  an 
injury  ^  himself,  it  will  happen  by  association  with  him. 
Hear  a  story  in  proof  of  it. 

84e.  The  LoiLse  and  the  Flea* 

In  the  bed  of  a  certain  king  there  long  lived  undis- 
covered a  louse,  that  had  crept  in  from  somewhere  or  other, 
by  name  Mandavisarpini.  And  suddenly  a  flea,  named 
Tittibha,  entered  that  bed,  wafted  there  by  the  wind  from 
some  place  or  other.  And  when  Mandavisarpini  saw  him,  she 
said  :  "  Why  have  you  invaded  my  home  ?  Go  elsewhere." 
Tittibha  answered :  "  I  wish  to  drink  the  blood  of  a  king, 
a  luxury  which  I  have  never  tasted  before,  so  permit  me  to 
dwell  here."  Then,  to  please  him,  the  louse  said  to  him  : 
"  If  this  is  the  case,  remain.  But  you  must  not  bite  the 
king,  my  friend,  at  unseasonable  times;  you  must  bite  him 
gently  when  he  is  asleep."  When  Tittibha  heard  that,  he 
consented,  and  remained.  But  at  night  he  bit  the  king  hard 
when  he  was  in  bed,  and  then  the  king  rose  up,  exclaiming : 
'*  I  am  bitten."  Then  the  wicked  flea  fled  quickly,  and  the 
king's  servants  made  a  search  in  the  bed,  and  finding  the 
louse  there,  killed  it. 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So  Mandavisarpini  perished  by  associating  with  Tittibha. 
Accordingly  your  association  with  Sanjivaka  will  not  be  for 
your  advantage.  If  you  do  not  believe  in  what  I  say,  you 
will  soon  yourself  see  him  approach,  brandishing  his  head, 
confiding  in  his  horns,  which  are  sharp  as  lances." 

By  these  words  the  feelings  of  Pingalaka  were  changed 
towards  the  bull,  and  so  Damanaka  induced  him  to  form  in 
his  heart  the  determination  that  the  bull  must  be  killed. 
And  Damanaka,  having  ascertained  the  state  of  the  lion's 
feelings,  immediately  went  off  of  his  own  accord  to  Sanjivaka, 

*  I  read  dosham  for  dosho  with  the  Sanskrit  College  MS. 

»  See  Benfey,  op.  cil.,  vol,  i,  pp.  122,  123,  and  vol,  ii,  p.  71  ;  and  Hertel, 
•op.  cit.,  pt.  i,  p.  131,  and  pt.  ii,  pp.  29,  30  ;  and  cf.  Parker,  op.  cit.,  vol.  iii,  p.  80, 
<which  closely  follows  the  Textus  Simplicior,  i,  9- — n.m.p. 


THE  CAMEL  58 

and  sat  in  his  presence  with  a  despondent  air.  The  bull 
said  to  him  :  "  Friend,  why  are  you  in  this  state  ?  Are 
you  in  good  health  ?  "  The  jackal  answered :  "  What  can 
be  healthy  with  a  servant  ?  Who  is  permanently  dear  to  a 
king?  What  petitioner  is  not  despised?  Who  is  not  sub- 
ject to  time  ?  "  When  the  jackal  said  this,  the  bull  again 
said  to  him :  "  Why  do  you  seem  so  despondent  to-day, 
my  friend,  tell  me  ?  "  Then  Damanaka  said  :  "  Listen ;  I 
speak  out  of  friendship.  The  lion  Pingalaka  has  to-day 
become  hostile  to  you.  So  unstable  is  his  affection  that, 
without  regard  for  his  friendship,  he  wishes  to  kill  you  and 
eat  you,  and  I  see  that  his  evilly  disposed  courtiers  have 
instigated  him  to  do  it."  The  simple-minded  bull,  suppos- 
ing, on  account  of  the  confidence  he  had  previously  reposed  in 
the  jackal,  that  this  speech  was  true,  and  feeling  despondent, 
said  to  him  :  "  Alas,  a  mean  master,  with  mean  retainers, 
though  he  be  won  over  by  faithful  service,  becomes  estranged. 
In  proof  of  it,  hear  this  story. 

84f.  The  Lion,  the  Panther,  the  Crow  and  the  Jackal  * 

There  lived  once  in  a  certain  forest  a  lion,  named  Madot- 
kata,  and  he  had  three  followers,  a  panther,  a  crow  and  a 
jackal.  That  lion  once  saw  a  camel,  that  had  escaped  from 
a  caravan,  entering  his  wood,  a  creature  he  was  not  famiUar 
with  before,  of  ridiculous  appearance.  That  king  of  beasts 
said  in  astonishment :  "  What  is  this  creature  ?  "  And  the 
crow,  who  knew  when  it  behoved  him  to  speak,^  said  :  "It 
is  a  camel."     Then  the  lion,  out  of  curiosity,  had  the  camel 

*  See  Benfey,  op.  cit.,  vol.  i,  pp.  230,  231,  and  vol.  ii,  p.  80 ;  Hcrtel,  op.  cit., 
pt.  i,  p.  132,  and  pt.  ii,  p.  37  et  seq. 

2  I  adopted  this  translation  of  desajna  in  deference  to  the  opinion  of  a 
good  native  scholar,  but  might  not  the  word  mean  simply  "knowing countries".^ 
The  crow  then  would  be  a  kind  of  feathered  Ulysses.  Cf.  Waldau's  Bohmische 
Mdrcken,  p.  255.  The  fable  may  remind  some  readers  of  the  following  lines 
in  Spenser's  Mother  Hubberd's  Tale : — 

"  He  shortly  met  the  Tygre  and  the  Bore 
That  with  the  simple  Camell  raged  sore 
In  bitter  words,  seeking  to  take  occasion 
Upon  his  fleshly  corpse  to  make  invasion." 


54  THE  OCEAN  OF  STORY 

summoned,  and  giving  him  a  promise  of  protection,  he  made 
him  his  courtier,  and  placed  him  about  his  person. 

One  day  the  lion  was  wounded  in  a  fight  with  an  elephant, 
and  being  out  of  health,  made  many  fasts,  though  surrounded 
by  those  attendants  who  were  in  good  health.  Then  the  lion, 
being  exhausted,  roamed  about  in  search  of  food,  but  not 
finding  any,  secretly  asked  all  his  courtiers,  except  the  camel, 
what  was  to  be  done.  They  said  to  him  :  "  Your  Highness, 
we  must  give  advice  which  is  seasonable  in  our  present 
calamity.  What  friendship  can  you  have  with  a  camel, 
and  why  do  you  not  eat  him  ?  He  is  a  grass-eating  animal, 
and  therefore  meant  to  be  devoured  by  us  flesh-eaters.  And 
why  should  not  one  be  sacrificed  to  supply  food  to  many  ? 
If  your  Highness  should  object,  on  the  ground  that  you  can- 
not slay  one  to  whom  you  have  granted  protection,  we  will 
contrive  a  plot  by  which  we  shall  induce  the  camel  himself 
to  offer  you  his  own  body." 

When  they  had  said  this,  the  crow,  by  the  permission  of 
the  lion,  after  arranging  the  plot,  went  and  said  to  that  camel : 
"  This  master  of  ours  is  overpowered  with  hunger,  and  says 
nothing  to  us,  so  we  intend  to  make  him  well  disposed  to  us 
by  offering  him  our  bodies,  and  you  had  better  do  the  same, 
in  order  that  he  may  be  well  disposed  towards  you."  When 
the  crow  said  this  to  the  camel,  the  simple-minded  camel 
fegreed  to  it,  and  came  to  the  lion  with  the  crow.  Then  the 
crow  said  :  "  King,  eat  me,  for  I  am  my  own  master."  Then 
the  lion  said  :  "  What  is  the  use  of  eating  such  a  small 
creature  as  you  ?  "  Thereupon  the  jackal  said  :  "  Eat  me." 
And  the  lion  rejected  him  in  the  same  way.  Then  the 
panther  said  :  "  Eat  me."  And  yet  the  lion  would  not  eat 
him.  And  at  last  the  camel  said  :  "  Eat  me."  So  the  lion 
and  the  crow  and  his  fellows  entrapped  him  by  these  deceit- 
ful offers,  and  taking  him  at  his  word,  killed  him,  divided 
him  into  portions,  and  ate  him. 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  In  the  same  way  some  treacherous  person  has  instigated 
Pingalaka  against  me  without  cause.     So  now  Destiny  must 


KAIVIBUGRIVA,  THE  TORTOISE  55 

decide.  For  it  is  better  to  be  the  servant  of  a  vulture-king 
with  swans  for  courtiers,  than  to  serve  a  swan  as  king,  if  his 
courtiers  be  vultures,  much  less  a  king  of  a  worse  character, 
with  such  courtiers.'*  ^ 

When  the  dishonest  Damanaka  heard  Sanjivaka  say  that, 
he  replied ;  "  Everything  is  accomplished  by  resolution. 
Listen,  I  will  tell  you  a  tale  to  prove  this. 

84g.  The  Pair  of  Tittibhas ' 

There  lived  a  certain  cock  iittibha  on  the  shore  of  the  sea 
with  his  hen.  And  the  hen,  being  about  to  lay  eggs,  said  to 
the  cock  :  "  Come,  let  us  go  away  from  this  place,  for  if  I 
lay  eggs  here,  the  sea  may  carry  them  off  with  its  waves." 
When  the  cock-bird  heard  this  speech  of  the  hen's,  he  said  to 
her  :  "  The  sea  cannot  contend  with  me."  On  hearing  that, 
the  hen  said  :  "  Do  not  talk  so  ;  what  comparison  is  there 
between  you  and  the  sea  ?  People  must  follow  good  advice, 
otherwise  they  will  be  ruined. 

84GG.  The  Tortoise  and  the  Two  Swans  ^ 

For  there  was  in  a  certain  lake  a  tortoise,  named  Kambu- 
griva,  and  he  had  two  swans  for  friends,  Vikata  and  Sankata. 

^  See  Benfey,  op.  ciL,  vol.  i,  p.  231. 

*  See  ibid,,  p.  235  et  seq. ;  A.  Manwaring,  Marathi  Proverbs,  Oxford, 
1899,  No.  297,  p.  41  ;  Hertel,  op.  cit.,  pt.  i,  pp.  132,  133,  and  pt.  ii,  p.  40,  and 
Das  Paficatanlra,  Leipzig,  1914,  p.  277.  fiffibka  is  nearly  always  translated 
as  "strandbird." — n.m.p. 

^  See  ibid.,  p.  239  et  seq.  The  original  source  is  probably  the  Kachchhapa 
Jdtaka.  See  Rhys  Davids'  Introduction  to  his  Buddhist  Birth  Stories,  p.  viii. 
In  Coelho's  Cantos  Populares  Portuguezes,  p.  1 5,  the  heron,  which  is  carrying 
the  fox,  persuades  it  to  let  go,  in  order  that  she  may  spit  on  her  hand.  [A 
similar  incident  appears  on  p.  170  of  this  volume.]  Gosson  in  his  Schoole  of 
Abuse,  Arber's  Reprints,  p.  43,  observes :  "  Geese  are  foolish  birds,  yet,  when 
they  fly  over  Mount  Taurus,  they  show  great  wisdom  in  their  own  defence,  for 
they  stop  their  pipes  full  of  gravel  to  avoid  gaggling,  and  so  by  silence  escape 
the  eagles." 

Cf.  Hertel,  op.  cit.,  pt.  i,  p.  133,  and  pt.  ii,  pp.  40,  41.     In  Dubois' 

Pardcha-T antra,  p.  109,  it  is  a  fox  who  attracts  the  attention  of  the  tortoise  and 
so  causes  him  to  fall.  Two  oral  tales  are  founded  on  this  version — viz.  Pieris, 
"Sinhalese  Folklore,"  Orientalist,  vol.  i,  p.  134;  and  Parker,  op.  cit.,  vol.  i, 
p.  234. — N.M.P. 


56  THE  OCEAN  OF  STORY 

Once  on  a  time  the  lake  was  dried  up  by  drought,  and  they 
wanted  to  go  to  another  lake  ;  so  the  tortoise  said  to  them  : 
"  Take  me  also  to  the  lake  you  are  desirous  of  going  to." 
When  the  two  swans  heard  this,  they  said  to  their  friend 
the  tortoise  :  "  The  lake  to  which  we  wish  to  go  is  a  tre- 
mendous distance  off ;  but,  if  you  wish  to  go  there  too,  you 
must  do  what  we  tell  you.  You  must  take  in  your  teeth  a 
stick  held  by  us,  and  while  travelling  through  the  air  you 
must  remain  perfectly  silent,  otherwise  you  will  fall  and  be 
killed." 

The  tortoise  agreed,  and  took  the  stick  in  his  teeth,  and 
the  two  swans  flew  up  into  the  air,  holding  the  two  ends  of 
it.  And  gradually  the  two  swans,  carrying  the  tortoise,  drew 
near  that  lake,  and  were  seen  by  some  men  living  in  a  town 
below ;  and  the  thoughtless  tortoise  heard  them  making 
a  chattering,  while  they  were  discussing  with  one  another 
what  the  strange  thing  could  be  that  the  swans  were  carry- 
ing. So  the  tortoise  asked  the  swans  what  the  chattering 
below  was  about,  and  in  doing  so  let  go  the  stick  from  its 
mouth,  and  falling  down  to  the  earth,  was  there  killed  by 
the  men. 


84g.  The  Pair  of  Tittihhas 

"  Thus  you  see  that  a  person  who  lets  go  common  sense 
will  be  ruined,  like  the  tortoise  that  let  go  the  stick."  When 
the  hen-bird  said  this,  the  cock-bird  answered  her  :  "  This  is 
true,  my  dear ;  but  hear  this  story  also. 

84GGG.  The  Three  Fish 

Of  old  time  there  were  three  fish  in  a  lake  near  a  river, 
one  was  called  Anagatavidhatri,  a  second  Pratyutpannamati, 
and  the  third  Yadbhavishya,^  and  they  were   companions. 

*  I.e.  "  the  provider  for  the  future,"  "  the  fish  that  possessed  presence 

of  mind,"  and  "the  fatalist  who  believed  in  kismet." Cf.  Hertel,  op.  cit., 

pt.  if  p.  133,  and  pt.  ii,  p.  41  et  seq.  Edgerton  (Panchatanira  Reconstructed, 
vol.  ii,  p.  314)  translates  as  "Forethought,"  "Ready-wit,"  and  "  Come-what- 
will."     See  Pantulu,  op.  cit.,  p.  53,  and  Ind.  Ant.,  vol.  xxvi,  p.  224. — n.m.p. 


THE  THREE  FISH  57 

One  day  they  heard  some  fishermen,  who  passed  that  way, 
saying  to  one  another :  "  Surely  there  must  be  fish  in  this 
lake."  Thereupon  the  prudent  Anagatavidhatri,  fearing  to 
be  killed  by  the  fishermen,  entered  the  current  of  the  river 
and  went  to  another  place.  But  Pratyutpannamati  remained 
where  he  was,  without  fear,  saying  to  himself :  "I  will  take 
the  expedient  course  if  any  danger  should  arise."  And 
Yadbhavishya  remained  there,  saying  to  himself :  "  What 
must  be,  must  be."  Then  those  fishermen  came  and  threw 
a  net  into  that  lake.  But  the  cunning  Pratyutpannamati, 
the  moment  he  felt  himself  hauled  up  in  the  net,  made  him- 
self rigid,  and  remained  as  if  he  were  dead.  The  fishermen, 
who  were  killing  the  fish,  did  not  kill  him,  thinking  that  he 
had  died  of  himself,  so  he  jumped  into  the  current  of  the 
river,  and  went  off  somewhere  else,  as  fast  as  he  could.  But 
Yadbhavishya,  like  a  foolish  fish,  bounded  and  wriggled  in 
the  net,  so  the  fishermen  laid  hold  of  him  and  killed  him. 


84g.  The  Pair  of  Tittibhas 

"  So  I  too  will  adopt  an  expedient  when  the  time  arrives ; 
I  will  not  go  away  through  fear  of  the  sea."  Having  said 
this  to  his  wife,  the  tittibha  remained  where  he  was,  in  his 
nest ;  and  there  the  sea  heard  his  boastful  speech.  Now, 
after  some  days,  the  hen-bird  laid  eggs,  and  the  sea  carried 
off  the  eggs  with  his  waves,  out  of  curiosity,  saying  to  him- 
self :  "  I  should  like  to  know  what  this  tittibha  will  do  to  me." 
And  the  hen-bird,  weeping,  said  to  her  husband  :  "  The  very 
calamity  which  I  prophesied  to  you  has  come  upon  us." 

Then  that  resolute  tittibha  said  to  his  wife  :  "  See  what 
I  will  do  to  that  wicked  sea  !  "  So  he  called  together  all  the 
birds,  and  mentioned  the  insult  he  had  received,  and  went 
with  them  and  called  on  the  lord  Garuda  for  protection. 
And  the  birds  said  to  him  :  "  Though  thou  art  our  pro- 
tector, we  have  been  insulted  by  the  sea  as  if  we  were  un- 
protected, in  that  it  has  carried  away  some  of  our  eggs." 
Then  Garuda  was  angry,  and  appealed  to  Vishnu,  who  dried 
up  the  sea  with  the  weapon  of  fire,  and  made  it  restore  the 
eggs. 


58  THE  OCEAN  OF  STORY 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So  you  must  be  wise  in  calamity  and  not  let  go  resolu- 
tion. But  now  a  battle  with  Pingalaka  is  at  hand  for  you. 
When  he  shall  erect  his  tail,  and  arise  with  his  four  feet 
together,  then  you  may  know  that  he  is  about  to  strike  you. 
And  you  must  have  your  head  ready  tossed  up,  and  must 
gore  him  in  the  stomach,  and  lay  your  enemy  low,  with  all  his 
entrails  torn  out." 

After  Damanaka  had  said  this  to  the  bull  Sanjivaka,  he 
went  to  Karataka,  and  told  him  that  he  had  succeeded  in 
setting  the  two  at  variance. 

Then  Sanjivaka  slowly  approached  Pingalaka,  being  de- 
sirous of  finding  out  the  mind  of  that  king  of  beasts  by  his 
face  and  gestures.  And  he  saw  that  the  lion  was  prepared 
to  fight,  being  evenly  balanced  on  all  four  legs,  and  having 
erected  his  tail,  and  the  lion  saw  that  the  bull  had  tossed 
up  his  head  in  fear.  Then  the  lion  sprang  on  the  bull  and 
struck  him  with  his  claws,  the  bull  replied  with  his  horns, 
and  so  their  fight  went  on.  And  the  virtuous  Karataka, 
seeing  it,  said  to  Damanaka :  "  Why  have  you  brought 
calamity  on  our  master  to  gain  your  own  ends  ?  Wealth 
obtained  by  oppression  of  subjects,  friendship  obtained  by 
deceit,  and  a  lady-love  gained  by  violence,  will  not  remain  long. 
But  enough;  whoever  says  much  to  a  person  who  despises 
good  advice,  incurs  thereby  misfortune,  as  Suchimukha  from 
the  ape. 

84h.  The  Monkeys^  the  Firefly  and  the  Bird  ^ 

Once  on  a  time  there  were  some  monkeys  wandering  in  a 
troop  in  a  wood.     In  the  cold  weather  they  saw  a  firefly  and 

*  See  Benfey,  op.  cit.,  vol.  i,  pp.  269,  270.  In  the  Greek  version  Symeon 
Seth  substitutes  for  the  firefly  Xidov  oTiXPovra,  while  in  the  Turkish  version, 

in  the  Cabinet  des  Fies,  we  read  of  "  Un  morceau  de  crystal  qui  brillait." It 

would,  however,  be  more  correct  not  to  translate  "firefly"  with  Tawney, 
but  "glow-worm"  with  Benfey,  Hertel  and  Edgerton.  There  has  always 
been  a  certain  amount  of  confusion  between  "firefly"  and  "glow-worm," 
owing  chiefly  to  the  fact  that  both  terms  are  used  indiscriminately.  Correctly 
speaking,  "firefly"  is  the  term  popularly  used  for  the  American  click-beetle 


THE  GLOW-WORM  59 

thought  it  was  real  fire.  So  they  placed  grass  and  leaves 
upon  it,  and  tried  to  warm  themselves  at  it,  and  one  of  them 
fanned  the  firefly  with  his  breath.  A  bird  named  Suchi- 
mukha,  when  he  saw  it,  said  to  him  :  "  This  is  not  fire,  this 
is  a  firefly;  do  not  fatigue  yourself."  Though  the  monkey 
heard  that,  he  did  not  desist,  and  thereupon  the  bird  came 
down  from  the  tree,  and  earnestly  dissuaded  him,  at  which 
the  ape  was  annoyed,  and  throwing  a  stone  at  Suchimukha, 
crushed  him.^ 


84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So  one  ought  not  to  admonish  him  who  will  not  act 
on  good  advice.  Why  then  should  I  speak  ?  You  well 
know  that  you  brought  about  this  quarrel  with  a  mischievous 
object,  and  that  which  is  done  with  evil  intentions  cannot 
turn  out  well. 

84i.  Dharmahuddhi  and  Dushtahvddhi  ^ 

For  instance,  there  were  long  ago  in  a  certain  village 
two  brothers,  the  sons  of  a  merchant,  Dharmabuddhi  and 
Dushtabuddhi  by  name.  They  left  their  father's  house  and 
went  to  another  country  to  get  wealth,  and  with  great  difficulty 
acquired  two  thousand  gold  dinars.  And  with  them  they 
returned  to  their  own  city.     And  they  buried  those  dinars  at 

{Pyrophorus)  and  is  entirely  confined  to  tropical  America.  It  is  interesting 
to  note  that  American  Indians  of  these  latitudes  sometimes  keep  "fireflies" 
in  little  cages  for  illumination  at  night.  They  are  also  used  for  personal 
adornment.  The  "glow-worm,"  on  the  other  hand,  is  the  iMtnpyris  noctiluca, 
a  wingless  female  beetle  common  throughout  Europe  and  the  East,  some 
specimens  of  which   can  fly ;  hence  these  have  also  been  called  "  fireflies." 

— N.M.P. 

^  See  Crooke,  op.  cit.,  vol.  ii,  p.  257. — n.m.p. 

*  See  Benfey,  op.  cit.,  vol.  i,  p.  275  et  seq.,  where  differences  in  the  various 
recensions  are  detailed.     The  story  was  also  found  in  Tibet  by  Babu  Sarat 

Chandra  Das,  headmaster  of  the   Bhutia   school,   Darjiling. Cf.   Hertel, 

op.  cit.,  pt.  i,  p.  134,  and  pt.  ii,  p.  51  et  seq.;  Pantulu,  op.  cit.,  p.  17,  and 
Ind.  Ant.,  vol.  xxvi,  p.  55  ;  and  K.  N.  Fleeson,  Laos  Folklore  of  Farther  India, 
p.  108.  See  also  F.  Edgerton,  "Evil-Wit,  No- Wit  and  Honest- Wit,"  Joum. 
Amer.  Orient.  Sac.,  xl,  1920,  p.  271. — n.m.p. 


60  THE  (U'EAN  OF  STORY 

the  foot  i)f  a  tree,  with  the  exception  of  one  hundred,  which 
they  (hvided  hit \n ten  thcni  in  ecjual  parts,  and  so  they  hvcd 
in  thtir  fatlur's  liousf. 

Hut  one  (lay  l)uslital)uchlhi  went  l)y  himself  and  dug  up 
of  his  own  aeeord  those  dinars  whieh  were  huried  at  the  foot 
of  tlie  tree,  for  lie  was  vieious  and  extravagant.'  And  after 
one  month  only  had  passed,  he  said  to  Dharmabuddhi  : 
**  Come,  my  ilder  brother,  let  us  divide  those  dinars;  I  have 
expensrs.'  When  Dharmabuddhi  heard  that,  he  consented, 
and  wiiit  and  dug  with  him  where  he  had  deposited  the 
dinars.  And  when  they  did  not  find  any  dinars  in  the  plaee 
where  they  had  buried  them,  the  treacherous  Dushtabuddhi 
said  to  Dharmabuddhi  :  "  You  have  taken  away  the  dinars^ 
so  give  me  my  half."  But  Dharmabuddhi  answered  :  "  I 
ha\e  not  taken  them;  you  must  have  taken  them."  So  a 
([uarrel  arose,  and  Dushtabuddhi  hit  Dharmabuddhi  on  the 
head  with  a  stone,  and  dragged  him  into  the  king's  court. 
There  they  both  stated  their  case,  and  as  the  king's  officers 
could  not  decide  it,  they  were  proceeding  to  detain  them  both 
for  the  trial  by  ordeal.  Then  Dushtabuddhi  said  to  the 
king's  ollieers  :  "  The  tree  at  the  foot  of  which  these  dinars 
were  placed  will  depose,  as  a  witness,  that  they  were  taken 
away  by  this  Dharmabuddhi."  And  they  were  exceedingly 
astonished,  but  said  :  "  Well,  we  will  ask  it  to-morrow." 
Then  they  let  both  Dharmabuddhi  and  Dushtabuddhi  go, 
after  they  had  given  bail,  and  they  went  separately  to  their 
house. 

Hut  Dushtabuddhi  told  the  whole  matter  to  his  father, 
and  secretly  giving  him  the  money,  said  :  "  Hide  in  the 
trunk  of  the  tree  and  be  my  witness."  His  father  consented, 
so  he  took  him  and  placed  him  at  night  in  the  capacious 
trunk  of  the  tree,  and  returned  home.  And  in  the  morning 
those  two  brothers  went  with  the  king's  officers,  and  asked 
tlie  tree  who  took  away  those  dinars.  And  their  father,  who 
was  hidden  in  the  trunk  of  the  tree,  rej)licd  in  a  loud  clear 
voice  :  '*  Dharnui})ud(lhi  took  away  the  dinars.''^  Wlien  the 
king's  oHicers  heard  this  surprising  utterance,  they  said  : 
"  Surely   Dushtabuddhi   must  have   hidden  someone  in  the 

*    I  read  with  the  Sanskrit  College  MS.  [and  D.  text]  asadvyayt. 


THE  CRAB'S  ADVICE  61 

trunk."  So  they  introduced  smoke  into  the  trunk  of  the 
tree,  which  fumigated  the  father  of  Dushtabuddhi  so,  that 
he  fell  out  of  the  trunk  on  to  the  ground,  and  died.  When 
the  king's  officers  saw  this,  they  understood  the  whole 
matter,  and  they  compelled  Dushtabuddhi  to  give  up  the 
dinars  to  Dharmabuddhi.  And  so  they  cut  off  the  hands 
and  cut  out  the  tongue  ^  of  Dushtabuddhi,  and  banished  him, 
and  they  honoured  Dharmabuddhi  as  a  man  who  deserved 
his  name.' 


84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  So  you  see  that  a  deed  done  with  an  unrighteous  mind 
is  sure  to  bring  calamity,  therefore  one  should  do  it  with  a 
righteous  mind,  as  the  crane  did  to  the  snake. 

84j.  The  Crane,  the  Snake  and  the  Mungoose^ 

Once  on  a  time  a  snake  came  and  ate  the  nestlings  of  a 
certain  crane  as  fast  as  they  were  born.  That  grieved  the 
crane.  So,  by  the  advice  of  a  crab,  he  went  and  strewed 
pieces  of  fish  from  the  dwelling  of  a  mungoose  as  far  as  the 
hole  of  the  snake,  and  the  mungoose  came  out,  and  following 
up  the  pieces  of  fish,  eating  as  it  went  on,  was  led  to  the  hole 
of  the  snake,  which  it  saw  and  entered,  and  killed  him  and 
his  offspring. 

84.  Story  of  the  Bvll  abandoned  in  the  Forest 

"  So  by  a  device  one  can  succeed.  Now  hear  another 
story. 

*  A  well-known  punishment  for  thieves.  See  Bloomfield^  "  Art  of 
Stealing,"  Amer.  Joum.  Phil.,  vol.  xliv,  p.  227. — n.m.p. 

*  /,e.  "Virtuously-minded."      His  brother's  name  means  "evil-minded." 

*  Benfey  (0/7.  cit.,  vol.  i,  pp.  167-170)  appears  not  to  be  aware  that  this 
story  is  in  Somadeva.     It  corresponds  to  the  sixth  in  his  first  book,  vol.  ii, 

p.  57  el  seq.     Cf.  Phaedrus,  i,  28 ;  and  Aristophanes,  Aves,  652. See  also 

Hertel,  op.  cit.,  pt.  \,  p.  1 34,  and  pt.  ii,  p.  53 ;  and  Steele,  Ktua  Jalakaya, 
p.  255. — N.M.P. 


62  THE  OCEAN  OF  STORY 

84k.  The  Mice  that  ate  an  Iron  Balance^ 

Once  on  a  time  there  was  a  merchant's  son,  who  had 
spent  all  his  father's  wealth,  and  had  only  an  iron  balance 
left  to  him.  Now  the  balance  was  made  of  a  thousand  palas 
of  iron  ;  and  depositing  it  in  the  care  of  a  certain  merchant, 
he  went  to  another  land.  And  when,  on  his  return,  he  came 
to  that  merchant  to  demand  back  his  balance,  the  merchant 
said  to  him  :  "It  has  been  eaten  by  mice."  He  repeated  : 
"  It  is  quite  true ;  the  iron  of  which  it  was  composed  was 
particular^  sweet,  and  so  the  mice  ate  it."  This  he  said  with 
an  outward  show  of  sorrow,  laughing  in  his  heart. 

Then  the  merchant's  son  asked  him  to  give  him  some 
food,  and  he,  being  in  a  good  temper,  consented  to  give  him 
some.  Then  the  merchant's  son  went  to  bathe,  taking  with 
him  the  son  of  that  merchant,  who  was  a  mere  child,  and 
whom  he  persuaded  to  come  with  him  by  giving  him  a  dish 
of  dmaldkas.  And  after  he  had  bathed,  the  wise  merchant's 
son  deposited  that  boy  in  the  house  of  a  friend,  and  returned 
alone  to  the  house  of  that  merchant.  And  the  merchant 
said  to  him  :  "  Where  is  that  son  of  mine  ?  "  He  replied  : 
"  A  kite  swooped  down  from  the  air  and  carried  him  off." 
The  merchant  in  a  rage  said  :  "  You  have  concealed  my  son." 
And  so  he  took  him  into  the  king's  judgment-hall ;  and 
there  the  merchant's  son  made  the  same  statement.  The 
officers  of  the  court  said  :  "  This  is  impossible  ;  how  could 
a  kite  carry  off  a  boy  ?  "  But  the  merchant's  son  answered  : 
"  In  a  coiuitry  where  a  large  balance  of  iron  was  eaten  by 
mice,  a  kite  might  carry  off  an  elephant,  much  more  a  boy."  ^ 
When  the  officers  heard  that,  they  asked  about  it,  out  of 
curiosity,  and  made  the  merchant  restore  the  balance  to  the 
owner,  and  he,  for  his  part,  restored  the  merchant's  child. 

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

2  The  argument  reminds  one  of  that  in  "Die  kluge  Bauerntochter " 
(Grimm's  Mdrchen,  9+).  The  king  adjudges  a  foal  to  the  proprietor  of  some 
oxen  because  it  was  found  with  his  beasts.  The  real  owner  fishes  in  the 
road  with  a  net.  The  king  demands  an  explanation.  He  says :  "  It  is  just 
as  easy  for  me  to  catch  fish  on  dry  land  as  for  two  oxen  to  produce  a 
foal."  See  also  "  Das  Marchen  vom  sprechenden  Bauche,"  Kaden,  [Inter  den 
Olivenbiiumen,  pp.  83,  84. 


THE  BULL  IS  KILLED  63 

84.  Story  of  the  Bull  abandoned  in  the  Forest 

"  Thus,  you  see,  persons  of  eminent  ability  attain  their 
ends  by  an  artifice.  But  you,  by  your  reckless  impetuosity, 
have  brought  our  master  into  danger." 

When  Damanaka  heard  this  from  Karataka,  he  laughed 
and  said  :  "  Do  not  talk  like  this  !  What  chance  is  there 
of  a  lion's  not  being  victorious  in  a  fight  with  a  bull  ?  There 
is  a  considerable  difference  between  a  lion,  whose  body  is 
adorned  with  numerous  scars  of  wounds  from  the  tusk's  of 
infuriated  elephants,  and  a  tame  ox,  whose  body  has  been 
pricked  by  the  goad." 

While  the  jackals  were  carrying  on  this  discussion,  the 
lion  killed  the  bull  Sanjivaka.  When  he  was  slain,  Dama- 
naka recovered  his  position  of  minister  without  a  rival,  and 
remained  for  a  long  time  about  the  person  of  the  king  of 
beasts  in  perfect  happiness.^ 


[M]  Naravahanadatta  much  enjoyed  hearing  from  his 
prime  minister  Gomukha  this  wonderful  story,  which  was 
full  of  statecraft,  and  characterised  by  consummate  ability. 

^  For  literary  analogues  see  Sandhibheda  Jdtaka,  No.  349  (Cambridge 
edition,  vol.  iii,  pp.  99)',  Schiefner  and  Ralston's  Tibetan  Tales,  p.  325; 
B.  Jiilg,  Mongolische  M'drchen,  p.  172  ;  Busk,  Sagas  frovi  the  Far  East,  p.  192 ; 
Chavannes,  Cinq  Contes  et  Apologues,  ii,  p.  425.  For  oral  versions  see  Parker, 
Village  Folk-Tales  of  Ceylon,  vol.  iii,  p.  22 ;  and  W.  W.  Skeat,  Folk-Tales 
from  an  Eastern  Forest,  p.  30.  For  further  details  see  W.  N.  Brown,  Joum. 
Amer.  Orient.  Soc.,  vol.  xxxix,  1919>  pp.  18,  19,  to  whom  I  am  indebted  for 
the  above  references  and  many  of  those  in  notes  to  other  tales  in  Book  I  of 
the  Pahchatantra. — n.m.p. 


64  THE  OCEAN  OF  STORY 


NOTE   ON  THE   "IMPOSSIBILITIES"    MOTIF 

The  story  of  the  iron-eating  mice  corresponds  to  the  twenty-first  of  the 
first  book  in  Benfey's  translation,  vol.  li,  p.  120.  For  references  to  the  various 
PaJlchatantra  versions  see  Benfey,  op.  cit.,  vol.  i,  p.  283.  It  is  the  first  of  the 
ninth  book  of  La  Fontaine's  Fables,  Le  Depositaire  Injidele.  If  Plutarch  is  to 
be  believed,  the  improbability  of  the  iron-eating  mice  story  is  not  so  very 
striking,  for  he  tells  us,  in  his  Life  of  Marcellus,  that  rats  and  mice  gnawed 
the  gold  in  the  temple  of  Jupiter  Capitolinus. 

The  story  is  in  all  probability  of  Buddhistic  origin,  and  first  appears 

in  Jataka  No.  218  (Cambridge  edition,  vol.  ii,  pp.  127,  128).  It  is,  therefore, 
the  earliest  literary  example  of  the  "  Impossibilities "  motif.  The  motif  has 
already  occurred  in  Vol.  Ill,  p.  241,  where  I  gave  a  few  variants  in  a  note  on 
pp.  250,  251. 

In  this  note  I  shall  first  give  references  to  the  present  story  in  Indian 
fiction,  and  then  add  a  few  further  examples  of  the  "  Impossibilities  "  viotif. 

The  "Story  of  the  Mice  that  ate  an  Iron  Balance"  occurs  in  all  the 
Pahchaiantra  versions  (see  especially  Hertel,  op.  cit.,  pt.  i,  p.  134 ;  pt.  ii,  p.  55)  \ 
in  the  Suka  Saptati  Simplicior  (R.  Schmidt,  1894,  No.  39);  and  in  the  Katha 
MaHjari  as  given  in  E.  J.  Robinson's  Tales  and  Poems  of  South  India,  p.  281. 

The  story,  with  slight  variations,  appears  in  the  following  collections  of 
folk-lore  stories : — 

G.  Jethabhai,  Indian  Folklore,  p.  30 ;  Knowles,  Dictionary  of  Kashmiri 
Proverbs,  p.  199  ;  Upreti,  Proverbs  and  Folklore  of  Kumaun  and  Garhwal,  p.  403  ; 
O'Connor,  Folk-Tales  from  Tibet,  p.  23;  and  Steele,  Kusa  Jatakaya,  p.  250, 

These  are  all  described  by  W.  N.  Brown,  op.  cit.,  pp.  41-43. 

The  last  two  examples  quoted  differ  considerably  from  the  story  in  our 
text.  In  O'Connor's  tale  a  man  leaves  a  bag  of  gold-dust  in  the  care  of  a 
friend,  who  changes  it  for  sand  and  tells  his  friend  on  his  return  home  that 
the  gold  has  turned  into  sand  by  itself  Somewhat  later  the  dishonest  friend 
sets  out  on  a  journey  himself,  and  entrusts  his  son  to  the  other  man.  The 
latter  procures  a  monkey  and  teaches  it  to  say  :  "  Worthy  father,  I  am  turned 
into  this."  The  father  returns,  and  on  asking  for  his  son  is  given  the  monkey, 
with  the  information  that  during  his  absence  his  son  has  changed  into  this. 
The  monkey  verifies  this  claim  by  continually  exclaiming :  "  Worthy  father, 
I  am  turned  into  this."     Matters  are  then  satisfactorily  arranged. 

In  Steele's  Sinhalese  story  a  gold  pumpkin  is  alleged  to  have  turned  into 
brass  during  the  owner's  absence.  The  counter-trick  with  the  monkey  is 
employed  with  successful  results,  although  it  is  not  taught  to  say  anything. 
(Cf.  Goonetilleke's  tale  in  the  Orientalist,  vol.  i,  p.  256  et  seq.,  as  quoted  by 
Bloomfield,  Amer.  Joum.  Phil.,  vol.  xliv,  1923,  pp.  113,  114.) 

Brown  gives  the  following  very  useful  bibliographyof  the  "Impossibilities" 
motif : — 

Mahosadha  Jataka,  No.  546,  test  13  (Cambridge  edition,  vol.  vi,  p.  l67); 
Schiefner  and  Ralston,  Tibetan  Tales,  p.  140;  Hertel,  Das  PoTicatantra,  p.  145  ; 


THE  "  IMPOSSIBILITIES  "  MOTIF  65 

Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  p.  228,  and  vol.  ii,  p.  8 ;  Knowles, 
Folk-Tales  of  Kashmir,  p.  407 ;  Knowles,  Dictionary  of  Kashmiri  Proverbs, 
p.  31  ;  Swynnerton,  Romantic  Tales  from  the  Panjab  with  Indian  Nights'  Entertain- 
ment, pp.  78,  31 1,  463  ;  Hahn,  Blicke  in  die  Geisteswelt  der  heidnischen  Kols,  story 
17;  Rouse,  Talking  Thrush,  pp.  21,  199;  Ramaswami  Raju,  Indian  Fables, 
p.  45  ;  Bom  pas,  Folk-Lore  of  the  Santal  Parganas,  p.  49 ;  D'Penha  in  Ind.  Ant., 
vol.  xxiii,  p.  136;  Haughton,  Sport  and  Folk-Lore  in  the  Himalaya,  p.  294; 
Upreti,  Proverbs  and  Folklore  of  Kumaun  and  Garhwal,  p.  189.  For  further 
literary  references  see  Hertel,  Tantrakhydyika,  Einleitung,  p.  134. 

Sir  George  Grierson  sends  me  the  following  story  from  Meerut.  It  is 
taken  from  the  Linguistic  Survey  of  India,  vol.  ix,  i,  p.  230 : 

"One  day  the  Emperor  Akbar  told  Birbal  to  bring  him  some  bullock's 
milk ;  *  Otherwise,'  said  he,  *  I  shall  have  you  flayed  alive.'  [The  procedure 
of  this  operation  is  to  put  the  sufferer  into  an  oil-press  and  squeeze  him  out 
of  his  skin.  Hence  Blrbal's  reference  to  it  later  on.  Birbal,  as  court-jester, 
should  have  made  some  witty  retort,  and  thus  got  out  of  the  difficulty.  His 
ready  tongue  failed  him  on  this  occasion.]  Filled  with  anxiety  as  to  how  he 
was  to  comply  with  this  order,  Birbal  went  home  and  lay  down  on  his  bed. 
His  daughter  wondered  at  his  condition,  and  asked  him  what  was  the  matter. 

*  Nothing,'  said  he.  She  persisted  in  inquiring  the  secret  cause  of  his  evident 
trouble,  and  at  length  he  said  to  her,  *  The  Emperor  has  ordered  me  to  bring 
him  some  bullock's  milk,  "  Or  else,"  says  he,  "  I'll  have  you  squeezed  in  an 
oil-press."  I  had  no  reply  to  make,  and  I  have  come  home  after  having 
accepted  the  task.'  Said  she,  '  Father,  this  is  a  matter  of  very  slight  im- 
portance. Don't  worry  about  it.'  So  Birbal  got  up  and  went  about  his  daily 
business. 

"Well,  early  next  morning,  what  did  this  girl  do  but  dress  herself  up 
in  all  her  ornaments  and  fine  apparel,  and  carry  a  lot  of  soiled  clothes  down 
to  the  bank  of  the  Jamna,  where  it  flowed  below  the  Emperor's  fort.  The 
Emperor  was  taking  a  walk  on  the  battlements  and  saw  Blrbal's  daughter 
washing  clothes  in  the  river.  *  My  girl,'  said  he,  *  why  have  you  come  out 
to  wash  clothes  so  early  in  the  morning.-'*     *Your  Majesty,'  she  replied, 

*  because  my  father  was  brought  to  bed  of  a  son  this  morning.'  This  made 
the  Emperor  angry,  and  he  cried,  *  You  impudent  girl ;  well,  upon  my  word, 
who  ever  heard  of  men  having  babies  ? '  She  answered,  *  Well,  upon  my 
word,  your  Majesty,  who  ever  heard  of  bullocks  giving  milk  }'  The  Emperor 
had  no  reply  to  make  to  this  retort,  so  he  simply  told  her  to  tell  her  father 
to  come  to  court  the  first  thing  the  next  morning. 

"  Early  next  morning  Birbal  appeared  in  court,  and  the  Emperor  asked 
him  if  he  had  brought  the  bullock's  milk.  He  replied,  *  Your  Majesty,  peace 
be  upon  you,  I  sent  it  yesterday  by  my  daughter's  hand.'  The  Emperor  had 
no  reply  to  make  to  this." 

The  motif  travelled  westwards  and  is  found  several  times  in  the  Nights. 
See,  for  instance.  Burton,  Supp.,  vol.  iii  (i.r  Supp.,  vol.  iv,  in  the  seventeen- 
volume  editions),  where  the  king  is  served  with  a  cucumber  containing  pearls. 
He  expresses  astonishment  at  such  a  thing  and  refuses  to  believe  in  its  genuine- 
ness. Whereupon,  referring  to  a  previous  miscarriage  of  the  king's  justice^ 
VOL.  V.  B 


66  THE  OCEAN  OF  STORY 

the  answer  is  given :  "  How  much  stranger  then  is  it  that  thou  wast  not 
astonished  to  hear  that  the  Queen,  thy  Consort,  had,  contrary  to  the  laws  of 
Allah's  ordinance,  given  birth  to  such  animals  as  dog,  cat,  and  musk-rat." 

Again,  in  the  "Story  of  the  Khazi  and  the  Bhang-Eater"  (Burton,  Supp., 
vol.  V,  pp.  240,  241),  we  find  an  incident  closely  akin  to  that  in  the  Bihari 
tale  already  quoted  in  Vol.  Ill,  p.  250.  Two  men  are  brought  before  the 
Wazir,  both  claiming  ownership  of  a  certain  colt.  One  of  the  men  asserts 
it  is  the  produce  of  his  cow.  The  rightful  owner  brings  a  she-mouse  before 
the  Wazir  and  calls  for  a  sack  which  he  fills  with  earth,  and  then  orders  some 
men  to  load  the  sack  upon  the  mouse.  Whereupon  they  cry  out ;  "  O  our 
lord,  'tis  impossible  that  a  mouse  carry  a  sack  full  of  earth."  **  How  then," 
answers  the  other,  "  can  a  cow  bear  a  colt  ?  And  when  a  mouse  shall  be 
able  to  bear  a  sack,  then  shall  a  cow  bear  a  colt." 

For  a  rather  different  use  of  the  motif  see  Nights  (Burton,  Supp.,  vol.  i, 
pp.  224,  225).  See  also  Chauvin,  op.  cit.,  ii,  p.  92,  vi,  p.  63,  and  vii,  p.  99. 
In  his  Popular  Tales  and  Fictions,  vol.  ii,  p.  59^*,  W.  A.  Clouston  cites  an 
interesting  parallel  to  the  tale  in  our  text  from  Crane's  Italian  Popular  Tales. 

I  might  note  in  passing  that  there  is  a  saying  both  in  Greek  and  Latin, 
"Where  mice  nibble  iron,"  apparently  referring  to  the  land  of  nowhere. 
(See  Folk-Lore,  vol.  xviii,  1907,  p.  21.) 

In  Europe  the  "  Impossibilities "  motif  has  long  been  familiar  to  us 
from  Grimm's  "  Die  kluge  Bauerntochter,"  No.  94,  which  appears  in  Margaret 
Hunt's  edition  (vol.  ii,  p.  39  et  seq.)  as  "The  Peasant's  Wise  Daughter."  As 
seen  from  Tawney's  note  on  page  62n^,  the  story  closely  resembles  the  one 
quoted  above  about  the  sack  and  the  mouse,  except  that  the  man  begins 
casting  his  net  on  dry  land.  For  an  exhaustive  treatment  of  this  story  and 
numerous  references,  see  Bolte  and  Polivka,  op.  cit.,  vol.  ii,  p.  370  et  seq. — n.m.p. 


CHAPTER  LXI 

THEN  ^  the  minister  Gomukha  again  said  to  Narava- 
[M]     hanadatta,  in  order  to  solace  him  while  pining 
for  Saktiya^as  :    "  Prince,  you  have  heard  a  tale  of  a 
wise  person ;  now  hear  a  tale  about  a  fool. 

85,  Story  of  the  Foolish  Merchant  who  made  Aloes-Wood  into 

Charcoal  ^ 

A  certain  rich  merchant  had  a  blockhead  of  a  son.  He, 
once  on  a  time,  went  to  the  island  of  Kataha  to  trade,  and 
among  his  wares  there  was  a  great  quantity  of  fragrant 
aloes-wood.  And  after  he  had  sold  the  rest  of  his  wares,  he 
could  not  find  anyone  to  take  the  aloes-wood  off  his  hands, 
for  the  people  who  live  there  are  not  acquainted  with  that 
article  of  commerce.  Then,  seeing  people  buying  charcoal 
from  the  woodman,  the  fool  burnt  his  stock  of  aloes-wood 
and  reduced  it  to  charcoal.  Then  he  sold  it  for  the  price 
which  charcoal  usually  fetched,  and  returning  home,  boasted 
of  his  cleverness,  and  became  a  laughing-stock  to  everybody. 


[M]  "  I  have  told  you  of  the  man  who  burnt  aloes- wood ; 
now  hear  the  tale  of  the  cultivator  of  sesame. 

86.  Story  of  the  Man  who  sowed  Roasted  Seed ' 

There  was  a  certain  villager  who  was  a  cultivator,  and 
very  nearly  an  idiot.     He   one   day  roasted   some   sesame 

^  Here  Somadeva  inserts  twelve  "  noodle "  stories.  We  do  not  begin 
Book  II  of  the  PaHchatantra  till  page  73. — n.m.p. 

^  This  is  No.  84  in  Stanislas  Julien's  translation  of  the  Avaddnas. 

3  This  is  No.  67  in  Stanislas  Julien's  translation  of  the  Avaddnas.  It  is 
found  in  Coelho's  Contos  Populares  Porluguezes,  p.  112.  So  Ino  persuaded  the 
67 


68  THE  OCEAN  OF  STORY 

seeds,  and  finding  them  nice  to  eat,  he  sowed  a  large  number 
of  roasted  seeds,  hoping  that  similar  ones  would  come  up. 
When  they  did  not  come  up,  on  account  of  their  having  been 
roasted,  he  found  that  he  had  lost  his  substance,  and  people 
laughed  at  him. 


[M]  "  I  have  spoken  of  the  sesame-cultivator ;  now  hear 
about  the  man  who  threw  fire  into  water. 


87.  Story  of  the  Fool  who  mixed  Fire  and  Water  * 

There  was  a  silly  man,  who,  one  night,  having  to  perform 
a  sacrifice  next  day,  thus  reflected  :  "I  require  water  and 
fire,  for  bathing,  burning  incense,  and  other  purposes ;  so  I 
will  put  them  together,  that  I  may  quickly  obtain  them 
when  I  want  them."  Thus  reflecting,  he  threw  fire  into 
the  pitcher  of  water,  and  then  went  to  bed.  And  in  the 
morning,  when  he  came  to  look,  the  fire  was  extinct,  and  the 
water  was  spoiled.  And  when  he  saw  the  water  blackened 
with  charcoal,  his  face  was  blackened  also,  and  the  faces  of 
the  amused  people  were  wreathed  in  smiles. 


[M]  "  You  have  heard  the  story  of  the  man  who  was 
famous  on  account  of  the  pitcher  of  fire ;  now  hear  the  story 
of  the  nose-engrafter. 

88.  Story  of  the  Man  who  tried  to  improve  his  Wife's 

Nose 

There  lived  in  some  place  or  other  a  foolish  man  of  be- 
wildered intellect.     He,  seeing  that  his  wife  was  flat-nosed, 

women   of  the   country   to  roast   the  wheat   before   it   was   sown  (Preller, 
Griechische  Mythologie,  vol,  ii,  p.   312).     To  this  Ovid  refers.  Fasti,  ii,  628^ 

and  iii,  853-854-. See  also  Clouston,  Book  of  Noodles,  p.  120. — n.m.p. 

*  This  is  No.  70  in  Stanislas  Julien's  translation  of  the  Avadanas. 


THE  SILLY  HERDSMAN  69 

and  that  his  spiritual  instructor  was  high-nosed/  cut  off  the 
nose  of  the  latter  when  he  was  asleep ;  and  then  he  went  and 
cut  off  his  wife's  nose,  and  stuck  the  nose  of  his  spiritual 
instructor  on  her  face,  but  it  would  not  grow  there.  Thus  he 
deprived  both  his  wife  and  his  spiritual  guide  of  their  noses. 


[M]  "  Now  hear  the  story  of  the  herdsman  who  lived  in 
a  forest." 

89.  Story  of  the  Foolish  Herdsman 

There  lived  in  a  forest  a  rich  but  silly  herdsman.  Many 
rogues  conspired  together  and  made  friends  with  him. 
They  said  to  him  :  "  We  have  asked  the  daughter  of  a  rich 
inhabitant  of  the  town  in  marriage  for  you,  and  her  father 
has  promised  to  give  her."  When  he  heard  that,  he  was 
pleased,  and  gave  them  wealth,  and  after  a  few  days  they 
came  again  and  said  :  "  Your  marriage  has  taken  place." 
He  was  very  much  pleased  at  that,  and  gave  them  abundance 
of  wealth.  And  after  some  more  days  they  said  to  him  : 
"  A  son  has  been  born  to  you."  He  was  in  ecstasies  at 
that,  and  he  gave  them  all  his  wealth,  like  the  fool  that  he 
was,  and  the  next  day  he  began  to  lament,  saying :  "I  am 
longing  to  see  my  son."  And  when  the  herdsman  began 
to  cry,  he  incurred  the  ridicule  of  the  people  on  account  of 
his  having  been  cheated  by  the  rogues,  as  if  he  had  acquired 
the  stupidity  of  cattle  from  having  so  much  to  do  with  them. 


[M]  "  You  have  heard  of  the  herdsman ;    now  hear  the 
story  of  the  ornament-hanger. 

90.  Story  of  the  Fool  and  the  Ornaments ' 

A  certain  villager,  while  digging  up  the  ground,  found  a 
splendid  set  of  ornaments,  which  thieves  had  taken  from  the 

1  Cf.    Shakespeare    and    Fletcher's    The    Tufo  Noble   Kinsmen,    Act    IV, 
sc.  2,  line  110: 

"  His  nose  stands  high,  a  character  of  honour." 
*  This  is  No.  57  in  Stanislas  Julien's  translation  of  the  Avadanas. 


70  THE  OCEAN  OF  STORY 

palace  and  placed  there.  He  immediately  took  them  and 
decorated  his  wife  with  them  :  he  put  the  girdle  on  her 
head,  and  the  necklace  round  her  waist,  and  the  anklets  on 
her  wrists,  and  the  bracelets  on  her  ears. 

When  the  people  heard  of  it,  they  laughed,  and  bruited 
it  about.  So  the  king  came  to  hear  of  it,  and  took  away 
from  the  villager  the  ornaments,  which  belonged  to  himself, 
but  let  the  villager  go  unharmed,  because  he  was  as  stupid 
as  an  animal. 


[M]  "  I  have  told  you.  Prince,  of  the  ornament-finder ; 
now  hear  the  story  of  the  cotton-grower. 

91.  Story  of  the  Fool  and  the  Cotton  * 

A  certain  blockhead  went  to  the  market  to  sell  cotton, 
but  no  one  would  buy  it  from  him  on  the  ground  that  it 
was  not  properly  cleaned.  In  the  meanwhile  he  saw  in  the 
bazaar  a  goldsmith  selling  gold,  which  he  had  purified  by 
heating  it,  and  he  saw  it  taken  by  a  customer.  When  the 
stupid  creature  saw  that,  he  threw  the  cotton  into  the  fire  in 
order  to  purify  it,  and  when  it  was  burnt  up,  the  people 
laughed  at  him. 


[M]  "  You  have  heard.  Prince,  this  story  of  the  cotton- 
grower  ;  now  hear  the  story  of  the  men  who  cut  down  the 
palm-trees. 

92.  Story  of  the  Foolish  Villagers  who  cut  down  the  Palm-Trees 

Some  foolish  villagers  were  summoned  by  the  king's 
officers,  and  set  to  work  to  gather  some  dates  in  accordance 
with  an  order  from  the  king's  court.^    They,  perceiving  that 

*  This  is  No.  71  in  the  Avadanas. 

'  The  MS.  in  the  Sanskrit  College  reads  rajakulddish{akharjurdnayanam. 
This  is  No.  45  in  the  Avadanas. 


THE  TREASURE  FINDER  71 

it  was  very  easy  to  gather  the  dates  of  one  date-palm  that  had 
tumbled  down  of  itself,  cut  down  all  the  date-palms  in  their 
village.  And  after  they  had  laid  them  low,  they  gathered 
from  them  their  whole  crop  of  dates,  and  then  they  raised 
them  up  and  planted  them  again,  but  they  did  not  succeed 
in  making  them  grow.  And  then,  when  they  brought  the 
dates,  they  were  not  rewarded,  but  on  the  contrary  punished 
with  a  fine  by  the  king,  who  had  heard  of  the  cutting  down 
of  the  trees. ^ 


[M]  "  I  have  told  you  this  joke  about  the  dates ;  now  I 
am  going  to  tell  you  about  the  looking  for  treasure. 

93.  Story  of  the  Treasure-Finder  who  was  blinded 

A  certain  king  took  to  himself  a  treasure-finder.  And 
the  wicked  minister  of  that  king  had  both  eyes  of  the  man, 
who  was  able  to  find  the  places  where  treasure  was  deposited, 
torn  out,  in  order  that  he  might  not  run  away  anywhere. 
The  consequence  was  that,  being  blind,  he  was  incapacitated 
from  seeing  the  indications  of  treasure  in  the  earth,  whether 
he  ran  away  or  remained ;  and  people,  seeing  that,^  laughed 
at  the  silly  minister. 


[M]  "  You  have  heard  of  the  searching  for  treasure ; 
now  hear  about  the  eating  of  salt. 

94.  Story  of  the  Fool  and  the  Salt 

There  was,  once  on  a  time,  an  impenetrably  stupid  man 
living  in  a  village.'    He  was  once  taken  home  by  a  friend 

*  The  reading  of  the  Sanskrit  College  MS.  is  adritdnoparenate  [D. 
adritdropanena  te\,  but  probably  the  reading  is  ddjild  no,  panena  te :  "  they  were 
not  honoured,  but  on  the  contrary  punished  with  a  fine." 

*  I  think  tad  should  be  tarn.     The  story  is  No.  58  in  the  Avaddnas. 

'  The  Sanskrit  College  MS.  reads  gahvaragrdmavasi,  but  below  sa  gahvarah. 
This  story  is  No.  38  in  the  Avaddruu. 


72  THE  OCEAN  OF  STORY 

who  lived  in  the  city,  and  was  regaled  on  curry  and  other 
food,  made  savoury  by  salt.  And  that  blockhead  asked  : 
"  What  makes  this  food  so  savoury  ?  "  His  friend  told  him 
that  its  relish  was  principally  due  to  salt.  He  came  to  the 
conclusion  that  salt  was  the  proper  thing  to  eat,  so  he  took 
a  handful  of  crushed  salt  and  threw  it  into  his  mouth,  and 
ate  it ;  the  powdered  salt  whitened  the  lips  and  beard  of 
the  foolish  fellow,  and  so  the  people  laughed  at  him  till  his 
face  became  white  also. 


[M]  "  You  have  heard.  Prince,  the  story  of  the  devourer 
of  salt ;  now  hear  the  story  of  the  man  who  had  a  milch-cow. 

95.  Story  of  the  Fool  and  his  Milch-Cow  ^ 

There  was  once  on  a  time  a  certain  foolish  villager,  and 
he  had  one  cow.  And  that  cow  gave  him  every  day  a 
hundred  palas  of  milk.  And  once  on  a  time  it  happened 
that  a  feast  was  approaching.  So  he  thought :  "I  will 
take  all  the  cow's  milk  at  once  on  the  feast-day,  and  so  get 
very  much."  Accordingly  the  fool  did  not  milk  his  cow  for 
a  whole  month.  And  when  the  feast  came,  and  he  did  begin 
to  milk  it,  he  found  its  milk  had  failed,  but  to  the  people 
this  was  an  unfailing  source  of  amusement. 


[M]  "  You  have  heard  of  the  fool  who  had  a  milch-cow ; 
now  hear  the  story  of  these  other  two  fools. 

96.  St(yry  of  the  Foolish  Bald  Man  and  the  Fool  who  pelted 

him 

There  was  a  certain  bald  man  with  a  head  like  a  copper 
pot.  Once  on  a  time  a  young  man,  who,  being  hungry,  had 
gathered  wood-apples,  as  he  was  coming  along  his  path, 
saw  him  sitting  at  the  foot  of  a  tree.  In  fun  he  hit  him  on 
the  head  with  a  wood-apple  ;   the  bald  man  took  it  patiently 

^  This  story  is  No.  98  in  the  Avaddnas, 


THE  WOOD-APPLES  73 

and  said  nothing  to  him.  Then  he  hit  his  head  with  all  the 
rest  of  the  wood-apples  that  he  had,  throwing  them  at  him 
one  after  another,  and  the  bald  man  remained  silent,  even 
though  the  blood  flowed.  So  the  foolish  young  fellow  had 
to  go  home  hungry  without  his  wood-apples,  which  he  had 
broken  to  pieces  in  his  useless  and  childish  pastime  of  pelting 
the  bald  man ;  and  the  foolish  bald  man  went  home  with 
his  head  streaming  with  blood,  saying  to  himself :  **  Why 
should  I  not  submit  to  being  pelted  with  such  delicious 
wood-apples  ?  "  And  everybody  there  laughed  when  they 
saw  him  with  his  head  covered  with  blood,  looking  like  the 
diadem  with  which  he  had  been  crowned  king  of  fools. 


[M]  "  Thus  you  see.  Prince,  that  foolish  persons  become 
the  objects  of  ridicule  in  the  world,  and  do  not  succeed  in 
their  objects  ;    but  wise  persons  are  honoured." 

When  Naravahanadatta  had  heard  from  Gomukha  these 
elegant  and  amusing  anecdotes,  he  rose  up  and  performed 
his  day's  duties.  And  when  night  came  on,  the  prince  was 
anxious  to  hear  some  more  stories,  and  at  his  request 
Gomukha  told  this  story  about  wise  creatures : 

97.  Story  of  the  Crow  and  the  King  of  the  Pigeons,  the  Tortoise 

and  the  Deer  ^ 

There  was  in  a  certain  forest  region  a  great  Salmali  tree, 
and  in  it  there  lived  a  crow,  named  Laghupatin,  who  had 

^  Benfey  shows  that  this  introduction  is  probably  of  Buddhistic  origin. 
He  quotes  from  Upham's  Sacred  and  Historical  Books  of  Ceylon  a  story  about 
some  snipe,  which  escape  in  the  same  way,  but  owing  to  disunion  are 
afterwards  caught  again.  Cf.  also  Mahabhdrata,  V  (ii,  180),  verse  2455  et  seq. ; 
also  Baldo,   Fab.  x,  in  Ed^lestand  du  M^ril,  Poesies  Inedites,  pp.  229,   230 ; 

La  Fontaine,  xii,  15.     (Benfey,  vol.  i,  p.  304  et  seq.) Cf.  Hertel,  op.  cit., 

pt.  i,  p.  135;  pt.  ii,  p.  59  et  seq.  This  frame-story  and  its  three  sub-stories 
correspond  to  Book  II  of  the  Pahchatantra.  Though  considerably  abbrevi- 
ated, with  the  exception  of  the  "  Deer's  Captivity,"  no  important  parts  of  the 
stories  are  omitted,  as  Somadeva  excludes  only  features  which  are  not  essential 
to  the  plot,  and  which  in  many  cases  prove  rather  tedious — such  as  the  verses 
on  moralising  and  proverbial  stanzas,  etc. — n.m.p. 


74  THE  OCEAN  OF  STORY 

made  his  dwelling  there.  One  day,  as  he  was  in  his  nest, 
he  saw  below  the  tree  a  terrible-looking  man  arrive  with  a 
stick,  net  in  hand.  And  while  the  crow  looked  down  from 
the  tree,  he  saw  that  the  man  spread  out  the  net  on  the 
ground,  and  strewed  there  some  rice,  and  then  hid  himself. 

In  the  meanwhile  the  king  of  the  pigeons,  named  Chitra- 
griva,  as  he  was  roaming  through  the  air,  attended  by  hundreds 
of  pigeons,  came  there,  and  seeing  the  grains  of  rice  scattered 
on  the  ground,  he  alighted  on  the  net  out  of  desire  for  food, 
and  got  caught  in  the  meshes  with  all  his  attendants.  When 
Chitragriva  saw  that,  he  said  to  all  his  followers  :  "  Take 
the  net  in  your  beaks,  and  fly  up  into  the  air  as  fast  as 
you  can."  All  the  terrified  pigeons  said  :  "  So  be  it."  And 
taking  the  net,  they  flew  up  swiftly  and  began  to  travel 
through  the  air.  The  fowler  too  rose  up,  and  with  eye  fixed 
upwards,  returned  despondent. 

Then  Chitragriva,  being  relieved  from  his  fear,  said  to 
his  followers  :  "  Let  us  quickly  go  to  my  friend  the  mouse 
Hiranya ;  he  will  gnaw  these  meshes  asunder  and  set  us  at 
liberty."  With  these  words  he  went  on  with  those  pigeons, 
who  were  dragging  the  net  along  with  them,  and  descended 
from  the  air  at  the  entrance  of  a  mouse's  hole.  And  there 
the  king  of  the  pigeons  called  the  mouse,  saying  :  "  Hiranya, 
come  out ;  I,  Chitragriva,  have  arrived." 

And  when  the  mouse  heard  through  the  entrance,  and 
saw  that  his  friend  had  come,  he  came  out  from  that  hole 
with  a  hundred  openings.  The  mouse  went  up  to  him, 
and  when  he  had  heard  what  had  taken  place,  proceeded 
with  the  utmost  eagerness  to  gnaw  asunder  the  meshes  that 
kept  the  pigeon  king  and  his  retinue  prisoners.  And  when 
he  had  gnawed  the  meshes  asunder,  Chitragriva  took  leave 
of  him  with  kind  words,  and  flew  up  into  the  air  with  his 
companions. 

And  when  the  crow,  who  had  followed  the  pigeons,  saw 
that,  he  came  to  the  entrance  of  the  hole,  and  said  to  the 
mouse,  who  had  re-entered  it :  "I  am  Laghupatin,  a  crow ; 
seeing  that  you  tender  your  friends  dearly,  I  choose  you 
for  my  friend,  as  you  are  a  creature  capable  of  delivering 
from  such  calamities."     When  the  mouse  saw  that  crow  from 


HIRANYA,  THE  MOUSE  75 

the  inside  of  his  hole,  he  said :  "  Depart !  What  friendship 
can  there  be  between  the  eater  and  his  prey  ?  "  Then  the 
crow  said  :  "  God  forbid  !  If  I  were  to  eat  you,  my  hunger 
might  be  satisfied  for  a  moment,  but  if  I  make  you  my 
friend  my  life  will  be  always  preserved  by  you."  When  the 
crow  had  said  this,  and  more,  and  had  taken  an  oath,  and 
so  inspired  confidence  in  the  mouse,  the  mouse  came  out, 
and  the  crow  made  friends  with  him.  The  mouse  brought 
out  pieces  of  flesh,  and  grains  of  rice,  and  there  they  both 
remained  eating  together  in  great  happiness. 

And  one  day  the  crow  said  to  his  friend  the  mouse  : 
"At  a  considerable  distance  from  this  place  there  is  a  river 
in  the  middle  of  a  forest,  and  in  it  there  lives  a  tortoise 
named  Mantharaka,  who  is  a  friend  of  mine;  for  his  sake 
I  will  go  to  that  place  where  flesh  and  other  food  is  easily 
obtained ;  it  is  difficult  for  me  to  obtain  sustenance  here, 
and  I  am  in  continual  dread  of  the  fowler."  When  the 
crow  said  this  to  him,  the  mouse  answered :  "  Then  we  will 
live  together ;  take  me  there  also,  for  I  too  have  an  annoyance 
here,  and  when  we  get  there  I  will  explain  the  whole  matter 
to  you." 

When  Hiranya  said  this,  Laghupatin  took  him  in  his 
beak,  and  flew  to  the  bank  of  that  forest  stream.  And 
there  he  found  his  friend,  the  tortoise  Mantharaka,  who 
welcomed  him,  and  he  and  the  mouse  sat  with  him.  And 
after  they  had  conversed  a  little,  that  crow  told  the  tortoise 
the  cause  of  his  coming,  together  with  the  circumstances  of 
his  having  made  friends  with  Hiranya.  Then  the  tortoise 
adopted  the  mouse  as  his  friend  on  an  equal  footing  with 
the  crow,  and  asked  the  cause  of  the  annoyance  which  drove 
him  from  his  native  place.  Then  Hiranya  gave  this  account 
of  his  experiences  in  the  hearing  of  the  crow  and  the  tortoise : 

97a.  The  Mouse  and  the  Hermit  ^ 

I  lived  in  a  great  hole  near  the  city,  and  one  night  I  stole 
a  necklace  from  the  palace,  and  laid  it  up  in  my  hole.     And 

^  See  Benfey,  op.  cU.,  vol.  i,  p.  3l6;  and  Hertel,  op.  cit.,  pt.  i,  p.  135  ; 
pt.  ii,  pp.  70,  71. — N.M.p. 


76  THE  OCEAN  OF  STORY 

by  looking  at  that  necklace  I  acquired  strength,^  and  a 
number  of  mice  attached  themselves  to  me,  as  being  able 
to  steal  food  for  them.  In  the  meanwhile  a  hermit  had 
made  a  cell  near  my  hole,  and  he  lived  on  a  large  stock  of 
food,  which  he  had  obtained  by  begging.  Every  evening 
he  used  to  put  the  food  which  remained  over,  after  he  had 
eaten,  in  his  beggar's  porringer  on  an  inaccessible  peg,  mean- 
ing to  eat  it  next  day.*  And,  every  night,  when  he  was  asleep, 
I  entered  by  a  hole,  and  jumping  up,  carried  it  off. 

Once  on  a  time  another  hermit,  a  friend  of  his,  came 
there,  and  after  eating,  conversed  with  him  during  the  night. 
And  I  was  at  that  time  attempting  to  carry  off  the  food,  so 
the  first  hermit,  who  was  listening,  made  the  pot  resound 
frequently  by  striking  it  with  a  piece  of  split  cane.  And 
the  hermit  who  was  his  guest  said  :  "  Why  do  you  interrupt 
our  conversation  to  do  this  ?  "  Whereupon  the  hermit  to 
whom  the  cell  belonged  answered  him  :  "I  have  got  an 
enemy  here  in  the  form  of  this  mouse,  who  is  always  jumping 
up  and  carrying  off  this  food  of  mine,  though  it  is  high  up. 
I  am  trying  to  frighten  him  by  moving  the  pot  of  food  with 
a  piece  of  cane."  When  he  said  this,  the  other  hermit  said 
to  him  :  "In  truth  this  covetousness  is  the  bane  of  creatures. 
Hear  a  story  illustrative  of  this. 

97aa.  The  Brahman's  Wife  and  the  Sesame-Seeds^ 

Once  on  a  time,  as  I  was  wandering  from  one  sacred 
bathing-place  to  another,  I  reached  a  town,  and  there  I 
entered  the  house  of  a  certain  Brahman  to  stay.  And  while 
I  was  there  the  Brahman  said  to  his  wife  :  "  Cook  to-day, 
as  it  is  the  change  of  the  moon,  a  dish  composed  of  milk, 
sesame  and  rice,  for  the  Brahmans."  She  answered  him  : 
"  How  can  a  pauper  like  you  afford  this  ?  "  Then  the 
Brahman  said  to  her :    "  My  dear,  though  we  should  hoard, 

'  For  Jala  we  must  rc&d  jdta  [as  in  D.].     Cf.  for  the  power  given  by  a 
treasure  the  eighteenth  chapter  of  this  work ;  see  also  Benfey,  vol.  i,  p.  320. 
2  The  Sanskrit  College  MS.  has  ullambya:  "having  hung  it  upon  a  peg." 
'  See  Benfey,  op.  cU.,  vol.  i,  p.  318;  and  Hertel,  op.  cit.,  pt.  i,  p.   135; 
pt.  ii,  pp.  71,  72. — N.M.p. 


THE  SESAME-SEEDS  77 

we  should  not  direct  our  thoughts  to  excessive  hoarding. 
Hear  this  tale. 

97AAA.  The  Greedy  Jackal  * 

In  a  certain  forest  a  hunter,  after  he  had  been  hunting, 
fixed  an  arrow  in  a  self-acting  bow,^  and  after  placing  flesh 
on  it,  pursued  a  wild  boar.  He  pierced  the  wild  boar  with 
a  dart,  but  was  mortally  wounded  by  his  tusks,  and  died  ; 
and  a  jackal  beheld  all  this  from  a  distance.  So  he  came, 
but  though  he  was  hungry  he  would  not  eat  any  of  the 
abundant  flesh  of  the  hunter  and  the  boar,  wishing  to  hoard 
it  up.  But  he  went  first  to  eat  what  had  been  placed  on  the 
bow,  and  that  moment  the  arrow  fixed  in  it  flew  up,  and 
pierced  him  so  that  he  died. 

97aa.  The  Brahman's  Wife  and  the  Sesame-Seeds 

"  So  you  must  not  indulge  in  excessive  hoarding."  When 
the  Brahman  said  this,  his  wife  consented,  and  placed  some 
sesame-seeds  in  the  sun.  And  while  she  went  into  the  house, 
a  dog  tasted  them  and  defiled  them,  so  nobody  would  buy 
that  dish  of  sesame-seeds  and  rice.' 

97a.  The  Mouse  and  the  Hermit 

"  So,  you  see,  covetousness  does  not  give  pleasure ;  it 
only  causes  annoyance  to  those  who  cherish  it."  When  the 
hermit,  who  was  a  visitor,  had  said  this,  he  went  on  to  say  : 
"  If  you  have  a  spade,  give  it  me,  in  order  that  I  may  take 
steps  to  put  a  stop  to  this  annoyance  caused  by  the  mouse." 

Thereupon  the  hermit  to  whom  the  cell  belonged  gave 
the  visitor  a  spade,  and  I,  who  saw  it  all  from  my  place  of 
concealment,  entered  my  hole.  Then  the  cunning  hermit, 
who  had  come  to  visit  the  other,  discovering  the  hole  by 
which  I  entered,  began  to  dig.     And  while  I  retired  further 

^  See  Benfey,  op.  cit.,  vol,  i,  pp.  319,  320;  and  Hertel,  op.  cit.,  pt.  i, 
p.  135  ;  pt.  i,  p.  72  et  seq.     Cf.  also  Sagas  from  the  Far  East,  p.  189. — n.m.p. 

2  Perhaps  we  should  read  sayake. But  the  D.  text  reads  shyakah. — n.m.p. 

^  The  point  of  the  story  is  lost.     See  Edgerton,  op.  cit.,  vol.  ii,  p.  341. — 

N.M.P. 


78  THE  OCEAN  OF  STORY 

and  further  in,  he  went  on  digging,  until  at  last  he  reached 
the  necklace  and  the  rest  of  my  stores.  And  he  said  to  the 
hermit  who  resided  there,  in  my  hearing  :  "It  was  by  the 
power  of  this  necklace  that  the  mouse  had  such  strength." 
So  they  took  away  all  my  wealth  and  placed  the  necklace  on 
their  necks,  and  then  the  master  of  the  cell  and  the  visitor 
went  to  sleep  with  light  hearts.  But  when  they  were  asleep 
I  came  again  to  steal,  and  the  resident  hermit  woke  up  and 
hit  me  with  a  stick  on  the  head.  That  wounded  me,  but, 
as  it  chanced,  did  not  kill  me,  and  I  returned  to  my  hole. 
But  after  that  I  had  never  strength  to  make  the  bound 
necessary  for  stealing  the  food.  For  wealth  is  youth  to 
creatures,  and  the  want  of  it  produces  old  age ;  owing  to 
the  want  of  it,  spirit,  might,  beauty  and  enterprise  fail. 
So  all  my  retinue  of  mice,  seeing  that  I  had  become  intent 
on  feeding  myself  only,  left  me.  Servants  leave  a  master  who 
does  not  support  them,  bees  a  tree  without  flowers,  swans 
a  tank  without  water,  in  spite  of  long  association. 

97.  Story  of  the  Crow  and  the  King  of  the  Pigeons^  the  Tortoise 

and  the  Deer 

"  So  I  have  long  been  in  a  state  of  despondency,  but 
now,  having  obtained  this  Laghupatin  for  a  friend,  I  have 
come  here  to  visit  you,  noble  tortoise." 

When  Hiranya  had  said  this,  the  tortoise  Mantharaka 
answered  :  "  This  is  a  home  to  you  ;  so  do  not  be  despondent, 
my  friend.  To  a  virtuous  man  no  country  is  foreign  ;  a  man 
who  is  content  cannot  be  unhappy  ;  for  the  man  of  endurance 
calamity  does  not  exist ;  there  is  nothing  impossible  to  the 
enterprising." 

While  the  tortoise  was  saying  this,  a  deer,  named  Chit- 
ranga,  came  to  that  wood  from  a  great  distance,  having  been 
terrified  by  the  hunters.  When  they  saw  him,  and  observed 
that  no  hunter  was  pursuing  him,  the  tortoise  and  his  com- 
panions made  friends  with  him,  and  he  recovered  his  strength 
and  spirits.  And  those  four,  the  crow,  the  tortoise,  the 
mouse  and  the  deer,  long  lived  there  happily  as  friends, 
engaged  in  reciprocal  courtesies. 


THE  HUNTER  IS  TRICKED  79 

One  day  Chitranga  was  behind  time,  and  Laghupatin 
flew  to  the  top  of  a  tree  to  look  for  him,  and  surveyed  the 
whole  wood.  And  he  saw  Chitranga  on  the  bank  of  the  river, 
entangled  in  the  fatal  noose,  ^  and  then  he  came  down  and  told 
this  to  the  mouse  and  the  tortoise.  Then  they  deliberated 
together,  and  Laghupatin  took  up  the  mouse  in  his  beak, 
and  carried  him  to  Chitranga.  And  the  mouse  Hiranya  com- 
forted the  deer,  who  was  distressed  at  being  caught,  and  in  a 
moment  set  him  at  liberty  by  gnawing  his  bonds  asunder.' 

In  the  meanwhile  the  tortoise  Mantharaka,  who  was 
devoted  to  his  friends,  came  up  the  bank  near  them,  having 
travelled  along  the  bed  of  the  river.  At  that  very  moment 
the  hunter  who  had  set  the  noose  arrived  from  somewhere  or 
other,  and  when  the  deer  and  others  escaped,  caught  and 
made  prize  of  the  tortoise.  And  he  put  it  in  a  net,  and  went 
off,  grieved  at  having  lost  the  deer.  In  the  meanwhile  the 
friends  saw  what  had  taken  place,  and  by  the  advice  of  the 
far-seeing  mouse  the  deer  went  a  considerable  distance  off, 
and  fell  down  as  if  he  were  dead.*  And  the  crow  stood  upon 
his  head,  and  pretended  to  peck  his  eyes.  When  the  hunter 
saw  that,  he  imagined  that  he  had  captured  the  deer,  as  it 

^  The  D.  text  reads  kilapdqa  instead  of  kdlapdsa,  which  is  expressive  of  the 
kind  of  trap  used,  some  pin  or  wedge  being  employed.     See  Speyer,  op.  cit., 

p.    126. N.M.P. 

2  As  he  does  the  lion  in  Babrius,  107. At  this  point  several  of  the 

Pahchatantra  versions  insert  the  "Story  of  the  Deer's  Former  Captivity."  I 
have  given  it  in  full  in  Appendix  I,  p.  227  et  seq. — n.m.p. 

'  Benfey  compares  J.  Grimm,  Reinhart  Fuchs,  cclxxxiv ;  Renart,  br.  25 ; 
Grimm,  Kinder-  und  Hausin'drchen,  58  (iii,  100);  Keller,  Romans  des  Sept  Sages, 
clii ;  ditto,  Dyocletiantts,  Einleitung,  p.  48 ;  Conde  Lucanor,  xliii.  (Benfey, 
vol.  i,  p.  332  et  seq.)  See  also  La  Fontaine's  Fables,  xii,  15.  This  is,  perhaps, 
the  story  which  General  Cunningham  found  represented  on  a  bas-relief  of  the 
Bharhut  Stupa.  (See  General  Cunningham's  Stupa  of  Bharhul,  p.  67.)  The 
origin  of  the  story  is  no  doubt  the  Birth-story  of  "The  Cunning  Deer,"  Rhys 
Davids'  translation  of  the  Jdtakas,  pp.  221-223.  The  Kurunga-Miga  Jataka 
(No.  206  in  Cambridge,  vol,  ii,  p.  106)  is  a  still  better  parallel.  In  this  the 
tortoise  gnaws  through  the  bonds,  the  crane  (salapatto)  smites  the  hunter  on 
the  mouth  as  he  is  leaving  his  house ;  he  twice  returns  to  it  on  account  of  the 
evil  omen ;  and  when  the  tortoise  is  put  in  a  bag,  the  deer  leads  the  hunter 
far  into  the  forest,  returns  with  the  speed  of  the  wind,  upsets  the  bag,  and 

tears   it  open. For  analogues  of  the  tale  in  Grimm,  see  Bolte,  op.  cil., 

vol.  i,  p.  515  et  seq. — n.m.p. 


80  THE  OCEAN  OF  STORY 

was  dead,  and  he  began  to  make  for  it,  after  putting  down  the 
tortoise  on  the  bank  of  the  river.  When  the  mouse  saw  him 
making  towards  the  deer,  he  came  up,  and  gnawed  a  hole 
in  the  net  which  held  the  tortoise,  so  the  tortoise  was  set  at 
liberty,  and  he  plunged  into  the  river.  And  when  the  deer  saw 
the  hunter  coming  near,  without  the  tortoise,  he  got  up  and 
ran  off,  and  the  crow,  for  his  part,  flew  up  a  tree.  Then  the 
hunter  came  back,  and  finding  that  the  tortoise  had  escaped 
by  the  net's  having  been  gnawed  asunder,  he  returned  home, 
lamenting  that  the  tortoise  had  fled  and  could  not  be  recovered. 
Then  the  four  friends  came  together  again  in  high  spirits, 
and  the  gratified  deer  addressed  the  three  others  as  follows : 
"  I  am  fortunate  in  having  obtained  you  for  friends,  for  you 
have  to-day  delivered  me  from  death  at  the  risk  of  your  lives." 
In  such  words  the  deer  praised  the  crow  and  the  tortoise  and 
the  mouse,  and  they  all  lived  together  delighting  in  their 
mutual  friendship.' 


[M]  "  Thus,  you  see,  even  animals  attain  their  ends  by 
wisdom,  and  they  risk  their  lives  sooner  than  abandon  their 
friends  in  calamity.  So  full  of  love  is  the  attachment  that 
subsists  among  friends  ;  but  attachment  to  women  is  not 
approved,  because  it  is  open  to  jealousy.  Hear  a  story  in 
proof  of  this. 

98.  Story  of  the  Wife  who  falsely  accttsed  her  Husband  of 

murdering  a  Bhilla  ^ 

There  lived  once  on  a  time  in  a  certain  town  a  jealous 
husband,  who  had  for  wife  a  beautiful  woman,  whom  he  loved 
exceedingly.     But,  being  suspicious,  he  never  left  her  alone, 

^  This  brings  us  to  the  end  of  Book  II  of  the  Pahchatantra.  Book  III 
begins  on  p.  98.  The  rest  of  this  chapter  is  devoted  to  various  short  stories, 
chiefly  of  the  "noodle"  variety. — n.m.p. 

2  For  parallel  stories  see  Liebrecht,  Zur  Volkskunde,  p.  S9  et  seq.,  where  he 
is  treating  of  a  tale  in  the  De  Nugis  Curialium  of  Gualterus  Mapes.  The  woman 
behaves  like  Erippe  in  a  story  related  by  Parthenius  (VIII).  In  the  heading 
of  the  tale  we  are  told  that  Aristodemus  of  Nysa  tells  the  same  tale  with 
different  names. 


THE  BHILLA  LOVER  81 

for  he  feared  that  she  might  be  seduced  even  by  men  in 
pictures.  However,  one  day  he  had  to  go  to  another  country 
on  unavoidable  business,  and  he  took  his  wife  with  him. 
And  seeing  that  a  forest  inhabited  by  Bhillas  lay  in  his  way, 
he  left  his  wife  in  the  house  of  an  old  Brahman  villager, 
and  proceeded  on  his  journey.  But,  while  she  was  there,  she 
saw  some  Bhillas,  who  had  come  that  way,  and  she  eloped 
with  a  young  Bhilla  whom  she  saw.  And  she  went  with  him 
to  his  village,^  following  her  inclinations,  having  escaped  from 
her  jealous  husband,  as  a  river  that  has  broken  a  dam. 

In  the  meanwhile  her  husband  finished  his  business,  and 
returned,  and  asked  the  Brahman  villager  for  his  wife,  and 
the  Brahman  answered  him  :  "  I  do  not  know  where  she  has 
gone ;  so  much  only  I  know,  that  some  Bhillas  came  here  : 
she  must  have  been  carried  off  by  them.  And  their  village 
is  near  here ;  go  there  quickly,  you  will  find  your  wife  there, 
without  doubt."  When  the  Brahman  told  him  this,  he  wept, 
and  blamed  his  own  folly,  and  went  to  that  village  of  Bhillas, 
and  there  he  saw  his  wife.  When  the  wicked  woman  saw  him, 
she  approached  him  in  fear,  and  said  :  "  It  is  not  my  fault ; 
the  Bhilla  brought  me  here  by  force."  Her  husband,  bUnd 
with  love,  said  :  "  Come  along,  let  us  return  home,  before 
anyone  discovers  us."  But  she  said  to  him  :  "  Now  is  the 
time  when  the  Bhilla  returns  from  hunting  ;  when  he  returns 
he  will  certainly  pursue  you  and  me,  and  kill  us  both.  So 
enter  this  cavern  at  present,  and  remain  concealed.  But  at 
night  we  will  kill  him  when  he  is  asleep,  and  leave  this  place 
in  perfect  safety." 

When  the  wicked  woman  said  this  to  him,  he  entered 
the  cave.  What  room  is  there  for  discernment  in  the  heart  of 
one  blinded  with  love  ? 

The  Bhilla  returned  at  the  close  of  the  day,  and  that 
wicked  woman  showed  him  her  husband  in  the  cave,  whom 
his  passion  had  enabled  her  to  decoy  there.  And  the  Bhilla, 
who  was  a  strong  man,  and  cruel,  dragged  out  the  husband, 
and  tied  him  firmly  to  a  tree,  in  order  that  he  might  next 
day  offer  him  to  Bhavani. 

^  The  Sanskrit  College  MS.  reads  paltim  for  pathim. This  agrees  with 

the  D.  text. — n.m.p. 

VOL.  V.  f 


82  THE  OCEAN  OF  STORY 

And  he  ate  his  dinner,  and  at  night  lay  down  to  sleep  by 
the  side  of  the  faithless  wife,  before  the  eyes  of  the  husband. 
Then  that  jealous  husband,  who  was  tied  to  the  tree,  seeing 
him  asleep,  implored  Bhavani  to  help  him  in  his  need,  prais- 
ing her  with  hymns.  She  appeared  and  granted  him  a  boon, 
so  that  he  escaped  from  his  bonds,  and  cut  off  the  head  of  the 
Bhilla  with  his  own  sword.  Then  he  woke  up  his  wife,  and 
said  to  her,  "  Come,  I  have  killed  this  villain,"  and  she  rose 
up  much  grieved.  And  the  faithless  woman  set  out  at  night 
with  her  husband,  but  she  secretly  took  with  her  the  head 
of  the  Bhilla.  And  the  next  morning,  when  they  reached 
a  town,  she  showed  the  head,  and  laying  hands  upon  her 
husband,  cried  out :  "  This  man  has  killed  my  husband." 
Then  the  city  police  took  her  with  her  husband  before  the 
king.  And  the  jealous  husband,  being  questioned,  told  the 
whole  story.  Then  the  king  inquired  into  it,  and  finding 
that  it  was  true,  he  ordered  the  ears  and  nose  of  that  faithless 
wife  to  be  cut  off,^  and  set  her  husband  at  liberty.  And  he 
went  home  freed  from  the  demon  of  love  for  a  wicked  woman. 


[M]  "  This,  Prince,  is  how  a  woman  behaves  when  over- 
jealously  watched,  for  the  jealousy  of  the  husband  teaches 
the  wife  to  run  after  other  men.  So  a  wise  man  should 
guard  his  wife  without  showing  jealousy.  And  a  man  must 
by  no  means  reveal  a  secret  to  a  woman  if  he  desires  pros- 
perity.    Hear  a  story  showing  this. 

99.  Story  of  the  Snake  who  told  his  Secret  to  a  Woman 

A  certain  snake,''  out  of  fear  of  Garuda,^  fled  to  earth,  and 
taking  the  form  of  a  man,  concealed  himself  in  the  house  of 

^  See  Sir  George  Grierson's  Foreword  to  Vol.  II,  p.  xi,  and  p.  88n^  of  the 
same  volume. — n.m.p. 

2  Naga  in  the  original — a  fabulous  serpent  with  a  human  face.  Cf. 
Ralston's  Russian  Folk-Tales,  p.  Q5 :  "  He  flies  as  a  fiery  snake  into  his 
mistress's  bower,  stamps  with  his  foot  on  the  ground  and  becomes  a  youthful 
gallant." 

'  See  Vol.  I,  pp.  103-105  and  p.  203. — n.m.p. 


THE  HAIR-RESTORER  88 

a  courtesan.  And  that  courtesan  used  to  take  as  payment 
five  hundred  elephants,^  and  the  snake  by  his  power  gave  her 
five  hundred  every  day.  And  the  lady  importuned  him  to 
tell  her  how  he  acquired  so  many  elephants  every  day,  and 
who  he  was.  And  he,  blinded  with  love,  replied  :  "  I  am  a 
snake  hiding  here  from  fear  of  Garuda;  do  not  tell  anyone." 
But  the  courtesan  privately  told  all  this  to  the  bawd. 

Now  Garuda,  searching  through  the  world  for  the  snake, 
came  there  in  the  form  of  a  man,  and  he  came  to  the  bawd 
and  said  :  "  I  wish  to  remain  to-day  in  your  daughter's 
house;  take  my  payment."  And  the  bawd  said  to  him: 
*'  There  is  a  snake  living  here,  who  gives  us  five  hundred 
elephants  every  day.  What  do  we  care  about  one  day's 
pay  ?  "  Then  Garuda,  finding  out  that  the  snake  was  living 
there,  entered  as  a  guest  that  courtesan's  house.  And  there 
he  saw  the  snake  on  the  flat  roof,  and  revealing  himself  in 
his  real  form,  he  swooped  down  and  killed  him,  and  ate  him. 


[M]  "  So  a  wise  man  should  not  recklessly  tell  secrets  to 
women."  Having  said  this,  Gomukhatold  him  another  story 
of  a  simpleton. 

100.  Story  of  the  Bald  Man  and  the  Hair-Restorer 

There  was  a  bald  man,  with  a  head  like  a  copper  pot. 
And  he,  being  a  fool,  was  ashamed  because,  though  a  rich 
man  in  the  world,  he  had  no  hair  on  his  head.  Then  a  rogue, 
who  lived  upon  others,  came  to  him  and  said  :  "  There  is  a 
physician  who  knows  a  drug  that  will  produce  hair."  When 
he  heard  it,  he  said  :  "If  you  bring  him  to  me,  I  will  give 
wealth  to  you  and  to  that  physician  also."  When  he  said 
this,  the  rogue  for  a  long  time  devoured  his  substance,  and 
brought  to  that  simpleton  a  doctor  who  was  a  rogue  also. 
And  after  the  doctor,  too,  had  long  lived  at  his  expense,  he 
one  day  removed  his  head-dress  designedly,  and  showed  him 
liis  bald  head.     In  spite   of  that,  the   blockhead,   without 

*  Cf.  Arrian's  Indika,  chap,  xvii,  McCrindle*s  translation. 


84  THE  OCEAN  OF  STORY 

considering,  asked  him  for  a  drug  which  would  produce  hair. 
Then  the  physician  said  to  him  :  "  Since  I  am  bald  myself, 
how  can  I  produce  hair  in  others  ?  It  was  in  order  to  explain 
this  to  you  that  I  showed  you  my  bald  head.  But  out  on 
you !  You  do  not  understand  even  now."  With  these  words 
the  physician  went  away. 


[M]  "  So  you  see,  Prince,  rogues  perpetually  make  sport 
of  fools.  You  have  heard  the  story  of  the  simpleton  and  his 
hair ;  now  hear  that  of  the  simpleton  and  the  oil. 

101.  Story  of  a  Foolish  Servant 

A  certain  gentleman  had  a  simpleton  for  a  servant.  His 
master  sent  him  once  to  fetch  oil  from  a  merchant,  and  he 
received  from  him  the  oil  in  a  vessel.  And  as  he  was  return- 
ing with  the  vessel  in  his  hand,  a  friend  of  his  said  to  him  : 
"  Take  care  of  this  oil- vessel,  it  leaks  at  the  bottom."  When 
the  blockhead  heard  this,  he  turned  the  vessel  upside  down  to 
look  at  the  bottom  of  it,  and  that  made  all  the  oil  fall  on  the 
ground.  When  his  master  heard  that,  he  turned  out  of  his 
house  that  fool,  who  was  the  laughing-stock  of  the  place. 


[M]  "  So  it  is  better  for  a  simpleton  to  rely  upon  his  own 
sense,  and  not  to  take  advice.  You  have  heard  about  the 
simpleton  and  the  oil;  now  hear  the  story  of  the  simpleton 
and  the  bones." 

102.  Story  of  the  Faithless  Wife  who  was  present  at  her 
own  Srdddha  ^ 

There  was  once  a  foolish  man,  and  he  had  an  unchaste 
wife.  Once  on  a  time,  when  her  husband  had  gone  away  for 
some  business  to  another  country,  she  placed  in  charge  of 

^  This  story  corresponds  to  No.  43  in  the  Avadanas. 


THE  FALSE  SRADDHA  85 

the  house  a  confidential  servant  of  hers,  a  truly  unique 
maid,  after  giving  her  instructions  as  to  what  she  was  to  do, 
and  went  away  alone  to  the  house  of  her  paramour,  intent 
on  enjoying  herself  without  being  interfered  with.  When 
the  lady's  husband  returned,  the  maid,  who  had  been  well 
schooled  beforehand,  said  with  a  voice  choked  with  tears  : 
"  Your  wife  is  dead  and  burnt."  She  then  took  him  to  the 
hurning-ghaty  and  showed  him  the  bones  belonging  to  the 
pyre  of  some  other  person ;  the  fool  brought  them  home 
with  tears,  and  after  bathing  at  the  sacred  bathing-place,  and 
strewing  her  bones  there,  he  proceeded  to  perform  her  ^dddha. 
And  he  made  his  wife's  paramour  the  officiating  Brahman  at 
the  ceremony,  as  the  maid  brought  him,  saying  that  he  was 
an  excellent  Brahman.  And  every  month  his  wife  came  with 
that  Brahman,  splendidly  dressed,  and  ate  the  sweetmeats. 
And  then  the  maid  said  to  him  :  "  See,  master,  by  virtue  of 
her  chastity  your  wife  is  enabled  to  return  from  the  other 
world  and  eat  with  the  Brahmans."  And  the  matchless  fool 
believed  most  implicitly  what  she  said. 


[M]  "  In  this  way  people  of  simple  dispositions  are  easily 
imposed  upon  by  wicked  women.  You  have  heard  about  the 
simpleton  and  the  bones  ;  now  hear  the  story  of  the  Chandala 
maiden. 


103.  Story  of  the  Ambitiov^  Chandala  Maiden 

There  was  once  a  simple  but  good-looking  Chandala  ^ 
maiden,  and  she  formed  in  her  heart  the  determination  to 
win  for  her  bridegroom  a  universal  monarch.  Once  on  a 
time  she  saw  the  supreme  sovereign  go  out  to  make  a  pro- 
gress round  his  city,  and  she  proceeded  to  follow  him,  with 
the  intention  of  making  him  her  husband.  At  that  moment 
a  hermit  came  that  way,  and  the  king,  though  mounted  on 
an  elephant,  bowed  at  his  feet,  and  returned  to  his  own  palace. 
When  she  saw  that,  she  thought  that  the  hermit  was  a 
greater  man  even  than  the  king,  and  abandoning  him,  she 


86  THE  OCEAN  OF  STORY 

proceeded  to  follow  the  hermit.  The  hermit,  as  he  was 
going  along,  beheld  in  front  of  him  an  empty  temple  of  Siva, 
and  kneeling  on  the  ground,  he  worshipped  Siva,  and  then 
departed.  Then  the  Chandala  maiden  thought  that  Siva  was 
greater  even  than  the  hermit,  and  she  left  the  hermit  and 
attached  herself  to  the  god,  with  the  intention  of  marrying 
him.  Immediately  a  dog  entered,  and  going  up  on  to  the 
pedestal  of  the  idol,  lifted  up  his  leg,  and  behaved  after 
the  manner  of  the  dog  tribe.  Then  the  Chandala  maiden 
thought  that  the  dog  was  superior  even  to  Siva,  and  leaving 
the  god,  followed  the  departing  dog,  desiring  to  marry  him. 
And  the  dog  entered  the  house  of  a  Chandala,  and  out  of 
affection  rolled  at  the  feet  of  a  young  Chandala  whom  it  knew. 
When  she  saw  that,  she  concluded  that  the  young  Chandala 
was  superior  to  the  dog,  and  satisfied  with  her  own  caste,  she 
chose  him  as  her  husband. 


[M]  "  So  fools,  after  aspiring  high,  fall  into  their  proper 
place.  And  now  hear  in  a  few  words  the  tale  of  the  foolish 
king. 

104.  Story  of  the  Miserly  King 

There  was  a  certain  foolish  king,  who  was  niggardly, 
though  he  possessed  an  abundant  treasure.  And  once  on  a 
time  his  ministers,  who  desired  his  prosperity,  said  to  him  : 
"  King,  charity  here  averts  misery  in  the  next  life.  So  bestow 
wealth  in  charity ;  life  and  riches  are  perishable."  When 
the  king  heard  this,  he  said  :  "  Then  I  will  bestow  wealth, 
when  I  am  dead,  and  see  myself  reduced  to  a  state  of  misery 
here."  Then  the  ministers  remained  silent,  laughing  in  their 
sleeves. 


[M]  "  So,  you  see,  a  fool  never  takes  leave  of  his  wealth 
until  his  wealth  takes  leave  of  him.  You  have  heard.  Prince, 
of  the  fooUsh  king;  now  hear  the  story  of  the  two  friends, 
by  way  of  an  episode  in  these  tales  of  fools. 


THE  TWO  FRIENDS  87 

105.  Story  of  Dhavalamukha,  his   Trading  Friend  and  his 

Fighting  Friend  ^ 

There  was  a  king  in  Kanyakubja,  named  Chandrapida. 
And  he  had  a  servant  named  Dhavalamukha.  And  he, 
whenever  he  came  to  his  house,  had  eaten  and  drunk  abroad. 
And  one  day  his  wife  asked  him  :  "  Where  do  you  always 
eat  and  drink  before  you  come  home  ?  "  And  Dhavalamukha 
answered  her :  "I  always  eat  and  drink  with  my  friends 
before  I  come  home,  for  I  have  two  friends  in  the  world. 
The  one  is  called  Kalyanavarman,  who  obliges  me  with  food 
and  other  gifts,  and  the  other  is  Virabahu,  who  would  oblige 
me  with  the  gift  of  his  life."  When  his  wife  heard  this,  she 
said  to  Dhavalamukha  :  "  Then  show  me  your  two  friends." 

Then  he  went  with  her  to  the  house  of  Kalyanavarman, 
and  Kalyanavarman  honoured  him  with  a  splendid  enter- 
tainment. The  next  day  he  went  with  his  wife  to  Virabahu, 
and  he  was  gambling  at  the  time,  so  he  welcomed  him  and 
dismissed  him.  Then  Dhavalamukha's  wife,  being  full  of 
curiosity,  said  to  him  :  "  Kalyanavarman  entertained  you 
splendidly,  but  Virabahu  only  gave  you  a  welcome.  So  why 
do  you  think  more  highly  of  Virabahu  than  of  the  other  ?  " 
W^hen  he  heard  that,  he  said  :  "Go  and  tell  them  both  in 
succession  this  fabrication,  that  the  king  has  suddenly  be- 
come displeased  with  us,  and  you  will  find  out  for  yourself." 
She  agreed,  and  went  to  Kalyanavarman  and  told  him  that 
falsehood,  and  he  answered  :  "  Lady,  I  am  a  merchant's 
son,  what  can  I  do  against  the  king  ?  "  When  he  gave  her 
this  answer,  she  went  to  Virabahu,  and  told  him  also  that 

^  This  to  a  certain  extent  resembles  the  1 29th  story  in  the  Gesta  Roman- 
orum,  "Of  Real  Friendship."  Douce  says  that  the  story  is  in  Alphonsus 
[see  Hulme's  English  trans.,  Cleveland,  Ohio,  1919].  A  story  more  closely 
resembling  that  in  the  Gesta  is  current  in  Bengal,  with  this  difference,  that  a 
goat  does  duty  for  the  pig  of  the  Gesta.  A  son  tells  his  father  he  has  three 
friends,  the  father  says  that  he  has  only  half  a  friend.  Of  course,  the  half 
friend  turns  out  worth  all  the  three  put  together.  The  Bengali  story  was  told 
me  by  Pandit  Syama  Charan  Mukhopadhyaya.  See  also  Liebrecht's  Dunlop, 
p.   291,  and  note  371  ;    and   Herrtage's  English  Gesta,  p.    127,  tale  S3  [and 

pp.  469,  470]. See  also  E.  Cosquin,  Contes  Populaires  de  Lorraine,  vol.  ii, 

p.  321,  and  Chauvin,  op.  cit.,  ix,  pp.  15,  I6. — n.m.p. 


88  THE  OCEAN  OF  STORY 

the  king  was  angry  with  her  husband ;  and  the  moment  he 
heard  it,  he  came  running  with  his  shield  and  his  sword. 
But  Dhavalamukha  induced  him  to  return  home,  saying  that 
the  king's  ministers  had  pacified  his  resentment.  And  he 
said  to  his  wife  :  "  This,  my  dear,  is  the  difference  between 
those  two  friends  of  mine."     And  she  was  quite  satisfied. 


[M]  "  So  you  see  that  a  friend  that  shows  his  friendship 
by  ceremonious  entertainment  only,  is  a  different  thing  from 
a  real  friend  ;  though  oil  and  ghee  both  possess  the  property 
of  oiliness,^  oil  is  oil,  and  ghee  is  ghee."  When  Gomukha 
had  told  this  story,  he  continued  his  tales  of  fools  for  the 
benefit  of  Naravahanadatta. 

106.  Story  of  the  Thirsty  Fool  that  did  not  Drink 

A  certain  foolish  traveller,  tormented  by  thirst,  having 
with  difficulty  got  through  a  wood,  reached  a  river ;  however, 
he  did  not  drink  of  it,  but  kept  looking  at  the  water.  Some- 
one said  to  him  :  "  Why  do  you  not  drink  water  though  you 
are  thirsty  ?  "  But  the  blockhead  answered  :  "  How  could 
I  drink  so  much  water  as  this  ?  "  The  other  person  ridiculed 
him,  saying :  "  What !  will  the  king  punish  you  if  you 
drink  it  all  up  ?  "  But  still  the  foolish  man  did  not  drink 
the  water. 


[M]  "  So  you  see  that  in  this  world  fools  will  not  even 
do  a  part  of  a  task  to  the  best  of  their  power  if  they  are  not 
able  to  complete  it  altogether.  Now  you  have  heard  about 
the  fool  and  the  water,  hear  the  story  of  the  son-slayer. 

107.  Story  of  the  Fool  who  killed  his  Son 

There  was  once  a  foolish  man,  who  was  poor  and  had 
many  sons.     When  one  of  his  sons  died,  he  killed  another, 

'  A  perpetually  recurring  pun !  The  word  can  either  mean  "  oihness  " 
or  "  affection." 


EVEN  THE  STONES  LAUGHED  89 

saying  :  "  How  could  this  child  go  such  a  long  journey 
alone  ?  "  So  he  was  banished  by  the  people,  as  being  a  fool 
and  a  criminal. 


[M]  "  Thus  a  fool  is  as  void  of  sense  and  discernment  as 
an  animal.  You  have  heard  of  the  son-killer ;  now  hear  the 
story  of  the  fool  and  his  brother. 

108.  Story  of  the  Fool  and  his  Brother 

A  certain  stupid  fellow  was  talking  in  a  crowd  of  men. 
Seeing  a  respectable  man  some  way  off,  he  said  :  "  That  man 
there  is  brother  to  me,  so  I  shall  inherit  his  property,  but  I 
am  no  relation  to  him,  so  I  am  not  liable  for  his  debts." 
When  the  fool  said  this,  even  the  stones  laughed  at  him. 


[M]  "  Thus  fools  show  folly,  and  people  blinded  by  the 
thought  of  their  own  advantage  behave  in  a  very  wonderful 
way.  So  you  have  heard  the  story  of  the  fool  and  his  brother ; 
now  hear  the  story  of  the  man  whose  father  followed  a  strict 
vow  of  chastity. 

109.  Story  of  the  Brahmachdrin's  Son 

A  certain  fool  was  engaged  in.  relating  his  father's  good 
qualities  in  the  midst  of  his  friends.  And  describing  his 
father's  superior  excellence,  he  said  :  "  My  father  has  followed 
a  strict  vow  of  chastity  from  his  youth ;  there  is  no  man  who 
can  be  compared  with  him."  When  his  friends  heard  that, 
they  said :  "  How  did  you  come  into  the  world  ?  "  He 
answered  :  "  Oh  !  I  am  a  mind-born  son  of  his."  Where- 
upon the  matchless  fool  was  well  laughed  at  by  the  people.^ 

*  Cf.  what  Sganarelle  says  in  Le  Mariage  Forc^ :  "  La  raison  ?     Cest  que 
Je  ne  me  sens  point  propre  pour  le  mariage,  et  que  je  veiix  imiler  mon  pere  et  tons 

ceux  de  ma  race,  qui  ne  se  sont  jamais  voulu  marier." See  (Euvres  de  MoUeret 

Paris,  1873-1900,  vol.  iv,  p.  6ln^— n.m.p. 


90  THE  OCEAN  OF  STORY 

[M]  "  Thus  foolish  people  make  self-contradictory  state- 
ments with  regard  to  others.  You  have  heard  the  story  of 
the  son  of  the  man  who  observed  a  strict  vow  of  chastity; 
hear  now  the  story  of  the  astrologer. 


110.  Story  of  the  Astrologer  who  killed  his  Son 

There  was  a  certain  astrologer  wanting  in  discernment. 
He  left  his  own  country  with  his  wife  and  son,  because  he 
could  not  earn  a  subsistence,  and  went  to  another  country. 
There  he  made  a  deceitful  display  of  his  skill,  in  order  to  gain 
complimentary  presents  by  a  factitious  reputation  for  ability. 
He  embraced  his  son  before  the  public  and  shed  tears.  When 
the  people  asked  him  why  he  did  this,  the  wicked  man  said  : 
"  I  know  the  past,  the  present  and  the  future,  and  that  en- 
ables me  to  foresee  that  this  child  of  mine  will  die  in  seven 
days  from  this  time  :  this  is  why  I  am  weeping."  By  these 
words  he  excited  the  wonder  of  the  people,  and  when  the 
seventh  day  arrived,  he  killed  his  son  in  the  morning,  as  he 
lay  asleep.  When  the  people  saw  that  his  son  was  dead, 
they  felt  confidence  in  his  skill,  and  honoured  him  with 
presents,  and  so  he  acquired  wealth  and  returned  leisurely 
to  his  own  country. 


[M]  "  Thus  foolish  men,  through  desire  of  wealth,  go  so 
far  as  to  kill  their  sons,  in  order  to  make  a  false  display  of 
prescience ;  the  wise  should  not  make  friends  with  such. 
Now  hear  the  story  of  the  foolish  man  who  was  addicted  to 
anger. 

111.  Story  of  the  Violent  Man  who  justified  his  Character 

One  day  a  man  was  relating  to  his  friends,  inside  a  house, 
the  good  qualities  of  a  man  who  was  listening  outside.  Then 
a  person  present  said  :  "  It  is  true,  my  friend,  that  he 
possesses  many  good  qualities,  but  he  has  two  faults  :  he  is 
violent  and  irascible."     While  he  was  saying  this,  the  man 


THE  MYSTERIOUS  MEDICINE  91 

who  was  outside,  overhearing  him,  entered  hastily,  and 
twisted  his  garment  round  his  throat,  and  said  :  "  You  fool, 
what  violence  have  I  done,  what  anger  have  I  been  guilty 
of  ?  "  This  he  said  in  an  abusive  way,  inflamed  with  the  fire 
of  anger.  Then  the  others  who  were  there  laughed,  and  said 
to  him  :  "  Why  should  he  speak  ?  You  have  been  good 
enough  to  give  us  ocular  demonstration  of  your  anger  and 
your  violence." 


[M]  "  So  you  see  that  fools  do  not  know  their  own  faults, 
though  they  are  patent  to  all  men.  Now  hear  about  the 
foolish  king  who  made  his  daughter  grow. 

112.  Story  of  the  Foolish  King  who  made  his  Daughter 

grow  ^ 

A  certain  king  had  a  handsome  daughter  born  to  him.  On 
account  of  his  great  affection  for  her,  he  wished  to  make  her 
grow,  so  he  quickly  summoned  physicians,  and  said  politely 
to  them  :  "  Make  some  preparation  of  salutary  drugs,  in 
order  that  my  daughter  may  grow  up  quickly,  and  be  married 
to  a  good  husband."  When  the  physicians  heard  this,  they 
said,  in  order  to  get  a  living  out  of  the  silly  king  :  "  There  is 
a  medicine  which  will  do  this,  but  it  can  only  be  procured  in 
a  distant  country,  and  while  we  are  sending  for  it,  we  must 
shut  up  your  daughter  in  concealment,  for  this  is  the  treat- 
ment laid  down  for  such  cases."  When  they  had  said  this, 
they  placed  his  daughter  in  concealment  there  for  many 
years,  saying  that  they  were  engaged  in  bringing  that  medicine. 
And  when  she  grew  up  to  be  a  young  woman,  they  showed 
her  to  that  king,  telling  him  that  she  had  been  made  to  grow 

^  This  story  bears  a  certain  resemblance  to  the  European  stories  of 
grammarians  who  undertake  to  educate  asses  or  monkeys.  (See  Lev^que, 
Les  Mythes  el  Legendes  de  Flnde  et  la  Perse,  p.  S20.)  La  Fontaine's 
Charlatan  is  perhaps  the  best  known.  This  story  is  found  in  Prym  and 
Socin's  Syrische  Mdrchen,  p.  292,  where  a  man  undertakes  to  teach  a  camel 
to  read 


92  TIIK  OCKAX  OF  STORY 

by  the  nu'ditiiu-  ;    and  lie  was  ])lease(l,  and  loaded  them  with 
heaps  of  wialtli. 


[M]  "III  this  way  rogues,  l)y  means  of  imposture,  hve  on 
foolish  soNcrci^ns.  Now  licar  tlie  story  of  a  man  who  sliowed 
his  cltN n luss  by  r('coverin<x  lialf  a  puna.'^ 

11.'}.  Storij  of  the  Man  who  rrcorrrcd  half  a  Pana  from 

his  Servant  ' 

There  was  onee  on  a  time  a  man  livin<jj  in  a  town,  who 
was  \ain  of  his  wisdom.  And  a  eertain  viUan^er,  wlio  had 
served  iiim  for  a  year,  bein^-  dissatisfied  with  his  salary,  left 
him  and  went  home.  x\nd  when  he  had  gone,  the  town-bred 
<:entleman  said  to  his  wife  :  "  My  dear,  I  hope  you  did  not 
give  him  anything  before  he  went  ?  "  She  answered  :  "  Half 
a  pana.''  Then  he  spent  ten  panas  in  provisions  for  the 
journey,  and  overtook  that  servant  on  the  bank  of  a  river, 
and  reeovered  from  him  that  half  pana.  And  when  he 
related  it  as  a  proof  of  his  skill  in  saving  money,  he  became 
a  publie  laughing-stoek. 


[Mj  "  Thus  men  whose  minds  are  blinded  with  wealth 
lling  away  mueh  to  gain  little.  Now  hear  the  story  of  the 
man  who  took  notes  of  the  spot. 


111.  St  on/  of  the  Fool  ivho  took  Notes  of  a  certain  Spot  in 

the  Sea  ' 

A  eertain  foolisli  person,  while  travelling  by  sea,  let  a 
silver   vessel    fall    from    his   hand   into   the   water.     The   fool 

'   This  story  is  No.  .".I   in  the  Avadntias. 

^  See  Felix  I,iel)re(ht,  (Jrient  mid  Ocrident,  vol.  i,  p.  I. 'J.'),  on  the  Aiadanas 
translated  from  the  Chinese  l>y  Stanislas  Julien,  Paris,  IS.*}}),  where  this  .story 
is  found  (.No.  (jf>).  He  compares  a  story  of  an  Irishman  who  was  hired  by  a 
Yarmouth  maltster  to  assist  in  loading  his  ship.      As  the  vessel  was  about  to 


USELESS  COMPENSATION  98 

took  notes  of  the  spot,  observing  the  eddies  and  other  signs 
in  the  water,  and  said  to  himself :  "  I  will  bring  it  up  from 
the  bottom  when  I  return."  He  reached  the  other  side  of 
the  sea,  and  as  he  was  recrossing  he  saw  the  eddies  and 
other  signs,  and  thinking  he  recognised  the  spot,  plunged 
into  the  water  again  and  again  to  recover  his  silver  vessel. 
When  the  others  asked  him  what  his  object  was,  he  told 
them,  and  got  well  laughed  at  and  abused  for  his  pains. 


[M]  "  Now  hear  the  story  of  the  king  who  wished  to 
substitute  other  flesh  for  what  he  had  taken  away. 

115.  Story  of  the  King  who  replaced  the  Flesh  ^ 

A  foolish  king  saw  from  his  palace  two  men  below.  And 
seeing  that  one  of  them  had  taken  flesh  from  the  kitchen, 
he  had  five  palas  of  flesh  cut  from  his  body.  When  the 
flesh  had  been  cut  away,  the  man  groaned  and  fell  on  the 
earth,  and  the  king,  seeing  him,  was  moved  with  compassion, 
and  said  to  the  warder  :  "  His  grief  cannot  be  assuaged 
because  five  palas  of  flesh  were  cut  from  him,  so  give  him 
more  than  five  palas  of  flesh  by  way  of  compensation." 
The  warder  said  :  "  When  a  man's  head  is  cut  off,  does 
he  live  even  if  you  give  him  a  hundred  heads  ?  "  Then 
he  went  outside  and  had  his  laugh  out,  and  comforted  the 
man  from  whom  the  flesh  had  been  cut,  and  handed  him 
over  to  the  physicians. 

set  sail,  the  Irishman  cried  out  from  the  quay :  "  Captain,  I  lost  your  shovel 
overboard,  but  I  cut  a  big  notch  on  the  rail-fence,  round  stern,  just  where  it 
went  down,  so  you  will  find  it  when  you  come  back  "  (vol.  ii,  p.  544,  note). 
Liebrecht  thinks  he  has  read  something  similar  in  the  "'Acrreia  "  of  Hierokles. 
See  also  Bartsch,  Sagen,  Mdrchen  und  Gebr'duche  aus  Meklenburg,  vol.  i,  p.  349. 

Tawney  wrote  a  note  on  this  subject  to  the  Ind.  Ant.,\o\.  ix,  1880,  pp.  51,52. 

Sir  George  Grierson  tells  me  the  story  about  the  Irishman  is  well  known  in 
Kashmir,  where  the  term  navi-rakh,  "  the  mark  on  the  ship,"  is  used  to  mean 
"  stupidity." — n.m.p. 

^  See  Liebrecht,  Zur  Volkskunde,  pp.  119,  120 ;  also  Benfey,  op,  cit.,  vol.  i, 
p.  891 — Nachtrage,  ii,  543.     This  is  No.  103  in  the  Avadanas. 


94  THE  OCEAN  OF  STORY 

[M]  "  So  you  see,  a  silly  king  knows  how  to  punish,  but 
not  how  to  show  favour.  Hear  this  story  of  the  silly  woman 
who  wanted  another  son. 

116.  Story  of  the  Woman  who  wanted  another  Son  * 

One  day  a  woman  with  only  one  son,  desiring  another, 
applied  to  a  wicked  female  ascetic  belonging  to  an  heretical 
sect.  The  ascetic  told  her  that,  if  she  killed  her  young  son, 
and  offered  him  to  the  divinity,  another  son  would  certainly 
be  bom  to  her.  When  she  was  preparing  to  carry  out  this 
advice,  another  and  a  good  old  woman  said  to  her  in  private  : 
"  Wicked  woman,  you  are  going  to  kill  the  son  you  have 
already,  and  wish  to  get  another.  Supposing  a  second  is  not 
born  to  you,  what  will  you  do  ?  "  So  the  good  old  woman 
dissuaded  her  from  crime. 


[M]  "  So  women  who  associate  with  witches  fall  into 
evil  courses,  but  they  are  restrained  and  saved  by  the  advice 
of  the  old.  Now,  Prince,  hear  the  story  of  the  man  who 
brought  the  dmalaka  fruit. 

117.  Story  of  the  Servant  who  tasted  the  Fruit  * 

A  certain  householder  had  a  stupid  servant.  As  the 
householder  was  fond  of  dmalakas,  he  said  to  his  servant : 
"  Go,  and  bring  me  some  perfectly  sweet  dmalakas  from  the 
garden."  The  foolish  fellow  bit  every  one,  to  taste  if  it  was 
sweet,  and  then  brought  them,  and  said  :  "  Look,  master, 
I  tasted  these  and  found  them  sweet,  before  bringing  them." 
And  his  master,  seeing  that  they  were  half  eaten,  sent  them 
away  in  disgust  and  his  stupid  servant  too. 


[M]  "  Thus  a  foolish  person  ruins  his  master's  interests 
and  then  his  own ;  and  here  by  way  of  episode  hear  the  story 
of  the  two  brothers. 

^  This  is  No.  49  in  the  Avaddnas. 

2  This  is  No.  37  in  the  Avaddnas. See  Chauvin,  op.  cit.,  vii,  p.  1 1 5. — n.m.p. 


THE  TWO  BROTHERS  95 

118.  Story  of  the  Two  Brothers  Yajnasoma  and  Klrtisoma 

There  were  two  Brahmans,  brothers,  in  the  city  of  PataU- 
putra ;  the  elder  was  called  Yajnasoma  and  the  younger 
Kirtisoma.  And  those  two  young  Brahmans  had  much 
wealth  derived  from  their  father.  Kirtisoma  increased 
his  share  by  business,  but  Yajnasoma  exhausted  his  by 
enjoying  and  giving.  Then,  being  reduced  to  poverty,  he 
said  to  his  wife  :  "  My  dear,  how  can  I,  who  am  reduced 
from  riches  to  poverty,  live  among  my  relations  ?  Let  us 
go  to  some  foreign  country."  She  said  :  "  How  can  we  go 
without  money  for  the  journey  ?  "  Still  her  husband  in- 
sisted, so  she  said  to  him  :  "If  you  really  must  go,  then 
first  go  and  ask  your  younger  brother  Kirtisoma  for  some 
money  for  the  journey." 

So  he  went  and  asked  his  younger  brother  for  his 
travelling  expenses,  but  his  younger  brother's  wife  said  to 
him  :  "  How  can  we  give  even  the  smallest  sum  to  this 
man  who  has  wasted  his  substance  ?  For  every  one  who 
falls  into  poverty  will  sponge  on  us."  When  Kirtisoma 
heard  this,  he  no  longer  felt  inclined  to  give  anything  to 
his  elder  brother,  though  he  loved  him.  Subjection  to  bad 
women  is  pernicious  ! 

Then  Yajnasoma  went  away  silent,  and  told  that  to  his 
wife,  and  set  out  with  her,  relying  upon  the  help  of  Heaven 
only.  When  they  reached  the  wood,  it  happened  that,  as  he 
was  going  along,  he  was  swallowed  by  a  monstrous  serpent. 
And  when  his  wife  saw  it,  she  fell  on  the  ground  and  lamented. 
And  the  serpent  said  with  a  human  voice  to  the  lady  :  "  Why 
do  you  lament,  my  good  woman  ? "  The  Brahman  lady 
answered  the  snake  :  "  How  can  I  help  lamenting,  mighty 
sir,  when  you  have  deprived  me  in  this  remote  spot  of  my 
only  means  of  obtaining  alms  ?  "  When  the  serpent  heard 
that,  he  brought  out  of  his  mouth  a  great  vessel  of  gold 
and  gave  it  her,  saying  :  "  Take  this  as  a  vessel  in  which 
to  receive  alms."  ^     The  good  Brahman  lady  said  :    "  Who 

^  In  the  original  the  husband  is  called  a  "vessel  of  alms" — i.e.  "receiver 
of  alms  " — but  the  pun  cannot  be  retained  in  the  translation  without  producing 
obscurity. 


96  THE  OCEAN  OF  STORY 

will  give  me  alms  in  this  vessel,  for  I  am  a  woman  ?  " 
The  serpent  said :  "If  anyone  refuses  to  give  you  alms  in 
it,  his  head  shall  that  moment  burst  into  a  hundred  pieces. 
What  I  say  is  true."  When  the  virtuous  Brahman  lady 
heard  that,  she  said  to  the  serpent :  "If  this  is  so,  then  give 
me  my  husband  in  it  by  way  of  alms." 

The  moment  the  good  lady  said  this,  the  serpent  brought 
her  husband  out  of  his  mouth  alive  and  unharmed.  As 
soon  as  the  serpent  had  done  this,  he  became  a  man  of 
heavenly  appearance,  and  being  pleased,  he  said  to  the 
joyful  couple  :  "I  am  a  king  of  the  Vidyadharas,  named 
Kanchanavega,  and  by  the  curse  of  Gautama  I  was  reduced 
to  the  condition  of  a  serpent.  And  it  was  appointed  that 
my  curse  should  end  when  I  conversed  with  a  good  woman." 
When  that  king  of  the  Vidyadharas  had  said  this,  he  im- 
mediately filled  the  vessel  with  jewels,  and  delighted  flew  up 
into  the  sky.  And  the  couple  returned  home  with  abund- 
ance of  jewels.  And  there  Yajnasoma  lived  in  happiness, 
having  obtained  inexhaustible  wealth. 


[M]  "  Providence  gives  to  every  one  in  accordance  with 
his  or  her  character.  Hear  the  story  of  the  foolish  man 
who  asked  for  the  barber. 


119.  Story  of  the  Fool  who  wanted  a  Barber 

A  certain  inhabitant  of  Karnata  pleased  his  king  by  his 
daring  behaviour  in  battle.  His  sovereign  was  pleased, 
and  promised  to  give  him  whatever  he  asked  for,  but  the 
spiritless  warrior  chose  the  king's  barber. 


[M]  "  Every  man  chooses  what  is  good  or  bad  according 
to  the  measure  of  his  own  intellect :  now  hear  the  story  of 
the  foolish  man  who  asked  for  nothing  at  all. 


NOTHING  AT  ALL  97 

120.  Story  of  the  Man  who  asked  for  Nothing  at  all 

A  certain  foolish  man,  as  he  was  going  along  the  road, 
was  asked  by  a  carter  to  do  something  to  make  his  cart 
balance  evenly.  He  said  :  "  If  I  make  it  right,  what  will  you 
give  me  ?  "  The  carter  answered :  "I  will  give  you  nothing 
at  all."  Then  the  fool  put  the  cart  even,  and  said  :  "  Give 
me  the  nothing-at-all  you  promised."  But  the  carter  laughed 
at  him.^ 


[M]  "  So  you  see,  King,  fools  are  for  ever  becoming  the 
object  of  the  scorn  and  contempt  and  reproach  of  men,  and 
fall  into  misfortune,  while  the  good  on  the  other  hand  are 
thought  worthy  of  honour." 

When  the  prince,  surrounded  by  his  ministers,  had 
heard  at  night  these  amusing  stories  from  Gomukha,  he 
was  enabled  to  enjoy  sleep,  which  refreshes  the  whole  of  the 
three  worlds. 

^  This  story  is  found  in  the  Nights  (Burton,  Supp.,  vol.  v,  pp.  210-212), 
but  with  an  amusing  sequel.  A  merchant  of  Bassorah  bargains  with  a 
Persian  about  the  price  he  wants  for  his  stock-in-trade.  The  haggling  con- 
tinues, and  finally  the  Persian  exclaims :  "  I  will  give  nothing  more  than 
'Anaught.'"  The  bargain  is  closed.  All  is  paid  except  the  "Anaught." 
On  the  merchant's  demanding  it  the  Persian  laughs,  but  the  Bassorite  fails 
to  see  the  joke  and  refers  the  matter  to  the  Sultan.  The  Sultan,  however, 
cannot  decide  and  offers  a  reward  to  anyone  who  can.  One,  Abu  Kasim,  says 
he  will  settle  the  matter.  He  accordingly  fills  a  basin  with  water  and  bids 
the  claimant  dip  his  clenched  hand  into  it.  He  then  tells  him  to  withdraw 
it  and  open  his  hand  and  asks  what  he  found  in  the  basin.  "  Anaught," 
answers  the  claimant.  "  Take  thine  *  Anaught,'  then,  and  wend  thy  ways," 
says  the  other.     The  Bassorite  can  do  nothing  but  comply. — n.m.p. 


VOL.  V. 


CHAPTER  LXII 

THE  next  morning  Naravahanadatta  got  up,  and 
[M]  went  into  the  presence  of  the  King  of  Vatsa, 
his  loving  father.  There  he  found  Simhavarman, 
the  brother  of  the  Queen  Padmavati  and  the  son  of  the 
King  of  Magadha,  who  had  come  there  from  his  own  house. 
The  day  passed  in  expressions  of  welcome  and  friendly 
conversation,  and  after  Naravahanadatta  had  had  dinner 
he  returned  home.  There  the  wise  Gomukha  told  this 
story  at  night,  in  order  to  console  him  who  was  longing  for 
the  society  of  Saktiyaias : 

121.  Story  of  the  War  between  the  Crows  and  the  Owls  ^ 

There  was  in  a  certain  place  a  great  and  shady  banyan- 
tree,  which  seemed,  with  the  voices  of  its  birds,  to  summon 
travellers  to  repose.  There  a  king  of  the  crows,  named 
Meghavarna,  had  established  his  home,  and  he  had  an  enemy 
named  Avamarda,  king  of  the  owls.  The  king  of  the  owls 
surprised  the  king  of  the  crows  there  at  night,  and  after 
inflicting  a  defeat  on  him,  and  killing  many  crows,  departed. 
The  next  morning  the  king  of  the  crows,  after  the  usual 
compliments,  said  to  his  ministers,  Uddivin,  Adivin,  Sandlvin, 

*  From  this  point  to  page  113  the  stories  correspond  to  Book  III  of  the 
PaHchatantra.  See  Benfey's  edition,  vol.  ii,  p.  213  et  seq.  He  points  out  that 
in  the  Mahabharata  Drona's  son,  one  of  the  few  Kauravas  that  had  survived 
the  battle,  was  lying  under  a  sacred  fig-tree,  on  which  crows  were  sleeping. 
Then  he  sees  one  owl  come  and  kill  many  of  the  crows.  This  suggests  to 
him  the  idea  of  attacking  the  camp  of  the  Pan^avas.  In  the  Arabic  text  the 
hostile  birds  are  ravens  and  owls.  So  in  the  Greek  and  Hebrew  translation. 
John  of  Capua  has  sltimi,  misunderstanding  the  Hebrew.  (Benfey,  vol.  i,  p.  334 
et  seq.)  Rhys  Davids  states  in  his  Buddhist  Birth  Stories  (p.  292,  note)  that 
the  story  of  the  lasting  feud  between  the  crows  and  the  owls  is  told  at  length 

in  UlOka  Jaiaka,  No.  270  (Cambridge  edition,  vol.  ii,  pp.  242,  243). See  also 

Hertel,  op.  cii.,  pt.  i,  p.  136  ;  pt.  ii,  p.  101  et  seq. — n.m.p. 

98 


POLICY  THE  FOUNDATION  OF  EMPIRES       99 

Pradivin,^  and  Chirajivin :  "  That  powerful  enemy,  who 
has  thus  defeated  us,  may  get  together  a  hundred  thousand 
soldiers,  and  make  another  descent  on  us.  So  let  some 
preventive  measure  be  devised  for  this  case." 

When  Uddivin  heard  this,  he  said :  "  King,  with  a 
powerful  enemy  one  must  either  retire  to  another  country 
or  adopt  conciliation."  When  Adivin  heard  this,  he  said  : 
*'  The  danger  is  not  immediate ;  let  us  consider  the  intentions 
of  the  adversary  and  our  own  power,  and  do  the  best  we  can." 
Then  Sandivin  said  :  "  King,  death  is  preferable  to  sub- 
mission to  the  foe,  or  retiring  to  another  country.  We  must 
go  and  fight  with  that  feeble  enemy  ^ ;  a  brave  and  enter- 
prising king,  who  possesses  allies,  conquers  his  foes."  Then 
Pradivin  said  :  "  He  is  too  powerful  to  be  conquered  in 
battle,  but  we  must  make  a  truce  with  him,  and  kill  him 
when  we  get  an  opportunity."  Then  Chirajivin  said  :  "  What 
truce  ?  Who  will  be  ambassador  ?  There  is  war  between 
the  crows  and  the  owls  from  time  immemorial ;  who  will  go 
to  them  ?  This  must  be  accomplished  by  policy.  Policy  is 
said  to  be  the  very  foundation  of  empires." 

When  the  king  of  the  crows  heard  that,  he  said  to  Chira- 
jivin :  "  You  are  old  ;  tell  me  if  you  know,  what  was  origin- 
ally the  cause  of  the  war  between  the  crows  and  the  owls  ? 
You  shall  state  your  policy  afterwards."  When  Chirajivin 
heard  this,  he  answered  :  "  It  is  all  due  to  an  inconsiderate 
utterance.     Have  you  never  heard  the  story  of  the  donkey  ? 


121a.  The  Ass  in  the  Panther's  Skin* 

A  certain  washerman  had  a  thin  donkey  ;  so,  in  order  to 
make  it  fat,  he  used  to  cover  it  with  the  skin  of  a  panther  and 

1  For  Pradivin  the  Petersburg  lexicographers  would  read  Prajivin,  as  in 
the  PaHchatantra. 

*  More  probably :  "  We  must  fight  with  that  enemy  who  acted  blamefully 
towards  us,"   reading  avadi/a  as  "blameful."     See   Speyer,  op.  cit.,  p.    127. 

N.M.P. 

'  See  Benfey,  op.  cit.,  vol,  i,  p.  346  et  seq.,  and  p.  462  ei  seq.  Cf.  Hertel, 
op.  cit.,  pt.  i,  pp.  136,  137;  pt.  ii,  p.  109;  and  see  Sihacamma  Jataka, 
No.  189  (Cambridge  edition,  vol.  ii,  pp.  76,  77),  and  note. — n.m.p. 


100  THE  OCEAN  OF  STORY 

let  it  loose  to  feed  in  his  neighbour's  corn.  While  it  was 
eating  the  corn,  people  were  afraid  to  drive  it  away,  thinking 
that  it  was  a  panther.  One  day  a  cultivator,  who  had  a 
bow  in  his  hand,  saw  it.  He  thought  it  was  a  panther,  and 
through  fear  bending  down,  and  making  himself  humpbacked, 
he  proceeded  to  creep  away,  with  his  body  covered  with  a 
rug.  When  the  donkey  saw  him  going  away  in  this  style, 
he  thought  he  was  another  donkey,  and  being  primed  with 
corn,  he  uttered  aloud  his  own  asinine  bray.  Then  the 
cultivator  came  to  the  conclusion  that  it  was  a  donkey,  and 
returning,  killed  with  an  arrow  the  foolish  animal,  which  had 
made  an  enemy  with  its  own  voice. 


121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  In  the  same  way  our  feud  with  the  owls  is  due  to  an 
inconsiderate  utterance. 


121b.  How  the  Crow  dissuaded  the  Birds  from  choosing  the 

Owl  King  ^ 

For  once  upon  a  time  the  birds  were  without  a  king.  They 
all  assembled  together,  and  bringing  an  umbrella  and  a 
chowrie,  were  proceeding  to  anoint  the  owl  king  of  the  birds. 
In  the  meanwhile  a  crow,  flying  in  the  air  above,  saw  it, 
and  said  :  "  You  fools,  are  there  not  other  birds,  cuckoos 
and  so  on,  that  you  must  make  this  cruel-eyed,  unpleasant- 
looking,  wicked  bird  king  ?  Out  on  the  inauspicious  owl  I 
You  must  elect  an  heroic  king  whose  name  will  ensure 
prosperity.     Listen  now,  I  will  tell  you  a  tale. 

^  See  Benfey,  op.  cit.,  vol.  i,  pp.  347,  348 ;  Liebrecht,  Zur  Volkshinde, 
p.  110;  Veckenstedt's  Wendische  Sagen,  p.  424;  De  Gubernatis,  Zoological 
Mythology,  vol,  ii,  p.  206.  See  also  p.  246  for  an  apologue  in  which  the  owl 
prevents  the  crow  being  made  king.  See  also  Rhys  Davids'  Biiddhist  Birth 
Stories,  p.  292,  and  Brand's  Popular  Antiquities,  vol.  iii,  pp.  196,  197.  In  the 
Kosiya  Jataka,  No.  226  (Cambridge  edition,  vol.  ii,  pp.   146,  147),  an  army 

of  crows  attacks  an  owl. Cf.  Hertel,  op.  cit.,  pt.  i,  p.  137;  pt.  ii,  p.  110. 

For  numerous  parallels  of  the  tale  of  "  Der  Zaunkonig  "  in  Grimm  see  Bolte,^ 
op.  cit.,  vol.  iii,  p.  278  et  seq. — n.m.p. 


THE  AMBASSADOR  OF  THE  MOON  101 

121BB.  The  Elephants  and  the  Hares  ^ 

There  is  a  great  lake  abounding  in  water,  called  Chandra- 
saras,  and  on  its  bank  there  lived  a  king  of  the  hares, 
named  Silimukha.  Now,  once  on  a  time,  a  leader  of  a  herd 
of  elephants,  named  Chaturdanta,  came  there  to  drink  water, 
because  all  the  other  reservoirs  of  water  were  dried  up  in  the 
drought  that  prevailed.  Then  many  of  the  hares,  who  were 
the  subjects  of  that  king,  were  trampled  to  death  by  Chatur- 
danta's  herd,  while  entering  the  lake.  When  that  monarch 
of  the  herd  had  departed,  the  hare-king  Silimukha,  being 
grieved,  said  to  a  hare  named  Vijaya  in  the  presence  of  the 
others  :  "  Now  that  that  lord  of  elephants  has  tasted  the 
water  of  this  lake,  he  will  come  here  again  and  again,  and 
utterly  destroy  us  all,  so  think  of  some  expedient  in  this  case. 
Go  to  him,  and  see  if  you  have  any  artifice  which  will  suit 
the  purpose  or  not.  For  you  know  business  and  expedients, 
and  are  an  ingenious  orator.  And  in  all  cases  in  which  you 
have  been  engaged  the  result  has  been  fortunate." 

When  dispatched  with  these  words,  the  hare  was  pleased, 
and  went  slowly  on  his  way.  And  following  up  the  track  of 
the  herd,  he  overtook  that  elephant-king  and  saw  him,  and 
being  determined  somehow  or  other  to  have  an  interview 
with  the  mighty  beast,  the  wise  hare  climbed  up  to  the  top  of 
a  rock,  and  said  to  the  elephant :  "I  am  the  ambassador  of 
the  moon,  and  this  is  what  the  god  says  to  you  by  my  mouth  : 
'  I  dwell  in  a  cool  lake  named  Chandrasaras ;  there  dwell 
hares  whose  king  I  am,  and  I  love  them  well,  and  thence  I 
am  known  to  men  as  the  cool-rayed  and  the  hare-marked  ^ ; 

1  See  Benfey,  op.  cit.,  vol.  i,  pp.  348,  349 ;  and  De  Gubernatis,  Zoological 

Mythology,  vol.  ii,  p.  76. See  also  Hertel,  op.  cit.,  pt.  i,  p.    137;  pt.  ii, 

p.  WO  et  seq. ;  Clouston,  Flowers  from  a  Persian  Garden,  pp.  240,  241,  and  278, 
279;  Chauvin,  op.  cit.,  ix,  p.  31  ;  Crooke,  op.  cit.,  vol.  ii,  p.  50;  and  Nalapana 
Jdtaka,  No.  20  (Cambridge  edition,  vol,  i,  p.  56).  Most  of  the  Panchatantra 
versions  explain  first  how  the  chief  of  the  elephants  sent  "  swift  runners  "  in 
all  directions  to  look  for  water  and  how  one  came  to  Chandrasaras  {i.e.  Moon 
lake).     See  F.  Edgerton,  Panchatantra  Reconstructed,  1924,  vol.  i,  p.  292. — n.m.p. 

*  Common  epithets  of  the  moon.     The  Hindus  find  a  hare  in  the  moon 

where  we  find  a  "man,  his  dog,  and  his  bush." See  Vol.  I,  p.  109,  109«^; 

Sasa  Jdtaka  (Cambridge  edition,  vol.  iii,  p.  34  et  seq.) ;  and  T.  Harley, 
Moon-Lore,  London,  1885,  p.  60. — n.m.p. 


102  THE  OCEAN  OF  STORY 

now  thou  hast  defiled  that  lake  and  slain  those  hares  of 
mine.  If  thou  doest  that  again,  thou  shalt  receive  thy  due 
recompense  from  me.'  " 

When  the  king  of  the  elephants  heard  this  speech  of  the 
crafty  hare's,  he  said  in  his  terror  :  "I  will  never  do  so  again  : 
I  must  show  respect  to  the  awful  moon-god."  The  hare  said  : 
"  So  come,  my  friend,  I  pray,  and  we  will  show  him  to  you." 
After  saying  this,  the  hare  led  the  king  of  elephants  to  the 
lake,  and  showed  him  the  reflection  of  the  moon  in  the  water. 
When  the  lord  of  the  herd  saw  that,  he  bowed  before  it  timidly 
at  a  distance,  oppressed  with  awe,  and  never  came  there 
again.  And  Silimukha,  the  king  of  the  hares,  was  present,  and 
witnessed  the  whole  transaction,  and  after  honouring  that 
hare,  who  went  as  an  ambassador,  he  lived  there  in  security.^ 

121b.  How  the  Crow  dissuaded  the  Birds  from  choosing  the 

Owl  King 

When  the  crow  had  told  this  story,  he  went  on  to  say  to 
the  birds :  "  This  is  the  right  sort  of  king,  whose  name  alone 
ensures  none  of  his  subjects  being  injured.  So  why  does  this 
base  owl,  who  cannot  see  in  the  day,  deserve  a  throne  ?  And 
a  base  creature  is  never  to  be  trusted.  Hear  this  tale  in  proof 
of  it. 

121BBB.  The  Bird,  the  Hare,  and  the  Cat  ^ 

Once  on  a  time  I  lived  in  a  certain  tree,  and  below  me  in 
the  same  tree  a  bird,  named  Kapinjala,  had  made  a  nest  and 

*  This  last  sentence  seems  to  be  an  addition  of  Somadeva's.  See 
Edgerton,  op.  cit.,  vol.  i,  p.  301. — n.m.p. 

^  See  Benfey,  op.  cit.,  vol.  i,  pp.  350-354.  For  the  hypocritical  cat  com- 
pare Phaedrus,  lib.  ii,  Fabula  iv  (recognovit  Lucianus  Mueller),  "  Aquila,  Feles 
et  Aper  " ;  La  Fontaine,  vii,  l6.  See  also  Liebrecht,  Zur  Volkskunde,  p.  121. 
The  cat's  tactics  are  much  the  same  as  those  of  the  fox  in  "  Reineke  Fuchs" 
(Simrock,  Die  DciUschen  P'olksbucher,  vol.  i,  p.  138).  See  also  De  Gubernatis, 
Zoological  Mythology,  vol.  ii,  p.  54.  This  story  is  No.  125  in  the  Avadanas. 
From  De  Gubernatis,  op.  cit.,  vol.  ii,  pp.  227-228,  it  appears  that  kapinjala 
means  a  heath-cock  or  a  cuckoo.  Here  the  word  appears  to  be  used  as  a 
proper  name.     There  is  a  very  hypocritical  cat  in  Prym  and  Socin,  Syrische 

Mdrchen,  p.  Ix.    See  especially  p.  242  and  cf.  p.  319. See  also  Hertel,  op.  cit., 

pt.  i,  p.  137;  pt.  ii,  pp.  114,  115,  and  Bloomfield,  "False  Ascetics  and  Nuns 
in  Hindu  Fiction,"  Joum.  Amer.  Oiient.  Soc.,  vol.  xliv,  1924,  pp.  232-236. — n.m.p. 


THE  HYPOCRITICAL  CAT  108 

lived.  One  day  he  went  away  somewhere,  and  he  did  not 
return  for  many  days.  In  the  meanwhile  a  hare  came  and 
took  possession  of  his  nest.  After  some  days  Kapinjala  re- 
turned, and  an  altercation  arose  between  him  and  the  hare, 
as  both  laid  claim  to  the  nest,  exclaiming  :  "  It  is  mine,  not 
yours."  Then  they  both  set  out  in  search  of  a  qualified 
arbitrator.  And  I,  out  of  curiosity,  followed  them  un- 
observed, to  see  what  would  turn  up.  After  they  had  gone 
a  little  way  they  saw  on  the  bank  of  a  lake  a  cat,  who  pre- 
tended to  have  taken  a  vow  of  abstinence  from  injury  to  all 
creatures,  with  his  eyes  half  closed  in  meditation.  They 
said  to  one  another  :  "  Why  should  we  not  ask  this  holy  cat 
here  to  declare  what  is  just  ?  "  Then  they  approached  the 
cat  and  said  :  "  Reverend  sir,  hear  our  cause,  for  you  are  a 
holy  ascetic."  When  the  cat  heard  that,  he  said  to  them  in 
a  low  voice  :  "I  am  weak  from  self-mortification,  so  I  cannot 
hear  at  a  distance,  pray  come  near  me.  For  a  case  wrongly 
decided  brings  temporal  and  eternal  death."  With  these 
words  the  cat  encouraged  them  to  come  just  in  front  of  him, 
and  then  the  base  creature  killed  at  one  spring  both  the  hare 
and  Kapinjala. 


121b.  How  the  Crow  dissuaded  the  Birds  from  choosing  the 

Owl  King 

"  So  you  see,  one  cannot  confide  in  villains  whose  actions 
are  base.  Accordingly  you  must  not  make  this  owl  king,  for 
he  is  a  great  villain." 

When  the  crow  said  this  to  the  birds,  they  admitted  the 
force  of  it,  and  gave  up  the  idea  of  anointing  the  owl  king, 
and  dispersed  in  all  directions.  And  the  owl  said  to  the  crow  : 
"  Remember,  from  this  day  forth  you  and  I  are  enemies. 
Now  I  take  my  leave  of  you."  And  he  went  away  in  a 
rage.  But  the  crow,  though  he  thought  that  he  had  spoken 
what  was  right,  was  for  a  moment  despondent.  Who  is  not 
grieved  when  he  has  involved  himself  in  a  dangerous  quarrel 
by  a  mere  speech  ? 


1U4  it±iij  UL^iiiATS   ur    aiUKY 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

**  So  you  see  that  our  feud  with  the  owls  arose  from  an 
inconsiderate  utterance." 

Having  said  this  to  the  king,  Chirajlvin  continued  :  "  The 
owls  are  numerous  and  strong,  and  you  cannot  conquer  them. 
Nmnbers  prevail  in  this  world.     Hear  an  instance. 

121c.  The  Brahman^  the  Goat  and  the  Rogues  ^ 

A  Brahman  had  bought  a  goat,  and  was  returning  from 
a  village  with  it  on  his  shoulder,  when  he  was  seen  on  the 
way  by  many  rogues,  who  wished  to  deprive  him  of  the  goat. 
And  one  of  them  came  up  to  him,  and  pretending  to  be  in  a 
great  state  of  excitement,  said  :  "  Brahman,  how  come  you 
to  have  this  dog  on  your  shoulder  ?  Put  it  down."  When 
the  Brahman  heard  that,  he  paid  no  attention  to  it,  but  went 
on  his  way.  Then  two  more  came  up  and  said  the  very  same 
thing  to  him.  Then  he  began  to  doubt,  and  went  along 
examining  the  goat  carefully,  when  three  other  rascals  came 
up  to  him  and  said  :  "  How  comes  it  that  you  carry  a  dog 
and  a  sacrificial  thread  at  the  same  time  ?  Surely  you  must 
be  a  hunter,  not  a  Brahman,  and  this  is  the  dog  with  the  help 
of  which  you  kill  game."  When  the  Brahman  heard  that, 
he  said  :  "  Surely  some  demon  has  smitten  my  sight  and 
bewildered  me.  Can  all  these  men  be  under  the  influence  of 
an  optical  delusion  ?  "  Thereupon  the  Brahman  flung  down 
the  goat,  and  after  bathing,  returned  home,  and  the  rogues 
took  the  goat  and  made  a  satisfactory  meal  off  it. 

« 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

After  Chirajivin  had  told  this  tale,  he  said  to  the  king  of 
the  crows  :   "  So  you  see.  King,  numerous  and  powerful  foes 

1  See  Benfey,  op.  cU.,  vol.  i,  pp.  355-357  [and  Hertel,  op.  cit.,  pt.  i,  p.  137 ; 
pt.  ii,  p.  118].  See  also  "Till  Eulenspiegel,"  chap.  Ixvi,  in  Simrock's  Die 
Deutschen  Volksb'ticher,  vol.  x,  p.  452.  In  the  twentieth  tale  of  the  English  Gesta 
Romanorum  (ed.  Herrtage)  three  "  lechis"  persuade  Averoys  that  he  is  a  "  lepre"; 
and  he  becomes  one  from  "drede,"  but  is  cured  by  a  bath  of  goat's  blood.    The 


xxiJii   i3 X xvi^ X rii^j  I  luo 


are  hard  to  conquer.  So  you  had  better  adopt,  in  this  war 
with  powerful  foes,  the  following  expedient,  which  I  suggest. 
Pluck  out  some  of  my  feathers,^  and  leave  me  under  this  tree, 
and  go  to  that  hill  there,  until  I  return,  having  accomplished 
my  object."  The  King  of  the  crows  agreed,  and  plucked  out 
some  of  his  feathers,  as  if  in  anger,  and  placed  him  under  the 
tree,  and  went  off  to  the  mountain  with  his  followers ;  and 
Chirajivin  remained  lying  flat  under  the  tree  which  was  his 
home. 

Then  the  king  of  the  owls,  Avamarda,  came  there  at  night 
with  his  followers,  and  he  did  not  see  a  single  crow  on  the 
tree.  At  that  moment  Chirajivin  uttered  a  feeble  caw  below, 
and  the  king  of  the  owls,  hearing  it,  came  down  and  saw  him 
lying  there.  In  his  astonishment  he  asked  him  who  he  was, 
and  why  he  was  in  that  state.  And  Chirajivin  answered, 
pretending  that  his  voice  was  weak  from  pain  :  "I  am 
Chirajivin,  the  minister  of  that  king  of  the  crows.  And  he 
wished  to  make  an  attack  on  you  in  accordance  with  the 
advice  of  his  ministers.  Then  I  rebuked  those  other  ministers, 
and  said  to  him  :  '  If  you  ask  me  for  advice,  and  if  I  am 
valued  by  you,  in  that  case  you  will  not  make  war  with  the 
powerful  king  of  the  owls.  But  you  will  endeavour  to  pro- 
pitiate him,  if  you  have  any  regard  for  policy.'  When  the 
foolish  king  of  the  crows  heard  that,  he  exclaimed :  '  This 
fellow  is  a  partisan  of  my  enemies,'  and  in  his  wrath  he  and 
his  followers  pecked  me,  and  reduced  me  to  this  state.  And 
he  flung  me  down  under  the  tree,  and  went  off  somewhere  or 
other  with  his  followers." 

When  Chirajivin  had  said  this,  he  sighed,  and  turned  his 
face  to  the  ground.  And  then  the  king  of  the  owls  asked 
his  ministers  what  they  ought  to  do  with  Chirajivin.  When 
his  minister  Diptanayana  heard  this,  he  said  ^ :  "  Good  people 

sixty-ninth  tale  in  Coelho's  Contos  Populares  Porlugtiezes,  "  Os  Dois  Mentirosos," 
bears  a  strong  resemblance  to  this.     One  brother  confirms  the  other's  lies. 

^  Benfey  (vol.  i,  pp.  338,  339)  compares  this  with  the  story  of  Zopyrus. 
He  thinks  that  the  Indians  learned  the  story  from  the  Greeks,     See  also 

Avaddnas,  No.   5,  vol.  i,  p.  31. In  most  versions  he  is  to  be  reviled  and 

smeared  with  blood.     See  Edgerton,  op.  cit.,  vol.  i,  p.  318. — n.m.p. 

^  Somadeva  makes  the  five  ministers  tell  their  stories  in  a  different 
order  than  that  found  in  the  majority  of  the  Pahchatantra  texts.    See  Edgerton, 


spare  even  a  thief,  though  ordinarily  he  ought  not  to  be 
spared,  if  they  find  that  he  is  a  benefactor. 


121d.  The  Old  Merchant  and  his  Young  Wife  ^ 

For  once  on  a  time  there  was  a  certain  merchant  in  a 
certain  town,  who,  though  old,  managed  to  marry  by  the 
help  of  his  wealth  a  young  girl  of  the  merchant  caste.  And 
she  was  always  averse  to  him  on  account  of  his  old  age,  as 
the  bee  turns  away  from  the  forest  tree  when  the  time  of 
flowers  is  past.^  And  one  night  a  thief  got  into  his  house, 
while  the  husband  and  wife  were  in  bed  ;  and,  when  the  wife 
saw  him,  she  was  afraid,  and  turned  round  and  embraced 
her  husband.  The  merchant  thought  that  a  wonderful  piece 
of  good  fortune,  and  while  looking  in  all  directions  for  the 
explanation,  he  saw  the  thief  in  a  corner.  The  merchant 
said  :  "  You  have  done  me  a  benefit,  so  I  will  not  have  you 
killed  by  my  servants."  And  so  he  spared  his  life  and  sent 
him  away. 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  So  we  ought  to  spare  the  life  of  this  Chirajivin,  as  he  is 
our  benefactor."  When  the  minister  Diptanayana  had  said 
this,  he  remained  silent.  Then  the  king  of  the  owls  said  to 
another  minister,  named  Vakranasa  :  "  What  ought  we  to 
do  ?  Give  me  proper  advice."  Then  Vakranasa  said  :  "  He 
should  be  spared,  for  he  knows  the  secrets  of  our  foes.  This 
quarrel  between  the  enemies'  king  and  his  minister  is  for  our 
advantage.  Listen,  and  I  will  tell  you  a  story  which  will 
illustrate  it. 

op.  cit.,  vol.  i,  p.  322  et  seq.  The  meanings  of  the  ministers'  names  are 
given  as  follows  :  Diptanayana,  "  Flame-eye  "  ;  Vakranasa,  "  Crooked-nose  "  ; 
Prakarakarna,  "Wall-ear";  Kruralochana,  "Cruel-eye";  and  Raktaksha, 
"  Red-eye." — n.m.p. 

'  See  Benfey,  op.  cit.,  vol.  i,  p.  366;  and  Hertel,  op.  cit.,  pt.  i,  p.  141  ; 
pt.  ii,  pp.  15.5,  156;  and  cf.  La  Fontaine,  ix,  15. — n.m.p. 

'  Dr  Kern  suggests  vyalita-pushpa-kdlalvad  [D.  .  .  .  kale  'tra\.  The 
Sanskrit  College  MS.  has  the  reading  of  Dr  Brockhaus'  text. 


12lE.  The  Brahman,  the  Thief  and  the  Rdkshasa  ^ 

A  certain  excellent  Brahman  received  two  cows  as  a 
donation.  A  thief  happened  to  see  them,  and  began  plotting 
how  to  carry  them  off.  At  that  very  time  a  Rakshasa  was 
longing  to  eat  that  Brahman.  It  happened  that  the  thief 
and  the  Rakshasa,  as  they  were  going  to  his  house  at  night 
to  accomplish  their  objects,  met,  and  telling  one  another 
their  errands,  went  together.  When  the  thief  and  the 
Rakshasa  entered  the  Brahman's  dwelling,  they  began  to 
wrangle.  The  thief  said  :  "I  will  carry  off  the  oxen  first, 
for  if  you  lay  hold  of  the  Brahman  first,  and  he  wakes  up, 
how  can  I  get  the  yoke  of  oxen  ?  "  The  Rakshasa  said  : 
"  By  no  means  !  I  will  first  carry  off  the  Brahman,  other- 
wise he  will  wake  up  with  the  noise  of  the  feet  of  the  oxen, 
and  my  labour  will  all  be  in  vain." 

While  this  was  going  on,  the  Brahman  woke  up.  Then 
he  took  his  sword,  and  began  to  recite  a  charm  for  destroying 
Rakshasas,  and  the  thief  and  the  Rakshasa  both  fled. 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  So  the  quarrel  between  those  two,  Chirajivin  and  the 
king  of  the  crows,  will  be  to  our  advantage,  as  the  quarrel 
between  the  thief  and  the  Rakshasa  was  to  the  advantage  of 
the  Brahman." 

When  Vakranasa  said  this,  the  king  of  the  owls  asked  his 
minister  Prakarakarna  for  his  opinion,  and  he  answered  him  : 
"  This  Chirajivin  should  be  treated  with  compassion,  as  he 
is  in  distress,  and  has  applied  to  us  for  protection  :  in  old 
time  Sivi  offered  his  flesh  for  the  sake  of  one  who  sought 
his  protection."  ^ 

When  the  king  of  the  owls  heard  this  from  Prakarakarna, 
he  asked  the  advice  of  his  minister  Kruralochana,  and  he  gave 
him  the  same  answer. 

^  See  Benfey,  op.  cit.,  vol.  i,  p.  368;  and  Hertel,  op.  cit.,  pt.  i,  p.  137; 
pt.  ii,  pp.  121,  122. — N.M.P. 

*  See  Chapter  V^II  of  this  work.  Vol.  I,  p.  84.  Hertel's  sub-recension  ft 
of  the  Taiitrakhyayika  gives  the  story  in  full  at  this  point. — n.m.p. 


108  THE  OCEAN  OF  STORY 

Then  the  king  of  the  owls  asked  a  minister  named 
Raktaksha,  and  he,  being  a  discreet  minister,  said  to  him  : 
**  King,  these  ministers  have  done  their  best  to  ruin  you 
by  impolitic  advice.  Those  who  know  policy  place  no  con- 
fidence in  the  acts  of  an  hereditary  enemy.  ^  It  is  only  a  fool 
that,  though  he  sees  the  fault,  is  satisfied  with  insincere 
flattery. 

12lF.  The  Carpenter  and  his  Wife* 

For  once  on  a  time  there  was  a  carpenter,  who  had  a  wife 
whom  he  loved  dearly ;  and  the  carpenter  heard  from  his 
neighbours  that  she  was  in  love  with  another  man  ;  so,  wish- 
ing to  test  the  fidelity  of  his  wife,  he  said  to  her  one  day  : 
"  My  dear,  I  am,  by  command  of  the  king,  going  a  long 
journey  to-day,  in  order  to  do  a  job,  so  give  me  barley-meal 
and  other  things  as  provision  for  the  journey."  She  obeyed 
and  gave  him  provisions,  and  he  went  out  of  the  house  ;  and 
then  secretly  came  back  into  it,  and  with  a  pupil  of  his,  hid 
himself  under  the  bed.  As  for  the  wife,  she  summoned  her 
paramour.  And  while  she  was  sitting  with  him  on  the  bed, 
the  wicked  woman  happened  to  touch  her  husband  with  her 
foot,  and  found  out  that  he  was  there.  And  a  moment  after, 
her  paramour,  being  puzzled,  asked  her  which  she  loved  the 
best,  himself  or  her  husband.  When  she  heard  this,  the 
artful  and  treacherous  woman  said  to  that  lover  of  hers  : 
"  I  love  my  husband  best ;  for  his  sake  I  would  surrender 
my  life.  As  for  this  unfaithfulness  of  mine,  it  is  natural 
to  women ;  they  would  even  eat  dirt,  if  they  had  no 
noses." 

When  the  carpenter  heard  this  hypocritical  speech  of  the 
adulteress,  he  came  out  from  under  the  bed,  and  said  to  his 
pupil :  "  You  have  seen,  you  are  my  witness  to  this  ;  though 
my  wife  has  betaken  herself  to  this  lover,  she  is  still  devoted 
to  me ;  so  I  will  carry  her  on  my  head."  When  the  silly 
fellow  had  said  this,  he  immediately  took  them  both  up,  as 

*  Kfitdvadyasya  is  obviously  a  misprint  for  kfitdvadyasya,  where  dvadya 
means  "  blameful." — n.m.p. 

*  See  Benfey,  op.  cit.,  vol.  i,  p.  370  et  seq. ;  and  Hertel,  op.  cif.,  pt.  i, 
p.  1S8;  pt.  ii,  p.  124. — v.m.p. 


FLATTERY  DECEIVES  THE  UNWARY         109 

they  sat  on  the  bed,  upon  his  head,  with  the  help  of  his  pupil, 
and  carried  them  about. 


121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  So  an  undiscerning  blockhead,  though  he  sees  a  crime 
committed  before  his  eyes,  is  satisfied  with  hypocritical 
flattery,  and  makes  himself  ridiculous.  So  you  must  not 
spare  Chirajivin,  who  is  a  follower  of  your  enemy,  for,  if  not 
carefully  watched,  he  might  slay  your  Majesty  in  a  moment, 
like  a  disease." 

When  the  king  of  the  owls  heard  Raktaksha  say  this,  he 
answered  :  "It  was  in  trying  to  benefit  us  that  the  worthy 
creature  was  reduced  to  this  state.  So  how  can  we  do  other- 
wise than  spare  his  life  ?  Besides,  what  harm  can  he  do  us 
unaided  ?  "  ^  So  the  king  of  the  owls  rejected  the  advice 
of  Raktaksha,  and  comforted  that  crow  Chirajivin.  Then 
Chirajivin  said  to  the  king  of  the  owls  :  "  What  is  the  use  to 
me  of  life  now  that  I  am  in  this  state  ?  So  have  logs  of  wood 
brought  me,  in  order  that  I  may  enter  the  fire.  And  I  will 
ask  the  fire,  as  a  boon,  that  I  may  be  born  again  as  an  owl, 
in  order  that  I  may  wreak  my  vengeance  upon  this  king  of 
the  crows." 

When  he  said  this,  Raktaksha  laughed  and  said  to  him  : 
"  By  the  favour  of  our  master  you  will  be  well  enough  off  : 
what  need  is  there  of  fire  ?  Moreover,  you  will  never  become 
an  owl,  as  long  as  you  have  the  nature  of  a  crow.  Every 
creature  is  such  as  he  is  made  by  the  Creator. 

1216.  The  Mouse  that  was  turned  into  a  Maiden* 

For  once  on  a  time  a  hermit  found  a  young  mouse,  which 
had  escaped  from  the  claws  of  a  kite,  and  pitying  it,  made 
it  by  the  might  of  his  asceticism  into  a  young  maiden.     And 

^  This  is  one  of  the  rare  cases  where  Somadeva  has  expanded  the  speech. 
See  Edgerton,  op.  cit.,  vol.  i,  p.  338. — n.m.p. 

2  See  Benfey,  op.  cit.,  vol.  i,  p.  373  [Hertel,  op.  cit.,  pt.  i,  pp.  138,  189; 
pt.  ii,  pp.  125,  126];  and  also  De  Gubernatis,  Zoological  Mythology,  vol.  ii, 
p.  65.  This  bears  a  strong  resemblance  to  "A  Formiga  e  a  Neve,"  No.  2  in 
Coelho's  Contos  Populares  Portugueses. 


110  THE  OCEAN  OF  STORY 

he  brought  her  up  in  his  hermitage  ;  and,  when  he  saw  that 
she  had  g^o^vn  up,  wishing  to  give  her  to  a  powerful  husband, 
he  summoned  the  sun.  And  he  said  to  the  sun  :  "  Marry 
this  maiden,  whom  I  wish  to  give  in  marriage  to  some  mighty 
one."  Then  the  sun  answered  :  "  The  cloud  is  more  powerful 
than  I;  he  obscures  me  in  a  moment."  When  the  hermit 
heard  that,  he  dismissed  the  sun,  and  summoned  the  cloud, 
and  made  the  same  proposal  to  him.  He  replied  :  "  The 
wind  is  more  powerful  than  I ;  he  drives  me  into  any  quarter 
of  the  heaven  he  pleases."  When  the  hermit  got  this  answer, 
he  summoned  the  wind,  and  made  the  same  proposal  to  him. 
And  the  wind  replied  :  "  The  mountains  are  stronger  than 
I,  for  I  cannot  move  them."  When  the  great  hermit  heard 
this,  he  summoned  the  Himalaya,  and  made  the  same  pro- 
posal to  him.  That  mountain  answered  him  :  "  The  mice 
are  stronger  than  I  am,  for  they  dig  holes  in  me." 

Having  thus  got  these  answers  in  succession  from  those 
wise  divinities,  the  great  Rishi  summoned  a  forest  mouse, 
and  said  to  him  :  "  Marry  this  maiden."  Thereupon  the 
mouse  said  :  "  Show  me  how  she  is  to  be  got  into  my  hole." 
Then  the  hermit  said  :  "  It  is  better  that  she  should  return 
to  her  condition  as  a  mouse."  So  he  made  her  a  mouse  again, 
and  gave  her  to  that  male  mouse. 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  So  a  creature  returns  to  what  it  was,  at  the  end  of  a 
long  peregrination ;  accordingly  you,  Chirajivin,  will  never 
become  an  owl." 

When  Raktaksha  said  this  to  Chirajivin,  the  latter  re- 
flected :  "  This  king  has  not  acted  on  the  advice  of  this 
minister,  who  is  skilled  in  policy.  All  these  others  are 
fools,  so  my  object  is  gained."  While  he  was  thus  reflect- 
ing, the  king  of  the  owls  took  Chirajivin  with  him  to  his 
own  fortress,  confiding  in  his  own  strength,  disregarding 
the  advice  of  Raktaksha.  And  Chirajivin,  being  about  his 
person,  and  fed  with  pieces  of  meat  and  other  delicacies  by 
him,  soon  acquired  as  splendid  a  plumage  as  a  peacock.^ 

*  This  reminds  one  of  Babrius,  Fabula  Ixxii. 


THE  OWLS  ARE  BURNT  111 

One  day  Chirajivin  said  to  the  king  of  the  owls :  "  King, 
I  will  go  and  encourage  that  king  of  the  crows  and  bring  him 
back  to  his  dwelling,  in  order  that  you  may  attack  him  this 
night  and  slay  him,  and  that  I  may  make  ^  some  return  for 
this  favour  of  yours.  But  do  you  all  fortify  your  door  with 
grass  and  other  things,  and  remain  in  the  cave  where  your 
nests  are,  that  they  may  not  attack  you  by  day." 

When,  by  saying  this,  Chirajivin  had  made  the  owls 
retire  into  their  cave,  and  barricade  the  door  and  the 
approaches  to  the  cave  with  grass  and  leaves,  he  went  back 
to  his  own  king.  And  with  him  he  returned,  carrying  a 
brand  from  a  pyre,  all  ablaze,  in  his  beak,  and  every  one  of 
the  crows  that  followed  him  had  a  piece  of  wood  hanging 
down  from  his  beak.  And  the  moment  he  arrived,  he  set 
on  fire  the  door  of  the  cave,  which  had  been  barricaded  with 
dry  grass  and  other  stuff,  and  through  which  were  those 
owls — creatures  that  are  blind  by  day. 

And  every  crow,  in  the  same  way,  threw  down  at  the 
same  time  his  piece  of  wood,  and  so  kindled  a  fire  and  burnt 
the  owls,  king  and  all.'' 

And  the  king  of  the  crows,  having  destroyed  his  enemies 
with  the  help  of  Chirajivin,  was  highly  delighted,  and 
returned  with  his  tribe  of  crows  to  his  own  banyan-tree. 
Then  Chirajivin  told  the  story  of  how  he  lived  among  his 
enemies  to  King  Meghavarna,  the  king  of  the  crows,  and 
said  to  him  :  "  Your  enemy,  King,  had  one  good  minister 
named  Raktaksha ;  it  is  because  he  was  infatuated  by 
confidence,  and  did  not  act  on  that  minister's  advice,  that 

1  I  follow  the  Sanskrit  College  MS.,  which  reads  bhajdmi,  not  hhanjdmi. 

'  See  Liebrecht's  notes  on  the  Avaddnas,  translated  by  Stanislas  Julien, 
on  p.  110  of  his  Zur  Volkskunde.  He  adduces  an  English  popular  superstition. 
**The  country  people  to  their  sorrow  know  the  Cornish  chough,  called 
Pyrrhocorax,  to  be  not  only  a  thief,  but  an  incendiary,  and  privately  to  set 
houses  on  fire  as  well  as  rob  them  of  what  they  find  profitable.  It  is  very 
apt  to  catch  up  lighted  sticks,  so  there  are  instances  of  houses  being  set  on 
fire  by  its  means."  So  a  parrot  sets  a  house  on  fire  in  a  story  by  Arnauld 
of  Carcasses  (Liebrecht's  trans,  of  Dunlop's  History  of  Fiction,  p.  208). 
Benfey  thinks  that  this  idea  originally  came  from  Greece  (op.  cit.,  vol.  i, 
p.  383).  Cf.  also  Pliny's  account  of  the  incendiaria  avis  in  Kuhn's  Herabkunjt 
des  Feuers,  p.  31. 


112  THE  OCEAN  OF  STORY 

I  was  allowed  to  remain  uninjured.  Because  the  villain  did 
not  act  on  his  advice,  thinking  it  was  groundless,  I  was  able 
to  gain  the  confidence  of  the  impolitic  fool,  and  to  deceive  him. 
It  was  by  a  feigned  semblance  of  submission  that  the  snake 
entrapped  and  killed  the  frogs. 


12lH.  The  Snake  and  the  Frogs  * 

A  certain  old  snake,  being  unable  to  catch  frogs  easily 
on  the  bank  of  a  lake,  which  was  frequented  by  men, 
remained  there  motionless.  And  when  he  was  there,  the 
frogs  asked  him,  keeping  at  a  safe  distance :  "  Tell  us, 
worthy  sir,  why  do  you  no  longer  eat  frogs  as  of  old  ?  '* 
When  the  snake  was  asked  this  question  by  the  frogs,  he 
answered  :  "  While  I  was  pursuing  a  frog,  I  one  day  bit  a 
Brahman's  son  in  the  finger  by  mistake,  and  he  died.  And 
his  father  by  a  curse  made  me  a  bearer  of  frogs.  So  how 
can  I  eat  you  now  ?  On  the  contrary  I  will  carry  you  on  my 
back." 

When  the  king  of  the  frogs  heard  that,  he  was  desirous 
of  being  carried,  and  putting  aside  fear,  he  came  out  of 
the  water,  and  joyfully  mounted  on  the  back  of  the  snake. 
Then  the  snake,  having  gained  his  goodwill  by  carrying  him 
about  with  his  ministers,  represented  himself  as  exhausted, 
and  said  cunningly  :  "I  cannot  go  a  step  farther  without 
food,  so  give  me  something  to  eat.  How  can  a  servant 
exist  without  subsistence  ?  "  When  the  frog-king,  who  was 
fond  of  being  carried  about,  heard  this,  he  said  to  him : 
"  Eat  a  few  of  my  followers  then."  So  the  snake  ate  all 
the  frogs  in  succession  as  he  pleased,  and  the  king  of  the 
frogs  put  up  with  it,  being  blinded  with  pride  at  being 
carried  about  by  the  snake. 

121.  Story  of  the  War  between  the  Crows  and  the  Owls 

"  Thus  a  fool  is  deceived  by  a  wise  man  who  worms  him- 
self into  his  confidence.     And  in  the  same  way  I  ingratiated 

1  See  Benfey,  op.  cit.,  vol.  i,  p.  S84;  and  Hertel,  op.  ciU,  pt.  i,  p.  139; 
pt.  ii,  pp.  131,  132. — N.M.P. 


THE  VALUE  OF  DISCRETION  118 

myself  with  your  enemies  and  brought  about  their  ruin. 
So  a  king  must  be  skilled  in  policy  and  self-restrained.  A 
fool  is  plundered  by  his  servants  and  slain  by  his  foes  at  will. 
And  this  Goddess  of  Prosperity,  O  King,  is  ever  treacherous 
as  gambling,  fickle  as  a  wave,  intoxicating  as  wine.  But 
she  remains  as  persistently  constant  to  a  king,  who  is  self- 
contained,  well  advised,  free  from  vice,  and  knows  differences 
of  character,  as  if  she  were  tied  with  a  rope.  So  you  must 
now  remain  attentive  to  the  words  of  the  wise,  and,  glad 
at  the  slaughter  of  your  enemies,  rule  a  realm  free  from 
opponents." 

When  the  minister  Chirajivin  said  this  to  the  crow-king 
Meghavarna,  the  latter  loaded  him  with  honours,  and  ruled 
as  he  recommended.^ 


[M]  When  Gomukha  had  said  this,  he  went  on  to  say 
to  the  son  of  the  King  of  Vatsa  :  **  So  you  see.  King,  that 
even  animals  are  able  to  rule  prosperously  by  means  of 
discretion,  but  the  indiscreet  are  always  ruined  and  become 
the  laughing-stock  of  the  public.     For  instance — 


122.  Story  of  the  Foolish  Servant 

A  certain  rich  man  had  a  foolish  servant.  He,  while 
shampooing  him,  in  his  extreme  folly,  gave  him  a  slap  on  his 
body  (for  he  fancied,  in  his  conceit,  that  he  thoroughly 
understood  the  business,  while  he  really  knew  nothing  about 
it),  and  so  broke  his  skin.  Then  he  was  dismissed  by  that 
master  and  sank  into  utter  despair. 


[M]  "  The  fact  is,  a  man  who,  while  ignorant,  thinks 
himself  wise,  and  rushes  impetuously  at  any  business,  is 
ruined.    Hear  another  story  in  proof  of  it. 

1  This  is  the  end  of  Book  III  of  the  PaHchatantra. — n.m.p. 
VOL.  V.  H 


114  THE  OCEAN  OF  STORY 

123.  Story  of  the  Two  Brothers  who  divided  all  that  they  had  ^ 

In  Malava  there  were  two  Brahman  brothers,  and  the 
wealth  they  inherited  from  their  father  was  left  jointly 
between  them.  And  while  dividing  that  wealth,  they 
quarrelled  about  one  having  too  little  and  the  other  having 
too  much,  and  they  made  a  teacher  learned  in  the  Vedas 
arbitrator,  and  he  said  to  them  :  "  You  must  divide  every 
single  thing  into  two  halves,  in  order  that  you  may  not 
quarrel  about  the  inequality  of  the  division."  When  the 
two  fools  heard  this,  they  divided  every  single  thing  into 
two  equal  parts,  house,  beds,  et  cetera ;  in  fact  all  their 
wealth,  even  the  cattle.  They  had  only  one  female  slave; 
her  also  they  cut  in  two.  When  the  king  heard  of  that,  he 
punished  them  with  the  confiscation  of  all  their  property. 


[M]  "  So  fools,  following  the  advice  of  other  fools,  lose 
this  world  and  the  next.  Accordingly  a  wise  man  should  not 
serve  fools  ;  he  should  serve  wise  men.  Discontent  also  does 
harm ;  for  listen  to  this  tale. 


124.  Story  of  the  Mendicants  who  became  emaciated  from 

Discontent 

There  were  some  wandering  mendicants,  who  became 
fat  by  being  satisfied  with  what  they  got  by  way  of  alms. 
Some  friends  saw  this  and  began  to  remark  to  one  another : 
"  Well !  these  mendicants  are  fat  enough,  though  they  do 
live  on  what  they  get  by  begging."  Then  one  of  them  said  : 
*'  I  will  show  you  a  strange  sight.  I  will  make  these  men 
thin,  though  they  eat  the  same  things  as  before." 

When  he  had  said  this,  he  proceeded  to  invite  the 
mendicants  for  one  day  to  his  house,  and  gave  them  to  eat 
the  best  possible  food,  containing  all  the  six  flavours.^     And 

*  This  is  No.  17  in  the  Avaddnas.  Cf.  Grohmann,  Sagen  aus  Bohmen, 
p.  35. 

'  I.e.  sweety  salt,  acid,  astringent,  bitter  and  pungent 


WHERE  IGNORANCE  IS  BLISS  115 

those  foolish  men,  remembering  the  taste  of  it,  no  longer 
felt  any  appetite  for  the  food  they  got  as  alms ;  so  they 
became  thin.  So  that  man  who  had  entertained  them, 
when  he  saw  these  mendicants  near,  pointed  them  out  to 
his  friends,  and  said :  "  Formerly  these  men  were  sleek  and 
fat,  because  they  were  satisfied  with  the  food  which  they 
got  as  alms;  now  they  have  become  thin,  owing  to  disgust, 
being  dissatisfied  with  their  alms.  Therefore  a  wise  man, 
who  desires  happiness,  should  establish  his  mind  in  content- 
ment ;  for  dissatisfaction  produces  in  both  worlds  intolerable 
and  unceasing  grief."  When  he  had  given  his  friends  this 
lesson,  they  abandoned  discontent,  the  source  of  crime.  To 
whom  is  not  association  with  the  good  improving  ? 


[M]  "  Now,  King,  hear  of  the  fool  and  the  gold. 

125.  SUrry  of  the  Fool  who  saw  Gold  in  the  Water  ^ 

A  certain  young  man  went  to  a  tank  to  drink  water. 
There  the  fool  saw  in  the  water  the  reflection  of  a  golden- 
crested  bird,  that  was  sitting  on  a  tree.^  This  reflection 
was  of  a  golden  hue,  and,  thinking  it  was  real  gold,  he  entered 
the  tank  to  get  it,  but  he  could  not  lay  hold  of  it,  as  it  kept 
appearing  and  disappearing  in  the  moving  water.  But  as 
often  as  he  ascended  the  bank,  he  again  saw  it  in  the  water, 
and  again  and  again  he  entered  the  tank  to  lay  hold  of  it, 
and  stiU  he  got  nothing.  Then  his  father  saw  him  and 
-questioned  him,  and  drove  away  the  bird,  and  then,  when 
he  no  longer  saw  the  reflection  in  the  water,  explained  to 
Jiim  the  whole  thing,  and  took  the  foolish  fellow  home. 


[M]  "  Thus  foolish  people,  who  do  not  reflect,  are  deceived 
by  false  suppositions,  and  become  the  source  of  laughter 
to  their  enemies,  and  of  sorrow  to  their  friends.  Now  hear 
Another  tale  of  some  great  fools. 

^  This  is  No.  46  in  the  Avaddnas. 

*  Naukaha  should  be,  no  doubt,  'anokaha  on  Dr  Brockhaus'  system. 


116  THE  OCEAN  OF  STORY 

126.  Story  of  the  Servants  who  kept  Rain  off  the  Trunks  ^ 

The  camel  of  a  certain  merchant  gave  way  under  its  load 
on  a  journey.  He  said  to  his  servants  :  "I  will  go  and  buy 
another  camel  to  carry  half  of  this  camel's  load.  And  you 
must  remain  here,  and  take  particular  care  that,  if  it  clouds 
over,  the  rain  does  not  wet  the  leather  of  these  trunks,  which 
are  full  of  clothes."  With  these  words  the  merchant  left 
the  servants  by  the  side  of  the  camel,  and  went  off;  and 
suddenly  a  cloud  came  up  and  began  to  discharge  rain. 
Then  the  fools  said  :  "  Our  master  told  us  to  take  care 
that  the  rain  did  not  touch  the  leather  of  the  trunks.'* 
And  after  they  had  made  this  sage  reflection,  they  dragged 
the  clothes  out  of  the  trunks  and  wrapped  them  round  the 
leather.  The  consequence  was,  that  the  rain  spoiled  the 
clothes.  Then  the  merchant  returned,  and  in  a  rage  said 
to  his  servants  :  "  You  rascals  !  Talk  of  water !  Why,  the 
whole  stock  of  clothes  is  spoiled  by  the  rain."  And  they 
answered  him :  "  You  told  us  to  keep  the  rain  off  the 
leather  of  the  trunks.  What  fault  have  we  committed  ?  " 
He  answered  :  "I  told  you  that,  if  the  leather  got  wet, 
the  clothes  would  be  spoiled.  I  told  it  you  in  order  to  save 
the  clothes,  not  the  leather."  Then  he  placed  the  load  on 
another  camel,  and  when  he  returned  home,  imposed  a  fine 
on  his  servants  amounting  to  the  whole  of  their  wealth. 


[M]  "  Thus  fools,  with  undiscerning  hearts,  turn  things 
upside  down,  and  ruin  their  own  interests  and  those  of  other 
people,  and  give  such  absurd  answers.  Now  hear  in  a  few 
words  the  story  of  the  fool  and  the  cakes. 

127.  Story  of  the  Fool  and  the  Cakes  * 

A  certain  traveller  bought  eight  cakes  for  a  pana ;  and 
he  ate  six  of  them  without  being  satisfied,  but  his  hunger 
was  satisfied  by  eating  the  seventh.     Then  the   blockhead 

*  This  is  No.  104  in  the  Avadanas.  ^  This  is  No.  66  in  the  Avaddnas^ 


THE  SEVENTH  CAKE  117 

exclaimed  :  "  I  have  been  cheated.  Why  did  I  not  eat  this 
cake,  which  has  allayed  the  pangs  of  hunger,  first  of  all  ? 
Why  did  I  waste  those  others ;  why  did  I  not  store  them 
up  ?  "  In  these  words  he  bewailed  the  fact  that  his  hunger 
was  only  gradually  satisfied,  and  the  people  laughed  at  him 
for  his  ignorance. 


128.  Story  of  the  Servant  who  looked  after  the  Door  * 

A  certain  merchant  said  to  his  foolish  servant :  "  Take 
care  of  the  door  of  my  shop,  I  am  going  home  for  a  moment." 
After  the  merchant  had  said  this,  he  went  away,  and  the 
servant  took  the  shop-door  on  his  shoulder  and  went  off  to 
see  an  actor  perform.  And  as  he  was  returning,  his  master 
met  him  and  gave  him  a  scolding.  And  he  answered  : 
"  I  have  taken  care  of  this  door  as  you  told  me." 


[M]  "So  a  fool,  who  attends  only  to  the  words  of  an 
order  and  does  not  understand  the  meaning,  causes  detri- 
ment. Now  hear  the  wonderful  story  of  the  buffalo  and  the 
simpletons. 

129.  Story  of  the  Simpletons  who  ate  the  Buffalo 

Some  villagers  took  a  buffalo  belonging  to  a  certain  man, 
and  killed  it  in  an  enclosure  outside  the  village,  under  a 
banyan-tree,  and,  dividing  it,  ate  it  up.  The  proprietor  of 
the  buffalo  went  and  complained  to  the  king,  and  he  had 
the  villagers,  who  had  eaten  the  buffalo,  brought  before 
him.  And  the  proprietor  of  the  buffalo  said  before  the 
king,  in  their  presence  :  "  These  foolish  men  took  my  buffalo 

^  Cf.  the  thirty-seventh  story  in  Sicilianische  Mdrcheii,  pt.  i,  p.  249. 
Guifa's  mother  wished  to  go  to  the  mass  and  she  said  to  him :  "  Guifa,  if  you 
go  out,  draw  the  door  to  after  you  "  {ziehe  die  Thiir  hinter  dir  zu).  Instead  of 
shutting  the  door,  Guifa  took  it  off  its  hinges  and  carried  it  to  his  mother  in 

the  church.     See  Dr  Kohler's  notes  on  the  story. For  valuable  notes  and 

references  ou  "noodle"  stories  see  Bolte,  op.  cil.,  vol.  i,  p.  525. — n.m.p. 


118  TIIK  OCKAX  OF  STORY 

under  a  hanyan-tn  f  near  tlie  tank,  and  killed  it  and  ate  it 
before  niv  eyes."  Whereupon  an  old  I'ool  anion*;  the 
villaL't  rs  said  :  '*  'rhcri-  is  no  tank  or  banyan-tree  in  our 
villauf.  lie  says  what  is  not  true  :  ^\  here  did  we  kill  his 
buffaUt  or  cat   it  ? 

When  the  proprietor  ol"  the  buffalo  heard  this,  he  said: 
"•  What  I  is  tlure  not  a  banyrin-t I'te  and  a  tank  on  the  east 
side  of  tile  \  ilia^f  ?  Moreo\tr.  you  ate  niy  buffalo  on  the 
eii,dith  day  of  the  lunar  month/'  When  the  proprietor  of 
the  buffalo  said  this,  the  old  fool  re])lie(l  :  *"  There  is  no  east 
side  or  eighth  (lav  in  our  \  ilhrne."  When  the  kini;  heard 
this.  \\c  laughed,  and  said,  to  eneouram'  the  fool:  "You 
are  a  truthful  person,  you  never  said  an\thin^^  lalse,  so  tell 
nie  the  truth  :  did  you  eat  thai  buffalo  or  did  you  not  ?  " 
\\  hen  the  fool  heard  that,  he  said  :  "  I  was  born  three  years 
after  luy  father  died,  and  he  tauoht  nie  skill  in  speaking. 
So  I  never  say  what  is  untrue,  my  sovereign  ;  it  is  true  that 
Nve  ate  his  ])uffalo.  but  all  the  rest  that  he  alleges  is  false." 

\\  hen  the  king  heard  this,  he  and  all  his  eourticrs  eoiild 
not  restrain  their  laughter;  so  the  king  restored  the  price 
of  the  buffalo  to  the  plaintiff,  and  fined  those  villagers. 


[M|  "  So  fools,  in  the  eonc-eit  of  their  folly,  while  they 
deny  what  need  not  ])e  denied,  reveal  what  it  is  their  interest 
to  suppress,  in  order  to  get  themselves  believed. 

l.'JO.  Storji  of  the  Fool  wlio  bcJidvcd  like  a  Brahmany 

Dnike 

A  etrtain  foolish  man  had  an  angry  wife,  who  said  to 
liim  :  " 'I'o-morrow  I  shall  go  to  my  father's  house;  I  am 
in\  it((i  to  a  f(ast.  So  if  you  do  not  })ring  me  a  garland  of 
blue  lotuses  from  somewhere  or  other,  you  will  eease  to  be 
my  husband,  and  I  shall  eease  to  be  your  wife."  Accordingly 
he  went  at  night  to  the  king's  tank  to  fetch  them.  And 
when  lie  ent(  red  it,  the  guards  saw  him,  and  cried  out  : 
"  Who  are  you  ?  ''     lie  said  :    "  I  am  a  Brahmany  drake." 


THE  HUNCHBACK  119 

But  they  took  him  prisoner,  and  in  the  morning  he  was 
brought  before  the  king,  and  when  questioned,  he  uttered 
in  his  presence  the  cry  of  that  bird.  Then  the  king  himself 
summoned  him  and  questioned  him  persistently,  and  when 
he  told  his  story,  being  a  merciful  monarch,  he  let  the 
wretched  man  go  unpunished. 


181.  Story  of  the  Physician  who  tried  to  cure  a  Hunchback 

And  a  certain  Brahman  said  to  a  foolish  physician : 
"  Drive  in  the  hump  on  the  back  of  my  son  who  is  deformed." 
When  the  physician  heard  that,  he  said  :  "  Give  me  ten 
panas  ;  I  will  give  you  ten  times  as  many  if  I  do  not  succeed 
in  this."  Having  thus  made  a  bet,  and  having  taken  the 
ten  panas  from  the  Brahman,  the  physician  only  tortured 
the  hunchback  with  sweating  and  other  remedies.  But  he 
was  not  able  to  remove  the  hump ;  so  he  paid  down  the 
hundred  panas  ;  for  who  in  this  world  would  be  able  to  make 
straight  a  hunchbacked  man  ? 


[M]  "  So  the  boastful  fashion  of  promising  to  accomplish 
impossibilities  only  makes  a  man  ridiculous.  Therefore  a 
discreet  person  should  not  walk  in  these  ways  of  fools." 

When  the  wise  Prince  Naravahanadatta  had  heard,  at 
night,  these  tales  from  his  auspicious-mouthed  minister, 
named  Gomukha,  he  was  exceedingly  pleased  with  him. 

And  though  he  was  pining  for  Saktiya^as,  yet,  owing 
to  the  pleasure  he  derived  from  the  stories  that  Gomukha 
told  him,  he  was  enabled  to  get  to  sleep,  when  he  went  to 
bed,  and  slept  surrounded  by  his  ministers  who  had  grown 
up  with  him. 


CHAPTER  LXIII 

THE  next  morning  Naravahanadatta  woke  up,  and 
[M]  thinking  on  his  beloved  Saktiya^as,  became  dis- 
tracted. And  thinking  that  the  rest  of  the  month, 
imtil  he  married  her,  was  as  long  as  an  age,  he  could  not  find 
pleasure  in  anything,  as  his  mind  was  longing  for  a  new 
wife.  When  the  king,  his  father,  heard  that  from  the  mouth 
of  Gomukha,  out  of  love  for  him,  he  sent  him  his  ministers, 
and  Vasantaka  was  among  them.  Then,  out  of  respect  for 
them,  the  Prince  of  Vatsa  managed  to  recover  his  composure. 
And  the  discreet  minister  Gomukha  said  to  Vasantaka : 
"  Noble  Vasantaka,  tell  some  new  and  romantic  tale  to 
delight  the  mind  of  the  Crown  Prince."  Then  the  wise 
Vasantaka  began  to  tell  this  tale ; 

182.  Story  of  Ya^odhara  and  Lakshmldhara  and  the  Two 
Wives  of  the  Water-Spirit 

There  was  a  famous  Brahman  in  Malava,  named  Sri- 
dhara,  and  twin  sons,  of  like  feature,  were  born  to  him.  The 
elder  was  named  Yasodhara,  and  his  younger  brother  was 
Lakshmldhara.  And  when  they  grew  up,  the  two  brothers 
set  out  together  for  a  foreign  country  to  study,  with  the 
approval  of  their  father.  And  as  they  were  travelling  along, 
they  reached  a  great  wilderness,  without  water,  without  the 
shade  of  trees,  full  of  burning  sand ;  and  being  fatigued 
with  passing  through  it,  and  exhausted  with  heat  and  thirst, 
they  reached  in  the  evening  a  shady  tree  laden  with  fruit. 
And  they  saw,  at  a  little  distance  from  its  foot,  a  lake  with 
cold  and  clear  water,  perfumed  with  the  fragrance  of  lotuses. 
They  bathed  in  it,  and  refreshed  themselves  with  drinking 
the  cold  water,  and  sitting  down  on  a  slab  of  rock,  rested 
for  a  time.  And  when  the  sun  set,  they  said  their  evening 
prayers,  and  through  fear  of  wild  beasts  they  climbed  up  the 
tree,  to  spend  the  night  there. 

120 


THE  WATER-SPIRIT  121 

And  in  the  beginning  of  the  night,  many  men  rose  out 
of  the  water  of  that  tank  below  them,  before  their  eyes. 
And  one  of  them  swept  the  ground,  another  painted  it,  and 
another  strewed  on  it  flowers  of  five  colours.  And  another 
brought  a  golden  couch,  and  placed  it  there,  and  another 
spread  on  it  a  mattress  with  a  coverlet.  Another  brought, 
and  placed  in  a  certain  spot,  under  the  tree,  delicious  food 
and  drink,  flowers  and  unguents.  Then  there  arose  from  the 
surface  of  that  lake  a  man  wearing  a  sword,  and  adorned 
with  heavenly  ornaments,  surpassing  in  beauty  the  God  of 
Love.^  When  he  had  sat  down  on  the  couch,  his  attendants 
threw  garlands  round  his  neck  and  anointed  him  with 
unguents,  and  then  they  all  plunged  again  into  the  lake. 
Then  he  brought  out  of  his  mouth*  a  lady  of  noble  form 
and  modest  appearance,  wearing  auspicious  garlands,  and 
ornaments,  and  a  second,  rich  in  celestial  beauty,  resplendent 
with  magnificent  robes  and  ornaments.  These  were  both 
his  wives,  but  the  second  was  the  favourite.  Then  the 
first  and  good  wife  placed  jewelled  plates  on  the  table,  and 
handed  food  in  two  plates  to  her  husband  and  her  rival. 
\Mien  they  had  eaten,  she  also  ate ;  and  then  her  husband 
reclined  on  the  couch  with  the  rival  wife,  and  went  to  sleep. 
And  the  first  wife  shampooed  his  feet,  and  the  second 
remained  awake  on  the  couch. 

When  the  Brahman's  sons,  who  were  in  the  tree,  saw 
this,  they  said  to  one  another :  "  Who  can  this  be  ?  Let 
us  go  down  and  ask  the  lady  who  is  shampooing  his  feet, 
for  all  these  are  immortal  beings."  Then  they  got  down 
and  approached  the  first  wife,  and  then  the  second  saw 
Ya^odhara  :  then  she  rose  up  from  the  couch  in  her  in- 
ordinate passion,  while  her  husband  was  asleep,  and  ap- 
proaching that  handsome  youth,  said  :  "  Be  my  lover." 
He  answered  :  "  Wicked  woman,  you  are  to  me  the  wife  of 
another,  and  I  am  to  you  a  strange  man.     Then  why  do 

*  For  the  superstition  of  water-spirits  see  Tylor's  Primitive  Culture,  p.  191 
et  seq. 

2  Does  this  throw  any  light  upon  the  expression  in  Swift's  Polite  Con- 
versation: "She  is  as  like  her  husband  as  if  she  were  spit  out  of  his  mouth  " 
(Liebrecht,  Zur  Volkskunde,  p.  495)? 


122  THE  OCEAN  OF  STORY 

you  speak  thus  ?  '*  She  answered  :  "  I  have  had  a  hundred 
lovers.  Why  are  you  afraid  ?  If  you  do  not  beheve  it, 
look  at  these  hundred  rings,  ^  for  I  have  taken  one  ring  from 
each  of  them."  With  these  words  she  took  the  rings  out 
of  the  corner  of  her  garment,  and  showed  them  to  him. 
Then  Ya^odhara  said  :  "  I  do  not  care  whether  you  have 
a  hundred  or  a  hundred  thousand  lovers ;  to  me  you  are  as 
a  mother ;   I  am  not  that  kind  of  a  man." 

When  the  wicked  woman  was  repelled  by  him  in  this 
way,  she  woke  up  her  husband  in  her  wrath,  and,  pointing 
to  Yasodhara,  said  with  tears  :  "  This  scoundrel,  while  you 
were  asleep,  used  violence  to  me."  When  her  husband 
heard  this,  he  rose  up  and  drew  his  sword.  Then  the  first 
and  virtuous  wife  embraced  his  feet,  and  said  :  "  Do  not 
commit  a  crime  on  false  evidence.  Hear  what  I  have  to  say. 
This  wicked  woman,  when  she  saw  him,  rose  up  from  your 
side,  and  eagerly  importuned  him,  and  the  virtuous  man 
did  not  consent  to  her  proposal.  When  he  repelled  her, 
saying,  '  You  are  to  me  as  a  mother,'  being  unable  to  endure 
that,  in  her  anger  she  woke  you  up,  to  make  you  kill  him. 
And  she  has  already  before  my  eyes  had  a  hundred  lovers 
here  on  various  nights,  travellers  who  were  reposing  in  this 
tree,  and  taken  their  rings  from  them.  But  I  never  told 
you,  not  wishing  to  give  rise  to  unpleasantness.  However, 
to-day,  I  am  necessarily  compelled  to  reveal  this  secret,  lest 
you  should  be  guilty  of  a  crime.  Just  look  at  the  rings 
in  the  corner  of  her  garment,  if  you  do  not  believe  it. 
And  my  wifely  virtue  is  of  such  a  kind  that  I  cannot  tell 

^  This  story  found  its  way  into  tlie  frarae-story  of  the  Nights  (see 
Burton,  vol.  i,  p.  10  et  seq.).  Here  the  rings  are  570  in  number  (i.e.  in  the 
Macnaughton  text),  while  in  others  the  number  is  reduced  to  90-  Burton 
considers  the  larger  figure  more  in  accordance  with  Oriental  exaggeration. 
(See  his  note,  vol.  i,  p.  12.)  The  story  is  repeated  again  in  the  Nights,  as 
"The  King's  Son  and  the  Ifrit's  Mistress"  (Burton,  vol.  vi,  p.  199  et  seq.). 
The  chief  differences  in  the  Arabic  versions  are  that  the  d&nouement  is  much 
less  moral,  as  the  wishes  of  the  damsel  (there  is  only  one)  are  complied  with 
and  the  jinni  does  not  wake  up.  The  tale  is  also  found  in  some  Arabic  texts 
of  the  Seven  Vazirs  (see  Clouston,  Book  of  Sindibdd,  p.  255).  For  parallels 
to  "La  Femme  dans  le  Coffre  de  Verre"  see  Chauvin,  op.  cit.,  v,  pp.  190, 
191. — N.M.P. 


THE  PROOF  OF  CHASTITY  128 

my  husband  what  is  untrue.     In  order  that  you  may  be 
convinced  of  my  faithfulness,  see  this  proof  of  my  power." 

After  saying  this,  she  reduced  that  tree  to  ashes  with 
an  angry  look,  and  restored  it  more  magnificent  than  it  was 
before  with  a  look  of  kindness.  When  her  husband  saw  that, 
he  was  at  last  satisfied,  and  embraced  her.  And  he  sent  that 
second  wife,  the  adulteress,  about  her  business,  after  cutting 
off  her  nose,  and  taking  the  rings  from  the  corner  of  her 
garment. 

He  restrained  his  anger,  when  he  beheld  that  student 
of  the  scripture,  Ya^odhara,  with  his  brother,  and  he  said 
to  him  despondingly :  "  Out  of  jealousy  I  always  keep 
these  wives  of  mine  in  my  heart.  But  still  I  have  not 
been  able  to  keep  safe  this  wicked  woman.  Who  can  arrest 
the  lightning  ?  Who  can  guard  a  disloyal  woman  ?  As  for 
a  chaste  woman,  she  is  guarded  by  her  modesty  alone,  and 
being  guarded  by  it,  she  guards  ^  her  husband  in  both  worlds, 
as  I  have  to-day  been  guarded  by  this  woman,  whose  patience 
is  more  admirable  even  than  her  power  of  cursing.  By  her 
kindness  I  have  got  rid  of  an  unfaithful  wife,  and  avoided 
the  awful  crime  of  killing  a  virtuous  Brahman." 

When  he  had  said  this,  he  made  Yasodhara  sit  down, 
and  said  to  him  :  "  Tell  me  whence  you  come  and  whither 
you  are  going."  Then  Yasodhara  told  him  his  history, 
and  having  gained  his  confidence,  said  out  of  curiosity : 
"  Noble  sir,  if  it  is  not  a  secret,  tell  me  now  who  you  are, 
and  why,  though  you  possess  such  luxury,  you  dwell  in  the 
water." 

When  the  man  who  lived  in  the  water  heard  this,  he  said  : 
"  Hear  !  I  will  tell  you."  And  he  began  to  tell  his  history 
in  the  following  words : — 

132a.  The  Water-Spirit  in  his  Previous  Birth 

There  is  a  region  in  the  south  of  the  Himalaya,  called 
Kasmira ;  which  Providence  seems  to  have  created  in  order 
to  prevent  mortals  from  hankering  after  Heaven ;  where 
Siva  and  Vishnu,  as  self-existent  deities,  inhabit  a  hundred 

^  I  follow  the  Sanskrit  College  MS.,  which  reads  rakshatyubhayalokatah. 


126  THE  OCEAN  OF  STORY 

roaming  about  in  foreign  countries  ?  "  When  he  had  said 
this,  he  bestowed  on  them  the  sciences,  and  by  his  power 
they  immediately  possessed  them.  Then  the  Yaksha  said 
to  them :  "  Now  I  entreat  you  to  give  me  a  fee  as  your  in- 
structor. You  must  perform,  on  my  behalf,  this  uposhana 
vow,  which  involves  the  speaking  of  the  truth,  the  observing 
of  strict  chastity,  the  circumambulating  the  images  of  the 
gods  with  the  right  side  turned  towards  them,^  the  eating 
only  at  the  time  when  Buddhist  mendicants  do,  restraint 
of  the  mind,  and  patience.  You  must  perform  this  for  one 
night,  and  bestow  the  fruit  of  it  on  me  in  order  that  I  may 
obtain  that  divinity,  which  is  the  proper  fruit  of  my  vow,  when 
completely  performed." 

When  the  Yaksha  said  this,  they  bowed  before  him  and 
granted  his  request,  and  he  disappeared  in  that  very  same  tree. 
And  the  two  brothers,  delighted  at  having  accomplished 
their  object  without  any  toil,  after  they  had  passed  the 
night,  returned  to  their  own  home.  There  they  told  their 
adventures  and  delighted  their  parents,  and  performed  that 
vow  of  fasting  for  the  benefit  of  the  Yaksha.  Then  that 
Yaksha,  who  taught  them,  appeared  in  a  sky-chariot,  and 
said  to  them :  "  Through  your  kindness  I  have  ceased  to 
be  a  Yaksha  and  have  become  a  god.  So  you  must  now 
perform  this  vow  for  your  own  advantage,  in  order  that  at 
your  death  you  may  attain  divinity.  And  in  the  meanwhile 
I  give  you  a  boon,  by  which  you  will  have  inexhaustible 
wealth." 

When  the  deity,  who  roamed  about  at  will,  had  said  this, 
he  went  to  heaven  in  his  chariot.  Then  the  two  brothers, 
Yasodhara  and  Lakshmidhara,  lived  happily,  having  per- 
formed that  vow,  and  having  obtained  wealth  and  knowledge. 


[M]  "  So  you  see  that,  if  men  are  addicted  to  righteous- 
ness, and  do  not,  even  in  emergencies,  desert  their  principles, 
even  the  gods  protect  them,  and  cause  them  to  attain  their 
objects." 

1  See  Vol.  I,  pp.  190-193,  and  Crooke,  op.  cit.,  vol.  ii,  p.  80. — n.m.p. 


VALIMUKHA  127 

Naravahanadatta,  while  longing  for  his  beloved  Sakti- 
ya^as,  was  much  delighted  with  this  marvellous  story  told 
by  Vasantaka;  but  having  been  summoned  by  his  father 
at  the  dinner  hour,  he  went  to  his  palace  with  his  ministers. 
There  he  took  the  requisite  refreshment,  and  returned  to 
his  palace,  with  Gomukha  and  his  other  ministers.  Then 
Gomukha,  in  order  to  amuse  him,  again  said :  "  Listen, 
Prince,  I  will  tell  you  another  string  of  tales. 

133.  Story  of  the  Monkey  and  the  Porpoise  ^ 

There  lived  in  a  forest  of  udumharaSy  on  the  shore  of  the 
sea,  a  king  of  monkeys,  named  Valimukha,  who  had  strayed 

^  This  is  the  beginning  of  the  fourth  book  of  the  Panchatanlra.  Benfey 
does  not  seem  to  have  been  aware  that  it  was  to  be  found  in  Somadeva's  work. 
It  is  also  found,  with  the  substitution  of  a  boar  for  the  porpoise,  in  the 
Sindihad-Namah,  and  thence  found  its  way  into  the  Seven  Wise  Masters  and 
other  European  collections.  (Benfey,  op.  cit.,  vol.  i,  p.  420  et  seq.)  See 
also  Liebrecht,  Zur  Volkskunde,  pp.  122,  123.  For  the  version  of  the  Seven 
IVise  Masters  see  Simrock's  Die  Deutschen  Volksbiicher,  vol.  xii,  p.  139.  It  also 
occurs  in  the  Mahdvastu  Avaddna,  p.  138  of  the  Buddhist  Literature  of  Nepal, 
by  Dr  Rajendralala  Mitra,  Rai  Bahadur.  The  wife  of  the  kumblula  in  the 
Vdnariiida  Jdtaka  (57  in  Fausboll's  edition)  has  a  longing  for  a  monkey's  heart. 
The  original  is,  no  doubt,  the  Sumstitndra  Jdtaka  in  Fausboll,  vol.  ii,  p.  158. 
See  also  Melusine,  col.  179,  where  the  story  is  quoted  from  Thorburn's  Bannu 

or  Ottr  Afghan  Frontier. Cf  Hertel,  op.  cit.,  pt.  i,  p.  139,  pt.  ii,  p.  140  et  seq. 

I  have  already  (Vol.  I,  pp.  224,  225)  given  a  short  precis  of  the  Sumsumdra 
Jalaka,  when  dealing  with  the  Dohada  motif,  and  notes  on  the  "  External 
Soul"  motif  {yo\.  I,  38«,  129-132). 

With  regard  to  the  story  itself  I  quite  agree  with  Clouston  {Book  of 
Sindibdd,  p.  212)  that  there  is  little  if  any  resemblance  between  the  story  in 
our  text  and  versions  in  Siiidibdd,  Libro  de  los  Engahos,  Syntipas,  etc.  In  fact, 
the  only  points  of  resemblance  at  all  appear  to  be  in  the  introduction  of  a 
monkey  and  a  tree  of  figs.  Curiously  enough,  a  much  nearer  variant  is  found 
in  a  Swahili  collection.  Here  a  monkey  is  in  the  habit  of  feeding  a  shark 
with  fruit  from  a  tree.  One  day  the  shark  invited  him  to  come  to  his  home 
in  the  sea.  Off  they  set,  but  on  the  way  the  shark  said  :  "  Our  sultan  is  ill, 
and  nothing  can  cure  him  but  a  monkey's  heart."  "But  don't  you  know," 
replied  the  monkey,  "that  we  always  leave  our  hearts  in  trees,  and  go  about 
with  our  bodies  only  ?"  and  so  made  good  his  escape.  (See  G.  Ferrand,  Contes 
Populaires  Malagachcs,  Paris,  1893,  p.  77;  and  E.  Steere,  5u;aAi7i  Tales,  1870, 
p.  1.)  There  is  also  a  Japanese  story  in  which  the  monkey's  liver  is  required 
for  the  Queen  of  the  Sea.  After  he  has  been  conducted  to  her  palace  beneath 
the  waves,  he  is  told  this  by  the  jelly-fish,  and  at  once  says  that  he  always 


126  THE  OCEAN  OF  STORY 

roaming  about  in  foreign  countries  ?  "  When  he  had  said 
this,  he  bestowed  on  them  the  sciences,  and  by  his  power 
they  immediately  possessed  them.  Then  the  Yaksha  said 
to  them :  "  Now  I  entreat  you  to  give  me  a  fee  as  your  in- 
structor. You  must  perform,  on  my  behalf,  this  uposhana 
vow,  which  involves  the  speaking  of  the  truth,  the  observing 
of  strict  chastity,  the  circumambulating  the  images  of  the 
gods  with  the  right  side  turned  towards  them,^  the  eating 
only  at  the  time  when  Buddhist  mendicants  do,  restraint 
of  the  mind,  and  patience.  You  must  perform  this  for  one 
night,  and  bestow  the  fruit  of  it  on  me  in  order  that  I  may 
obtain  that  divinity,  which  is  the  proper  fruit  of  my  vow,  when 
completely  performed." 

When  the  Yaksha  said  this,  they  bowed  before  him  and 
granted  his  request,  and  he  disappeared  in  that  very  same  tree. 
And  the  two  brothers,  delighted  at  having  accomplished 
their  object  without  any  toil,  after  they  had  passed  the 
night,  returned  to  their  own  home.  There  they  told  their 
adventures  and  delighted  their  parents,  and  performed  that 
vow  of  fasting  for  the  benefit  of  the  Yaksha.  Then  that 
Yaksha,  who  taught  them,  appeared  in  a  sky-chariot,  and 
said  to  them :  "  Through  your  kindness  I  have  ceased  to 
be  a  Yaksha  and  have  become  a  god.  So  you  must  now 
perform  this  vow  for  your  own  advantage,  in  order  that  at 
your  death  you  may  attain  divinity.  And  in  the  meanwhile 
I  give  you  a  boon,  by  which  you  will  have  inexhaustible 
wealth." 

When  the  deity,  who  roamed  about  at  will,  had  said  this, 
he  went  to  heaven  in  his  chariot.  Then  the  two  brothers, 
Yasodhara  and  Lakshmidhara,  lived  happily,  having  per- 
formed that  vow,  and  having  obtained  wealth  and  knowledge. 


[M]  "  So  you  see  that,  if  men  are  addicted  to  righteous- 
ness, and  do  not,  even  in  emergencies,  desert  their  principles, 
even  the  gods  protect  them,  and  cause  them  to  attain  their 
objects." 

1  See  Vol.  I,  pp.  190-193,  and  Crooke,  op.  cit.,  vol.  ii,  p.  80. — n.m.p. 


VALIMUKHA  127 

Naravahanadatta,  while  longing  for  his  beloved  Sakti- 
ya^as,  was  much  delighted  with  this  marvellous  story  told 
by  Vasantaka;  but  having  been  summoned  by  his  father 
at  the  dinner  hour,  he  went  to  his  palace  with  his  ministers. 
There  he  took  the  requisite  refreshment,  and  returned  to 
his  palace,  with  Gomukha  and  his  other  ministers.  Then 
Gomukha,  in  order  to  amuse  him,  again  said :  "  Listen, 
Prince,  I  will  tell  you  another  string  of  tales. 

133.  Story  of  the  Monkey  and  the  Porpoise  ^ 

There  Uved  in  a  forest  of  udumbaraSy  on  the  shore  of  the 
sea,  a  king  of  monkeys,  named  Valimukha,  who  had  strayed 

^  This  is  the  beginning  of  the  fourth  book  of  the  Panchatantra.  Benfey 
does  not  seem  to  have  been  aware  that  it  was  to  be  found  in  Somadeva's  work. 
It  is  also  found,  with  the  substitution  of  a  boar  for  the  porpoise,  in  the 
Sindibad-Namah,  and  thence  found  its  way  into  the  Seven  Wise  Masters  and 
other  European  collections.  (Benfey,  op.  cit.,  vol.  i,  p.  420  et  seq.)  See 
also  Liebrecht,  Zur  Volkskunde,  pp.  122,  123.  For  the  version  of  the  Seven 
IVise  Masters  see  Simrock's  Die  Deutscken  Volksbiicher,  vol.  xii,  p.  139.  It  also 
occurs  in  the  Mahdvastu  Avaddna,  p.  138  of  the  Buddhist  Literature  of  Nepal, 
by  Dr  Rajendralala  Mitra,  Rai  Bahadur.  The  wife  of  the  kumbhUla  in  the 
Vanarinda  Jataka  (57  in  Fausboll's  edition)  has  a  longing  for  a  monkey's  heart. 
The  original  is,  no  doubt,  the  Sumsumdra  Jataka  in  Fausboll,  vol.  ii,  p.  158. 
See  also  Melusine,  col.  119,  where  the  story  is  quoted  from  Thorburn's  Bannu 

or  Oitr  Afghan  Frontier. Cf  Hertel,  op.  cit.,  pt.  i,  p.  139,  pt.  ii,  p.  140  et  seq. 

I  have  already  (Vol.  I,  pp.  224,  225)  given  a  short  precis  of  the  Sumsumdra 
Jataka,  when  dealing  with  the  Dohada  motif,  and  notes  on  the  "External 
Soul"  motif  {Vol  I,  38re,  129-132). 

With  regard  to  the  story  itself  I  quite  agree  with  Clouston  (Book  of 
Sindibdd,  p.  212)  that  there  is  little  if  any  resemblance  between  the  story  in 
our  text  and  versions  in  Sindibdd,  Libro  de  los  Engahos,  Syntipas,  etc.  In  fact, 
the  only  points  of  resemblance  at  all  appear  to  be  in  the  introduction  of  a 
monkey  and  a  tree  of  figs.  Curiously  enough,  a  much  nearer  variant  is  found 
in  a  Swahili  collection.  Here  a  monkey  is  in  the  habit  of  feeding  a  shark 
with  fruit  from  a  tree.  One  day  the  shark  invited  him  to  come  to  his  home 
in  the  sea.  Off  they  set,  but  on  the  way  the  shark  said :  "  Our  sultan  is  ill, 
and  nothing  can  cure  him  but  a  monkey's  heart."  "  But  don't  you  know," 
replied  the  monkey,  "  that  we  always  leave  our  hearts  in  trees,  and  go  about 
with  our  bodies  only  .-*"  and  so  made  good  his  escape.  (See  G.  Ferrand,  Conies 
Populaires  Malagaches,  Paris,  1893,  p.  77;  and  E.  Steere, -Su'aAi/i  Tales,  1870, 
p.  1.)  There  is  also  a  Japanese  story  in  which  the  monkey's  liver  is  required 
for  the  Queen  of  the  Sea.  After  he  has  been  conducted  to  her  palace  beneath 
the  waves,  he  is  told  this  by  the  jelly-fish,  and  at  once  says  that  he  always 


128  THE  OCEAN  OF  STORY 

from  his  troop.  While  he  was  eating  an  udumbara  fruit,  it 
fell  from  his  hand,  and  was  devoured  by  a  porpoise  that 
lived  in  the  water  of  the  sea.  The  porpoise,  delighted  at 
the  taste  of  the  fruit,  uttered  a  melodious  sound,  which 
pleased  the  monkey  so  much  that  he  threw  him  many  more 
fruits.  And  so  the  monkey  went  on  throwing  fruits  ^  and 
the  porpoise  went  on  making  a  melodious  sound,  until  a 
friendship  sprang  up  between  them.  So  every  day  the 
porpoise  spent  the  day  in  the  water  near  the  monkey, 
who  remained  on  the  bank,  and  in  the  evening  he  went 
home. 

Then  the  wife  of  the  porpoise  came  to  leam  the  facts, 
and  as  she  did  not  approve  of  the  friendship  between  the 
monkey  and  her  husband,  which  caused  the  latter  to  be 
absent  all  day,  she  pretended  to  be  ill.  Then  the  porpoise 
was  afflicted,  and  asked  his  wife  again  and  again  what  was 
the  nature  of  her  sickness,  and  what  would  cure  it.  Though 
he  importuned  her  persistently,  she  would  give  no  answer, 
but  at  last  a  female  confidante  of  hers  said  to  him  :  "  Al- 
though you  will  not  do  it,  and  she  does  not  wish  you  to  do  it, 
still  I  must  speak.  How  can  a  wise  person  conceal  sorrow 
from  friends  ?  A  violent  disease  has  seized  your  wife,  of  such 
a  kind  that  it  cannot  be  cured  without  soup  made  of  the 
lotus-like  heart  of  a  monkey."  ^  When  the  porpoise  heard 
this  from  his  wife's  confidante,  he  reflected  :  "  Alas  !  how 
shall  I  obtain  the  lotus-like  heart  of  a  monkey  ?  Is  it  right 
for  me  to  plot  treachery  against  the  monkey,  who  is  my 

keeps  his  liver  at  home.  "  It  is  raining ;  my  liver  will  decay,  and  I  shall  die  "  ; 
so  saying,  he  starts  off,  as  he  says,  to  fetch  it,  taking  good  care,  however, 
not  to  return.  (See  Bastian,  Die  Voelker  des  Oestlichen  Asiens,  iv,  p.  340 ;  and 
W.  E.  Griffis,  Japanese  Fairy  World,  p.  144.)  Both  the  above  parallels  are 
taken  from  J.  A.  Macculloch,  Childhood  of  Fiction,  pp.  131,  132. 

Dr  Gaster  refers  me  to  his  Beitrdge  zur  vergleichenden  Sagen-  und  Marchen' 
kunde,  Bucharest,  1883,  pp.  53-57,  where  he  deals  with  the  subject  in  question. 
It  is  to  be  reprinted  in  his  forthcoming  Studies  and  Texts.  See  the  analogues 
given  by  K.  Campbell,  Seven  Sages  of  Rome,  p.  Ixxxiii. — n.m.p. 

^  The  Sanskrit  College  MS.  reads  cakshipan  for  B.'s  ca  kskipan. 

2  In  Bemhard  Schmidt's  Griechische  Marchen,  No.  5,  the  Lamnissa 
pretends  that  she  is  ill  and  can  only  be  cured  by  eating  a  goldfish  into 
which  a  bone  of  her  rival  has  been  turned.  Perhaps  we  ought  to  read  sadyd 
for  sddhya  in  //.  1 08. 


THE  MONKEY'S  HEART  129 

friend  ?  On  the  other  hand,  how  else  can  I  cure  my  wife,* 
whom  I  love  more  than  my  life  ?  " 

When  the  porpoise  had  thus  reflected,  he  said  to  his 
wife  :  "I  will  bring  you  a  whole  monkey,  my  dear ;  do  not 
be  unhappy."  When  he  had  said  this,  he  went  to  his  friend 
the  monkey,  and  said  to  him,  after  he  had  got  into  conversa- 
tion :  '*  Up  to  this  day  you  have  never  seen  my  home  and 
my  wife  ;  so  come,  let  us  go  and  rest  there  one  day.  Friend- 
ship is  but  hollow  when  friends  do  not  go  without  ceremony 
and  eat  at  one  another's  houses,  and  introduce  their  wives 
to  one  another." 

With  these  words  the  porpoise  beguiled  the  monkey, 
and  induced  him  to  come  down  into  the  water,  and  took 
him  on  his  back  and  set  out.  And  as  he  was  going  along, 
the  monkey  saw  that  he  was  troubled  and  confused,  and 
said  :  "  My  friend,  you  seem  to  be  altered  to-day."  And 
when  he  went  on  persistently  inquiring  the  reason,  the 
stupid  porpoise,  thinking  that  the  ape  was  in  his  power, 
said  to  him  :  "  The  fact  is,  my  wife  is  ill,  and  she  has  been 
asking  me  for  the  heart  of  a  monkey,  to  be  used  as  a  remedy ; 
that  is  why  I  am  in  low  spirits  to-day."  When  the  wise 
monkey  heard  this  speech  of  his,  he  reflected  :  "  Ah  !  This 
is  why  the  villain  has  brought  me  here  !  Alas  !  this  fellow 
is  overpowered  by  infatuation  for  a  female,  and  is  ready  to 
plot  treachery  against  his  friend.  Will  not  a  person  possessed 
by  a  demon  eat  his  own  flesh  with  his  teeth  ?  " 

After  the  monkey  had  thus  reflected,  he  said  to  the 
porpoise  :  "If  this  is  the  case,  why  did  you  not  inform  me 
of  this  before,  my  friend  ?  I  will  go  and  get  my  heart  for 
your  wife.  For  I  have  at  present  left  it  on  the  udumbara 
tree  on  which  I  live." 

When  the  silly  porpoise  heard  this,  he  was  sorry,  and  he 
said  :  "  Then  bring  it,  my  friend,  from  the  udumbara  tree." 
And  thereupon  the  porpoise  took  him  back  to  the  shore  of 
the  sea.  When  he  got  there,  he  bounded  up  the  bank,  as 
if  he  had  just  escaped  from  the  grasp  of  death,  and  climbing 

^  The  D.  text  reads  sakhya  instead  of  sddhya,  and  the  whole  line  can  be 
translated  :  "  What  matters  my  friend  to  me  ?  It  is  my  wife,  forsooth,  whom 
I  love  more  than  my  life."     See  Speyer,  op.  cit.,  p.  127. — n.m.p. 

VOL.  V.  I 


180  THE  OCEAN  OF  STORY 

up  to  the  top  of  the  tree,  said  to  that  porpoise  :  "  Off  with 
you,  you  fool !  Does  any  animal  keep  his  heart  outside  his 
body  ?  However,  by  this  artifice  I  have  saved  my  life,  and 
I  will  not  return  to  you.  Have  you  not  heard,  my  friend, 
the  story  of  the  ass  ? 

18dA.  The  Sick  Lioriy  the  Jackal  and  the  Ass  ^ 

There  lived  in  a  certain  forest  a  lion,  who  had  a  jackal 
for  a  minister.  A  certain  king,  who  had  gone  to  hunt,  once 
found  him,  and  wounded  him  so  sorely  with  his  weapons 
that  he  with  difficulty  escaped  to  his  den  alive.  When  the 
king  was  gone,  the  lion  still  remained  in  the  den,  and  his 
minister,  the  jackal,  who  had  lived  on  his  leavings,  being 
exhausted  for  want  of  food,  said  to  him  :  "  My  lord ,  why 
do  you  not  go  out  and  seek  for  food  to  the  best  of  your 
ability,  for  your  own  body  is  being  famished  as  well  as  your 
attendants'  ?  "  When  the  jackal  said  this  to  the  lion,  he 
answered  :  "  My  friend,  I  am  exhausted  with  wounds,  and 
I  cannot  roam  about  outside  my  den.  If  I  could  get  the 
heart  and  ears  of  a  donkey  to  eat,  my  wounds  would  heal, 
and  I  should  recover  my  former  health.  So  go  and  bring 
me  a  donkey  quickly  from  somewhere  or  other." 

The  jackal  agreed  to  do  so,  and  sallied  out.  As  he  was 
wandering  about,  he  found  a  washerman's  ass  in  a  solitary 

^  Benfey  does  not  seem  to  have  been  aware  of  the  existence  of  this  story 
in  Somadeva's  work.  For  details  as  to  variants  see  Benfey,  op.  cil.,  vol.  i, 
p.  430  et  seq.  See  also  Weber's  article  in  Indische  Studien,  vol.  iii,  p.  3'J8.  He 
considers  that  the  fable  came  to  India  from  Greece.  Cf.  also  De  Gubernatis, 
Zoological  Mythology,  vol.  i,  p.  377.  An  ass  is  deceived  in  the  same  way  in 
Prym  and  Socin,  Syrische  M'drchen,  p.  279-  In  Waldau's  Bohmische  Mdrchen, 
p.  92,  one  of  the  boys  proposes  to  say  that  the  Gliicksvogel  had  no  heart. 
Rutherford  in  the  introduction  to  his  edition  of  Babrius,  p.  xxvii,  considers 
that  the  fable  is  alluded  to  by  Solon  in  the  following  words : — 

vfieu)V  8*  cfs  fiiv  fKaa-Tos  dkv')ir€KO<i  i^^rtori  ySatVct 
^vfiirarriv  5'  vftlv  Kov<f>os  tv€<m  voos' 
«s  yap  ykuxra-av  6paT€  Kal  €ts  «ros  aloXov  dvSpOi, 
<i5  (pyov  8'  ov8(v  yiyvofiivov  f3\(ir€Tt. 

But  all  turns  upon  the  interpretation  of  the  first  line,  which  Schneidewin 

renders:  " Singuli  sapitu,  cuncti  desipitis." Cf.  Hertel,  op.  cil.,  pt.  i,  p.  140; 

pt.  ii,  p.  145  et  seq. — n.m.p. 


THE  DELUDED  DONKEY  181 

place,  and  said  in  a  friendly  way  :  "  Why  are  you  so  ex- 
hausted ? "  The  donkey  answered :  "I  am  reduced  by 
perpetually  carrying  this  washerman's  load."  The  jackal 
said  :  "  Why  do  you  endure  all  this  toil  ?  Come  with  me, 
and  I  will  take  you  to  a  forest  as  delightful  as  heaven, 
where  you  may  grow  fat  in  the  society  of  she-asses." 

When  the  donkey,  who  was  longing  for  enjoyment,  heard 
this,  he  went  to  the  forest,  in  which  that  lion  ranged,  in  the 
company  of  that  jackal.  And  when  the  lion  saw  him,  being 
weak  from  impaired  vitality,  he  only  gave  him  a  blow  with 
his  paw  behind,  and  the  donkey,  being  wounded  by  the  blow, 
was  terrified  and  fled  immediately,  and  did  not  come  near  the 
lion  again,  and  the  lion  fell  down  confused  and  bewildered. 
And  then  the  lion,  not  having  accomplished  his  object, 
hastily  returned  to  his  den.  Then  the  jackal,  his  minister, 
said  to  him  reproachfully  :  "  My  lord,  if  you  could  not  kill 
this  miserable  donkey,  what  chance  is  there  of  yoiu*  killing 
deer  and  other  animals  ?  "  Then  the  lion  said  to  him  :  "If 
you  know  how,  bring  that  donkey  again.  I  will  be  ready  and 
kill  him." 

When  the  Hon  had  dispatched  the  jackal  with  these 
words,  he  went  to  the  donkey  and  said  :  "  Why  did  you 
run  away,  sir  ?  "  And  the  donkey  answered  :  "I  received 
a  blow  from  some  creature."  Then  the  jackal  laughed  and 
said  :  "  You  must  have  experienced  a  delusion.  There  is 
no  such  creature  there,  for  I,  weak  as  I  am,  dwell  there,  in 
safety.  So  come  along  with  me  to  that  forest,  where  pleasure 
is  without  restraint."  ^ 

When  he  said  this,  the  donkey  was  deluded,  and  returned 
to  the  forest.  And  as  soon  as  the  lion  saw  him,  he  came  out 
of  his  den,  and  springing  on  him  from  behind,  tore  him  with 
his  claws  and  killed  him.  And  the  lion,  after  he  had  divided 
the  donkey,  placed  the  jackal  to  guard  it,  and  being  fatigued, 
went  away  to  bathe.  And  in  the  meanwhile  the  deceitful 
jackal  devoured  the  heart  and  ears  of  that  donkey,  to  gratify 
his  appetite.  The  lion,  after  bathing,  came  back,  and  per- 
ceiving the  donkey  in  this  condition,  asked  the  jackal  where 
its  ears  and  heart  were.     The  jackal  answered  him  :    "  The 

^  I  have  followed  the  Sanskrit  College  MS.  in  reading  nirbddliasukham. 


182  THE  OCEAN  OF  STORY 

creature  never  possessed  ears  or  a  heart,  otherwise  how 
could  he  have  returned  when  he  had  once  escaped  ?  "  When 
the  lion  heard  that,  he  believed  it,  and  ate  his  flesh,  and  the 
jackal  devoured  what  remained  over. 

188.  Story  of  the  Monkey  and  the  Porpoise 

When  the  ape  had  told  this  tale,  he  said  again  to  the 
porpoise :  "  I  will  not  come  again.  Why  should  I  behave 
like  the  jackass  ?  "  When  the  porpoise  heard  this  from  the 
monkey,  he  returned  home,  grieving  that  he  had  through 
his  folly  failed  to  execute  his  wife's  commission,  while  he 
had  lost  a  friend.  But  his  wife  recovered  her  former  tran- 
quillity, on  account  of  the  termination  of  her  husband's 
friendship  with  the  ape.  And  the  ape  lived  happily  on  the 
shore  of  the  sea.^ 


[M]  "  So  a  wise  person  should  place  no  confidence  in  a 
wicked  person.  How  can  he,  who  confides  in  a  wicked 
person  or  a  black  cobra,  enjoy  prosperity  ?  " 

When  Gomukha  had  told  this  story,  he  again  said  to 
Naravahanadatta,  to  amuse  him  :  "  Now  hear  in  succession 
about  the  following  ridiculous  fools.  Hear  first  about  the 
fool  who  rewarded  the  minstrel. 


134.  Story  of  the  Fool  who  gave  a  Verbal  Reward  to  the 

MtLsician  ^ 

A  certain  musician  once  gave  great  pleasure  to  a  rich  man, 
by  singing  and  playing  before  him.     He  thereupon  called 

^  This  finishes  Book  IV  of  the  Panchalantra. — n.m.p. 

-  For  parallels  to  this  story  compare  Liebrecht,  Zur  Volkslaindc,  p.  33, 
where  he  treats  of  the  Avadanax,  and  the  Japanese  story  in  tlie  Nachtriige. 
In  this  a  gentleman  who  had  much  enjoyed  the  smell  of  fried  eels  pays  for 
them  by  exhibiting  his  money  to  the  owner  of  the  cook-shop.  See  also  jwige 
11 2  of  the  same  work.  M.  Leveque  shows  that  Rabelais'  story  of  Ltr  Facquin 
cl  If  ItoxlUsciir  exactly  resembles  this  as  told  in  the  Avaddmis.  He  thinks 
that  La  Fontaine,  in  his  fable  of  L'Huilre  et  lex  Plaidcurx,  is  indebted  to  the 


THE  MUSICIAN'S  REWARD  188 

his  treasurer,  and  said  in  the  hearing  of  the  musician  i 
**  Give  this  man  two  thousand  panasy  The  treasurer  said  : 
"  I  will  do  so,"  and  went  out.  Then  the  minstrel  went  and 
asked  him  for  those  panas.  But  the  treasurer,  who  had  an 
understanding  with  his  master,  refused  to  give  them. 

Then  the  musician  came  and  asked  the  rich  man  for  the 
panaSy  but  he  said :  **  What  did  you  give  me,  that  I  should 
make  you  a  return  ?  You  gave  a  short-lived  pleasure  to 
my  ears  by  playing  on  the  lyre,  and  I  gave  a  short-lived 
pleasure  to  your  ears  by  promising  you  money."  When  the 
musician  heard  that,  he  despaired  of  his  payment,  laughed, 
and  went  home. 


[M]  "  Would  not  that  speech  of  the  miser's  make  even 
a  stone  laugh  ?  And  now,  Prince,  hear  the  story  of  the  two 
foolish  pupils. 

185.  Story  of  the  Teacher  and  his  Two  Jealous  Pupils  * 

A  certain  teacher  had  two  pupils  who  were  jealous  of 
one  another.  And  one  of  those  pupils  washed  and  anointed 
every  day  the  right  foot  of  his  instructor,  and  the  other 
did  the  same  to  the  left  foot.  Now  it  happened  that  one  day 
the  pupil  whose  business  it  was  to  anoint  the  right  foot  had 
been  sent  to  the  village,  so  the  teacher  said  to  the  second 

story  as  told  in  Rabelais  {Let  Mythes  ei  Ugendes  de  CInde  el  de  la  Perse,  pp.  547, 
548).  See  also  Rohde,  Der  Griechische  Roman,  p.  370  (note).  Gosson  in 
his  School  of  Abtue,  Arbcr's  reprint,  pp.  68,  69,  tells  the  story  of  Dionysius. 
A  similar  idea  is  found  in  the  Hermotimus  of  Lucian,  chaps.  Ixxx  and  Ixxxi. 
A  philosopher  is  indignant  with  his  pupil  on  account  of  his  fees  being  many 
days  in  arrear.  The  uncle  of  the  young  man,  who  is  standing  by,  being  a 
rude  and  uncultured  person,  says  to  the  philosopher :  "  My  good  man,  pray 
let  us  hear  no  more  complaints  about  the  great  injustice  with  which  you 
conceive  yourself  to  have  been  treated,  for  all  it  amounts  to  is,  that  we 
have  bought  words  from  you,  and  have  up  to  the  present  time  paid  you  in 

the  same  coin." See  the  numerous  references  given  by  Chauvin,  op.  cU., 

viii,  p.  158. — N.M.p. 

^  There  is  a  certain  resemblance  between  this  story  and  a  joke  in 
Philogelos,  p.  l6  (ed.  Eberhard,  Berlin  1869).  Scholasticus  tells  his  boots 
not  to  creak,  or  he  will  break  their  legs. 


134  THE  OCEAN  OF  STORY 

pupil,  whose  business  it  was  to  anoint  the  left  foot :  "  To-day 
you  must  wash  and  anoint  my  right  foot  also."  When  the 
foolish  pupil  received  this  order,  he  coolly  said  to  his  teacher  : 
"  I  cannot  anoint  this  foot  that  belongs  to  my  rival."  When 
he  said  this,  the  teacher  insisted.  Then  that  pupil,  who 
was  the  very  opposite  of  a  good  pupil,  took  hold  of  his 
teacher's  foot  in  a  passion,  and  exerting  great  force,  broke 
it.^  Then  the  teacher  uttered  a  cry  of  pain,  and  the  other 
pupils  came  in  and  beat  that  wicked  pupil,  but  he  was 
rescued  from  them  b>  that  teacher,  who  felt  sorry  for  him. 

The  next  day  the  other  pupil  came  back  from  the 
village,  and  when  he  saw  the  injury  that  had  been  done  to 
his  teacher's  foot,  he  asked  the  history  of  it,  and  then  he 
was  inflamed  with  rage,  and  he  said :  "  Why  should  I  not 
break  the  foot  that  belongs  to  that  enemy  of  mine  ?  "  So 
he  laid  hold  of  the  teacher's  second  leg  and  broke  it.  Then 
the  others  began  to  beat  that  wicked  pupil,  but  the  teacher, 
both  of  whose  legs  were  broken,  in  compassion  begged  him 
off  too.  Then  those  two  pupils  departed,  laughed  to  scorn 
by  the  whole  country,  but  their  teacher,  who  deserved  so 
much  credit  for  his  patient  temper,  gradually  got  well. 


[M]  "  Thus  foolish  attendants,  by  quarrelling  with  one 
another,  ruin  their  master's  interests,  and  do  not  reap  any 
advantage  for  themselves.  Hear  the  story  of  the  two-headed 
serpent. 

136.  Story  of  the  Snake  with  Two  Heads ' 

A  certain  snake  had  two  heads,  one  in  the  usual  place 
and  one  in  his  tail.     But  the  head  that  he  had  in  his  tail  was 

*  Here  the  B.  reading  is  wrong.  For  vipakshah  sncchishyat  read  vipaksha- 
lacchishya,  and  for  halad  gadhdt  read  baldd  grnvnd,  thus  the  passage  should  read  : 
"Then  this  pupil,  in  a  fit  of  anger  at  the  (other)  pupil,  his  rival,  took  hold 
of  that  foot  of  his  master  and  broke  it  violently  with  a  stone."  See  Speyer, 
op.  cit.,  p.  128, — N.M.p. 

-  This  corresponds  to  the  fourteenth  story  in  the  fifth  book  of  the  Paflcha- 
tantra,  Benfey,  vol.  ii,  p.  .360.     At  any  rate  the  leading  idea  is  the  same.     See 


THE  GRAINS  OF  RICE  185 

blind;  the  head  that  was  in  the  usual  place  was  furnished 
with  eyes.  And  there  was  a  quarrel  between  them,  each 
saying  that  it  was  the  principal  head.  Now  the  serpent 
usually  roamed  about  with  his  real  head  foremost.  But 
once  on  a  time  the  head  in  the  tail  caught  hold  of  a  piece  of 
wood,  and  fastening  firmly  round  it,  prevented  that  snake 
from  going  on.  The  consequence  was  that  the  snake  con- 
sidered this  head  very  powerful,  as  it  had  vanquished  the 
head  in  front.  And  so  the  snake  roamed  about  with  his 
blind  head  foremost,  and  in  a  hole  he  fell  into  fire,  owing  to 
his  nqt  being  able  to  see  the  way,  and  so  he  was  burnt.  ^ 


[M]  "  So  those  foolish  people,  many  in  number,  who  are 
quite  at  home  in  a  small  accomplishment,  through  their  at- 
tachment to  this  unimportant  accomplishment,  are  brought 
to  ruin.     Hear  now  about  the  fool  who  ate  the  grains  of  rice. 

137.  Story  of  the  Fool  who  was  nearly  choked  with  Rice 

A  certain  foolish  person  came  for  the  first  time  to  his 
father-in-law's  house,  and  there  he  saw  some  white  grains 
of  rice,  which  his  mother-in-law  had  put  down  to  be  cooked, 
and  he  put  a  handful  of  them  into  his  mouth,  meaning  to 
eat  them.  And  his  mother-in-law  came  in  that  very  moment. 
Then  the  foolish  man  was  so  ashamed  that  he  could  not 
swallow   the  grains  of  rice,  nor  bring  them  up.     And  his 

Benfey,  vol.  i,  pp.  537,  538.  It  has  a  certain  resemblance  to  the  fable  of 
iMenenius.  There  is  a  snake  in  Bengal  with  a  knob  at  the  end  of  his  tail. 
Probably  this  gave  rise  to  the  legend  of  the  double-headed  serpent.  Sir  Thomas 
Browne  devotes  to  the  Amphisbsena^  chap,  xv  of  the  third  book  of  his  Vulgar 
Errors,  and  craves  leave  to  "doubt  of  this  double-headed  serpent,  '  until  he 
has  "  the  advantage  to  behold,  or  itera'^ed  ocular  testimony."  See  also 
Liebrecht,  Zur  Volkskunde,  p.  120,  where  he  treats  of  the  Avadanns.  The 
story  is  identical  with  that  in  our  te.xt.  .M.  Levcque  shows  that  this  story, 
as  found  in  the  Avadanns,  forms  the  basis  of  one  of  I^  Fontaine's  fables, 
vii,  17.      La  Fontaine  took  it  from  Plutarch's  LiJ'e  oj'  Agix. 

^  This  story  is  No.  jf)  in  Sir  (i.  Cornewall  Lewis'  edition  of  the 
Fnbfex  of  Babrius,  pt.  ii.  The  only  difference  is  that  the  tail,  wlien  in 
difficulties,  entreats  the  head  to  deliver  it. 


186  THE  OCEAN  OF  STORY 

mother-in-law  seeing  that  his  throat  ^  was  swollen  and  dis- 
tended, and  that  he  was  speechless,  was  afraid  that  he  was 
iU,  and  summoned  her  husband.  And  he,  when  he  saw  his 
state,  quickly  brought  the  physician,  and  the  physician, 
fearing  that  there  was  an  internal  tumour,  seized  the  head 
of  that  fool  and  opened  his  jaw.*  Then  the  grains  of  rice 
came  out,  and  all  those  present  laughed. 


[M]  "  Thus  a  fool  does  an  unseemly  act,  and  does  not 
know  how  to  conceal  it. 

188.  Story  of  the  Boys  that  milked  the  Donkey  • 

Certain  foolish  boys,  having  observed  the  process  of 
milking  in  the  case  of  cows,  got  a  donkey,  and  having  sur- 
rounded it,  proceeded  to  milk  it  vigorously.  One  milked 
and  another  held  the  milk-pail,  and  there  was  great  emulation 
among  them  as  to  who  should  first  drink  the  milk.  And  yet 
they  did  not  obtain  milk,  though  they  laboured  hard. 


[M]  "  The  fact  is.  Prince,  a  fool  who  spends  his  labour 
on  a  chimera  makes  himself  ridiculous. 

189.  Story  of  the  Foolish  Boy  who  went  to  the  Village  for  Nothing 

There  was  a  certain  foolish  son  of  a  Brahman,  and  his 
father  said  to  him  one  evening :    "  My  son,  you  must  go  to 

^  It  wouldn't  be  his  throat.  The  reading  is  gala  in  B.,  but  in  the  D.  text 
it  is  galla,  "cheek,"  which  is  undoubtedly  correct. — n.m.p. 

•  I  re^d  fianum,  the  conjecture  of  Dr  Kern. 

•  This  story  appears  to  have  been  known  to  Lucian.  In  his  Demotiax  (28) 
he  compares  the  two  unskilful  disputants  to  a  couple,  one  of  whom  is  milking 
a  goat,  the  other  holding  a  sieve.  So  Aristophanes  speaks  of  ovov  iroKai 
and  opvidtav  yaAa.  It  must  be  admitted  that  some  critics  doubt  Lucian 's 
authorship  of  the  Demnnajc.  Professor  Aufrecht  in  his  Beitrdge  zur  Kcnntniss 
Inditcher  Dichter  quotes  a  strophe  of  Amarasimha  in  which  the  following  line 
occurs : — 

"  DugdhS  set/am  acheinnena  jarati  dugdhasaifdt  sTtkan." 
Professor  Aufrecht  proposes  to  read  gardabht  for  sukan. 


THE  USELESS  JOURNEY  187 

the  village  early  to-morrow."  Having  heard  this,  he  set 
out  in  the  morning,  without  asking  his  father  what  he  was 
to  do,  and  went  to  the  village  without  any  object,  and  came 
back  in  the  evening  fatigued.  He  said  to  his  father :  "  I 
have  been  to  the  village."  "  Yes,  but  you  have  not  done 
any  good  by  it,"  answered  his  father. 


[M]  "  So  a  fool,  who  acts  without  an  object,  becomes 
the  laughing-stock  of  people  generally ;  he  suffers  fatigue, 
but  does  not  do  any  good." 

When  the  son  of  the  King  of  Vatsa  had  heard  from 
Gomukha,  his  chief  minister,  this  series  of  tales,  rich  in 
instruction,  and  had  declared  that  he  was  longing  to  obtain 
Saktiya^as,  and  had  perceived  that  the  night  was  far  spent, 
he  closed  his  eyes  in  sleep,  and  reposed  surrounded  by  his 
ministers. 


CHAPTER  LXIV 

THEN,  the  next  evening,  as  Naravahanadatta   was 
[M]     again  in   his    private    apartment,   longing   for 
union  with  his  beloved,  at  his  request  Gomukha  told 
the  following  series  of  tales  to  amuse  him : — 

140.  Story  of  the  Brahman  and  the  Mungoose  ^ 

There  was  in  a  certain  village  a  Brahman,  named 
Deva^arman ;  and  he  had  a  wife  of  equally  high  birth, 
named  Yajnadatta.  And  she  became  pregnant,  and  in 
time  gave  birth  to  a  son,  and  the  Brahman,  though  poor, 
thought  he  had  obtained  a  treasure  in  him.  And  when  she 
had  given  birth  to  the  child,  the  Brahman's  wife  went  to 
the  river  to  bathe,  but  Deva^arman  remained  in  the  house, 
taking  care  of  his  infant  son.  In  the  meanwhile  a  maid 
came  from  the  women's  apartments  of  the  palace  to  summon 
that  Brahman,  who  lived  on  presents  received  for  perform- 
ing inauguratory  ceremonies.  Then  he,  eager  for  a  fee, 
went  off  to  the  palace,  leaving  a  mungoose,  which  he  had 
brought  up  from  its  birth,  to  guard  his  child.  After  he 
had  gone,  a  snake  suddenly  came  near  the  child,  and  the 
mungoose,  seeing  it,  killed  it  out  of  love  for  his  master. 

^  See  Benfey,  op.  cil.,  vol.  i,  pp.  479-4'83.  To  EngHshmen  the  story 
suggests  Llewellyn's  faithful  hound  Gelert,  from  which  the  parish  of 
Bethgelert  in  North  Wales  is  named.  This  legend  has  been  versified  by 
W.  R.  Spencer.  It  is  found  in  the  English  Cesta  (see  Bohn's  Gexta  Romanorum, 
Introduction,  p.  xliii.  It  is  No.  26  in  Herrtage's  edition).  The  story  (as 
found  in  the  Seven  Wise  Masters)  is  admirably  told  in  Simrock's  Die  Deutschen 
VoUc»biicher,  vol.  xii,  p.  13.5.     See  also  Baring-Gould,  Curious  M^lhs,  1869,  p.  134 

et.  Meq. See  V\ertt\,  op.  dt.,  pt.  i,  p.  140;  pt.  ii,  p.  148  rt  seq.     K.  Campbell, 

Seven  Sages  of  Rome,  pp.  Ixxix  et  seq.,  gives  thirty-one  analogues.  This 
pathetic  little  tale  forms  the  frame-story  of  the  fifth  (and  last)  book  of  the 
Pahchalanlra.  Most  texts  have  two  sub-stories — namely,  "  The  Brahman  who 
built  Castles-in-thc-Air,"  and  "  The  Barber  who  killed  the  Monks."  These  are 
omitted  by  Somadeva,  but  will  be  found  in  Appendix  I,  pp.  228-230. — n.m.p. 

138 


FOOLS  STEP  IN  .  .  .  189 

Then  the  mungoose  saw  DevaiSarman  returning  at  a 
distance,  and  delighted,  ran  out  to  meet  him,  all  stained 
with  the  blood  of  the  snake.  And  Deva^arman,  when  he 
saw  its  appearance,  felt  certain  that  it  had  killed  his  young 
child,  and  in  his  agitation  killed  it  with  a  stone.  But 
when  he  went  into  the  house,  and  saw  the  snake  killed  by 
the  mungoose,  and  his  boy  alive,  he  repented  of  what  he 
had  done.  And  when  his  wife  returned  and  heard  what 
had  happened,  she  reproached  him,  saying :  *'  Why  did  you 
inconsiderately  kill  the  mungoose,^  which  had  done  you  a 
good  turn  ?  "  » 


[M]  "  Therefore  a  wise  man.  Prince,  should  never  do 
anything  rashly.  For  a  person  who  acts  rashly  is  destroyed 
in  both  worlds.  And  one  who  does  anything  contrary  to  the 
prescribed  method  obtains  a  result  which  is  the  opposite  of 
that  desired. 

141.  Story  of  the  Fool  that  was  his  own  Doctor 

For  instance,  there  was  a  man  suffering  from  flatulence. 
And  once  on  a  time  the  doctor  gave  him  a  medicine,  to  be 
used  as  a  clyster,  and  said  to  him :  "  Go  to  your  house, 
and  bruise  this,  and  wait  till  I  come."  The  physician,  after 
giving  this  order,  delayed  a  little,  and  in  the  meanwhile  the 
fool,  having  reduced  the  drug  to  powder,  mixed  it  with 
water  and  drank  it.  That  made  him  very  ill,  and  when  the 
doctor  came,  he  had  to  give  him  an  emetic,  and  with  diffi- 
culty brought  him  roimd,  when  he  was  at  the  point  of  death. 
And  he  scolded  his  patient,  saying  to  him :  "A  clyster  is 
not  meant  to  be  drunk,  but  must  be  administered  in  the 
proper  way.     Why  did  you  not  wait  for  me  ?  " 

^  To  the  references  on  the  mungoose  already  given  in  my  note  in 
Vol.  Ill,  pp.  1 15n',  ll6«,  I  would  add  Sir  G.  A.  Grierson,  **  Mongoose,"  Joum. 
Hoy.  As.  Soc,  October  1923,  pp.  6l9,  620,  where  the  etymology  of  the  word 
is  discussed. — n.m.p. 

^  Here  ends  the  complete  PaHchatantra  as  given  by  Somadeva. — n.m.p. 


140  THE  OCEAN  OF  STORY 

[M]  "  So  an  action,  useful  in  itself,  if  done  contrary  to 
rule,  has  bad  effects.  Therefore  a  wise  man  should  do  no- 
thing contrary  to  rule.  And  the  man  who  acts  without 
consideration  does  what  is  wrong,  and  immediately  incurs 
reproach. 

142.  Story  of  the  Fool  who  mistook  Hermits  for  Monkeys 

For  instance,  there  was  in  a  certain  place  a  foolish  man. 
He  was  once  going  to  a  foreign  country,  accompanied  by 
his  son,  and  when  the  caravan  encamped  in  the  forest,  the 
boy  entered  the  wood  to  amuse  himself.  There  he  was 
scratched  by  monkeys,  and  with  difficulty  escaped  with  life, 
and  when  his  father  asked  him  what  had  happened,  the 
silly  boy,  not  knowing  what  monkeys  were,  said  :  "  I  was 
scratched  in  this  wood  by  some  hairy  creatures  that  live 
on  fruits."  When  the  father  heard  it,  he  drew  his  sword  in 
a  rage,  and  went  to  that  wood.  And  seeing  some  ascetics 
with  long  matted  hair,  picking  fruits  there,  he  ran  towards 
them,  saying  to  himself:  *' These  hairy  rascals  injured  my 
son."  But  a  certain  traveller  there  prevented  him  from 
killing  them,  by  saying :  "  I  saw  some  monkeys  scratch 
your  son  ;  do  not  kill  the  hermits."  So  by  good  luck  he 
was  saved  from  committing  a  crime,  and  returned  to  the 
caravan. 


[M]  "  So  a  wise  man  should  never  act  without  reflection. 
What  is  ever  likely  to  go  wrong  with  a  man  who  reflects  ? 
But  the  thoughtless  are  always  ruined  and  made  the  objects 
of  public  ridicule." 

143.  Story  of  the  Fool  who  found  a  Purse 

For  instance,  a  certain  poor  man,  going  on  a  journey, 
found  a  bag  of  gold,  that  had  been  dropped  by  the  head 
of  a  caravan.  The  fool,  the  moment  he  found  it,  instead 
of  going  away,  stood  still  where  he  was,  and  began  to  count 


THE  MONKEY  AND  THE  COWHERD     141 

the  gold.  In  the  meanwhile  the  merchant,  who  was  on 
horseback,  discovered  his  loss,  and  galloping  back,  he  saw 
the  bag  of  gold  in  the  poor  man's  possession,  and  took  it 
away  from  him.  So  he  lost  his  wealth  as  soon  as  he  got  it, 
and  went  on  his  way  sorrowful,  with  his  face  fixed  on  the 
ground. 


[M]  "  Fools  lose  wealth  as  soon  as  they  get  it. 

144.  Story  of  the  Fool  who  looked  for  the  Moon 

A  certain  foolish  man,  who  wished  to  see  the  new  moon, 
was  told  by  a  man  who  saw  it  to  look  in  the  direction  of  his 
finger.  He  averted  his  eyes  from  the  sky,  and  stood  staring 
at  his  friend's  finger,  and  so  did  not  see  the  new  moon,  but 
saw  the  people  laughing  at  him. 


[M]  "  Wisdom  accomplishes  the  impossible ;  hear  a  story 
in  proof  of  it. 

145.  Story  of  the  Woman  who  escaped  from  the  Monkey  and 

the  Cowherd 

A  certain  woman  set  out  alone  to  go  to  another  village. 
And  on  the  way  a  monkey  suddenly  came  and  tried  to  lay  hold 
of  her,  but  she  avoided  it  by  going  to  a  tree  and  dodging 
round  it.  The  foolish  monkey  threw  its  arms  round  the  tree, 
and  she  laid  hold  of  its  arms  with  her  hands  and  pressed 
them  against  the  tree.  The  monkey,  which  was  held  tight, 
became  furious,  but  at  that  moment  the  woman  saw  a  cow- 
herd coming  that  way,  and  said  to  him  :  "  Sir,  hold  this 
ape  by  the  arms  a  moment,  until  I  can  arrange  my  dress 
and  hair,  which  arc  disordered."  He  said  :  "  I  will  do  so,  if 
you  promise  to  grant  me  your  love."  And  she  consented. 
And  he  held  the  monkey.  Then  she  drew  his  dagger  and 
killed  the  monkey,  and  said  to  the  cowherd,  "  Come  to  a 


142  THE  OCEAN  OF  STORY 

lonely  spot,"  and  so  took  him  a  long  distance.  At  last  they 
fell  in  with  some  travellers,  so  she  left  him  and  went  with 
them  to  the  village  that  she  wished  to  reach,  having  avoided 
outrage  by  her  wisdom. 


[M]  "  So  you  see  that  wisdom  is  in  this  world  the 
principal  support  of  men ;  the  man  who  is  poor  in  wealth 
lives,  but  the  man  who  is  poor  in  intellect  does  not  Uve. 
Now  hear.  Prince,  this  romantic,  wonderful  tale. 

146.  Story  of  the  Two  Thieves y  Ghata  and  Karpara  ^ 

There  were  in  a  certain  city  two  thieves,  named  Ghata 
and  Karpara.  One  night  Karpara  left  Ghata  outside  the 
palace,   and  breaking  through  the  wall,*  entered    the   bed- 

^  For  full  details  of  this  story  see  Appendix  II  of  this  volume. — n.m.p. 

*  Breaking  through  the  wall  and  digging  a  tunnel  into  a  house  are  the 
recognised  methods  adopted  by  the  Indian  thief.  The  opening  is  known  by 
several  naraes^  such  as  khatra,  chhidra,  siimga,  etc.  This  latter  word,  also 
written  surungd,  is  apparently  derived  from  the  Greek  (rvpiy^.  Professor  J.  Jolly 
has  kindly  drawn  my  attention  to  a  recent  article  on  the  subject  by  O.  Stein, 
**  2i>pty^  und  sunihgd,"  Zeit.  f.  Indo/ogie  und  Iranuttifc,  vol.  iii,  pt.  ii,  1925,  pp. 
280-318.  See  also  M.  Winternitz,  "Suruhga  and  the  Kautilya  Arthasastra," 
Indian  Historical  Quarterly,  vol.  i.  No.  3,  September  19^5,  pp.  429-432.  The 
actual  shape  of  the  breach  is  also  variously  named  ;  thus  in  the  Mrichchhaka{ika 
(iii,  13)  seven  technical  names  are  given  :  padmavydkosa,  "blown  like  a  lotus"  ; 
bhdskara,  "  sun  "  ;  bdlachandra,  "  crescent  moon  "  ;  vdpi,  "  cistern  "  ;  vistirna, 
"extended";  svastika,  "cruciform";  and  purnakumbha,  "full  pot."  The  in- 
strument for  digging  is  named  phanimukha,  or  uragdsya,  "snake  mouth,"  in  the 
Dasa  Kutndra  Charita  (see  Hertel's  trans.,  1922,  vol.  i,  pp.  62,  173;  vol.  ii, 
pp.  .55,  189). 

Sanskrit  fiction  abounds  in  references  to  the  tunnel,  several  of  which  are 
given  in  Bloomiield's  article,  "The  Art  of  Stealing  in  Hindu  Fiction,"  Amer. 
Joum.  Phil.,  vol.  xliv,  p.  11 6,  from  which  the  above  has  been  taken.  He 
quotes  from  Tawney's  Prabandliacintdmani,  p.  67,  which  is  a  misprint  for  38, 
where  we  have  the  amusing  incident  of  the  poetical  thief.  King  Bhoja 
suddenly  wakes  up  in  the  middle  of  the  night,  and  seeing  the  new  moon, 
composes  a  half-stanza  in  its  praise,  but  is  unable  to  finish  it.  At  this  moment 
a  thief  who  has  entered  the  king's  treasure-room  by  digging  a  tunnel  into  his 
palace,  being  unable  to  restrain  the  volume  of  his  poetical  inspiration,  finishes 
the  stanza.    Bloomfield  also  quotes  again  from  Mfichchhakaiika  (iii,  1 2),  where 


THE  TWO  THIEVES  148 

chamber  of  the  princess.  And  the  princess,  who  could  not 
sleep,  saw  him  there  in  a  corner,  and  suddenly  falling  in 
love  with  him,  called  him  to  her.  And  she  gave  him  wealth, 
and  said  to  him :  "  I  will  give  you  much  more  if  you  come 
again."  Then  Karpara  went  out,  and  told  Ghata  what  had 
happened,  and  gave  him  the  wealth,  and  having  thus  got 
hold  of  the  king's  property,  sent  him  home.  But  he  him- 
self again  entered  the  women's  apartments  of  the  palace. 
Who  that  is  attracted  by  love  and  covetousness  thinks  of 
death  ?  There  he  remained  with  the  princess,  and  be- 
wildered with  love  and  wine,  he  fell  asleep,  and  did  not 
observe  that  the  night  was  at  an  end. 

And  in  the  morning  the  guards  of  the  women's  apart- 
ments entered,  and  made  him  prisoner,  and  informed  the 
king,  and  he  in  his  anger  ordered  him  to  be  put  to  death. 
While  he  was  being  led  to  the  place  of  execution,  his  friend 
Ghata  came  to  look  for  him,  as  he  had  not  returned  in  the 
course  of  the  night.  Then  Karpara  saw  Ghata,  and  made 
a  sign  to  him  that  he  was  to  carry  off  and  take  care  of  the 

Sarvilaka  shows  that  even  the  quality  and  state  of  the  bricks  through  which 
the  tunnel  goes  is  by  no  means  negligible : 

"  Where  is  the  spot  which  falling  drops  decayed  ? 
For  each  betraying  sound  is  deadened  there. 
Where  does  the  palace  crumble  ?  Where  the  place 
That  nitre-eaten  bricks  false  soundness  wear? 
Where  shall  I  'scape  the  sight  of  woman's  face  ?  " 

He  answers  his  own  question :  "  Here  is  a  spot  weakened  by  constant 
sun  and  sprinkling,  and  eaten  by  saltpetre  rot.  And  here  is  a  pile  of  dirt 
thrown  up  by  a  mouse.  .  .  .  The  blessed  bearer  of  the  Golden  Lance  (god 
Skanda,  patron  of  thieves)  has  prescribed  four  varieties  of  breach,  thus  :  if  the 
bricks  are  baked,  pull  them  out ;  if  they  are  unbaked,  cut  them  ;  if  they  are 
made  of  earth,  wet  them  ;  if  they  are  made  of  wood,  split  them." 

With  regard  to  the  punishment  inflicted  on  thieves,  for  some  unexplained 
reason  the  sentences  in  fiction  are  nearly  always  very  drastic,  while  those  pre- 
scribed by  the  Sastras  are  comparatively  lenient.  We  saw  on  page  6l  of  this 
volume  that  Dushtabuddhi  had  his  hands  cut  off  and  his  tongue  cut  out.  In 
the  Chulla-Paduma  Jdlaka  (No.  193)  the  thief  s  feet,  nose  and  ears  are  also 
cut  off.'  The  usual  punishment,  however,  was  death,  and  we  have  already 
(Vol.  I,  p.  llSn^)  seen  how  the  thief  was  led  to  execution  to  the  beat  of  the 
drum.  The  more  usual  form  of  execution  was  by  impalement,  either  alive,  or 
after  decapitation,  or  mutilation.  For  further  details  see  Bloomfield,  op.  cit., 
p.  228. — N.M.p. 


144  THE  OCEAN  OF  STORY 

princess.  And  he  answered  by  a  sign  that  he  would  do  so. 
Then  Karpara  was  led  away  by  the  executioners,  and  being 
at  their  mercy,  was  quickly  hanged  up  upon  a  tree,  and  so 
executed. 

Then  Ghata  went  home,  sorrowing  for  his  friend,  and  as 
soon  as  night  arrived  he  dug  a  mine  and  entered  the  apart- 
ment of  the  princess.  Seeing  her  in  fetters  there  alone,  he 
went  up  to  her  and  said :  "I  am  the  friend  of  Karpara, 
who  was  to-day  put  to  death  on  account  of  you.  And  out  of 
love  for  him  I  am  come  here  to  carry  you  off,  so  come  along 
before  your  father  does  you  an  injury."  Thereupon  she 
consented  joyfully,  and  he  removed  her  bonds.  Then  he  went 
out  with  her,  who  at  once  committed  herself  to  his  care,  by 
the  imderground  passage  he  had  made,  and  returned  to  his 
own  house. 

And  next  morning  the  king  heard  that  his  own  daughter 
had  been  carried  off  by  someone  who  had  dug  a  secret  mine, 
and  that  king  thought  to  himself :  "  Undoubtedly  that 
wicked  man  whom  I  punished  has  some  audacious  friend, 
who  has  carried  off  my  daughter  in  this  way."  So  he  set 
his  servants  to  watch  the  body  of  Karpara,  and  he  said  to 
them :  "  You  must  arrest  anyone  who  may  come  here 
lamenting,  to  burn  the  corpse  and  perform  the  other  rites, 
and  so  I  shall  recover  that  wicked  girl  who  has  disgraced 
her  family." 

When  those  guards  had  received  this  order  from  the 
king,  they  said,  "  We  will  do  so,"  and  remained  continually 
watching  the  corpse  of  Karpara. 

Then  Ghata  made  inquiries,  and  found  out  what  was 
going  on,  and  said  to  the  princess  :  "  My  dear,  my  comrade 
Karpara  was  a  very  dear  friend  to  me,  and  by  means  of  him 
I  gained  you  and  all  these  valuable  jewels ;  so  until  I  have 
paid  to  him  the  debt  of  friendship  I  cannot  rest  in  peace. 
So  I  will  go  and  see  his  corpse,  and  by  a  device  of  mine 
manage  to  lament  over  it,  and  I  will  in  due  course  burn  the 
body,  and  scatter  the  bones  in  a  holy  place.  And  do  not  be 
afraid.     I  am  not  reckless  like  Karpara." 

After  he  had  said  this  to  her,  he  immediately  assumed 
the  appearance  of   a  Pa^upata  ascetic,   and  taking  boiled 


THE  DRUNKEN  VILLAGER  145 

nee  and  milk  in  a  pot,  he  went  near  the  corpse  of  Karpara, 
as  if  he  were  a  person  passing  that  way  casually,  and  when 
he  got  near  it  he  slipped,  and  let  fall  from  his  hand  and 
broke  that  pot  of  milk  and  rice,  and  began  lamenting :  "  O 
Karpara  full  of  sweetness,"  ^  and  so  on.  And  the  guards 
thought  that  he  was  grieving  for  his  pot  full  of  food,  that 
he  had  got  by  begging.  And  immediately  he  went  home 
and  told  that  to  the  princess.  And  the  next  day  he  made 
a  servant,  dressed  as  a  bride,  go  in  front  of  him,  and  he 
had  another  behind  him,  carrying  a  vessel  full  of  sweetmeats, 
in  which  the  juice  of  the  Datura  had  been  infused.^  And 
he  himself  assumed  the  appearance  of  a  drunken  villager, 
and  so  in  the  evening  he  came  reeling  along  past  those 
guards,  who  were  watching  the  body  of  Karpara.  They 
said  to  him  :  "  Who  are  you,  friend,  and  who  is  this  lady, 
and  where  are  you  going  ? "  Then  the  cunning  fellow 
answered  them  with  stuttering  accents  :  "I  am  a  villager ; 
this  is  my  wife ;  I  am  going  to  the  house  of  my  father-in- 
law,  and  I  am  taking  for  him  this  complimentary  present 
of  sweetmeats.  But  you  have  now  become  my  friends  by 
speaking  to  me,  so  I  will  take  only  half  of  the  sweetmeats 
there ;  take  the  other  half  for  yourselves."  Saying  this, 
he  gave  a  sweetmeat  to  each  of  the  guards.  And  they 
received  them,  laughing,  and  all  of  them  partook  of  them. 
Accordingly  Ghata,  having  stupefied  the  guards  with  Datura, 
at  night  brought  fuel  ^  and  burnt  the  body  of  Karpara. 

The  next  morning,  after  he  had  departed,  the  king, 
hearing  of  it,  removed  those  guards  who  had  been  stupefied, 
and  placed  others  there,  and  said  :  "  You  must  guard  these 
bones,  and  you  must  arrest  whoever  attempts  to  take  them 

1  Of  course  karpara  is  the  Sanskrit  for  "  pot."  In  fact  the  two  friends* 
names  might  be  represented  in  English  by  Pitcher  and  Pot.  In  modern 
Hindu  funerals  boiled  rice  is  given  to  the  dead.  So  I  am  informed  by  my 
friend   Pandit  Syama  Charan  Mukhof>adhyaya,  to  whom  I  am  indebted  for 

many  kind  hints. For  details  of  the  use  of  the  pinda,  or  balls  of  rice,  at 

Hindu  funerals  see  Stevenson,  Rites  of  the  Twice-Born,  1920,  pp.  159,  172, 
1 77,  etc. — N.M.p. 

2  See  Vol.  I,  pp.  160,  l60ni.— n.m.p. 

3  I  read  ahritendhanah  [so  in  D.].  The  Sanskrit  College  MS.  seems  to 
me  to  give  hritendhana. 

VOL.  V.  K 


146  THE  OCEAN  OF  STORY 

away,  and  you  must  not  accept  food  from  any  outsider." 
When  the  guards  were  thus  instructed  by  the  king,  they 
remained  on  the  look-out  day  and  night,  and  Ghata  heard 
of  it.  Then  he,  being  acquainted  with  the  operation  of  a 
bewildering  charm  granted  him  by  Durga,  made  a  wandering 
mendicant  his  friend,  in  order  to  make  them  repose  confidence 
in  him.  And  he  went  there  with  that  wandering  mendicant, 
who  was  muttering  spells,  and  bewildered  those  guards, 
and  recovered  the  bones  of  Karpara.  And  after  throwing 
them  into  the  Ganges  he  came  and  related  what  he  had 
done,  and  lived  happily  with  the  princess,  accompanied  by 
the  mendicant. 

But  the  king,  hearing  that  the  bones  had  been  carried 
off,  and  the  men  guarding  them  stupefied,  thought  that 
the  whole  exploit,  beginning  with  the  carrying  off  of  his 
daughter,  was  the  doing  of  a  magician.  And  he  had  the 
following  proclamation  made  in  his  city  :  "If  that  magician 
who  carried  off  my  daughter,  and  performed  the  other  ex- 
ploits connected  with  that  feat,  will  reveal  himself,  I  will 
give  him  half  my  kingdom." 

When  Ghata  heard  this,  he  wished  to  reveal  himself, 
but  the  princess  dissuaded  him,  saying :  "  Do  not  do  so ; 
you  cannot  repose  any  confidence  in  this  king,  who  treacher- 
ously puts  people  to  death."  ^  Then,  for  fear  that,  if  he 
remained  there,  the  truth  might  come  out,  he  set  out  for 
another  country  with  the  princess  and  the  mendicant.  ^ 

And  on  the  way  the  princess  said  secretly  to  the  mendi- 
cant :  "  The  other  one  of  these  thieves  seduced  me,  and  this 
one  made  me  fall  from  my  high  rank.  The  other  thief  is 
dead.  As  for  this  Ghata,  I  do  not  love  him;  you  are  my 
darling."  When  she  had  said  this,  she  united  herself  to  the 
mendicant,  and  killed  Ghata  in  the  dead  of  night.  Then, 
as  she  was  journeying  along  with  that  mendicant,  the  wicked 

*  So  Frau  Claradis  in  "  Die  Heimonskinder  "  advises  her  husband  not  to 
trust  her  father  (Simrock's  Die  Deulschen  P'olksb'iicher,  vol.  ii,  p.  131). 

•  This  is  really  the  end  of  the  story  of  Ghata,  and,  as  shown  in  Appendix 
II  of  this  volume,  was  probably  taken  from  Herodotus'  tale  of  Rhampsinitus, 
The  subsequent  incidents  are  separate  tales  collected  by  Somadeva  and  have 
Jill  been  moulded  by  him  into  a  single  story,  although  they  hang  together 
-very  loosely. — n.m.p. 


THE  LOVER'S  BASKET  147 

woman  fell  in  with  a  merchant  on  the  way,  whose  name 
was  Dhanadeva.  So  she  said  :  "  Who  is  this  skull-bearer  ? 
You  are  my  darling."  And  she  left  that  mendicant  while 
he  was  asleep,  and  went  off  with  that  merchant.  And  in  the 
morning  the  mendicant  woke  up,  and  reflected :  "  There 
is  no  love  in  women,  and  no  courtesy  free  from  fickleness, 
for,  after  lulling  me  into  security,  the  wicked  woman  has 
gone  off,  and  robbed  me  too.  However,  I  ought  perhaps 
to  consider  myself  lucky  that  I  have  not  been  killed  like 
Ghata."  After  these  reflections  the  mendicant  returned  to 
his  own  country. 

And  the  princess,  travelling  on  with  the  merchant, 
reached  his  country.  And  when  Dhanadeva  arrived  there, 
he  said  to  himself :  "  Why  should  I  rashly  introduce  this 
Dhanadeva  s  unchastc  woman  into  my  house  ?  "  So,  as  it 
Unchaste  Wife  was  evening,  he  went  into  the  house  of  an  old 
woman  in  that  place,  with  the  princess.  And  at  night  he 
asked  that  old  woman,  who  did  not  recognise  him  :  "  Mother, 
do  you  know  any  tidings  about  the  family  of  Dhanadeva  ?  " 
When  the  old  woman  heard  that,  she  said  :  "  What  tidings 
is  there  except  that  his  wife  is  always  ready  to  take  a  new 
lover  ?  For  a  basket,  covered  with  leather,  is  let  down  every 
night  from  the  window  here,  and  whoever  enters  it  is  drawn 
up  into  the  house,  and  is  dismissed  in  the  same  way  at 
the  end  of  the  night.  ^  And  the  woman  is  always  stupefied 
with  drink,  so  that  she  is  absolutely  void  of  discernment. 
And  this  state  of  hers  has  become  well  known  in  the  whole 
city.  And  though  her  husband  has  been  long  away,  he  has 
not  yet  returned." 

When  Dhanadeva  heard  this  speech  of  the  old  woman's, 
lie  went  out  that  moment  on  some  pretext,  and  repaired  to 
his  own  house,  being  full  of  inward  grief  and  uncertainty. 
And  seeing  a  basket  let  down  by  the  female  servants  with 
ropes,  he  entered  it,  and  they  pulled  him  up  into  the  house. 
And  his  wife,  who  was  stupefied  with  drink,  embraced  him 
most  affectionately,  without  knowing  who  he  was.  But  he 
was  quite  cast  down  at  seeing  her  degradation.  And  there- 
upon she  fell  into  a  drunken  sleep.     And  at  the  end  of  the 

^  See  Chauvin,  op.  cit.,  v,  p.  241. — n.m.p. 


118  THE   OCEAX  OF  STORY 

niijht  the  tVinak-  scrxants  let  liiin  down  aoain  quickly  from 
tlu'  window  in  thr  l)askit  suspended  willi  ropes.  And  the 
nierehant  relKcted  in  liis  i^n'iel" :  "  Knou^di  of  tlie  Tolly  of 
heinLT  a  family  man,  for  wonun  in  a  house  are  a  snare  !  It 
is  alwavs  tliis  story  with  tliein,  so  a  life  in  the  forest  is  nuicli 
to  he  prelVrreil." 

IlaxinL:  fornu'd  this  resolve,  l)hanade\  a  ahandoned  the 
j)riiieess  into  the  haruain.  and  set  out  for  a  distant  forest. 
And  on  the  way  lie  met,  and  struek  up  a  friendship  with,  a 
younu:  Hrfdunan,  named  Uudrasoma,  who  had  lately  returned 
tVom  a  lonLi"  ahsenee  ahroad. 

When  he  told  him  his  story,  the  Hrahman  heeame  anxious 
ahout  his  own  wife  ;  and  so  he  arrived  in  the  eomj)any  of 
that  merehant  at  his  own  village  in  the  evenini]^. 

And  when  he  arri\ed  there,  he  saw  a  cowherd,  on  the 
hank  of  the  ri\er,  near  his  house,  sin<^ino-  with  joy,  like  one 
heside  himself.  So  he  said  to  him  in  joke  :  "  Cowherd,  is 
any  youn^  woman  in  love  with  you  that  you 
luuiiiisnma  ^"^f^'  thus  m  your  rapture,  eountui^r  the  world 
has  a  siwiliir  as  stubblc  ?  "  Whcu  tlic  cowlicrd  heard  that, 
\''!'>n-!Zr  ^^^'  lauohed  and  said:  "I  ha\e  a  great  secret.' 
The  head  of  this  \  illage,  a  Brahman,  named 
Rudrasoma.  has  been  long  away,  and  1  ^■isit  his  wife  every 
night  ;  her  maid  introduces  me  into  the  house  dressed  as  a 
woman.'"  -  ^Vhen  Rudrasoma  heard  this,  he  restrained  his 
anger,  and  wishing  to  find  out  the  truth,  he  said  to  the 
eowhc-rd  :  "  If  such  kindness  is  shown  to  guests  here,  give 
me  this  dress  of  yours,  and  let  me  go  there  to-night:  I  feel 
L:rt  at  curiosity  about  it."  The  cowherd  said:  "  Do  so ;  take 
this  black  rug  of  mine,  and  this  stick,  and  remain  here  until 
her  maid  comes.  And  she  will  take  you  for  me,  and  will  give 
you  a  female  dress,  and  invite  you  to  come;  so  go  there 
b()ldl\'  at   night,  and  I  will  take  rej)()se  this  night." 

When  the  cowherd  said  this,  the  Brfduiian  Rudrasoma 
took  from  him  the  stick  and  the  rug,  and  stood  there,  per- 
sonating him.  And  the  cowherd  stood  at  a  little  distance, 
witli  that  merchant  Dhanadeva,  and  then  the  maid  came. 

'   Ttie  S.iiiskrit  (  ollc^e  MS.  lias  mmna  for  the  mai/a  of  I)r  Brockhaus. 
*  See  Vol.  I,  pp.  4-7/1,  iS/;.— n.m.i*. 


THE  AMOROUS  LEPER  149 

She  walked  silently  up  to  him  in  the  darkness,  and  wrapped 
him  up  in  a  woman's  dress,  and  said  to  him,  "  Come  along," 
and  so  took  him  off  to  his  wife,  thinking  that  he  was  the 
cowherd.  When  his  wife  saw  Rudrasoma,  she  sprang  up 
and  embraced  him,  supposing  that  he  was  the  cowherd,  and 
then  Rudrasoma  thought  to  himself :  "  Alas  !  wicked  women 
fall  in  love  with  a  base  man,  if  only  he  is  near  them, 
for  this  vicious  wife  of  mine  has  fallen  in  love  with  a  cow- 
herd, merely  because  he  is  near  at  hand."  Then  he  made 
some  excuse  with  faltering  voice,  and  went,  disgusted  in 
mind,  to  Dhanadeva.  And  after  he  had  told  his  adventure 
in  his  own  house,  he  said  to  that  merchant :  "  I  too  will  go 
with  you  to  the  forest ;  perish  my  family  !  "  So  Rudrasoma 
and  the  merchant  Dhanadeva  set  out  together  for  the  forest. 
And  on  the  way  a  friend  of  Dhanadeva's,  named  Sa^in, 
joined  them.  And  in  the  course  of  conversation  they  told 
him  their  circumstances.  And  when  Sasin  heard  that, 
basin's  Wife  being  a  jealous  man,  and  having  just  returned 
and  the  Leper  from  a  long  absence  in  a  foreign  land,  he  became 
anxious  about  his  wife,  though  he  had  locked  her  up  in  a 
cellar.  And  Sasin,  travelling  along  with  them,  came  near  his 
own  house  in  the  evening,  and  was  desirous  of  entertaining 
them.  But  he  saw  there  a  man  singing  in  an  amorous  mood, 
who  had  an  evil  smell,  and  whose  hands  and  feet  were  eaten 
away  with  leprosy.  And  in  his  astonishment  he  asked  him : 
"  Who  are  you,  sir,  that  you  are  so  cheerful  ?  "  And  the 
leper  said  to  him  :  "  I  am  the  God  of  Love."  Sa^in  answered : 
"  There  can  be  no  mistake  about  that !  The  splendour  of 
your  beauty  is  sufficient  evidence  for  your  being  the  God  of 
Love."  Thereupon  the  leper  continued :  "  Listen,  I  will  tell 
you  something.  A  rogue  here,  named  Sasin,  being  jealous 
of  his  wife,  locked  her  up  in  a  cellar  with  one  servant  to 
attend  on  her,  and  went  to  a  foreign  land.  But  that  wife  of 
his  happened  to  see  me  here,  and  immediately  surrendered 
herself  to  me,  her  heart  being  drawn  towards  me  by  love. 
And  I  spend  every  night  with  her,  for  the  maid  takes  me  on 
her  back  and  carries  me  in.  So  tell  me  if  I  am  not  the  God 
of  Love.  Who  that  was  the  favoured  lover  of  the  beautiful 
wife  of  Sa^in  could  care  for  other  women  ?  " 


150  THE  OCEAN  OF  STORY 

When  Sa^in  heard  this  speech  of  the  leper's,  he  suppressed 
his  grief,  intolerable  as  a  hurricane,  and  wishing  to  discover 
the  truth,  he  said  to  the  leper :  "  In  truth  you  are  the  God 
of  Love,  so  I  have  a  boon  to  crave  of  your  godship.  I  feel 
great  curiosity  about  this  lady  from  your  description  of  her, 
so  I  will  go  there  this  very  night  disguised  as  yourself.  Be 
propitious  to  your  suppliant :  you  will  lose  but  little,  as  you 
can  attain  this  object  every  day.'* 

When  Sa^in  made  this  request,  the  leper  said  to  him : 
"  So  be  it !  Take  this  dress  of  mine  and  give  me  yours, 
and  remain  covering  up  your  hands  and  feet  with  your 
clothes,  as  you  see  me  do,  until  her  maid  comes,  which  will 
be  as  soon  as  it  becomes  dark.  And  she  will  mistake  you 
for  me,  and  put  you  on  her  back,  and  you  must  submit  to 
go  there  in  that  fashion,  for  I  always  have  to  go  in  that  way, 
having  lost  the  use  of  my  hands  and  feet  from  leprosy." 

Thereupon  Sasin  put  on  the  leper's  dress  and  remained 
there,  but  the  leper  and  Sasin's  two  companions  remained 
a  Uttle  way  off. 

Then  Sasin's  wife's  maid  came,  and  supposing  that  he 
was  the  leper,  as  he  had  his  dress  on,  said,  "  Come  along," 
and  took  him  up  on  her  back.  And  so  she  took  him  at  night 
into  that  cellar  to  his  wife,  who  was  expecting  her  paramour 
the  leper.  Then  Sasin  made  out  for  certain  that  it  was  his 
wife,  who  was  lamenting  there  in  the  darkness,  by  feeling 
her  limbs,  and  he  became  an  ascetic  on  the  spot.  And 
when  she  was  asleep,  he  went  out  unobserved,  and  made  his 
way  to  Dhanadeva  and  Rudrasoma.  And  he  told  them  his 
experiences,  and  said  in  his  grief :  "  Alas !  women  are  like 
torrents  that  flow  in  a  ravine ;  they  are  ever  tending  down- 
wards, capricious,  beautiful  at  a  distance,  prone  to  turbid- 
ness,  and  so  they  are  as  difficult  to  guard  as  such  rivers  are 
to  drink,  and  thus  my  wife,  though  kept  in  a  cellar,  has  run 
after  a  leper.  So  for  me  also  the  forest  is  the  best  thing. 
Out  on  family  life  !  " 

And  so  he  spent  the  night  in  the  company  of  the  merchant 
and  the  Brahman,  whose  affliction  was  the  same  as  his. 
And  next  morning  they  all  set  out  together  for  the  forest; 
and  at  evening  they  reached  a  tree  by  the  roadside,  with  a 


THE  SNAKE-GOD  151 

tank  at  its  foot.  And  after  they  had  eaten  and  drunk,  they 
ascended  the  tree  to  sleep,  and  while  they  were  there  they 
saw  a  traveller  come  and  lie  down  underneath  the  tree. 

And  soon  they  saw  another  man  arise  from  the  tank, 
and  he  brought  out  of  his  mouth  a  couch  and  a  lady.  Then 
he  lay  down  on  the  couch  beside  that  wife  of  his,  and  went 
The  Snake-God  to  slccp,  and  the  moment  she  saw  it  she  went 
and  his  Wife  i  and  embraced  the  traveller.  And  he  asked  her 
who  they  were,  and  she  answered :  "  This  is  a  snake-god, 
and  I  am  his  wife,  a  daughter  of  the  snake  race.  Do  not 
fear,  I  have  had  ninety-nine  lovers  among  travellers,  and 
you  make  the  hundredth."  But,  while  she  was  saying  this, 
it  happened  that  the  snake-god  woke  up,  and  saw  them. 
And  he  discharged  fire  from  his  mouth,  and  reduced  them 
both  to  ashes. 

When  the  snake-god  had  gone,  the  thiee  friends  said  to 
one  another :  "  If  it  is  impossible  to  guard  one's  wife  by 
enclosing  her  in  one's  own  body,  what  chance  is  there  of 
keeping  her  safe  in  a  house  ?  Out  on  them  all ! "  So 
they  spent  the  night  in  contentment,  and  next  morning 
went  on  to  the  forest.  There  they  became  completely 
chastened  in  mind,  with  hearts  quieted  by  practising  the 
four  meditations,  2  which  were  not  interfered  with  by  their 
friendship ;  and  they  became  gentle  to  all  creatures,  and 
attained  perfection  in  contemplation,  which  produces  un- 
equalled absolute  beatification ;  and  all  three  in  due  course 
destroyed  the  inborn  darkness  of  their  souls,  and  became 
liberated  from  the  necessity  of  future  births.  But  their 
wicked  wives  fell  into  a  miserable  state  by  the  ripening  of 
their  own  sin,  and  were  soon  ruined,  losing  both  this  and 
the  next  world. 

^  See  p.  122n^  of  this  volume. — n.m.p. 

2  Mr  Gough  has  kindly  pointed  out  to  me  a  passage  in  the  Sarvadarsana 
Samgraha  which  explains  this.  The  following  is  Mr  Gough's  translation  of 
the  passage:  ''We  must  consider  this  teaching  as  regards  the  four  points  of 
view.     These  are  that 

"(1)  Everything  is  momentary  and  momentary  only ; 

"  (2)  Everything  is  pain  and  pain  only ; 

"  (3)  Everything  is  individual  and  individual  only  ; 

"  (4)  Everything  is  baseless  and  baseless  only." 


162  THE  OCEAN  OF  STORY 

[M]  "  So  attachment  to  women,  the  result  of  infatua- 
tion, produces  misery  to  all  men.  But  indifference  to  them 
produces  in  the  discerning  emancipation  from  the  bonds  of 
existence." 

When  the  prince,  who  was  longing  for  union  with 
Saktiya^as,  had  patiently  listened  to  this  diverting  tale, 
told  by  his  minister  Gomukha,  he  again  went  to  sleep. 


CHAPTER  LXV 

THE  next  evening  Gomukha  told  Naravahanadatta 
[M]     this  story  to  amuse  him  as  before : 

147.  Story  of  the  Ungrateful  Wife  * 

In  a  certain  city  there  lived  the  son  of  a  rich  merchant, 
who  was  an  incarnation  of  a  portion  of  a  Bodhisattva.  His 
mother  died,  and   his  father  became  attached  to  another 

^  This  story  is  identical  with  the  fifth  in  the  fourth  book  of  the  Pancha- 
tantra  in  Benfey's  translation,  which  he  considers  Buddhistic,  and  with  which 
he  compares  the  story  of  the  Bhilla  in  Chapter  LXI  of  this  work  [No.  98, 
p.  80  of  this  volume].  He  compares  the  story  of  DhuminI  in  the  Dasa 
Ktimdra  Charita  (Wilson's  edition,  p.  150),  which  resembles  this  story  more 
nearly  even  than  the  form  in  the  Panc/iatatilra.  Also  a  story  in  Ardschi- 
Bordschi.  [See  B.  Jiilg,  Mongolische  Marchen-Sammlung,  1 868,  pp.  237,  238.]  It 
will  also  be  found  on  p.  305  of  Sagas  from  the  Far  East.  He  quotes  a  saying 
of  Buddha  from  Spence  Hardy's  Eastern  Monachism,  p.  l66.  Cf.  Koppen, 
Religion  des  Buddha,  p.  374.  This  story  is  also  found  in  the  Forty  Vazirs, 
a  collection  of  Persian  tales  (Behrnauer's  translation,  Leipzig,  1851,  p.  325). 
It  is  also  found  in  the  Gesta  Romanorum,  chap.  Ivi  (but  the  resemblance 
is  not  very  striking).       Cf.  also   Grimm's  Kinder-  und   Hausm'drchen,  No.    l6 

(Benfey,  op.  cit.,  vol.  i,  p.  436  et  seq.). The  story  in  our  text  does  not  belong 

to  the  original  Panchatantra,  but  has  been  added  at  a  much  later  date.  Book  IV 
had  only  one  tale  (see  p.  130  of  this  volume)  which  is  a  sub-story  to  the 
frame-tale  of  "  The  Monkey  and  the  Porpoise."  Many  of  the  analogues  quoted 
above  bear  so  little  resemblance  to  our  story  as  to  be  hardly  worth  quoting. 
The  version  in  "The  Forty  Vazirs,  a  Collection  of  Persian  Tales,"  forms 
the  twenty-fourth  vezir's  story  and  is,  of  course,  Turkish.  See  E.  J.  W.  Gibb's 
translation  (History  of  the  Forty  Vezirs,  London,  1886),  p.  331  et  seq.,  and  also 
Chauvin,  op.  cit.,  viii,  pp.  l6l,  l62.  A  parallel  to  the  Gesta  Romanorum  story 
is  to  be  found  in  the  Heptameron,  tale  33.  See  the  edition  by  the  Society 
of  English  Bibliophilists,  1894,  vol.  iv,  p.  17  et  seq.  The  only  resemblance  of 
these  stories  to  that  in  our  text  is  that  the  wronged  husband  lives  to  see  his 
wicked  wife  humiliated.  For  numerous  analogues  of  Grimm's  No.  l6  see 
Bolte  and  Polfvka,  op.  cit.,  vol.  i,  p.  129.  Much  closer  parallels  will  be  found 
in  the  Chulla-Padumn  Jataka,  No.  193  (Cambridge  edition,  vol.  ii,  pp.  81-85); 
Schiefner  and  Ralston's  Tibetan  Tales,  1882,  No.  21,  pp.  291-295.  See  also 
the  Introduction,  pp.  Ixi-Ixiii. — n.m.p. 
153 


154  THE  OCEAN  OF  STORY 

wife,  so  he  sent  him  away ;  and  the  son  went  forth  from 
his  father's  house  with  his  wife  to  Hve  in  the  forest.  His 
younger  brother  also  was  banished  by  his  father,  and  went 
with  him,  but  as  he  was  not  of  a  chastened  disposition  the 
elder  brother  parted  company  with  him,  and  went  in  another 
direction.  And  as  he  was  going  along  he  at  last  came  to 
a  great  desert  wilderness,  without  water,  grass  or  tree, 
scorched  by  the  fierce  rays  of  the  sun,  and  his  supplies  were 
exhausted.  And  he  travelled  through  it  for  seven  days, 
and  kept  his  wife  alive,  who  was  exhausted  with  hunger 
and  thirst,  by  giving  her  his  own  flesh  and  blood,  and  she 
drank  the  blood  and  ate  the  flesh.  And  on  the  eighth  day 
he  reached  a  mountain  forest,  resounding  with  the  surging 
waters  of  a  torrent,  abounding  in  shady  trees  laden  with 
fruit,  and  in  delightful  turf.  There  he  refreshed  his  wife 
with  water  and  fruits,  and  went  down  into  the  mountain- 
stream,  that  was  wreathed  with  waves,  to  take  a  bath.  And 
there  he  saw  a  man  with  his  two  feet  and  his  two  hands  cut 
off,  being  carried  along  by  the  current,  in  need  of  assistance. 
Though  exhausted  with  his  long  fast,  the  brave  man  entered 
the  river,  and  rescued  this  mutilated  person.  And  the 
compassionate  man  landed  him  on  the  bank,  and  said : 
"  Who  did  this  to  you,  my  brother  ?  "  Then  the  maimed 
man  answered :  "  My  enemies  cut  off  my  hands  and  feet, 
and  threw  me  into  the  river,  desiring  to  inflict  on  me  a 
painful  death.  But  you  have  saved  me  from  the  water.'* 
When  the  maimed  man  told  him  this,  he  bandaged  his 
wounds,  and  gave  him  food,  and  then  the  noble  fellow 
bathed  and  took  food  himself.  Then  this  merchant's  son, 
who  was  an  incarnation  of  a  Bodhisattva,  remained  in  that 
wood  with  his  wife,  living  on  roots  and  fruits,  and  engaged 
in  austerities. 

One  day,  when  he  was  away  in  search  of  fruits  and  roots, 
his  wife  fell  in  love  with  that  maimed  man,  whose  wounds 
were  healed.  And  determining  to  kill  her  husband,  the 
wicked  woman  devised  a  plot  for  doing  so  in  concert  with 
that  mutilated  man,  and  she  pretended  to  be  ill.  And  she 
pointed  out  a  plant  growing  in  the  ravine,  where  it  was 
difficult  to  descend,  and  the  river  hard  to  cross,  and  said  to 


THE  MERCHANT  IS  ANOINTED  KING        155 

her  husband :  "I  may  Hve  if  you  bring  me  that  sovereign 
plant,  for  I  am  sure  that  the  god  indicated  to  me  its  position 
in  a  dream."  He  consented,  and  descended  into  the  ravine 
to  get  the  plant,  by  the  help  of  a  rope  plaited  of  grass  and 
fastened  to  a  tree.  But  when  he  had  got  down,  she  un- 
fastened the  rope ;  so  he  fell  into  the  river,  and  was  swept 
away  by  it,  as  its  current  was  strong.  And  he  was  carried 
an  enormous  distance  by  the  river,  and  flung  up  on  the  bank 
near  a  certain  city,  for  his  merits  preserved  his  life.  Then 
he  climbed  up  on  to  the  firm  ground,  and  rested  under  a 
tree,  as  he  was  fatigued  by  his  immersion  in  the  water,  and 
thought  over  the  wicked  behaviour  of  his  wife. 

Now  it  happened  that  at  that  time  the  king  of  that  city 
had  just  died,  and  in  that  country  there  was  an  immemorial 
custom,  that  an  auspicious  elephant  was  driven  about  by 
the  citizens,  and  any  man  that  he  took  up  with  his  trunk 
and  placed  on  his  back  was  anointed  king.^  The  elephant, 
wandering  about,  came  near  the  merchant's  son,  and,  as  if 
he  were  Providence  pleased  with  his  self-control,  took  him 
up,  and  put  him  on  his  back.  Then  the  merchant's  son, 
who  was  an  incarnation  of  a  portion  of  a  Bodhisattva,  was 
immediately  taken  to  the  city  and  anointed  king  by  the 
people.  When  he  had  obtained  the  crown,  he  did  not  as- 
sociate with  charming  women  of  coquettish  behaviour,  but 
held  converse  with  the  virtues  of  compassion,  cheerfulness 
and  patience. 

And  his  wife  wandered  about  hither  and  thither,  carrying 
that  maimed  man,  who  was  her  paramour,  on  her  back,' 
without  fear  of  her  husband,  whom  she  supposed  to  have 
been  swept  away  by  the  river.  And  she  begged  from  village 
to  village,  and  city  to  city,  saying :  "  This  husband  of  mine 
has  had  his  hands  and  feet  cut  off  by  his  enemies ;  I  am  a 
devoted  wife  and  support  him  by  begging,  so  give  me  alms." 

At  last  she  reached  the  town  in  which  that  husband  of 

*  See  the  note  at  the  end  of  the  chapter, — n.m.p. 

'  In  the  story  of  Kanakaratha  in  the  Kathdko<;a,  pp.  186,  187,  the  princess 
offers  to  carry  her  leprous  husband  on  her  back,  while  in  the  Kunala  Jaiaka, 
No.  536  (Cambridge  edition,  vol.  v,  p.  228),  Kanha  abandons  herself  to  a  vile 
hunchback. — n.m.p. 


156  THE  OCEAN  OF  STORY 

hers  was  kini:.  She  l)r«j:«,HHl  tliere  in  the  same  way,  and,  as 
she  was  lionoured  hy  the  eitizens  as  a  devoted  wife,  the  fame 
of  hiT  \irtue  reacht'd  the  ears  of  the  kin<r.  And  tlie  king 
had  her  siminioned,  witli  tlie  maimed  man  on  lier  !)aek,  and, 
when  she  came  near,  lie  ri'eo^Miiscd  her,  and  said  :  "  Arc  you 
that  (ItAoted  wife  ?  "  And  the  wicked  woman,  not  reeofr- 
nisiiiLT  her  husband,  wlicn  surrounded  l)y  tlie  splendour  of 
the  kiuL^ly  otlice,  said  :  "  1  am  that  (le\()ted  wife,  your 
Majesty."  Then  that  incarnation  of  a  liodhisattva  laughed, 
and  said  :  "  I  too  have  had  practical  ex})erienee  of  your 
wifely  dcNotion.  I  low  comes  it  that,  though  I,  your  own 
husband,  who  {possess  hands  and  feet,  could  not  tame  you, 
e\-en  by  iiiving  you  my  own  flesh  and  blood,  which  you 
kept  feeding  on  like  an  ogress  in  human  form,  this  maimed 
fellow,  though  defective  in  his  limbs,  has  been  able  to  tame 
you  and  make  you  his  })east  of  burden  ?  Did  you  carry  on 
your  back  your  innocent  husband,  whom  you  threw  into  the 
river  ?  It  is  owing  to  that  deed  that  you  have  to  carry 
and  support  this  maimed  man."' 

When  her  hiis])and  in  these  words  revealed  her  past  con- 
duet,  she  recognised  him,  and  fainting  from  fear,  became  like 
a  painted  or  dead  woman.  The  ministers  in  their  curiosity 
said  :  "  Tell  us.  King,  what  this  means."'  Then  the  king 
told  them  the  whole  story.  And  the  ministers,  when  they 
heard  that  she  had  conspired  against  her  husband's  life,  cut 
off  her  nose  and  ears,  and  branded  her,  and  banished  her 
from  the  country  with  the  maimed  man. 

And  in  this  matter  Fate  showed  a  becoming  combination, 
for  it  united  a  woman  without  nose  and  ears  with  a  man  with- 
out hands  and  feet,  and  a  man  who  was  an  incarnation  of  a 
portion  of  a  IJodhisattva  with  the  splendour  of  royalty. 


[M]  '" 'J'iius  tiic  way  of  woman's  heart,  which  is  a  thing 
full  of  hate,  indiscriminating,  j)rone  to  the  base,  is  diflicult 
to  fathom.  And  thus  good  fortune  comes  spontaneous  and 
unexpected,  as  if  j)leased  with  them,  to  those  of  noble  soul, 
who  do  not  swerve  from  virtue  and  who  conquer  anger." 


THE  COMPASSIONATE  ASCETIC  157 

When    the   minister   Gomukha   had    told    this   tale,   he 
proceeded  to  relate  the  following  story  : — 


148.  Story  of  the  Grateful  Animals  and  the  Ungrateful  Woman  ^ 

There  was  a  certain  man  of  noble  soul,  who  was  an  in- 
carnation of  a  portion  of  a  Bodhisattva,  whose  heart  was 
melted  by  compassion  only,  who  had  built  a  hut  in  a  forest 

^  This  story  is  founds  with  the  substitution  of  a  man  for  a  woman,  on 
p.  128  of  Benfey's  PantschatatUra,  vol.  ii.  See  also  vol.  i,  p.  191  t'/  seq.,  where 
he  gives  several  useful  references.  Cf.  RasavahinI,  chap,  iii  (Spiegel's 
Anecdota  Palicd).  It  is  also  found  in  the  Karma  Sataka.  Cf.  also  Matthseus 
Paris,  HiM.  Maj.,  London,  1571,  pp.  240-242,  where  it  is  told  of  Richard 
Cceur  de  Lion ;  Gesta  Ronianorum ,  chap,  cxix ;  Gower,  Confessio  Amantis, 
Book  V ;  E.  Meier,  Schwnbische  Volksmarchen.  Cf.  also  for  the  gratitude  of 
the  animals  the  fourth  story  in  Campbell's  Tales  of  the  West  Highlands.  The 
animals  are  a  dog,  an  otter  and  a  falcon,  p.  74  et  seq.  The  Mongolian  form 
of  the  story  is  to  be  found  in  Sagas  from  the  Far  East,  tale  13.  See  also  the 
twelfth  and  twenty -second  of  Miss  Stokes'  Indian  Fairy  Tales.  There  is  a  strik- 
ing illustration  of  the  gratitude  of  animals  in  Grimm's  No.  62,  and  in  Bartsch's 
Sagen,  Mdrchen  und  Gebr'duche  aus  Meklenburg,  vol.  i,  p.  483.  De  Gubernatis 
in  a  note  to  p.  129  of  vol.  ii  of  his  Zoological  Mythology  mentions  a  story 
of  grateful  animals  in  Afanasief  The  hero  finds  some  wolves  fighting  for  a 
bone,  some  bees  fighting  for  honey,  and  some  shrimps  fighting  for  a  carcass ; 
he  makes  a  just  division,  and  the  grateful  wolves,  bees  and  shrimps  help  him 
in  need.  See  also  p.  157  of  the  same  volume.  See  "  Die  Dankbaren  Thiere" 
in  Gaal's  Mdrchen  der  Magyaren,  p.  175,  and  "  Der  Rothe  Hund,"  p.  339.  In 
the  Saccamkira  Jdtaka,  No.  73  (Cambridge  edition,  vol.  i,  pp.  177-181),  a  hermit 
saves  a  prince,  a  rat,  a  parrot  and  a  snake.  The  rat  and  snake  are  willing 
to  give  treasures,  the  parrot  rice,  but  the  prince  orders  his  benefactor's 
execution,  and  is  then  killed  by  his  own  subjects.  See  Bernhard  Schmidt's 
Griechische  Mdrchen,  p.  3,  note.  See  also  Schiefner  and  Ralston's  Tibetan  Tales, 
Introduction,  pp.  Ixiii-lxv,  and  309  et  seq. 

Tales  in  which  grateful  animals  figure  and  help  the  hero  or  heroine 

out  of  difficulties,  or  perform  seemingly  impossible  tasks  imposed  upon  them, 
are  found  in  nearly  every  collection  of  stories  in  existence.  It  would  be  little 
use  to  attempt  to  enumerate  them  all,  even  if  such  a  thing  were  possible. 
The  idea  of  a  reward  following  a  kind  action  done,  when  no  reward  is 
expected,  is  a  moral  lesson  which  has  appealed  to  story-tellers  in  all  parts  of 
the  world,  and  the  "  Grateful  Animals  "  ynotif  is  another  example  of  the  non- 
migratory  motifs.  I  have  already  (Vol.  I,  p.  lOln^)  given  numerous  references 
to  stories  of  grateful  snakes.  The  largest  number  of  analogues  to  "grateful 
animals"  stories  of  all  kinds  is  to  be  found  in  Bolte  and  PoHvka,  op.  cit., 
vol.  ii,  pp.  19-29.     Among  the  Italian  references  given,  however,  they  make 


158  THE  OCEAN  OF  STORY 

and  lived  there,  performing  austerities.  He,  while  living 
there,  by  his  power  rescued  living  beings  in  distress,  and 
Pi^achas  and  others  he  gratified  by  presents  of  water  and 
jewels.  One  day,  as  he  was  roaming  about  in  the  wood  to 
assist  others,  he  saw  a  great  well  and  looked  into  it.  And 
a  woman,  who  was  in  it,  said  to  him  in  a  loud  voice  :  "  Noble 
sir,  here  are  four  of  us,  myself  a  woman,  a  lion,  and  a  golden- 
crested  bird,  and  a  snake,  fallen  into  this  well  in  the  night ; 
so  take  us  out ;  have  mercy  upon  us."  When  he  heard 
this,  he  said :  "  Granted  that  you  three  fell  in  because  the 
darkness  made  it  impossible  for  you  to  see  your  way,  but 
how  did  the  bird  fall  in  ?  "  The  woman  answered  him : 
"  It  fell  in  by  being  caught  in  a  fowler's  net." 

Then  the  ascetic  tried  to  lift  them  out  by  the  super- 
natural power  of  his  asceticism,  but  he  could  not ;  on  the 
contrary,  his  power  was  gone.  He  reflected :  "  Surely  this 
woman  is  a  sinner,  and  owing  to  my  having  conversed  with 
her,  my  power  is  gone  from  me.  So  I  will  use  other  means 
in  this  case."  Then  he  plaited  a  rope  of  grass,  and  so  drew 
them  all  four  up  out  of  the  well,  and  they  praised  him. 
And  in  his  astonishment  he  said  to  the  lion,  the  bird  and  the 
snake :  "  Tell  me,  how  come  you  to  have  articulate  voice, 
and  what  is  your  history  ?  "  Then  the  lion  said :  "  We 
have  articulate  speech  and  remember  our  former  births,  and 
we  are  mutual  enemies ;  hear  our  stories  in  turns."  So  the 
lion  began  to  tell  his  own  story  as  follows : — 

no  mention  of  Straparola,  night  10,  fable  3,  which  deals  with  the  adventures 
of  Cesarino  di  Berni  and  the  three  grateful  animals,  a  lion,  a  bear  and  a  wolf. 
(See  The  Nights,  Straparola,  trans.  W.  G.  Waters,  London,  1894,  vol.  ii,  p.  182 
el  seq.,  and  the  notes  on  p.  319  of  the  same  volume.)  They  also  omit  the 
story  of  "  The  Large  Crab-Louse,  the  Mouse  and  the  Cricket "  in  the 
Pentamerone.  It  forms  the  fifth  diversion  of  the  third  day  (see  Burton's  trans., 
vol.  ii,  p,  283  et  seq.).  In  Hindu  fiction  the  goldsmith  is  always  regarded  as 
the  thief  par  excellence,  and  in  his  article  on  "The  Art  of  Stealing  in  Hindu 
Fiction"  (Atner.  Joum.  Phil.,  vol.  xliv,  1923,  p.  108  et  seq.)  Bloomfield  gives  a 
useful  bibliography  with  extracts  on  the  subject.  The  goldsmith  takes  the 
place  of  the  ungrateful  woman  in  our  tale,  and  the  grateful  animals  are  three 
in  number,  as  is  nearly  always  the  case. — n.m.p. 


THE  ARROGANT  VIDYADHARA      159 

148a.  The  Lion's  Story 

There  is  a  splendid  city  on  the  Himalayas,  called  Vaidu- 
rya^ringa ;  and  in  it  there  is  a  prince  of  the  Vidyadharas 
named  Padmave^a,  and  to  him  a  son  was  born  named 
Vajravega.  That  Vajravega,  while  he  dwelt  in  the  world 
of  the  Vidyadharas,  being  a  vainglorious  person,  quarrelled 
with  anybody  and  everybody,  confiding  in  his  courage. 
His  father  ordered  him  to  desist,  but  he  paid  no  attention 
to  his  command.  Then  his  father  cursed  him,  saying :  "  Fall 
into  the  world  of  mortals."  Then  his  arrogance  was  extin- 
guished, and  his  knowledge  left  him,  and  smitten  with  the 
curse  he  wept,  and  asked  his  father  to  name  a  time  when  it 
should  end.  Then  his  father  Padmave^a  thought  a  little, 
and  said  immediately :  "  You  shall  become  a  Brahman's 
son  on  the  earth,  and  display  this  arrogance  once  more,  and 
by  your  father's  curse  you  shall  become  a  lion  and  fall  into 
a  well.  And  a  man  of  noble  character,  out  of  compassion, 
shall  draw  you  out,  and  when  you  have  recompensed  him 
in  his  calamity,^  you  shall  be  delivered  from  this  curse." 
This  was  the  termination  of  the  curse  which  his  father 
appointed  for  him. 

Then  Vajravega  was  born  in  Malava  as  Devaghosha,  the 
son  of  Harighosha,  a  Brahman.  And  in  that  birth  also  he 
fought  with  many,  confiding  in  his  heroism,  and  his  father 
said  to  him  :  "  Do  not  go  on  in  this  way  quarrelling  with 
everybody."  But  he  would  not  obey  his  father's  orders, 
so  his  father  cursed  him :  "  Become  immediately  a  foolish 
lion,  over-confident  in  its  strength."  In  consequence  of 
this  speech  of  his  father's,  Devaghosha,  that  incarnation 
of  a  Vidyadhara,  was  again  born  as  a  lion  in  this  forest. 

148.  Story  of  the  Grateful  Animals  and  the  Ungrateful  Woman 

"  Know  that  I  am  that  lion.  I  was  wandering  about 
here  at  night,  and  as  chance  would  have  it,  I  fell  into  this 

^  "  In  his  calamity  "  seems  meaningless.  Tawney  translated  upakardrpsa 
as  if  it  were  simply  upakdra — the  meaning  should  be  "  .  .  .  and  you  do  him  a 
service  in  return."     See  Speyer,  op.  cit.,  p.  l66. — n.m.p. 


160  THE  OCEAN  OF  STORY 

well ;  and  you,  noble  sir,  have  drawn  me  up  out  of  it.  So 
now  I  will  depart,  and,  if  you  should  fall  into  any  difficulty, 
remember  me ;  I  will  do  you  a  good  turn  and  so  get  released 
from  my  curse." 

After  the  lion  had  said  this,  he  went  away,  and  the 
golden-crested  bird,  being  questioned  by  that  Bodhisattva, 
told  his  tale. 


148b.  The  Golden-Crested  Bird's  Story 

There  is  on  the  Himalayas  a  king  of  the  Vidyadharas, 
named  Vajradamshtra.  His  queen  gave  birth  to  five 
daughters  in  succession.  And  then  the  king  propitiated 
Siva  with  austerities  and  obtained  a  son,  named  Rajata- 
damshtra,  whom  he  valued  more  than  life.  His  father,  out 
of  affection,  bestowed  the  knowledge  of  the  sciences  upon 
him  when  he  was  still  a  child,  and  he  grew  up,  a  feast  to 
the  eyes  of  his  relations. 

One  day  he  saw  his  eldest  sister,  by  name  Somaprabha, 
playing  upon  a  pinjara.  In  his  childishness  he  kept  begging 
for  the  pinjara,  saying :  "  Give  it  me,  I  too  want  to  play 
on  it."  And  when  she  would  not  give  it  him,  in  his  flighti- 
ness  he  seized  the  pinjara,  and  flew  up  to  heaven  with  it 
in  the  form  of  a  bird.  Then  his  sister  cursed  him,  saying: 
"  Since  you  have  taken  my  pinjara  from  me  by  force,  and 
flown  away  with  it,  you  shall  become  a  bird  with  a  golden 
crest."  1 

When  Rajatadamshtra  heard  this,  he  fell  at  his  sister's 
feet,  and  entreated  her  to  fix  a  time  for  his  curse  to  end,  and 
she  said :  "  When,  foolish  boy,  you  fall,  in  your  bird-form, 
into  a  blind  well,  and  a  certain  merciful  person  draws  you 
out,  and  you  do  him  a  service  in  return,  then  you  shall  be 
released  from  this  curse."  When  she  had  said  this  to  her 
brother,  he  was  bom  as  a  bird  with  a  golden  crest. 

^  This  is  in  all  probability  the  Hoopoe,  round  which  many  stories  and 
superstitions  have  arisen.  For  the  myth  told  by  Arrian  as  to  how  it  got  its 
crest  see  Crooke,  op.  dt.,  vol.  ii,  p.  249. — n.m.p. 


THE  THREE-HEADED  SNAKE  161 

148.  Story  of  the  Gratefvl  Animals  and  the  Ungrateful  Woman 

"  I  am  that  same  golden-crested  bird,  that  fell  into  this 
pit  in  the  night,  and  have  now  been  drawn  out  by  you, 
so  now  I  will  depart.  Remember  me  when  you  fall  into 
calamity,  for  by  doing  you  a  service  in  return,  I  shall  be 
released  from  my  curse.'* 

When  the  bird '  had  said  this,  he  departed.  Then  the 
snake,  being  questioned  by  that  Bodhisattva,  told  his  story 
lo  that  great-souled  one. 

148c.  The  Snake's  Story 

Formerly  I  was  the  son  of  a  hermit  in  the  hermitage  of 
Kasyapa.  And  I  had  a  companion  there  who  was  also  the 
son  of  a  hermit.  And  one  day  my  friend  went  down  into 
the  lake  to  bathe,  and  I  remained  on  the  bank.  And  while 
I  was  there,  I  saw  a  serpent  come  with  three  heads.  And, 
in  order  to  terrify  that  friend  of  mine  in  fun,  I  fixed  the 
serpent  immovable  on  the  bank,  opposite  to  where  he  was, 
by  the  power  of  a  spell.  My  friend  got  through  his  bathing 
in  a  moment,  and  came  to  the  bank,  and  unexpectedly  see- 
ing that  great  serpent  there,  he  was  terrified  and  fainted. 
After  some  time  I  brought  my  friend  round  again,  but  he, 
finding  out  by  meditation  that  I  had  terrified  him  in  this 
way,  became  angry,  and  cursed  me,  saying :  "  Go  and  become 
a  similar  great  snake  with  three  crests."  Then  I  entreated 
him  to  fix  an  end  to  my  curse,  and  he  said :  "  When,  in  your 
serpent  condition,  you  fall  into  a  well,  and  at  a  critical 
moment  do  a  service  to  the  man  who  pulls  you  out,  then 
you  shall  be  freed  from  your  curse." 

148.  Story  of  the  Grateful  Animals  and  the  Ungrateful  Woman 

*'  After  he  had  said  this,  he  departed,  and  I  became  a 
serpent,  and  now  you  have  drawn  me  out  of  the  well ;  so 
now  I  will  depart.  And  when  you  think  of  me  I  will  come ; 
and  by  doing  you  a  service  I  shall  be  released  from  my 
curse." 

VOL.    V.  L 


162  THE  OCEAN  OF  STORY 

When  the  snake  had  said  this,   he  departed,   and  the 
woman  told  her  story. 


148d.  The  Woman's  Story 

I  am  the  wife  of  a  young  Kshatriya  in  the  king's  employ, 
a  man  in  the  bloom  of  youth,  brave,  generous,  handsome 
and  high-minded.  Nevertheless  I  was  wicked  enough  to 
enter  into  an  intrigue  with  another  man.  When  my  husband 
found  it  out,  he  determined  to  punish  me.  And  I  heard  of 
this  from  my  confidante,  and  that  moment  I  fled,  and  entered 
this  wood  at  night,  and  fell  into  this  well,  and  was  dragged 
out  by  you. 

148.  Story  of  the  Grateful  Animals  and  the  Ungraiefid  Woman 

"  And  thanks  to  your  kindness  I  will  now  go  and  main- 
tain myself  somewhere.  May  a  day  come  when  I  shall  be 
able  to  requite  your  goodness." 

When  the  sinful  woman  had  said  this  to  the  Bodhisattva, 
she  went  to  the  town  of  a  king  named  Gotravardhana.  She 
obtained  an  interview  with  him,  and  remained  among  his 
attendants,  in  the  capacity  of  maid  to  the  king's  principal 
queen.  But  because  that  Bodhisattva  talked  with  that 
woman,  he  lost  his  power,  and  could  not  procure  fruits  and 
roots  and  things  of  that  kind.  Then,  being  exhausted  with 
hunger  and  thirst,  he  first  thought  of  the  lion.  And,  when 
he  thought  of  him,  he  came  and  fed  him  with  the  flesh  of 
deer,^  and  in  a  short  time  he  restored  him  to  his  former 
health  with  their  flesh ;  and  then  the  lion  said  :  "  My  curse 
is  at  an  end,  I  will  depart."  When  he  had  said  this,  the 
Bodhisattva  gave  him  leave  to  depart,  and  the  lion  became 
a  Vidyadhara  and  went  to  his  own  place. 

Then  that  incarnation  of  a  portion  of  a  Bodhisattva, 

^  In  Giles'  Strange  Stories  from  a  Chinese  Studio  a  tiger,  who  has  killed 
the  son  of  an  old  woman,  feeds  her  henceforth,  and  appears  as  a  mourner  at 
her  funeral.  The  story  in  the  text  bears  a  faint  resemblance  to  that  of 
Androclus  (Aulus  Gellius,  v,  14).  See  also  Liebrecht's  Dunlop,  p.  Ill,  with 
the  note  at  the  end  of  the  volume. 


THE  CASKET  OF  JEWELS  163 

being  again  exhausted  by  want  of  food,  thought  upon  tliat 
golden-crested  bird,  and  he  came,  when  thought  of  by  him. 
And  when  he  told  the  bird  of  his  sufferings,  the  bird  went 
and  brought  a  casket  full  of  jewels  ^  and  gave  it  him,  and 
said  :  ''  This  wealth  will  support  you  for  ever,  and  so  my 
curse  has  come  to  an  end,  now  I  depart ;  may  you  enjoy 
happiness  !  "  When  he  had  said  this,  he  became  a  young 
Vidyadhara  prince,  and  went  through  the  air  to  his  o^vn 
world,  and  received  the  kingdom  from  his  father. 

And  the  Bodhisattva,  a;s  he  was  wandering  about  to  sell 
the  jewels,  reached  that  city  where  the  woman  was  living 
whom  he  had  rescued  from  the  well.  And  he  deposited 
those  jewels  in  an  out-of-the-way  house  belonging  to  an 
old  Brahman  woman,  and  went  to  the  market,  and  on  the 
way  he  saw  coming  towards  him  the  very  woman  whom  he 
had  saved  from  the  well,  and  the  woman  saw  him.  And 
the  two  fell  into  a  conversation,  and  in  the  course  of  it 
the  woman  told  him  of  her  position  about  the  person  of  the 
queen.  And  she  asked  him  about  his  own  adventures  :  so 
the  confiding  man  told  her  how  the  golden- crested  bird  had 
given  him  the  jewels.  And  he  took  her  and  showed  her  the 
jewels  in  the  house  of  the  old  woman,  and  the  wicked 
woman  went  and  told  her  mistress,  the  queen,  of  it. 

Now  it  happened  that  the  golden-crested  bird  had 
managed  artfully  to  steal  this  casket  of  jewels  from  the 
interior  of  the  queen's  palace,  before  her  eyes.  And  when 
the  queen  heard  from  the  mouth  of  that  woman,  who  knew 
the  facts,  that  the  casket  had  arrived  in  the  city,  she  in- 
formed the  king.  And  the  king  had  the  Bodhisattva  pointed 
out  by  that  wicked  woman,  and  brought  by  his  servants  as 
a  prisoner  from  that  house  with  the  ornaments.  And  after 
he  had  asked  him  the  circumstances,  though  he  believed  his 
account,  he  not  only  took  the  ornaments  from  him,  but  he 
put  him  in  prison. 

Then  the  Bodhisattva,  terrified  at  being  put  in  prison, 
thought  upon  the  snake,  who  was  an  incarnation  of  the 
hermit's  son,  and  the  snake  came  to  him.  And  when  the 
snake  had  seen  him,  and  inquired  what  his  need  was,  he 

^  Cf.   Gijjha-Jniaka,  No.  lf)4  (Cambridge  edition,  vol.  ii,  pp.  34-36). 


164  THE  OCEAN  OF  STORY 

said  to  the  good  man  :  "  I  will  go  and  coil  round  the  king 
from  his  head  to  his  feet.'  And  I  will  not  let  him  go  until 
I  am  told  to  do  so  by  you.  And  you  must  say  here,  in  the 
prison  :  *  I  will  deliver  the  king  from  the  serpent.'  And 
when  you  come  and  give  me  the  order,  I  will  let  the  king  go. 
And  when  I  let  him  go,  he  will  give  you  half  his  kingdom." 

After  he  had  said  this,  the  snake  went  and  coiled  round 
the  king,  and  placed  his  three  hoods  on  his  head.  And  the 
people  began  to  cry  out :  "  Alas  I  the  king  is  bitten  by  a 
snake."  Then  the  Bodhisattva  said  :  "  I  will  deliver  the 
king  from  this  snake."  And  the  king's  servants,  having 
heard  this,  informed  him.  Thereupon  the  king,  who  was 
in  the  grasp  of  the  snake,  had  the  Bodhisattva  summoned, 
and  said  to  him  :  "  If  you  deliver  me  from  this  snake,  I  will 
give  yoii  half  my  kingdom,  and  these  my  ministers  are  your 
guarantees  that  I  will  keep  my  promise."  When  his  ministers 
heard  this,  they  said,  "  Certainly,"  and  then  the  Bodhisattva 
said  to  that  snake  :  "  Let  the  king  go  at  once."  Then  the 
snake  let  the  king  go,  and  the  king  gave  half  his  kingdom 
to  that  Bodhisattva,  and  thus  he  became  prosperous  in  a 
moment.  And  the  serpent,  as  its  curse  was  at  an  end,  be- 
came a  young  hermit,  and  he  told  his  story  in  the  presence 
of  the  court  and  went  back  to  his  hermitage. 


[M]  "  Thus  you  see  that  good  fortune  certainly  befalls 
those  of  good  dispositions.  And  transgression  brings  suffer- 
ing even  upon  the  great.  And  the  mind  of  women  cannot 
be  relied  upon ;  it  is  not  touched  even  by  such  a  service 
as  rescue  from  death ;  so  what  other  benefit  can  move 
them  ?  " 

When  Gomukha  had  told  this  tale,  he  said  to  the  King 
of  Vatsa :  "  Listen  I  will  tell  you  some  more  stories  of 
fools. 

'  Cf.  tlie  forty-sixth  story  in  (Jonzenbach's  Sicilianische  Marchen,  where  a 
snake  coils  round  the  throat  of  a  king,  and  will  not  let  him  go  till  he  promises 
to  marry  a  girl  whom  he  had  violated.  See  also  Benfey's  Pantschatanlra, 
vol.  i,  p.  523. 


THE  MONK'S  KNEE  165 

149.  Story  of  the  Buddhist  Monk  who  was  bitten  by  a  Dog 

There  was  in  a  certain  Buddhist  monastery  a  Buddhist 
monk  of  dull  intellect.  One  day,  as  he  was  walking  in  the 
highroad,  he  was  bitten  by  a  dog  on  the  knee.  And  when 
he  had  been  thus  bitten,  he  returned  to  his  monastery  and 
thus  reflected :  "  Everybody,  one  after  another,  will  ask 
me :  '  What  has  happened  to  your  knee  ?  '  And  what  a 
time  it  will  take  me  to  inform  them  all  one  by  one !  So  I 
will  make  use  of  an  artifice  to  let  them  all  know  at  once." 
Having  thus  reflected,  he  quickly  went  to  the  top  of  the 
monastery,  and  taking  the  stick  with  which  the  gong  was 
struck,  he  sounded  the  gong.  And  the  mendicant  monks, 
hearing  it,  came  together  in  astonishment,  and  said  to  him : 
"  Why  do  you,  without  cause,  sound  the  gong  at  the  wrong 
time  ?  "  He  answered  the  mendicants,  at  the  same  time 
showing  them  his  knee :  "  The  fact  is,  a  dog  has  bitten  my 
knee,  so  I  called  you  together,  thinking  that  it  would  take 
a  long  time  for  me  to  tell  each  of  you  separately  such  a  long 
story :  so  hear  it  all  of  you  now,  and  look  at  my  knee." 
Then  all  the  mendicants  laughed  till  their  sides  ached,  and 
said :  "  What  a  great  fuss  he  has  made  about  a  very  small 
matter !  " 


[M]  "  You  have  heard  of  the   fooUsh   Buddhist   monk ; 
now  hear  of  the  foolish  Takka. 


150.  Story  of  the  Man  who  sicbmitted  to  be  Burnt  Alive  sooner 
than  share  his  Food  with  a  Gtiest 

There  lived  somewhere  a  rich  but  foolish  Takka,^  who  was  a 
miser.     And  he  and  his  wife  were  always  eating  barley-meal 

^  The  Petersburg  lexicographers  explain  takka  as  Geizhals,  Fils ;  but  say 
that  the  word  thaka  in  Marathi  means  a  rogue,  cheat.  The  word  kadarya  also 
means  "niggardly,"  "miserly."  General  Cunningham  {AncieiU  Geography  of 
India,  p.  152)  says  that  the  'fakkas  were  once  the  undisputed  lords  of  the 
Panjab,  and  still  subsist  as  a  numerous  agricultural  race  in  the  lower  hills 
between  the  Jhelum  and  Ravi. 


166  THE  OCEAN  OF  STORY 

without  salt.  And  he  never  learned  to  know  the  taste  of 
any  other  food.  Once  Providence  instigated  him  to  say  to 
his  wife :  "  I  have  conceived  a  desire  for  a  milk  pudding : 
cook  me  one  to-day."  His  wife  said,  "  I  will,"  and  set 
about  cooking  the  pudding,  and  the  J'akka  remained  indoors 
concealed,  taking  to  his  bed,  for  fear  someone  should  see  him 
and  drop  in  on  him  as  a  guest.^ 

In  the  meanwhile  a  friend  of  his,  a  Takka  who  was  fond 
of  mischief,  came  there,  and  asked  his  wife  where  her  husband 
was.  And  she,  without  giving  an  answer,  went  in  to  her 
husband  and  told  him  of  the  arrival  of  his  friend.  And  he, 
lying  on  the  bed,  said  to  her :  "  Sit  down  here,  and  remain 
weeping  and  clinging  to  my  feet,  and  say  to  my  friend  : 
'  My  husband  is  dead.'  ^  When  he  is  gone,  we  will  eat  this 
pudding  happily  together."  When  he  gave  her  this  order, 
she  began  to  weep,  and  the  friend  came  in,  and  said  to  her : 
"  What  is  the  matter  ?  "  She  said  to  him :  "  Look,  my  husband 
is  dead."  But  he  reflected :  "  I  saw  her  a  moment  ago 
happy  enough  cooking  a  pudding.  How  comes  it  that  her 
husband  is  now  dead,  though  he  has  had  no  illness  ?  The 
two  things  are  incompatible.  No  doubt  the  two  have  in- 
vented this  fiction  because  they  saw  I  had  come  as  a  guest. 
So  I  will  not  go." 

Thereupon  the  mischievous  fellow  sat  down,  and  began 
crying  out :  "  Alas,  my  friend  !  Alas,  my  friend  !  "  Then 
his  relations,  hearing  the  lamentation,  came  in  and  pre- 
pared to  take  that  silly  Takka  to  the  burning-place,  for  he 
still  continued  to  counterfeit  death.  But  his  wife  came  to 
him  and  whispered  in  his  ear :  *'  Jump  up,  before  these 
relations  take  you  off  to  the  pyre  and  burn  you."  But  the 
foolish  man  answered  his  wife  in  a  whisper :  "  No !  that 
will  never  do,  for  this  cunning  Takka  wishes  to  eat  my 
pudding.     I  cannot  get  up,  for  it  was  on  his  arrival  that  I 

*  So  in  the  Russian  story  of  "The  Miser"  (Ralston,  liussian  Folk-Tales, 
p.  47)  Marko  the  Rich  says  to  his  wife,  in  order  to  avoid  the  payment  of 
a  copeck:  "  Harkye,  wife!  I'll  strip  myself  naked,  and  lie  down  under 
the  holy  pictures.  Cover  me  up  with  a  cloth,  and  sit  down  and  cry,  just  as 
you  would  over  a  corpse.  When  the  moujik  comes  for  his  money,  tell  him 
I  died  this  morning."  Ralston  conjectures  that  the  story  came  originally 
from  the  East. 


THE  PUPIL'S  CAT  167 

died.  For  to  people  like  me  the  contemplation  of  one's 
possessions  is  dearer  than  life."  Then  that  wicked  friend 
and  his  relations  carried  him  out,  but  he  remained  immov- 
able, even  while  he  was  being  burned,  and  kept  silence  till 
he  died.  So  the  foolish  man  sacrificed  his  life,  but  saved 
his  pudding,  and  others  enjoyed  at  ease  the  wealth  he  had 
acquired  with  much  toil. 


[M]  "  You  have  heard  the  story  of  the  miser ;  now  hear 
the  story  of  the  foolish  pupils  and  the  cat. 

151.  Story  of  the  Foolish  Teacliery  the  Foolish  Pupils  and  the 

Cat 

In  Ujjayini  there  lived  in  a  convent  a  foolish  teacher. 
And  he  could  not  sleep,  because  mice  troubled  him  at  night. 
And  wearied  with  this  infliction,  he  told  the  whole  story  to 
a  friend.  The  friend,  who  was  a  Brahman,  said  to  that 
teacher  :  "  You  must  set  up  a  cat ;  it  will  eat  the  mice." 
The  teacher  said  :  "  What  sort  of  creature  is  a  cat  ?  Where 
can  one  be  found  ?  I  never  came  across  one."  When  the 
teacher  said  this,  the  friend  replied  :  "  Its  eyes  are  like  glass, 
its  colour  is  a  brownish  grey,  it  has  a  hairy  skin  on  its  back, 
and  it  wanders  about  in  roads.  So,  my  friend,  you  must 
quickly  discover  a  cat  by  these  signs  and  have  one  brought." 
After  his  friend  had  said  this,  he  went  home.  Then  that 
foolish  teacher  said  to  his  pupils  :  "  You  have  been  present 
and  heard  all  the  distinguishing  marks  of  a  cat.  So  look 
about  for  a  cat,  such  as  you  have  heard  described,  in  the 
roads  here." 

Accordingly  the  pupils  went  and  searched  hither  and 
thither,  but  they  did  not  find  a  cat  anywhere.  Then  at 
last  they  saw  a  Brahman  boy  coming  from  the  opening  of  a 
road ;  his  eyes  were  like  glass,  his  colour  brownish  grey, 
and  he  wore  on  his  back  a  hairy  antelope-skin.  And  when 
they  saw  him  they  said  :  "  Here  we  have  got  the  cat  accord- 
ing to  the  description."     So  they  seized  him,  and  took  him 


168  THE  OCEAN  OF  STORY 

to  their  teacher.  Their  teacher  also  observed  that  he  had 
got  the  characteristics  mentioned  by  his  friend ;  so  he 
placed  him  in  the  convent  at  night.  And  the  silly  boy 
liimself  believed  that  he  was  a  cat,  when  he  heard  the 
description  that  those  fools  gave  of  the  animal. 

Now  it  happened  that  the  silly  boy  was  a  pupil  of  that 
Brahman  who  out  of  friendship  gave  that  teacher  the 
description  of  the  cat.  And  that  Brahman  came  in  the 
morning,  and,  seeing  the  boy  in  the  convent,  said  to  those 
fools :  "  Who  brought  this  fellow  here  ?  "  The  teacher 
and  his  foolish  pupils  answered  :  "  We  brought  him  here 
as  a  cat,  according  to  the  description  which  we  heard  from 
you."  Then  the  Brahman  laughed,  and  said :  "  There  is 
considerable  difference  between  a  stupid  human  being  and 
a  cat,  which  is  an  animal  with  four  feet  and  a  tail."  When 
the  foolish  fellows  heard  this,  they  let  the  boy  go,  and  said  : 
"  So  let  us  go  and  search  again  for  a  cat  such  as  has  been 
now  described  to  us."  And  the  people  laughed  at  those 
fools. 


[M]  "  Ignorance  makes  everyone  ridiculous.  You  have 
heard  of  the  fools  and  their  cat ;  now  hear  the  story  of 
another  set  of  fools. 

152.  Story  of  the  Fools  and  the  Bull  of  ^iva  * 

There  was  in  a  certain  convent,  full  of  fools,  a  man  who 
was  the  greatest  fool  of  the  lot.  He  once  heard  in  a  treatise 
on  law,  which  was  being  read  out,  that  a  man  who  has  a 
tank  made  gains  a  great  reward  in  the  next  world.  Then, 
as  he  had  a  large  fortune,  he  had  made  a  large  tank  full  of 
water,  at  no  great  distance  from  his  own  convent.  One 
day  this  prince  of  fools  went  to  take  a  look  at  that  tank  of 
his,  and  perceived  that  the  sand  had  been  scratched  up  by 
some  creature.  The  next  day  too,  he  came,  and  saw  that 
the  bank  had  been  torn  up  in  another  part  of  that  tank,  and 

*  See  W.  A.  Clouston,  Book  of  Noodles,  p.  47. — n.m.p. 


THE  HEAVENLY  BULL  169 

being  quite  astonished,  he  said  to  himself :  "  I  will  watch  here 
to-morrow  the  whole  day,  beginning  in  the  early  morning, 
and  I  will  find  out  what  creature  it  is  that  does  this." 

After  he  had  formed  this  resolution,  he  came  there  early 
next  morning,  and  watched,  until  at  last  he  saw  a  bull  de- 
scend from  heaven  and  plough  up  the  bank  with  its  horns. 
He  thought :  "  This  is  a  heavenly  bull,  so  why  should  I  not 
go  to  heaven  with  it  ?  "  And  he  went  up  to  the  bull,  and 
with  both  his  hands  laid  hold  of  the  tail  behind.  Then  the 
holy  bull  lifted  up  with  the  utmost  force  the  foolish  man, 
who  was  clinging  to  its  tail,  and  carried  him  in  a  moment 
to  its  home  in  Kailasa.  There  the  foolish  man  lived  for 
some  time  in  great  comfort,  feasting  on  heavenly  dainties, 
sweetmeats,  and  other  things  which  he  obtained.  And 
seeing  that  the  bull  kept  going  and  returning,  that  king  of 
fools,  bewildered  by  destiny,  thought :  "  I  will  go  down 
clinging  to  the  tail  of  the  bull  and  see  my  friends,  and  after 
I  have  told  them  this  wonderful  tale,  I  will  return  in  the 
same  way." 

Having  formed  this  resolution,  the  fool  went  and  clung 
to  the  tail  of  the  bull  one  day  when  it  was  setting  out,  and 
so  returned  to  the  surface  of  the  earth.  When  he  returned 
to  the  convent,  the  other  blockheads,  who  were  there, 
embraced  him,  and  asked  him  where  he  had  been,  and  he 
told  them.  Then  all  those  foolish  men,  having  heard  the 
tale  of  his  adventures,  made  this  petition  to  him  :  "Be 
kind  and  take  us  also  there,  enable  us  also  to  feast  on  sweet- 
meats." He  consented,  and  told  them  his  plan  for  doing 
it,  and  the  next  day  he  led  them  to  the  border  of  the  tank 
and  the  bull  came  there.  And  the  principal  fool  seized  the 
tail  of  the  bull  with  his  two  hands,  and  another  took  hold 
of  his  feet,  and  a  third  in  turn  took  hold  of  his.  So,  when 
they  had  formed  a  chain  by  clinging  on  to  one  another's 
feet,  the  bull  flew  rapidly  up  into  the  air. 

And  while  the  bull  was  going  along,  with  all  the  fools 
clinging  to  his  tail,  it  happened  that  one  of  the  fools  said  to 
the  principal  fool :  *'  Tell  us  now  to  satisfy  our  curiosity  : 
how  large  were  those  sweetmeats  which  you  ate,  of  which 
a  never-failing  supply  can  be  obtained  in  heaven  ?  "     Then 


170  THE  OCEAN  OF  STORY 

the  leader  had  his  attention  diverted  from  the  business  in 
hand,  and  quickly  joined  his  hands  together  like  the  cup  of 
a  lotus,  and  exclaimed  in  answer  :  *'  So  big."  But  in  doing 
so  he  let  go  the  tail  of  the  bull.  And  accordingly  he  and 
all  those  others  fell  from  heaven,  and  were  killed,  and  the 
bull  returned  to  Kailasa ;  but  the  people,  who  saw  it,  were 
much  amused.^ 


[M]  '*  Fools  do  themselves  an  injury  by  asking  questions 
and  giving  answers  without  reflection.  You  have  heard 
about  the  fools  who  flew  through  the  air ;  hear  about  this 
other  fool. 


153.  Story  of  the  Fool  who  asked  his  Way  to  the  Village 

A  certain  fool,  while  going  to  another  village,  forgot  the 
way.  And  when  he  asked  his  way,  the  people  said  to  him : 
"  Take  the  path  that  goes  up  by  the  tree  on  the  bank  of  the 
river." 

Then  the  fool  went  and  got  on  the  trunk  of  that  tree, 
and  said  to  himself :  "  The  men  told  me  that  my  way  lay 
up  the  trunk  of  this  tree."  And  as  he  went  on  climbing  up 
it,  the  bough  at  the  end  bent  with  his  weight,  and  it  was  all 
he  could  do  to  avoid  falling  by  clinging  to  it. 

While  he  was  clinging  to  it,  there  came  that  way  an 
elephant,  that  had  been  drinking  water,  with  his  driver  on 
his  back.  When  the  fool,  who  was  clinging  to  the  tree, 
saw  him,  he  said  with  humble  voice  to  that  elephant-driver : 
"  Great  sir,  take  me  down."  And  the  elephant-driver  let 
go  the  elephant-hook,  and  laid  hold  of  the  man  by  the  feet 

^  This  and  the  next  story  resemble  the  conclusion  of  the  story  of  the 
tortoise  Kainbugriva  and  the  swans  Vikata  and  Sankata,  Book  X,  chap.  Ix, 
xl.  l6i).  See  also  Ralston's  liussian  Folk-Tales,  p.  2i)2.  A  similar  story  is  told 
in  Bartsch's  Sagni,  Marclicn  u.  Gehriiuclte  mix  Mekltfthnrg,  vol.  i,  j).  349,  of  the 
people  of  Teterow.     They  adopted  the  same  manu-uvre  to  get  a  stone  out 

of  a  well.     The  man  at  the  top  then  let  go,  in  order  to  spit  on  his  hands. 

See  p.  J.Td^  of  this  volume  for  further  details  of  the  story   of  Kambugrlva, 
which  is  the  tenth  tale  of  Book  I  of  the  Pailchalantra. — n.m.p. 


FATAL  APPLAUSE  171 

with  both  his  hands,  to  take  him  down  from  the  tree.  In 
the  meanwhile  the  elephant  went  on,  and  the  elephant- 
driver  found  himself  clinging  to  the  feet  of  that  fool,  who 
was  clinging  to  the  end  of  the  tree. 

Then  the  fool  said  urgently  to  the  elephant-driver : 
"  Sing  something  quickly,  if  you  know  anything,  in  order 
that  the  people  may  hear,  and  come  here  at  once  to  take  us 
down.  Otherwise  we  shall  fall,  and  the  river  will  carry  us 
away."  When  the  elephant-driver  had  been  thus  appealed 
to  by  him,  he  sang  so  sweetly  that  the  fool  was  much  pleased. 
And  in  his  desire  to  applaud  him  properly,  he  forgot  what 
he  was  about,  and  let  go  his  hold  of  the  tree,  and  prepared 
to  clap  him  with  both  his  hands.  Immediately  he  and  the 
elephant-driver  fell  into  the  river  and  were  drowned,  for 
association  with  fools  brings  prosperity  to  no  man. 


[M]  After  Gomukha  had  told  this  story,  he  went  on  to 
tell  that  of  Hiranyaksha. 

154.  Story  of  Hiranyaksha  and  Mrigdnkalekhd 

There  is  in  the  lap  of  the  Himalayas  a  country  called 
Ka^mira,  which  is  the  very  crest- jewel  of  the  earth,  the 
home  of  sciences  and  virtue.  In  it  there  was  a  town  named 
Hiranyapura,  and  there  reigned  in  it  a  king  named  Kana- 
kaksha.  And  there  was  born  to  that  king,  owing  to  his 
having  propitiated  Siva,  a  son  named  Hiranyaksha,  by  his 
wife  Ratnaprabha.  The  prince  was  one  day  playing  at  ball, 
and  he  purposely  managed  to  strike  with  the  ball  a  female 
ascetic  who  came  that  way.  That  female  ascetic,  possess- 
ing supernatural  powers,  who  had  overcome  the  passion  of 
anger,  laughed  and  said  to  Hiranyaksha,  without  altering  the 
expression  of  her  face  ^  :  "If  your  youth  and  other  qualities 
make  you  so  insolent,  what  will  you  become  if  you  obtain 
Mrigankalekha  for  a  wife  ?  " ' 

^  I  follow  l)r  Kern's  conjecture,  aviknidnana. 

2  In  the  Sicilianische  M'drchen,  No.  14,  a  prince  throws  a  stone  at  an 
old  woman's  pitcher  and  breaks  it.     She  exclaims  in  her  anger :  *'  May  you 


172  THE  OCEAN  OF  STORY 

When  the  prince  heard  that,  he  propitiated  the  female 
ascetic,  and  said  to  her :  "  Who  is  this  Mrigankalekha,  tell 
me,  reverend  madam  ?  "  Then  she  said  to  him  :  "  There 
is  a  glorious  king  of  the  Vidyadharas  on  the  Himalayas, 
named  Sa^itejas.  He  has  a  beautiful  daughter,  named 
Mrigankalekha,  whose  loveliness  keeps  the  princes  of  the 
Vidyadliaras  awake  at  night.  And  she  will  be  a  fitting  wife 
for  you,  and  you  will  be  a  suitable  husband  for  her."  When 
the  female  ascetic,  who  possessed  supernatural  power,  said 
this  to  Hiranyaksha,  he  replied  :  "  Tell  me,  reverend  mother, 
how  she  is  to  be  obtained."  Thereupon  she  said :  "I  will 
go  and  find  out  how  she  is  affected  towards  you,  by  talking 
about  you.  And  then  I  will  come  and  take  you  there.  And 
you  will  find  me  to-morrow  in  the  temple  of  the  god  here, 
named  Amaresa,  for  I  come  here  every  day  to  worship  him." 

After  the  female  ascetic  had  said  this,  she  went  through 
the  air  by  her  supernatural  power  to  the  Himalayas,  to  visit 
that  Mrigankalekha.  Then  she  praised  to  her  so  artfully  the 
good  qualities  of  Hiranyaksha  that  the  celestial  maiden 
became  very  much  in  love  with  him,^  and  said  to  her : 
"  If,  reverend  mother,  I  cannot  manage  to  obtain  a  husband 
of  this  kind,  of  what  use  to  me  is  this  my  purposeless  life  ?  " 
So  the  emotion  of  love  was  produced  in  Mrigankalekha,  and 
she  spent  the  day  talking  about  him,  and  passed  the  night 
with  that  female  ascetic. 

In  the  meanwhile  Hiranyaksha  spent  the  day  in  thinking 
of  her,  and  with  difficulty  slept  at  night,  but  towards  the 
end  of  the  night  Parvati  said  to  him  in  a  dream  :  "  Thou  art 
a  Vidyadhara,  become  mortal  by  the  curse  of  a  hermit,  and 
thou  shalt  be  delivered  from  it  by  the  touch  of  the  hand  of 
this  female  ascetic,  and  then  thou  shalt  quickly  marry  this 
Mrigankalekha.  Do  not  be  anxious  about  it,  for  she  was 
thy  wife  in  a  former  state."     Having  said  this,  the  goddess 

wander  through  the  world  until  you  find  the  beautiful  Nzentola!"  Nos.  12 
and  13  begin  in  a  similar  way.  A  parallel  will  be  found  in  Dr  Kohler's  notes 
to  No.   12.      He  compares  the  commencement  of  the  Pejitamerone  of   Basilc 

(Burton's  translation,  vol.  i,  p.  3). Cf.  also  Vol.  Ill,  p.  259,  of  this  work. 

— N.M.P. 

1  Sec  Vol.  I,  p.  128,  128n» ;  Vol.  II,  pp.  143,  144,  and  Vol.  Ill,  pp.  68, 
68nS  261,  26ln».--N.M.P. 


THE  END  OF  THE  CURSE  178 

disappeared  from  his  sight.  And  in  the  morning  the  prince 
woke  and  rose  up,  and  performed  the  auspicious  ceremonies 
of  bathing  and  so  on.  Then  he  went  and  adored  Amare^a 
and  stood  in  his  presence,  since  it  was  there  that  the  female 
ascetic  had  appointed  him  a  rendezvous. 

In  the  meanwliile  Miigankalekha  fell  asleep  with  difficulty 
in  her  own  palace,  and  Par  vat!  said  to  her  in  a  dream :  ''  Do 
not  grieve,  the  curse  of  Hiranyaksha  is  at  an  end,  and  he 
will  again  become  a  Vidyadhara  by  the  touch  of  the  hand 
of  the  female  ascetic,  and  thou  shalt  have  him  once  more 
for  a  husband."  When  the  goddess  had  said  this,  she  dis- 
appeared, and  in  the  morning  Mrigankalekha  woke  up  and 
told  the  female  ascetic  her  dream.  And  the  holy  ascetic 
returned  to  the  earth,  and  said  to  Hiranyakslia,  who  was 
in  the  temenos  of  Amaresa  :  "  Come  to  the  world  of  Vidya- 
dharas."  When  she  said  this,  he  bent  before  her,  and  she 
took  him  up  in  her  arms,  and  flew  up  with  him  to  heaven. 

Then  Hiranyaksha's  curse  came  to  an  end,  and  he  became 
a  prince  of  the  Vidyadharas,  and  remembered  his  former 
birth,  and  said  to  the  female  ascetic  :  "  Know  that  I  was 
a  king  of  the  Vidyadharas  named  Amritatejas  in  a  city 
named  Vajrakuta.  And  long  ago  I  was  cursed  by  a  hermit, 
angry  because  I  had  treated  him  with  neglect,  and  I  was 
doomed  to  live  in  the  world  of  mortals  until  touched  by 
your  hand.  And  my  wife,  who  then  abandoned  the  body 
because  I  had  been  cursed,  has  now  been  born  again  as 
Mrigankalekha,  and  so  has  before  been  loved  by  me.  And 
now  I  will  go  with  you  and  obtain  her  once  more,  for  I 
have  been  purified  by  the  touch  of  your  hand,  and  my  curse 
is  at  an  end." 

So  said  Amritatejas,  the  Vidyadhara  prince,  as  he 
travelled  through  the  air  with  that  female  ascetic  to  the 
Himalayas.  There  he  saw  Mrigankalekha  in  a  garden,  and 
she  saw  him  coming,  as  he  had  been  described  by  the  female 
ascetic.  Wonderful  to  say,  these  lovers  first  entered  one 
another's  minds  by  the  ears,  and  now  they  entered  them  by 
the  eyes,  without  ever  having  gone  out  again. 

Then  that  outspoken  female  ascetic  said  to  Mriganka- 
lekha :    "  Tell    this    to   your   father   with   a   view   to   your 


174  THE  OCEAN  OF  STORY 

marriage.*'  She  instantly  went,  with  a  face  downcast 
from  modesty,  and  informed  her  father  of  all  through  her 
confidante.  And  it  happened  that  her  father  also  had  been 
told  how  to  act  by  Parvati  in  a  dream,  so  he  received 
Amritatejas  into  his  palace  with  all  due  honour.  And  he 
bestowed  Mrigankalekha  on  him  with  the  prescribed  cere- 
monies, and  after  he  was  married  he  went  to  the  city  of 
Vajrakuta.  There  he  got  back  his  kingdom  as  well  as  his 
wife,  and  he  had  his  father  Kanakaksha  brought  there,  by 
means  of  the  holy  female  ascetic,  as  he  was  a  mortal,  and 
he  gratified  him  with  heavenly  enjoyments  and  sent  him 
back  again  to  earth,  and  long  enjoyed  his  prosperity  with 
Mrigankalekha. 


[M]  "  So  you  see  that  the  destiny  fixed  for  any  creature 
in  this  world,  by  works  in  a  former  birth,  falls,  as  it  were, 
before  his  feet,  and  he  attains  it  with  ease,  though  apparently 
unattainable." 

When  Naravahanadatta  heard  this  tale  of  Gomukha's,  he 
was  enabled  to  sleep  that  night,  though  pining  for  Saktiyasas. 


PANCADIVYADHIVASA  175 


CHOOSING   A    KING    BY   DIVINE  WILL 

On  page  155  we  read  that  in  a  certain  city  there  was  an  immemorial  custom 
that  an  auspicious  elephant  was  driven  about  by  the  citizens,  and  any  man 
that  he  took  up  with  his  trunk  and  placed  on  his  back  was  anointed  king. 

At  first  sight  this  may  seem  to  be  merely  an  interesting  bit  of  animal 
folk-lore,  showing  the  great  deference  paid  to  the  elephant  in  India.  Its 
prominent  place  in  every  aspect  of  Hindu  life  would  naturally  tend  to  support 
this  view.  But  here  the  act  of  the  elephant  is  simply  the  remnant  of  a  much 
older  custom  mentioned  as  early  as  the  Jalakas,  which,  on  its  entry  into  the 
folk-lore  of  India,  preserved  only  that  portion  essential  for  the  purposes  of 
the  story-teller.  I  refer  to  the  rite  of  pahcadixyadhivasa,  or  choosing  a  king  by 
divine  will. 

The  exact  meaning  of  the  term  has  puzzled  lexicographers  for  years. 
Panca,  of  course,  means  "  five  "  and  presents  no  difficulties.  Dixya  is  a  neuter 
noun  and  in  a  legal  sense  means  "  ordeal,"  but  in  the  present  connection  is 
used  in  a  concrete  instead  of  an  abstract  sense.  Thus  neither  Jacobi's 
"  insignia  of  royalt}',"  nor  Meyer's  "  divine  things  "  exactly  expresses  the 
meaning.  Edgerton  ("  Paiicadivyadhivasa,  or  Choosing  a  King  .  .  .,"  Jonni. 
Am.  Orient.  Soc,  vol.  xxiii,  191«^,  p.  i66)  would  translate,  "instruments  of 
divine  test,"  which  certainly  conveys  the  meaning  better.  This  view  is  also 
taken  by  Hertel,  who,  in  Das  Panchatantra,  seine  Geschichte  und  seine  Verbreitvng, 
Leipzig,  191 4-,  p.  374n^, says:  " divya  hat  den  Sinn' Atisserung des Schicksalswillens,' 
entspricht  also  etwa  unsenn  '  Gottesurteil,'  und  hedeutet  in  unserem  besojtderen  Falle 
*  dasjenige,  was  ein  solches  GoUesurteil  kund  tut.'  '  EiJigesetzt '  werden  die  divya, 
inn  den  neiien  Kiinig  zu  hestivimen." 

There  still  remains  adhivasa  to  be  discussed.  In  the  past  many  scholars 
have  connected  it  with  vdsa,  "  perfume,"  but  recent  research  has  shown  it  to 
be  derived  from  the  root  t)as,  "  to  dwell,"  with  the  preposition  adhi.  The 
complete  term,  then,  refers  to  a  ceremony  by  which  a  deity  or  divine  power 
is  invoked  to  take  its  proper  place  in  a  sacred  object,  either  in  the  image 
of  a  god  or  in  some  other  thing  (in  this  case  five  things)  which  is  to  be 
consecrated  to  some  divine  purpose.     (See  Edgerton,  op.  cil.,  p.  l64  el  seq.) 

We  have  already  seen  (Vol.  I,  p.  255n2)  that  five  was  regarded  as  a  mystical 
number,  and  as  such  entered  largely  into  Hindu  ceremonies  and  ritual.  There 
were  five  emblems  of  royalty,  (raja-)  kakudani :  the  sword,  umbrella,  crown, 
shoes  and  chowrie.  The  Burmese  regalia  consisted  of  almost  exactly  the  same 
articles  (see  Vol.  II,  p.  264). 

It  is  not  surprising,  therefore,  to  find  that  in  the  selection  of  a  king  by 
divine  will  the  number  of  the  articles  employed  is  also  five.  The  ceremony 
being  really  a  coronation,  the  list  of  articles  varies  from  that  given  above. 
Naturally  the  chosen  man  must  be  anointed,  and  so  a  pitcher  of  holy  water 
takes  the  place  of  the  sword,  while  the  two  royal  animals,  the  elephant 
and  the  horse,  usually  replace  the  crown  and  shoes,  though  sometimes  the 
umbrella. 


176  THE  OCEAN  OF  STORY 

There  are  several  examples  of  the  divine  selection  of  a  king  in  the  JStakas, 
although  the  method  adopted  is  different.  After  special  consecration  a  "  festal 
car"  proceeds  riderless  wherever  the  divine  will  guides  it,  until  it  stops  before 
the  man  whose  merit  is  sufficient  for  him  to  rule  the  kingdom.  The  musicians 
who  have  followed  the  car  now  sound  a  triumphant  acclamation,  and  the 
chosen  ruler  is  anointed,  and  made  to  mount  the  waiting  chariot.  Such 
is  the  method  described  in  the  Mnhajanaka  Jalaka,  No.  539  (Cambridge 
edition,  vol.  vi,  p.  2.5),  while  similar  accounts  occur  in  Nos.  378,  445,  46l, 
465  and  529  (».«.  vol.  iii,  p.  157  ;  vol.  Iv,  p.  25 ;  »6.,  p.  80;  U>.,  p.  95;  vol.  v, 
p.  128). 

The  tradition  of  this  ceremony  has  persii^ted  in  many  different  parts  of 
India  to  the  present  day,  and  whs  recently  found  by  Sir  Aurel  Stein  in  a 
variant  of  the  Joseph  and  Potiphar  tale  as  told  by  a  Kashmirian  story-teller. 
In  this  case  it  is  an  elephant  and  a  royal  hawk  who  make  the  choice.  (See 
Stein  and  Grierson,  Ualim's  Tales,  p.  Si.) 

In  many  instances  only  one  or  two  of  the  emblems  of  royalty  are 
mentioned.  For  example  in  the  Kuthako<^a  (Tawney,  p.  4  and  note)  there 
is  an  elephant  with  a  pitcher  of  water  fastened  to  its  temple.  It  roams  for 
.seven  days  before  it  finds  the  chosen  man,  whereupon  it  empties  the  pitcher 
on  his  head.  On  p.  128  of  the  same  collection  the  horse  is  also  mentioned, 
while  on  p.  155  we  read  :  "  Now,  it  happened  that  the  king  of  that  city  died 
in  the  course  of  the  night  without  leaving  issue.  Then  the  ministers  had 
recourse  to  the  five  ordeals.  The  mighty  elephant  came  into  the  garden 
outside  the  city.  There  the  elephant  sprinkled  Prince  Amaradatta  and  put 
him  on  its  back.  Then  the  horse  neighed.  The  two  chowries  fanned  the 
prince.  An  umbrella  was  held  over  his  head.  A  divine  voice  was  heard  in 
the  air :  *  Long  live  King  Amaradatta  I '  " 

In  the  Prahandhacintainani  (Tawney,  p.  181)  the  elephant  roams  alone  in 
the  whole  city  and  finally  sprinkles  a  humble  umbrella-bearer.  Sometimes, 
as  in  Jacobi's  Hindu  Tales,  p.  131,  only  a  horse  is  mentioned,  while  in  another 
story  in  the  same  collection  (p.  212)  we  have  all  five :  "  Having  seen  him,  the 
elephant  trumpeted,  the  steed  neighed,  the  golden  pitcher  sprinkled  him,  the 
chowries  fanned  him,  and  the  parasol  stood  over  him." 

It  would  be  superfluous  to  give  other  examples  from  Hindu  fiction. 
They  have,  moreover,  been  already  enumerated.  See  Tawney,  "  Some  Indian 
Methods  of  Electing  Kings,"  Vntc.  Roy.  As.  Soc.  Bengal,  Nov.  1891,  p.  135 
el  seq.;  Meyer,  Dasa  Kionara  Charila,  1902,  p.  94;  Bloomfield,  Life  and  Stories 
of  Parqvanatha,  pp.  199-202;  ditto,  "Joseph  and  Potiphar  in  Hindu  Fiction," 
Trans.  Ainer.  Phil.  Ass.,  vol.  liv,  1923,  pp.  142,  143 ;  Stein  and  Grierson,  op.  cil., 
p.  XXXV.  Reference  should  also  be  made  to  W.  Crooke,  Popular  Religion  and 
Folk' Lore  of  Northern  India,  vol.  ii,  p.  240;  ditto,  Tribes  and  Castes  of  the 
North- Western  Provinces  and  Oudh,  vol.  ii,  p.  380;  and  to  R.  V.  Russell,  Tribes 
and  Castes  of  the  Central  Provinces,  vol.  iv,  p.  462,  where  the  founder  of  the 
Gahlot  clan  in  Mewar  was  proclaimed  king  by  au  elephant  putting  a  garland 
thrice  round  his  neck. 

The  subject  has  been  discussed  by  Hartland  from  a  much  wider  point  of 
view,  and  variants  are  given  from  many  parts  of  Europe  as  well  as  Asia.     He 


PANCADIVYADHIVASA  177 

also  includes  examples  showing  that  in  many  countries  the  choice  of  a  king 
actually  depends  on  omens  from  animals.  Thus  it  is  said  that  in  Senjero,  a 
petty  kingdom  in  the  south  of  Abyssinia,  when  the  king  dies,  the  nobles 
assemble  outside  the  city  in  the  open  plain  and  wait  until  a  vulture  or  an 
insect  settles  on  one  of  them,  who  is  then  saluted  as  king. 

Hartland  first  read  a  paper  on  this  subject  before  the  Folk-Lore  Society 
(see  "The  Voice  of  the  Stone  of  Destiny,"  Folk-Lore,  vol.  xiv,  19OS,  pp.  28-60). 
It  was  later  reprinted  with  a  few  small  additions  in  his  Ritual  and  Belief, 
London,  1914,  pp.  290-328  {not  p.  30  et  seq.  as  stated  in  Hatim's  Tales,  p.  xxxv). 

In  the  Nights  no  animal  is  mentioned  in  connection  with  the  custom  of 
choosing  a  king  by  divine  will,  but  the  underlying  idea  is  the  same.  In  the 
story  of  "  Ali  Shar  and  Zumurrud  "  (Burton,  vol.  iv,  p.  210),  Zumurrud  enters 
the  city  disguised  as  a  man  and  is  immediately  made  king.  The  act  is  thus 
explained  :  "  .  .  .  it  is  the  custom  of  the  citizens,  when  the  king  deceaseth 
leaving  no  son,  that  the  troops  should  sally  forth  to  the  suburbs  and  sojourn 
there  three  days :  and  whoever  cometh  from  the  quarter  whence  thou  hast 
come,  him  they  make  king  over  them."  See  also  Supp.,  vol.  ii,  where  Clouston 
gives  a  useful  note  when  quoting  one  of  J.  H.  Knowles'  tales  from  Ind.  Ant., 
June  1886. 

For  other  references  see  Chauvin,  op.  cit.,  vi,  p.  75,  and  Cosquin,  Les 
Conies  Indiens  et  L' Occident,  Paris,  1922,  p.  321. — n.m.p. 


VOL.  V. 


T 


CHAPTER  LXVI 

HE  next  night  Gomukha  told  the  following  story 
[M]     to  Naravahanadatta  to  amuse  him : — 


155.  Story  of  the  Hermit  and  his  Pupils 

In  the  holy  place  of  Siva,  called  Dhane^vara,  there  lived 
long  ago  a  great  hermit,  who  was  waited  upon  by  many 
pupils.  He  once  said  to  his  pupils  :  "If  any  one  of  you 
has  seen  or  heard  in  his  life  a  strange  occurrence  of  any 
kind,  let  him  relate  it."  When  the  hermit  said  this,  a  pupil 
said  to  him  :  "  Listen,  I  will  tell  a  strange  story  which  I 
once  heard, 

155a.  The  Mendicant  who  travelled  from  KaSmlra  to 

Pdtaliputra 

There  is  in  Kai^mira  a  famous  holy  place,  sacred  to 
Siva,  called  Vijaya.  In  it  there  lived  a  certain  mendicant, 
who  was  proud  of  his  knowledge.  He  worshipped  Siva,  and 
prayed,  "  May  I  be  always  victorious  in  controversy,"  and 
thereupon  he  set  out  for  Pataliputra  to  exhibit  his  skill  in 
dispute. 

And  on  the  way  he  passed  forests,  rivers  and  mountains, 
and  having  reached  a  certain  forest,  he  became  tired,  and 
rested  under  a  tree.  And  immediately  he  saw,  as  he  was 
refreshing  himself  in  the  cool  breeze  of  the  tank,  a  student 
of  religion,  who  had  come  there  dusty  with  a  long  journey, 
with  his  staff  and  water-pot  in  his  hand.  When  he  sat 
down,  the  wandering  mendicant  asked  him  whence  he  came 
and  whither  he  was  going.  The  student  of  religion  answered  : 
"  I  come  from  that  seat  of  learning  Pataliputra,  and  I  am 
going  to  Ka^mira  to  conquer  the  Pandits  there  in  discussion." 

When  the  mendicant  heard  this  speech  of  the  religious 
^student's,  he  thought :   "  If  I  cannot  conquer  this  one  man 

178 


THE  YAKSHA  AND  HIS  WIFE  179 

who  has  left  Pataliputra,  how  shall  I  manage  to  go  and 
overcome  the  many  who  remain  there  ?  "  So  reflecting, 
he  began  to  reproach  that  religious  student :  "  Tell  me, 
religious  student,  what  is  the  meaning  of  this  inconsistent 
conduct  on  your  part  ?  How  comes  it  that  you  are  at  the 
same  time  a  religious  student,  eager  for  liberation,  and  a 
man  afflicted  with  the  madness  of  disputatiousness  ?  Do 
you  seek  to  be  delivered  from  the  world  by  binding  your- 
self with  the  conceit  of  controversy  ?  You  are  quenching 
heat  with  fire,  and  removing  the  feeling  of  cold  with  snow ; 
you  are  trying  to  cross  the  sea  on  a  boat  of  stone ;  you 
are  striving  to  put  out  a  fire  by  fanning  it.  The  virtue 
of  Brahmans  is  patience ;  that  of  Kshatriyas  is  the  rescue  of 
the  distressed ;  the  characteristic  quality  of  one  who  desires 
liberation  is  quietism ;  disputatiousness  is  said  to  be  the 
characteristic  of  Rakshasas.  Therefore  a  man  who  desires 
liberation  must  be  of  a  quiet  temperament,  putting  away 
the  pain  arising  from  alternations  of  opposites,  fearing  the 
hindrances  of  the  world.  So  cut  down  with  the  axe  of 
quietism  this  tree  of  mundane  existence,  and  do  not  water 
it  with  the  water  of  controversial  conceit." 

When  he  said  this  to  the  religious  student,  he  was  pleased, 
and  bowed  humbly  before  him,  and  saying,  "  Be  you  my 
spiritual  guide,"  he  departed  by  the  way  that  he  came. 
And  the  mendicant  remained,  laughing,  where  he  was,  at 
the  foot  of  the  tree,  and  then  he  heard  from  within  it  the 
conversation  of  a  Yaksha,  who  was  joking  with  his  wife.^ 
And  while  the  mendicant  was  listening,  the  Yaksha  in  sport 
struck  his  wife  with  a  garland  of  flowers,  and  she,  like  a 
cunning  female,  pretended  that  she  was  dead,  and  immedi- 
ately her  attendants  raised  a  cry  of  grief.  And  after  a  long 
time  she  opened  her  eyes,  as  if  her  life  had  returned  to  her. 

^  Cf.  the  Yaksha  to  whom  Phalabhuti  prays  in  Chapter  XX.  The  belief 
in  tree-spirits  is  shown  by  Tylor  in  his  Primitive  Culture  to  exist  in  many  parts 
of  the  world  (see  the  Index  in  his  second  volume).  Grimm  in  his  Teutonic 
Mijthology  (p.  70  et  seq.)  gives  an  account  of  the  tree-worship  which  pre- 
vailed  amongst    the   ancient  Germans.     See  also  an   interesting  article  by 

M.  J,  Walhouse  in  the  Indian  Antiquary,  vol.  ix,  June  1880,  pp.  150-153, 

For  other  references  to  this  important  subject  see  those  already  given  in 
Vol.  I,  p.  144n^,  and  Vol.  II,  pp.  43n^,  96«^  and  97n. — n.m.p. 


180  THE  OCEAN  OF  STORY 

Then  the  Yaksha,  her  husband,  said  to  her  :  "  What  have 
you  seen  ?  "     Then  she  told  the  following  invented  story : — 

"  When  you  struck  me  with  the  garland,  I  saw  a  black 
man  come,  with  a  noose  in  his  hand,  with  flaming  eyes, 
tall,  with  upstanding  hair,  terrible,  darkening  the  whole 
horizon  with  his  shadow.  The  ruffian  took  me  to  the  abode 
of  Yama,  but  his  officers  there  turned  him  back,  and  made 
him  let  me  go." 

When  the  Yakshini  said  this,  the  Yaksha  laughed,  and 
said  to  her  :  "  Oh  dear  !  women  cannot  be  free  from  decep- 
tion in  anything  that  they  do.  Whoever  died  from  being 
struck  with  flowers  ?  Whoever  returned  from  the  house  of 
Yama  ?  You  silly  woman,  you  have  imitated  the  tricks  of  the 
women  of  Pataliputra. 

155AA.  The  Wife  of  King  Simhaksha,  and  the  Wives  of  his 

Principal  Courtiers 

For  in  that  city  there  is  a  king  named  Simhaksha;  and 
his  wife,  taking  with  her  the  wives  of  his  minister,  commander- 
in-chief,  chaplain  and  physician,  went  once  on  the  thirteenth 
day  of  the  white  fortnight  to  make  a  pilgrimage  to  the 
shrine  of  Sarasvati,  the  protecting  deity  of  that  land.  There 
they,  queen  and  all,  met  on  the  way  sick  persons,  hump- 
backed, blind  and  lame,  and  were  thus  implored  by  them  : 
"  Give  medicine  to  us  wretched  diseased  men,  in  order  that 
we  may  be  delivered  from  our  infirmity ;  have  mercy  upon 
the  distressed.  For  this  world  is  wavering  as  a  wave  of 
the  sea,  transient  as  a  flash  of  lightning,  and  its  beauty  is 
short-lived  like  that  of  a  religious  festival.  So  in  this  un- 
real world  the  only  real  thing  is  mercy  to  the  wretched,  and 
charity  to  the  poor ;  it  is  only  the  virtuous  person  that  can 
be  said  truly  to  live.  What  is  the  use  of  giving  to  the  rich 
or  the  comfortable  ?  ^  What  does  the  cold  moon  profit  a 
shivering  man,  or  what  is  the  use  of  a  cloud  when  winter 

*  The  Sanskrit  College  MS.  reads  anena  for  asanena.  Dr  Kem  wishes  to 
read  suhitast/api/  asmiena  kim.     This  would  still  leave  a  superfluity  of  syllables. 

The   D.  text  reads  suhilasycuanena,  thus  preserving  both  the  sense  and. 

the  metre. — n.m.p. 


THE  HUSBANDS  GROW  SUSPICIOUS  181 

has  arrived  ?  So  rescue  us  miserable  creatures  from  the 
affliction  of  sickness." 

When  the  queen  and  the  other  ladies  had  been  thus 
supplicated  by  these  diseased  persons,  they  said  to  one 
another :  "  These  poor  afflicted  men  say  what  is  true,  and 
to  the  point,  so  we  must  endeavour  to  restore  them  to 
health  even  at  the  cost  of  all  our  substance."  Then  they 
worshipped  the  goddess,  and  each  took  one  of  those  sick 
people  to  her  own  house,  and,  urging  on  their  husbands, 
they  had  them  treated  with  the  potent  drugs  of  Mahadevi, 
and  they  never  left  off  watching  them.  And  from  being 
always  with  them,  they  fell  in  love  with  them,  and  became 
so  attached  to  them  that  they  thought  of  nothing  else  in 
the  world.  And  their  minds,  bewildered  with  love,  never  re- 
flected what  a  difference  there  was  between  these  wretched 
sick  men  and  their  own  husbands,  the  king  and  his  chief 
courtiers. 

Then  their  husbands  remarked  that  they  had  on  them  the 
marks  of  scratches  and  bites,  due  to  their  surprising  intimacy 
with  these  invalids.^  And  the  king,  the  commander-in- 
chief,  the  minister,  the  chaplain  and  the  physician  talked 
of  this  to  one  another  without  reserve,  but  not  without 
anxiety.  Then  the  king  said  to  the  others  :  "  You  keep 
quiet  at  present ;  I  will  question  my  wife  dexterously." 
So  he  dismissed  them,  and  went  to  his  private  apartments, 
and  assuming  an  expression  of  affectionate  anxiety,  he 
said  to  his  wife  :  "  Who  bit  you  on  the  lower  lip  ?  Who 
scratched  you  on  the  breast  ?  ^  If  you  tell  me  the  truth,  it 
will  be  well  with  you,  but  not  otherwise." 

When  the  queen  was  thus  questioned  by  the  king,  she 
told  him  a  fictitious  tale,  saying  :  "  Ill-fated  that  I  am,  I 
must  tell  this  wonder,  though  it  ought  not  to  be  revealed. 
Every  night  a  man,  with  a  discus  and  club,  comes  out  of 
the  painted  wall,''  and  does  this  to  me,  and  disappears  into 
it  in  the  morning.     And  though  you,  my  husband,  are  alive, 

^  See  note  at  end  of  chapter. — n.m.p. 

2  So  in  the  "Tale  of  the  Fisherman  and  the  Jinni,"  Nights  (Burton,  vol.  i, 
p.  65)^  a  black  slave  comes  out  of  the  wall  when  the  magic  fish  are  cooked. 
Cf.  Chauvin,  op.  cit.,  vi,  p.  56. — n.m.p. 


182  THE  OCEAN  OF  STORY 

he  reduces  to  this  state  my  body,  which  not  even  the  sun  or 
moon  has  ever  beheld." 

When  the  fooHsh  king  heard  this  story  of  hers,  told  with 
much  semblance  of  grief,  he  believed  it,  and  thought  that 
it  was  all  a  trick  played  by  Vishnu.  And  he  told  it  to  the 
minister  and  his  other  servants,  and  they,  like  blockheads, 
also  believed  that  their  wives  had  been  visited  by  Vishnu, 
and  held  their  tongues. 


155a.  The  Mendicant  who  travelled  from  Kasmira  to 

Pdtaliputra 

"  In  this  way  wicked  and  cunning  females,  of  bad  char- 
acter, by  concurring  in  one  impossible  story,  deceive  silly 
people,  but  I  am  not  such  a  fool  as  to  be  taken  in." 

The  Yaksha  by  saying  this  covered  his  wife  with  con- 
fusion. And  the  mendicant  at  the  foot  of  the  tree  heard  it 
all.  Then  the  mendicant  folded  his  hands,  and  said  to  that 
Yaksha  :  "  Reverend  sir,  I  have  arrived  at  your  hermitage, 
and  now  I  throw  myself  on  your  protection.  So  pardon  my 
sin  in  overhearing  what  you  have  been  saying."  By  thus 
speaking  the  truth  he  gained  the  good  will  of  the  Yaksha. 
And  the  Yaksha  said  to  him :  "I  am  a  Yaksha,  Sarvasthana- 
gavata  by  name,  and  I  am  pleased  with  you.  So  choose  a 
boon."  Then  the  mendicant  said  to  the  Yaksha  :  "  Let 
this  be  my  boon,  that  you  will  not  be  angry  with  this  wife  of 
yours."  Then  the  Yaksha  said  :  "  I  am  exceedingly  pleased 
with  you.  This  boon  is  already  granted,  so  choose  another." 
Then  the  mendicant  said  :  "  Then  this  is  my  second  petition, 
that  from  this  day  forward  you  and  your  wife  will  look  upon 
me  as  a  son."  When  the  Yaksha  heard  this,  he  immediately 
became  visible  to  him  with  his  wife,  and  said :  "I  consent ; 
my  son,  we  regard  you  as  our  own  child.  And  owing  to 
our  favour  you  shall  never  suffer  calamity.  And  you  shall 
be  invincible  in  disputation,  altercation  and  gambling." 
When  the  Yaksha  had  said  this,  he  disappeared,  and  the 
mendicant  worshipped  him,  and  after  spending  the  night 
there,  he  went  on  to  Pataliputra. 

Then  he  announced  to  King  Simhaksha,  by  the  mouth  of 


THE  RIDDLE  183 

the  doorkeeper,  that  he  was  a  disputant  come  from  Kai^mira. 
And  the  king  permitted  him  to  enter  the  hall  of  assembly, 
and  there  he  tauntingly  challenged  the  learned  men  to 
dispute  with  him.  And  after  he  had  conquered  them  all 
by  virtue  of  the  boon  of  the  Yaksha,  he  again  taunted 
them  in  the  presence  of  the  king  in  these  words  :  "I  ask 
you  to  explain  this.  What  is  the  meaning  of  this  state- 
ment :  '  A  man  with  a  discus  and  mace  comes  out  of  the 
painted  wall,  and  bites  my  lower  lip,  and  scratches  my 
chest,  and  then  disappears  in  the  wall  again.'  Give  me  an 
answer."  ^ 

When  the  learned  men  heard  his  riddle,  as  they  did 
not  know  the  real  reference,  they  gave  no  answer,  but  looked 
at  one  another's  faces.  Then  the  King  Simhaksha  himself 
said  to  him  :  "  Explain  to  us  yourself  the  meaning  of  what 
you  said."  Thereupon  the  mendicant  told  the  king  of  the 
deceitful  behaviour  of  his  wife,  which  he  had  heard  about 
from  the  Yaksha.  And  he  said  to  the  king  :  "  So  a  man 
should  never  become  attached  to  women,  which  will  only 
result  in  his  knowing  wickedness." 

The  king  was  delighted  with  the  mendicant,  and  wished 
to  give  him  his  kingdom.  But  the  mendicant,  who  was 
ardently  attached  to  his  own  native  land,  would  not  take  it. 
Then  the  king  honoured  him  with  a  rich  present  of  jewels. 
The  mendicant  took  the  jewels,  and  returned  to  his  native 
land  of  Kasmira,  and  there  by  the  favour  of  the  Yaksha  he 
Uved  in  great  comfort. 


[M]  When  Gomukha  ^  had  said  this,  he  remarked :  "  So 
strange  are  these  actions  of  bad  women,  and  the  dispensations 

1  This  part  of  the  story  may  be  compared  with  the  story  of  "As  tres 
Lebres,"  Coelho's  Contos  Populares  Porluguezes,  p.  90,  or  that  of  the  "  Blind 
Man  and  the  Cripple,"  Ralston,  Russian  Folk-Tales,  p.  240  et  seq. 

For  a  long  bibliography  of  tales  containing  riddles  as  one  of  the 

main  incidents  see  Chauvin,  op.  cit.,  v,  p.  193,  and  vi,  pp.  42,  43. — n.m.p. 

2  We  do  not  get  back  to  No.  155  as  we  should,  for  it  was  really  the  pupil 
who  told  Nos.  155a  and  155aa  (see  p.  178). — n.m.p. 


184  THE  OCEAN  OF  STORY 

of  Providence,  and  the  conduct  of  mankind.     Now  hear  this 
story  of  another  woman  who  killed  eleven.* 

156.  Story  of  the  Woman  who  had  Eleven  Husbands 

There  was  in  Malava  a  certain  householder,  who  lived  in 
a  village.  He  had  born  to  him  a  daughter,  who  had  two 
or  three  elder  brothers.  Now  as  soon  as  she  was  born  her 
mother  died,  and  a  few  days  after,  one  of  the  man's  sons 
died.  And  then  his  brother  was  gored  by  an  ox  and  died  of 
it.  So  the  householder  named  his  daughter  "Three-slayer," 
because,  owing  to  the  birth  of  this  ill-omened  girl,  three  had 
met  their  death. 

In  course  of  time  she  grew  up,  and  then  the  son  of  a  rich 
man,  who  lived  in  that  village,  asked  her  in  marriage,  and 
her  father  gave  her  to  him  with  the  usual  rejoicings.  She 
lived  for  some  time  with  that  husband,  but  he  soon  died. 
In  a  few  days  the  fickle  woman  took  another  husband. 
And  the  second  husband  met  his  death  in  a  short  time. 
Then,  led  astray  by  her  youthful  feelings,  she  took  a  third 
husband.  And  the  third  husband  of  this  husband-slayer 
died  like  the  others.  In  this  way  she  lost  ten  husbands  in 
succession.  So  she  got  affixed  to  her,  by  way  of  ridicule, 
the  name  of  "  Ten-slayer."  Then  her  father  was  ashamed 
and  would  not  let  her  take  another  husband,  and  she 
remained  in  her  father's  house  avoided  by  people. 

But  one  day  a  handsome  young  traveller  entered  it, 
and  was  allowed  by  her  father  to  stop  as  his  guest  for  a 
night.  When  Ten-slayer  saw  him,  she  fell  in  love  with  him, 
and  when  he  looked  at  that  charming  young  woman,  he  too 
was  captivated.  Then  Love  robbed  her  of  her  modesty, 
and  she  said  to  her  father  :  "I  choose  this  traveller  as  one 
husband  more ;  if  he  dies  I  will  then  take  a  vow."  She 
said   this  in  the   hearing  of  the   traveller,   but   her   father 

^  In  the  notice  of  the  first  ten  Fasciculi  of  this  translation  which  appeared  in 
The  Saturday  Review  (or  May  1 882  the  following  interesting  remark  is  made  on  this 
•tory  :  "  And  the  story  of  the  woman  who  had  eleven  husbands  bears  a  curious, 
but  no  doubt  accidental,  likeness  to  an  anecdote  related  by  St  Jerome  about  a  con- 
test between  a  man  and  his  wife  as  to  which  would  outlive  the  other,  she  having 
previously  conducted  to  the  grave  scores  of  husbands,  and  he  scores  of  wives." 


ALWAYS  ONE  OX  185 

answered  her :  "  Do  not  think  of  such  a  thing,  it  is  too  dis- 
graceful ;  you  have  lost  ten  husbands,  and  if  this  one  dies 
too,  people  will  laugh  consumedly." 

When  the  traveller  heard  this,  he  abandoned  all  reserve, 
and  said  :  "No  chance  of  my  dying  ;  I  have  lost  ten  wives, 
one  after  another.  So  we  are  on  a  par  ;  I  swear  that  it  is  so 
by  the  touch  of  the  feet  of  Siva."  When  the  traveller  said 
this,  everybody  was  astonished.  And  the  villagers  assembled, 
and  with  one  consent  gave  permission  to  Ten-slayer  to  marry 
the  traveller,  and  she  took  him  for  her  husband.  And  she 
lived  some  time  with  him,  but  at  last  he  was  seized  with 
an  ague  and  died.  Then  she  was  called  "Eleven-slayer," 
and  even  the  stones  could  not  help  laughing  at  her ;  so  she 
betook  herself  in  despondency  to  the  bank  of  the  Ganges 
and  lived  the  life  of  an  ascetic. 


[M]  When  Gomukha  had  told  this  amusing  story,  he 
went  on  to  say  :  "  Hear  also  the  story  of  the  man  who 
subsisted  on  one  ox. 

157.  Story  of  the   Man   who,  thanks  to   Durgd,  had   always 

One  Ox 

There  was  a  certain  poor  householder  in  a  certain  village, 
and  the  only  wealth  he  had  in  his  house  was  one  ox.  He 
was  so  mean-spirited  that,  though  his  family  was  on  the 
point  of  perishing  for  want  of  food,  and  he  himself  had  to 
fast,  he  could  not  make  up  his  mind  to  part  with  that  ox. 
But  he  went  to  the  shrine  of  Durga  in  the  Vindhya  hills, 
and  throwing  himself  down  on  a  bed  of  darbha  grass,  he 
performed  asceticism  without  taking  food,  in  order  that  he 
might  obtain  wealth.  The  goddess  said  to  him  in  a  dream  : 
"  Rise  up  !  your  wealth  shall  always  consist  of  one  ox,  and 
by  selling  it  you  shall  live  in  perpetual  comfort."  So  the 
next  morning  he  woke,  and  got  up,  took  some  food,  and 
returned  to  his  house.  But  even  then  he  had  not  strength 
of  mind  to  sell  that  ox,  for  he  thought  that,  if  he  sold  it,  he 
would  have  nothing  left  in  the  world,  and  be  unable  to  live. 


186  THE  OCEAN  OF  STORY 

Then  as,  thin  with  fasting,  he  told  his  dream  with  refer- 
ence to  the  command  of  the  goddess,  a  certain  intelligent 
friend  said  to  him  :  "  The  goddess  told  you  that  you  should 
always  have  one  ox,  and  that  you  should  live  by  selling  it, 
so  why  did  you  not,  foolish  man,  obey  the  command  of  the 
goddess  ?  So  sell  this  ox,  and  support  your  family.  When 
you  have  sold  this  one,  yoU  will  get  another,  and  then 
another."  The  villager,  on  receiving  this  suggestion  from 
his  friend,  did  so.  And  he  received  ox  after  ox,  and  lived 
in  perpetual  comfort  by  selling  them.^ 


[M]  "  So  you  see.  Destiny  produces  fruit  for  every  man 
according  to  his  resolution.  So  a  man  should  be  resolute ; 
good  fortune  does  not  select  for  favour  a  man  wanting  in 
resolution.  Hear  now  this  story  of  the  cunning  rogue  who 
passed  himself  off  as  a  minister. 

158.  Story  of  the  Rogue  who  managed  to  acquire  Wealth  by 
speaking  to  the  King  ^ 

There  was  a  certain  king  in  a  city  in  the  Deccan.  In 
that  city  there  was  a  rogue  who  lived  by  imposing  upon 

^  Thus  the  poor  man  escaped  his  fate  of  poverty,  and  the  story  forms  an 
example  of  the  "  Escaping  One's  Fate  "  motif  which  is  so  common  in  Hindu 
fiction.  It  has  been  fully  treated  in  an  excellent  paper  by  W.  N.  Brown  in 
Studies  in  Honor  of  Maurice  Bloom  field,  1920,  pp.  89-104.  The  story  in  our 
text  is,  as  Brown  states,  a  poor  variant  of  a  much  more  elaborate  tale  in 
Dhannakalpadruma,  ii,  4,  109  et  seq.,  of  which  both  text  and  translation  are 
given  by  Hertel  in  Zeit.  d.  d.  morg.  Gesell.,  Ixv,  p.  445.  In  this  story  all  three 
children  of  an  unfortunate  king  escape  their  fate  owing  to  the  cleverness  of 
a  faithful  minister.  All  are  reduced  to  getting  their  own  living  the  best  way 
they  can.  The  second  son  has  but  a  single  ox  which  he  uses  to  drag  a  load 
of  grass  daily  to  market.  This  would  have  gone  on  indefinitely  had  not  the 
minister  found  him  and  instructed  him:  "Every  day  sell  your  ox.  When  it 
is  sold,  Fate  will  again  give  you  the  means  of  livelihood."  For  fuller  details 
and  variants  see  Brown's  article  mentioned  above. — n.m.p. 

*  So  in  the  Novellce  Morlini,  No.  4,  a  merchant,  who  is  deeply  involved, 
gives  a  large  sum  of  money  to  the  king  for  the  privilege  of  riding  by  his  side 
through  the  town.  Henceforth  his  creditors  cease  their  importunities. 
(Liebrecht's  Dunlop,  p.  494.) 


THE  ROGUE'S  TRICK  187 

others.  And  one  day  he  said  to  himself,  being  too  ambitious 
to  be  satisfied  with  small  gains  :  "Of  what  use  to  me  is  this 
petty  rascality,  which  only  provides  me  with  subsistence  ? 
Why  should  I  not  do  a  stroke  of  business  which  would  bring 
me  great  prosperity  ?  " 

Having  thus  reflected,  he  dressed  himself  splendidly  as 
a  merchant,  and  went  to  the  palace  gate  and  accosted  the 
warder.  And  he  introduced  him  into  the  king's  presence, 
and  he  offered  a  complimentary  gift,  and  said  to  the  king  : 
"  I  wish  to  speak  with  your  Majesty  in  private."  The  king 
was  imposed  upon  by  his  dress,  and  much  influenced  in  his 
favour  by  the  present,  so  he  granted  him  a  private  interview, 
and  then  the  rogue  said  to  him  :  "  Will  your  Majesty  have 
the  goodness  every  day,  in  the  hall  of  assembly,  to  take  me 
aside  for  a  moment  in  the  sight  of  all,  and  speak  to  me  in 
private  ?  And  as  an  acknowledgment  of  that  favour  I  will 
give  your  Majesty  every  day  five  hundred  dinars,  and  I  do 
not  ask  for  any  gift  in  return." 

When  the  king  heard  that,  he  thought  to  himself : 
"  What  harm  can  it  do  ?  What  does  he  take  away  from 
me  ?  On  the  contrary,  he  is  to  give  me  dinars  every  day. 
What  disgrace  is  there  in  carrying  on  a  conversation  with  a 
great  merchant  ?  "  So  the  king  consented,  and  did  as  he 
requested,  and  the  rogue  gave  the  king  the  dinars  as  he  had 
promised,  and  the  people  thought  that  he  had  obtained  the 
position  of  a  high  minister. 

Now  one  day  the  rogue,  while  he  was  talking  with  the 
king,  kept  looking  again  and  again  at  the  face  of  one  official 
with  a  significant  expression.  And  after  he  came  out,  that 
official  asked  him  why  he  had  looked  at  his  face  so,  and 
the  rogue  was  ready  with  this  fiction :  "  The  king  is  angry 
because  he  supposes  that  you  have  been  plundering  his  realm. 
This  is  why  I  looked  at  your  face,  but  I  will  appease  his 
anger." 

When  the  sham  minister  said  this,  the  official  went  home 
in  a  state  of  anxiety,  and  sent  him  a  thousand  gold  pieces. 
And  the  next  day  the  rogue  talked  in  the  same  way  with 
the  king,  and  then  he  came  out  and  said  to  the  official,  who 
came  towards  him  :    "I  appeased  the  king's  anger  against 


188  THE  OCEAN  OF  STORY 

you  with  some  judicious  words.  Cheer  up  !  I  will  now 
stand  by  you  in  all  emergencies."  Thus  he  artfully  made 
him  his  friend,  and  then  dismissed  him,  and  then  the  official 
waited  upon  him  with  all  kinds  of  presents. 

Thus  gradually  this  dexterous  rogue,  by  means  of  his 
continual  conversations  with  the  king,  and  by  many  artifices, 
extracted  from  the  officials,  the  subordinate  monarchs,  the 
Rajputs,  and  the  servants,  so  much  wealth  that  he  amassed 
altogether  fifty  millions  of  gold  pieces.  Then  the  scoundrelly 
sham  minister  said  in  secret  to  the  king  :  "  Though  I  have 
given  you  every  day  five  hundred  dinars,  nevertheless,  by 
the  favour  of  your  Highness,  I  have  amassed  fifty  millions 
of  gold  pieces.  So  have  the  goodness  to  accept  of  this  gold. 
What  have  I  to  do  with  it  ?  "  Then  he  told  the  king  his 
whole  stratagem.  But  it  was  with  difficulty  that  the  king 
could  be  induced  to  take  half  the  money.  Then  he  gave 
him  the  post  of  a  Cabinet  Minister,  and  the  rogue,  having 
obtained  riches  and  position,  kept  complimenting  the  people 
with  entertainments. 


[M]  "  Thus  a  wise  man  obtains  great  wealth  without 
committing  a  very  great  crime,  and  when  he  has  gained  the 
advantage,  he  atones  for  his  fault  in  the  same  way  as  a  man 
who  digs  a  well." 

Then  Gomukha  went  on  to  say  to  the  prince  :  "  Listen 
now  to  this  one  story,  though  you  are  excited  about  yoiu: 
approaching  marriage. 


159.  Story  of  Hemapi'abhd  and  Lakshmisena 

There  lived  in  a  city,  named  Ratnakara,  a  king,  named 
Buddhiprabha,  who  was  a  very  lion  to  the  infuriated  elephant- 
herd  of  his  enemies.  And  there  was  born  to  him  by  his 
queen,  named  Ratnarekha,  a  daughter,  named  Hemaprabha, 
the  most  beautiful  woman  in  the  whole  world.  And  since 
she  was  a  Vidyadhari,  that  had  fallen  to  earth  by  a  curse, 


THE  PRINCESS  ABSCONDS  189 

she  was  fond  of  amusing  herself  by  swinging/  on  account 
of  the  pleasure  that  she  felt  in  recalling  the  impressions  of 
her  roaming  through  the  air  in  her  former  existence.  Her 
father  forbade  her,  being  afraid  that  she  would  fall,  but  she 
did  not  desist,  so  her  father  was  angry  and  gave  her  a  slap. 

The  princess  was  angry  at  receiving  so  great  an  indignity, 
and  wishing  to  retire  to  the  forest,  she  went  to  a  garden 
outside  the  city,  on  the  pretence  of  amusing  herself.  She 
made  her  servants  drunk  with  wine,  and  roaming  on,  she 
entered  a  dense  tree- jungle,  and  got  out  of  their  sight. 
And  she  went  alone  to  a  distant  forest,  and  there  she  built 
herself  a  hut,  and  remained  feeding  on  roots  and  fruits,  en- 
gaged in  the  adoration  of  Siva.  As  for  her  father,  he  found 
out  that  she  had  fled  to  some  place  or  other,  and  made 
search  for  her,  but  did  not  find  her.  Then  he  fell  into  great 
grief.  And  after  some  time  the  king's  grief  abated  a  little,  so 
he  went  out  hunting  to  distract  his  mind.  And,  as  it  happened, 
that  King  Buddhiprabha  went  to  that  distant  forest,  in  which 
his  daughter  Hemaprabha  was  engaged  in  ascetic  practices. 

There  the  king  saw  her  hut,  and  he  went  into  it,  and 
unexpectedly  beheld  there  his  own  daughter  emaciated  with 
ascetic  practices.  And  she,  when  she  saw  him,  rose  up  at 
once  and  embraced  his  feet,  and  her  father  embraced  her 
with  tears  and  seated  her  on  his  lap.  And  seeing  one  another 
again  after  so  long  a  separation,  they  wept  so  that  even  the 
eyes  of  the  deer  in  the  forest  gushed  with  tears.  Then  the 
king  at  last  comforted  his  daughter,  and  said  to  her  :  "  Why 
did  you  abandon,  my  daughter,  the  happiness  of  a  palace 
and  act  thus  ?  So  come  back  to  your  mother,  and  give  up 
this  forest."  When  her  father  said  this  to  her,  Hemaprabha 
answered  him  :  "I  have  been  commanded  by  the  god  to 
act  thus.  What  choice  have  I  in  the  matter  ?  So  I  will 
not  return  to  the  palace  to  indulge  in  pleasure,  and  I  will 
not  abandon  the  joys  of  asceticism." 

^  For  a  long  note  on  "Swinging  as  a  Magical  Rite"  see  J.  G.  Frazer, 
Golden  Bough,  vol.  iv  {Dying  God),  pp.  277-285.  He  seems,  however,  to  have 
missed  the  importance  of  the  erotic  element  in  swinging.  For  this  and 
several  useful  references  see  Havelock  Ellis,  Psychology  of  Sex,  Evolution  of 
Modesty,  p.  174. — n.m.p. 


190  THE  OCEAN  OF  STORY 

When  the  king  discovered  from  this  speech  of  hers  that 
she  would  not  abandon  her  intention,  he  had  a  palace  made 
for  her  in  that  very  forest.  And  when  he  returned  to  his 
capital,  he  sent  her  every  day  cooked  food  and  wealth,  for 
the  entertainment  of  her  guests.  And  Hemaprabha  remained 
in  the  forest  honouring  her  guests  with  wealth  and  jewels, 
while  she  lived  herself  on  roots  and  fruits. 

Now  one  day  there  came  to  the  hermitage  of  that 
princess  a  female  mendicant,  who  was  roaming  about, 
having  observed  a  vow  of  chastity  from  her  earliest  youth. 
This  lady,  who  had  been  a  mendicant  from  her  childhood, 
was  honoured  by  Hemaprabha,  and  when  asked  by  her  the 
reason  why  she  took  the  vow,  she  answered  :  "  Once,  when 
I  was  a  girl,  I  was  shampooing  my  father's  feet,  and  my  eyes 
closed  in  sleep,  and  I  let  my  hands  drop.  Then  my  father 
gave  me  a  kick,  and  said  :  '  Why  do  you  go  to  sleep  ?  ' 
And  I  was  so  angry  at  that  that  I  left  his  house  and 
became  a  mendicant." 

Then  Hemaprabha  was  so  delighted  with  the  female 
mendicant,  on  account  of  the  resemblance  of  her  character 
to  her  own,  that  she  made  her  share  her  forest  life.  And  one 
morning  she  said  to  that  friend :  "  My  friend,  I  remember 
that  I  crossed  in  my  dreams  a  broad  river ;  then  I  mounted 
a  white  elephant;  after  that  I  ascended  a  mountain,  and 
there  I  saw  in  a  hermitage  the  holy  god  Siva.  And  having 
obtained  a  lyre,  I  sang  and  played  on  it  before  him  and 
then  I  saw  a  man  of  celestial  appearance  approach.  When 
I  saw  him,  I  flew  up  into  the  sky  with  you,  and  when  I  had 
seen  so  much,  I  awoke,  and  lo !  the  night  was  at  an  end." 
When  the  friend  heard  this,  she  said  to  Hemaprabha  : 
"  Undoubtedly,  auspicious  girl,  you  must  be  some  heavenly 
being  born  on  earth  in  consequence  of  a  curse  ;  and  this 
dream  means  that  your  curse  is  nearly  at  an  end."  When 
the  princess  heard  this  speech  of  her  friend's,  she  received 
it  with  joy. 

And  when  the  sun,  the  lamp  of  the  world,  had  mounted 
high  in  the  heaven,  there  came  there  a  certain  prince  on 
horseback.  When  he  saw  Hemaprabha  dressed  as  an 
ascetic,    he    dismounted    from    his    horse,    and    conceiving 


THE  CURSE  IS  AT  AN  END  191 

admiration  for  her,  he  went  and  saluted  her  respectfully. 
She,  for  her  part,  entertained  him,  and  made  him  take  a 
seat,    and    feeling   love    for   him,    said :     "  Who    are    you, 

Hemaprabha  ^^^^^  ^^^  ^ "  "^^^^  *^^  pHnce  Said  I  "  Noblc 
meets  lady,  there  is  a  king  of  auspicious  name  called 

Lakshmisena  Pratapascna.  He  was  once  going  through  a 
course  of  asceticism  to  propitiate  Siva,  with  the  view  of 
obtaining  a  son.  And  that  merciful  god  appeared  to  him, 
and  said  :  '  Thou  shalt  obtain  one  son,  who  shall  be  an 
incarnation  of  a  Vidyadhara,  and  he,  when  his  curse  is  at 
an  end,  shall  return  to  his  own  world.  And  thou  shalt 
have  a  second  son,  who  shall  continue  thy  race  and  uphold 
thy  realm.'  When  Siva  said  this  to  him,  he  rose  up  in  high 
spirits,  and  took  food.  Then  he  had  one  son  born  to  him 
named  Lakshmisena,  and  in  course  of  time  a  second  named 
Surasena.  Know,  lovely  one,  that  I  am  that  same  Lakshmi- 
sena, and  that  to-day,  when  I  went  out  to  hunt,  my  horse, 
swift  as  the  wind,  ran  away  with  me  and  brought  me  here." 

Then  he  asked  her  history,  and  she  told  it  him,  and 
thereupon  she  remembered  her  former  birth,  and  was  very 
much  elated,  and  said  to  him  :  "  Now  that  I  have  seen  you, 
I  have  remembered  my  birth  and  the  sciences  which  I  knew 
as  a  Vidyadhari,^  for  I  and  this  friend  of  mine  here  are  both 
Vidyadharis,  that  have  been  sent  down  to  earth  by  a  curse. 
And  you  were  my  husband,  and  your  minister  was  the 
husband  of  this  friend  of  mine.  And  now  that  curse  of  me 
and  of  my  friend  has  lost  its  power.  We  shall  all  meet  again 
in  the  world  of  Vidyadharas." 

Then  she  and  her  friend  assumed  divine  forms  and  flew 
up  to  heaven,  and  went  to  their  own  world.  But  Lakshmi- 
sena stood  for  a  moment  lost  in  wonder,  and  then  his  minister 
arrived,  tracking  his  course.  While  the  prince  was  telling 
the  whole  story  to  him.  King  Buddhiprabha  arrived,  anxious 
to  see  his  daughter.  When  he  could  not  see  his  daughter, 
but  found  Lakshmisena  there,  he  asked  for  news  of  her,  and 
Lakshmisena  told  him  what  had  happened.  Then  Buddhi- 
prabha was  cast  down,  but  Lakshmisena  and  his  minister 
remembered  their  former  existence,  their  curse  having  spent 

*  I  follow  the  Sanskrit  College  MS,,  which  reads  vidyabhih  safia  satpsmrita. 


192  THE  OCEAN  OF  STORY 

its  force,  and  they  went  to  their  own  world  through  the 
air. 

He  recovered  his  wife  Hemaprabha,  and  returned  with 
her,  and  then  taking  leave  of  Buddhiprabha,  he  went  to 
his  own  town.  And  he  went  with  his  minister,  who  had 
recovered  his  wife,  and  told  their  adventures  to  his  father 
Pratapasena,  who  bestowed  on  him  his  kingdom  as  his 
successor  by  right  of  birth.  But  he  gave  it  to  his  younger 
brother  Surasena,  and  returned  to  his  own  city  in  the  country 
of  the  Vidyadharas.  There  Lakshmisena,  united  with  his  con- 
sort Hemaprabha,  and  assisted  by  his  minister,  long  enjoyed 
the  delights  of  sovereignty  over  the  Vidyadharas. 


[M]  By  hearing  these  stories  told  one  after  another  by 
Gomukha,  Naravahanadatta,  though  he  was  excited  about 
his   approaching   marriage   with    his   new   wife    Saktiya^as, 
spent  that  night  as  if  it  were  a  moment.     In  this  way  the 
prince  whiled  away  the  days,  until  the  day  of  his  marriage 
arrived,  when,  as  he  was  in  the  presence  of  his  father  the 
King  of  Vatsa,  he  suddenly  saw  the  army  of  the  Vidya- 
dharas descend  from  heaven,  gleaming  like  gold.      And   he 
saw,  in  the  midst  of  them,  Sphatikaya^as,  the  King  of  the 
Vidyadharas,  who  had  come  out  of  love,  holding  the  hand 
of  his  dear  daughter,  whom  he  wished  to   bestow   on  the 
prince,  and  he  joyfully  went  towards  him,  and  saluted  him 
by  the  title  of  father-in-law,  after  his  father  had  first  enter- 
tained him  with   the  arghya  and   other   usual   ceremonies. 
And  the  king  of  the  Vidyadharas  stated  the  object  of  his 
coming,   and    immediately   created    a   display   of   heavenly 
magnificence  becoming  his  high  position,  and  by  the  might 
of  his  supernatural  power  loaded  the  prince  with  jewels,  and 
then  bestowed  on  him  in  due  form  his  daughter  previously 
promised  to  him.     And  Naravahanadatta,  having   obtained 
that  Saktiya^as,  the  daughter  of  the  king  of  the  Vidyadharas, 
was  resplendent  as  the  lotus  after  collecting  the  rays  of  the 
sun.     Then  Sphatikaya^as  departed,  and  the  son  of  the  King 
of  Vatsa  remained  in  the  city  of  Kau^ambi,  with  his  eyes 
fixed  on  the  face  of  Saktiya^as,  as  the  bee  clings  to  the  lotus. 


NAIL-MARKS  AND  TOOTH-BITES  198 


NOTE  ON   NAIL-MARKS   AND   TOOTH-BITES 

On  jMige  181  we  read  that  the  illicit  passions  of  the  queen  and  the  other 
ladies  were  discovered  by  the  husbands  noticing  the  marks  of  scratches  and 
bites  on  different  parts  of  their  bodies.  To  the  Western  mind  this  may  appear 
an  unimportant,  if  not  unnecessary,  intimate  detail  which  would  have  been 
better  omitted.  Not  so,  however,  in  Hindu  ethics.  Both  scratching  and 
biting  are  given  important  parts  in  Vatsyayana's  Kama  Sutra,  which  is  one  of 
the  earliest  works  dealing  with  the  political  and  social  conditions  of  ancient 
India.  Its  date  can  be  taken  at  about  a.d.  250.  The  deductions  for  arriving 
at  this  conclusion  will  be  found  in  an  article  by  Haranchandra  Chakladar, 
"Vatsyayana — the  Author  of  the  Kdmasiilra:  Date  and  Place  of  Origin," 
Journal  of  the  Department  of  Letters  of  the  Unitersiti/  of  Calcutta,  vol.  iv, 
1921,  pp.  85-122.  See  also  my  Annotated  Bibliography  of  Sir  Richard  Burton, 
London,  1923,  pp.  168-171. 

In  the  tenth  or  eleventh  centuries  a.d.  Kalyana  Malla  wrote  on  the 
same  subject  in  his  Ananga-Ranga,  basing  his  work  on  similar  chapters  in 
the  Kama  Sntra. 

As  both  these  works  are  very  hard  to  procure  I  herewith  give  a  selection 
of  extracts  from  them.  For  the  Kama  Sfdra  I  follow  the  translation  by 
K.  Rangaswami  Iyengar,  Lahore,  1921  ;  and  for  the  Ananga-Ranga  that  by 
"A.  F.  F.  and  B.F.R."  (i.e.  F.  F.  Arbuthnot  and  Sir  Richard  F.  Burton),  issued 
by  the  so-called  Kama  Shastra  Society  in  1885. 

Both  works  give  a  list  of  desirable  qualities  to  be  found  in  finger-nails. 
They  are  to  be  : 

"Without  spots  and  lines,  clean,  bright,  convex,  hard,  and  unbroken. 
Wise  men  have  given  in  the  Shastras  these  six  qualities  of  the  nails"  (^An. 
Ran.,  p.  104). 

Vatsyayana  gives  eight  kinds  of  nakhavilekkana(m) — "  scratching  with  the 
finger-nails."     They  are  as  follows  (Kd.  Sfd.,  pp.  64-66) : — 

(1)  Achhuritaka{m) — superficially  touching.  (See  Burton's  note  in  An. 
Ran.,  p.  105.) 

(2)  Ardhachandra,  or  "crescent  moon,"  is  the  curving  cut  produced  with 
the  finger-nails  at  the  neck  or  on  the  breasts  of  the  woman. 

(3)  Mandaia(m)  (in  An.  Ran.,  Mandalaka),  or  "full  moon,"  is  when  a  ptair 
of  such  cuts  as  described  in  (2)  are  produced  opposite  to  one  another  on  the 
above  parts  of  the  body.  It  can  also  be  inflicted  on  the  lower  part  of  the 
navel,  the  surface  of  the  buttocks  and  the  joint  of  the  thighs. 

(4)  Rekhd  (written  Lekhd  on  p.  65),  or  "line  of  scratch,"  may  be  inflicted 
on  all  parts  of  the  body.     These  should  be  short  and  never  very  long. 

(5)  Vydghranakhaka{m),  "  like  the  tiger's  claw,"  is  the  crooked  form  of 
the  lekhd,  or  mere  line  of  scratch.  Its  place  of  operation  is  the  foreparts  of 
the  woman's  breasts.     (This  variety  is  omitted  in  the  An.  Ran.) 

(6)  May7irapadaka{m),  "  j>eacock's  footprint,"  is  made  by  joining  the  five 
fingers  together  and  drawing  them  over  the  surface  of  the  breasts  towards  the 

VOL.   V.  N 


194  THE  OCEAN  OF  STORY 

nipple,  and  making  short  scratclies.  The  chister  of  lines  so  formed  receives 
the  al)ove  name. 

Kalyana  Malla  describes  il  rather  differently  {.in.  limi.,  p.  lOr*).  It  is 
"made  by  placing  the  thumb  ujKjn  the  nipple,  and  the  four  fingers  upon  the 
breast  adjacent,  at  the  same  time  pressing  the  nails  till  the  mark  resembles 
the  trail  of  the  peacock,  which  he  leaves  when  walking  upon  mud." 

(7)  Snsapli(iaka{vt),  "the  hopping  of  a  hare,"  follows  immediately  on  the 
above  on  the  mistress  expressing  her  approbation.  The  man  inflicts  five  close 
finger-nail  prints  on  the  nipple  itself.- 

(8;  l'lpnlapntrak(i{m),  "  lotus-petal,"  is  formed  by  nail  prints  resen)bling  a 
lotus  petal  made  on  the  base  of  the  breast  and  all  around  the  waist  where  the 
belt  is  worn. 

The  Anaiiga-lianga  omits  the  ulpa/apalrahi  and  substitutes  the  anvartha, 
which  is  mentioned  separately  in  the  Karna  STilra,  as  it  is  only  given  when  the 
husband  or  lover  is  going  abroad.  It  consists  of  three  deep  marks  or  scratches 
made  by  the  nails  of  the  first  three  fingers  on  the  back,  the  breasts  and  the 
parts  about  the  ^o?ii  {An.  Ifan.,  pp.  105,  106), 

Among  the  concluding  remarks  given  by  Vatsyayana  is  one  which  the 
ladies  in  our  story  would  have  done  well  to  have  observed  : 

"The  aforesaid  actions  with  the  finger-nails  should  not  be  resorted  to 
in  the  case  of  other  men's  wives  or  concubines,  as  otherwise  the  marks  would 
betray  their  secret  love." 

With  regard  to  the  Dasanchachhedya,  or  "  biting  with  the  teeth,"  both 
authors  are  nearly  similar,  except  that  Vatsyayana  enumerates  eight,  instead 
of  seven,  varieties. 

We  are  first  informed  {Kdm.  SFiL,  p.  68)  that  the  teeth  should  be  even, 
and  attractive  of  colour  as  in  chewing  betel  leaves.  They  should  have  pointed 
ends. 

The  varieties  are  as  follows  : —  ' 

(1)  Gudhaka{>n),  "secret,"  where  the  under-lip  of  the  M'oman  is  caught 
between  the  lip  and  one  tooth  of  the  man  and  lightly  pressed,  rendering  it 
slightly  reddish  without  perforating  the  skin.  (This  was  the  actual  variety 
of  bite  noticed  by  the  king  in  our  story.) 

(2)  UchvhhTmakn[m),  the  same  as  (1),  only  effected  with  greater  pressure 
so  as  to  cause  a  swelling.     It  is  also  done  on  the  left  cheek. 

(3)  Pravdlamnni,  "coral,"  is  the  red  spot  or  mark  produced  by  the 
repeated  applications  of  the  tooth  and  lip  on  a  particular  part  of  the  body 
of  a  woman,  without,  however,  inflicting  a  cut. 

(4)  Manimala,  "garland,"  is  a  row  o{ pravalamani  marks. 

(5)  Bindn,  "point,"  is  the  name  given  to  a  tiny  wound  on  that  part  of  a 
■woman's  body  where  the  skin  is  thin.  It  is  pulled  out  a  little  and  bitten 
by  the  application  of  two  teeth  (one  lower  and  one  upper),  thus  causing  the 
■wound. 

(6)  Bindumd/n,  "  garland  of  dots,"  is  a  row  of  bindn  marks.  Kalyana  Malla 
explains  further  that  the  "garland"  is  formed  by  the  application  of  all  the 
teeth,  not  merely  two,  as  in  (5). 

These  two  mains,  continues  Vatsyayana,  are  acts  applicable  to  the  neck, 


NAIL-MARKS  AND  TOOTH-BITES  195 

armpits  and  the  surface  of  the  yoni,  on  account  of  the  looseness  of  the  skin 
in  these  parts. 

(7)  Khandnbhraka{m),  "rugged  cloud,"  a  murk  of  the  form  of  a  rugged 
piece  of  cloud.  It  is  to  be  effected  on  the  base  of  the  breast.  Kalyana  Malla 
says  it  can  also  be  applied  to  the  brow,  cheek  and  neck. 

(8)  Varah(uhiinitakn{in),  "  chewing  of  a  boar."  When  a  number  of  long 
teeth-marks  are  produced  close  to  each  other  on  the  base  of  th«.'  breast  of 
the  woman,  by  the  process  of  chewing  its  successive  parts,  the  intervening 
spaces  being  rendered  red  by  that  action,  the  above  name  is  applicable. 

In  concluding  these  two  .sections  Vutsyayana  .says  that  both  the  acts  of 
scratching  and  biting  are  sometimes  applied  on  certain  articles  of  decoration 
to  be  sent  to  one's  mistress,  such  as  fisexhak-a  (an  ornamental  cutting  of  a  leaf 
for  the  decoration  of  the  forehead)  kaniapura  (a  flower  ornament  for  the  ear), 
pushpapida  (a  garland  or  bunch  of  flowei-s),  tambulapalum  (betel  leaf),  and  a  leaf 
of  tamata.  These  are  known  as  abhhfogika,  or,  preliminary  acts  done  to  signify 
love  tending  to  the  lovers'  ultimate  union.  Thus  it  is  a  kind  of  language  of 
signs,  to  which  we  have  already  referred  (see  Vol.  I,  pp.  80n*-82?/).  For  fuller 
details  of  nakhaviU'khana{in)  and  dnsmutchchhedya  see  R.  Schmidt,  Beitriige  ztir 
vulischen  Erotik :  Das  Uvheslehen  des  Stimkrih'olkes,  2nd  edition,  Berlin,  1911, 
pp.  356-379. —  N.M.J'. 


BOOK  XI:  VELA 
CHAPTER   LXVII 

INVOCATION 

HONOUR  to  the  elephant-headed  god  who  averts 
all  hindrances,  who  is  the  cause  of  every  success, 
who  ferries  us  over  the  sea  of  difficulties. 


[M]  Thus  Naravahanadatta  obtained  Saktiya^as,  and 
besides  he  had  those  wives  he  married  before,  Ratnaprabha 
and  others,  and  his  consort  the  head  wife  Madanamanchuka, 
and  with  his  friends  he  led  a  happy  life  at  the  court  of  his 
father  in  Kau^ambi. 

And  one  day,  when  he  was  in  the  garden,  two  brothers, 
who  were  princes,  and  who  had  come  from  a  foreign  land, 
suddenly  paid  him  a  visit.  He  received  them  cordially, 
and  they  bowed  before  him,  and  one  of  them  said  to  him  : 
"  We  are  the  sons  by  different  mothers  of  a  king  in  the  city 
of  Vai^akha.  My  name  is  Ruchiradeva  and  the  name  of  this 
brother  of  mine  is  Potraka. 

"  I  have  a  swift  female  elephant,  and  he  has  two  horses ; 
and  a  dispute  has  arisen  between  us  about  them.  I  say 
that  the  elephant  is  the  fleetest,  he  maintains  that  his  horses 
rru   t,  are  both  fleeter.     I  have  agreed  that  if  I   lose 

1  he  liace  ° 

between  the  the  racc,  I  am  to  surrender  the  elephant,  but  if 
^w/^"'  ^^  ^^  loses,  he  is  to  give  me  both  his  horses.  Now 
no  one  but  you  is  fit  to  be  a  judge  of  their  relative 
speed,  so  come  to  my  house,  my  lord,  and  preside  over  this 
trial.  Accede  to  our  request.  For  you  are  the  wishing- tree 
that  grants  all  petitions,  and  we  have  come  from  afar  to 
petition  you  about  this  matter." 

When  the  prince  received  this  invitation  from  Ruchira- 
deva, he  consented  out  of  good  nature,  and  out  of  the  interest 

196 


THE  FAIR  JAYENDRASENA  197 

he  took  in  the  elephant  and  the  horses.  He  set  out  in  a 
chariot  drawn  by  swift  horses,  which  the  brothers  had 
brought,  and  he  reached  with  them  that  city  of  Vai^akha. 
When  he  entered  that  splendid  city,  the  ladies,  bewildered 
and  excited,  beheld  him  with  eyes  the  lashes  of  which  were 
turned  up,  and  made  these  comments  on  him  :  "  Who  can 
this  be  ?  Can  it  be  the  God  of  Love  newly  created  from  his 
ashes  without  Rati  ?  Or  a  second  moon  roaming  through 
the  heaven  without  a  spot  on  its  surface  ?  Or  an  arrow  of 
desire  made  by  the  Creator,  in  the  form  of  a  man,  for  the 
sudden  complete  overthrow  of  the  female  heart." 

Then  the  king  beheld  the  all-lovely  temple  of  the  God 
of  Love,  whose  worship  had  been  established  there  by  men 
of  old  time.  He  entered  and  worshipped  that  god,  the 
source  of  supreme  felicity,  and  rested  for  a  moment,  and 
shook  off  the  fatigue  of  the  journey.  Then  he  entered  as  a 
friend  the  house  of  Ruchiradeva,  which  was  near  that  temple, 
and  was  honoured  by  being  made  to  walk  in  front  of  him. 
He  was  delighted  at  the  sight  of  that  magnificent  palace, 
full  of  splendid  horses  and  elephants,  which  was  in  a  state 
of  rejoicing  on  account  of  his  visit.  There  he  was  enter- 
tained with  various  hospitalities  by  Ruchiradeva,  and  there 
he  beheld  his  sister,  of  splendid  beauty.  His  mind  and 
his  eyes  were  so  captivated  by  her  glorious  beauty,  that  he 
forgot  all  about  his  absence  from  home  and  his  separation 
from  his  family.  She  too  threw  lovingly  upon  him  her 
expanded  eye,  which  resembled  a  garland  of  full-blown  blue 
lotuses,  and  so  chose  him  as  her  husband.^  Her  name  was 
Jayendrasena,  and  he  thought  so  much  upon  her  that  the 
Goddess  of  Sleep  did  not  take  possession  of  him  at  night, 
much  less  did  other  females. ^ 

The  next  day  Potraka  brought  that  pair  of  horses  equal 
to  the  wind  in  swiftness ;  but  Ruchiradeva,  who  was  skilled 
in  all  the  secrets  of  the  art  of  driving,  himself  mounted  the 
female  elephant,  and  partly  by  the  animal's  natural  speed, 

^  An  allusion  to  the  custom  of  choosing  a  husband  in  the  svayamvara 

ceremony,  by  throwing  a  garland  on  the  neck  of  the  favoured  suitor. See 

Vol.  IV,  p.  238.— N.M.p. 

*  Dr  Kern  would  read  dsaia. 


198  THE  OCEAN  OF  STORY 

partly  by  his  dexterity  in  urging  it  on,  beat  them  in  the 
race.  When  Ruchiradeva  had  beaten  those  two  splendid 
horses,  the  son  of  the  King  of  Vatsa  entered  the  palace,  and 
at  that  very  moment  arrived  a  messenger  from  his  father. 
The  messenger,  when  he  saw  the  prince,  fell  at  his  feet,  and 
said :  **  The  king,  hearing  from  your  retinue  that  you  have 
come  here,  has  sent  me  to  you  with  this  message  :  '  How 
comes  it  that  you  have  gone  so  far  from  the  garden  without 
letting  me  know  ?  I  am  impatient  for  your  return,  so 
abandon  the  diversion  that  occupies  your  attention,  and 
return  quickly.'  "  When  he  heard  this  message  from  his 
father's  messenger,  Naravahanadatta,  who  was  also  intent  on 
obtaining  the  object  of  his  flame,  was  in  a  state  of  perplexity. 
And  at  that  very  moment  a  merchant,  in  a  great  state 
of  delight,  came,  bowing  at  a  distance,  and  praised  that 
prince,  saying :  "  Victory  to  thee,  O  thou  God  of  Love 
without  the  flowery  bow  !  Victory  to  thee,  O  Lord,  the 
future  Emperor  of  the  Vidyadharas !  Wast  thou  not  seen 
to  be  charming  as  a  boy,  and  when  growing  up,  the  terror 
of  thy  foes  ?  So  surely  the  god  shall  behold  thee  like 
Vishnu,  striding  victorious  over  the  heaven,  conquering 
Bali."  With  these  and  other  praises  the  great  merchant 
magnified  the  prince ;  then  having  been  honoured  by  him, 
he  proceeded  at  his  request  to  tell  the  story  of  his  life. 

160.  Story  of  the  Merchant  and  his  Wife  Veld 

There  is  a  city  called  Lampa,  the  crown  of  the  earth ; 
in  it  there  was  a  rich  merchant  named  Kusuma^ara.  I, 
Prince  of  Vatsa,  am  the  son  of  that  merchant,  who  lives 
and  moves  in  religion,  and  I  was  gained  by  the  propitiation 
of  Siva.  Once  on  a  time  I  went  with  my  friends  to  witness 
a  procession  of  idols,  and  I  saw  other  rich  men  giving  to 
beggars.  Then  I  formed  the  design  of  acquiring  wealth 
to  give  away,  as  I  was  not  satisfied  with  the  vast  fortune 
accumulated  by  my  father.  So  I  embarked  in  a  ship,  laden 
with  many  jewels,  to  go  across  the  sea  to  another  country. 
And  my  ship,  impelled  by  a  favourable  wind,  as  if  by  Fate, 
reached  that  island  in  a  few  days. 


THE  ISLAND  OF  LANKA  199 

There  the  king  found  out  that  I  was  an  unknown  man 
dealing  in  valuable  jewels,  and  out  of  avarice  he  threw  me 
into  prison.  While  I  was  remaining  in  that  prison,  which 
resembled  hell,  on  account  of  its  being  full  of  howling 
criminals,  suffering  from  hunger  and  thirst,  like  wicked 
ghosts,  a  merchant,  named  Mahidhara,  a  resident  in  that 
town,  who  knew  my  family,  went  and  interceded  with  the 
king  on  my  behalf,  and  said  :  "  King,  this  is  the  son  of  a 
great  merchant,  who  lives  in  the  city  of  Lampa,  and,  as  he 
is  innocent,  it  is  not  creditable  to  your  Majesty  to  keep  him 
in  prison."  On  his  making  representations  of  this  kind,  the 
king  ordered  me  to  be  released  from  prison,  and  summoned 
me  into  his  presence,  and  honoured  me  with  a  courteous 
reception. 

So,  by  the  favour  of  the  king  and  the  support  of  that 
merchant,  I  remained  there  doing  a  splendid  business. 

One  day  I  saw,  at  a  spring  festival  in  a  garden,  a  hand- 
some girl,  the  daughter  of  a  merchant  named  Sikhara.  I 
was  quite  carried  off  my  feet  by  her,  who  was  like  a  wave 
of  the  sea  of  love's  insolence,  and  when  I  found  out  who 
she  was,  I  demanded  her  in  marriage  from  her  father.  Her 
father  reflected  for  a  moment,  and  at  last  said  to  me  :  "I 
cannot  give  her  to  you  myself;  there  is  a  reason  for  my 
not  doing  so.  But  I  will  send  her  to  her  grandfather  by  the 
mother's  side,  in  the  island  of  Lanka ;  go  there  and  ask  for 
her  again,  and  marry  her.  And  I  will  send  her  there  with 
such  instructions  that  your  suit  will  certainly  be  accepted." 
When  Sikhara  had  said  this,  and  had  paid  me  the  usual 
coiui:esies,  he  dismissed  me  to  my  own  house.  And  the  next 
day  he  put  the  maiden  on  board  ship,  with  her  attendants, 
and  sent  her  to  the  island  of  Lanka,  across  the  sea. 

I  was  preparing  with  the  utmost  eagerness  to  go  there, 
when  this  rumour,  which  was  terrible  as  a  lightning-stroke, 
was  spread  abroad  where  I  was  :  "  The  ship  in  which  the 
daughter  of  Sikhara  started  has  gone  to  pieces  in  the  open 
sea,  and  not  a  soul  has  been  saved  out  of  it."  That  report 
altogether  broke  my  self-command,  and  being  anxious  about 
the  ship,  I  suddenly  fell  into  a  hopeless  sea  of  despondency. 

So   I,   though   comforted   by   my   elders,    made   up   my 


200  THE  OCEAN  OF  STORY 

mind  to  throw  away  my  property  and  prospects, »  and  I 
determined  to  go  to  that  island  to  ascertain  the  truth.  Tlien, 
though  patronised  by  the  king,  and  loaded  with  all  manner 
of  wealth,  I  embarked  in  a  ship  on  the  sea  and  set  out. 

Then  a  terrible  pirate,  in  the  form  of  a  cloud,  suddenly 
arose  against  me  as  I  was  pursuing  my  course,  and  dis- 
charged at  me  pattering  drops  of  rain,  like  showers  of  arrows. 
,  The   contrary  wind,  which   it   brought   with   it, 

tossed  my  ship  to  and  fro  like  powerful  destiny, 
and  at  last  broke  it  up.  My  attendants  and  my  wealth  were 
whelmed  in  the  sea,  but  I  myself,  when  I  fell  into  the  water, 
laid  hold  of  a  large  spar.^  By  the  help  of  this,  which  seemed 
like  an  arm  suddenly  extended  to  me  by  the  Creator,  I 
managed  to  reach  the  shore  of  the  sea,  being  slowly  drifted 
there  by  the  wind.  I  climbed  up  upon  it  in  great  affliction, 
exclaiming  against  destiny,  and  suddenly  I  found  a  little 
gold  which  had  been  left  by  accident  in  an  out-of-the-way  part 
of  the  shore.  I  sold  it  in  a  neighbouring  village,  and  bought 
with  it  food  and  other  necessaries,  and  after  purchasing  a 
couple  of  garments,  I  gradually  began  to  get  over,  to  a  certain 
extent,  the  fatigue  produced  by  my  immersion  in  the  sea. 

Then  I  wandered  about,  not  knowing  my  way,  separated 
from  my  beloved,  and  I  saw  the  ground  full  of  lingas  of  Siva 
formed  of  sand.  And  daughters  of  hermits  were  wandering 
about  among  them.  And  in  one  place  I  saw  a  maiden 
engaged  in  Avorshipping  a  linga,  who  was  beautiful,  although 
dressed  in  the  garb  of  a  dweller  in  the  forest.  I  began  to 
think :  "  This  girl  is  wonderfully  like  my  beloved.  Can 
she  be  my  beloved  herself  ?  But  how  comes  it  that  I  am 
so  lucky  as  to  find  her  here  ?  "  And  while  these  thoughts 
were  passing  in  my  mind,  my  right  eye  throbbed  frequently, 
as  if  with  joy,^  and  told  me  that  it  was  no  other  than  she. 

^  This  seems  strange,  and  is  partly  contradicted  by  the  next  sentence, 
where  we  find  he  willingly  accepts  "all  manner  of  wealth  from  the  king." 
The  D.  text  reads  cittajn  ambhir  aksipan,  ''though  comforted  by  my  elders, 
/  cherished  my  mind  with  hope  and  determined  .  .  ."  See  Speyer,  op.  cit., 
p.  129. — N.M.P. 

*  Cf.  Book  III  of  the  novel  of  AchilUi  Tatius,  c.  5. 

•  Cf.  Eustathius'  novel  Hysmine  and  Uysminias,  Book  IX,  chapter  iv  : 
"'EjTt  5^  TovTOts  trojiTiv  6<{>6aX.ixhs  irJAaro  fJLOv  6  S«^t^,  koi  i^v  fxoi  rh  a-ijtifMOV  dya6or, 


THE  HERMIT'S  DAUGHTER  201 

And  I  said  to  her :  "  Fair  one,  you  are  fitted  to  dwell  in 
a  palace ;  how  comes  it  that  you  are  here  in  the  forest  ?  " 
But  she  gave  me  no  answer. 

Then,  through  fear  of  being  cursed  by  a  hermit,  I  stood 
concealed  by  a  bower  of  creepers,  looking  at  her  with  an 
eye  that  could  not  have  enough.  And  after  she  had  per- 
formed her  worship,  she  went  slowly  away  from  the  spot, 
as  if  thinking  over  something,  and  frequently  turned  round 
to  look  at  me  with  loving  eye.  When  she  had  gone  out  of 
sight,  the  whole  horizon  seemed  to  be  obscured  with  dark- 
ness, as  I  looked  at  it,  and  I  was  in  a  strange  state  of 
perturbation,  like  the  Brahmany  drake  at  night. 

And  immediately  I  beheld  the  daughter  of  the  hermit 
Matahga,  who  appeared  unexpectedly.  She  was  in  bright- 
ness like  the  sun,  subject  to  a  vow  of  chastity  from  her 
earliest  youth,  with  body  emaciated  by  penance.  She 
possessed  divine  insight,  and  was  of  auspicious  countenance, 
like  Resignation  incarnate.  She  said  to  me  :  "  Chandra- 
sara,  call  up  all  your  patience  and  listen.  There  is  a  great 
merchant  in  another  island  named  Sikhara.  When  a  lovely 
girl  was  born  to  him,  he  was  told  by  a  mendicant,  his 
friend,  who  possessed  supernatural  insight,  and  whose  name 
was  Jinaraksliita  ^  :  '  You  must  not  give  away  this  maiden 
yourself,  for  she  has  another  mother.  You  would  commit 
a  crime  in  giving  her  away  yourself;  such  is  the  righteous 
prescription   of  the   law.'     Since   the   mendicant   had    told 

Kui  rh  TTpofxavTiVfia  St^twraTov."  See  also  Theocritus,  iii,  37  :  "  akXerai  6<^da\fio<i 
/Kvo  Se^tik*  apa  y'i8i}crw  avrdv  "  ;  where  Fritsche  quotes  P\a.ut.,Pseudol.,  I,  i,  105. 
Brand  in  his  Popular  AntujnUies,  vol.  iii,  p.  172,  quotes  the  above  passage  from 
Theocritus,  and  a  very  apposite  one  from  Dr  Nathaniel  Home's  D(einonologie : 
"  If  their  ears  tingle,  they  say  they  have  some  enemies  abroad  that  doe  or  are 
about  to  speake  evill  of  them :  so,  if  their  right  eye  itcheth,  then  it  betokens 
joyful  laughter."  Bartsch  in  his  Sagen,  Mdrchen  und  Gebr'duche  aus  Meklaiburg, 
says:  "Throbbing  in  the  right  eye  betokens  joy,  in  the  left,  tears."  In 
Norway  throbbing  in  the  right  ear  is  a  good  sign,  in  the  left  a  bad  sign 
(Liebrecht,  Zur  Volkskunde,  p.  '327).  Forcellini  .v.t>.  "  Salisatores  "  quotes  from 
Isidore,  viii,  9  :  *'  Salisatores  vocati  sunt,  (jui  duni  eis  meinbrornm  qiiaecwujue  partes 

salierint,  aliquid  sibi  exinde  prosperum ,  sen  triste  significare  praedicunt." For 

details  of  Isidore  of  Seville's   Etytnologi(e,  see  Thorndike,  History  of  Magic, 
vol.  i,  pp.  62.3-633.     See  also  Vol.  II,  pp.  1 14n',  145n,— n.m.p. 
^  I.e.  under  the  protection  of  a  Buddha. 


202  THE  OCEAN  OF  STORY 

him  this,  the  merchant  wished  to  give  his  daughter,  when 
she  was  of  marriageable  age,  and  you  asked  her  hand,  to 
you,  by  the  agency  of  her  maternal  grandfather.  Then  she 
was  sent  off  on  a  voyage  to  her  maternal  grandfather  in 
the  island  of  Lanka,  but  the  vessel  was  wrecked,  and  she 
fell  into  the  sea.  And  as  she  was  fated  not  to  die,  a  great 
wave  brought  her  here  like  destiny,  and  flung  her  up  upon 
the  shore.  Just  at  that  time  my  father,  the  hermit  Matariga, 
came  to  the  sea  to  bathe  with  his  disciples,  and  saw  her 
almost  dead.  He,  being  of  compassionate  nature,  brought 
her  round,  and  took  her  to  his  hermitage,  and  entrusted  her 
to  me,  saying  :  '  Yamuna,  you  must  cherish  this  girl.'  And 
because  he  found  her  on  the  shore  {veld)  of  the  sea,  he  called 
the  girl,  who  was  beloved  by  all  the  hermits.  Vela.  And 
though  I  have  renounced  the  world  by  a  vow  of  perpetual 
chastity,  it  still  impedes  my  soul,  on  account  of  my  affection 
for  her,  in  the  form  of  love  and  tenderness  for  offspring. 
And  my  mind  is  grieved,  Chandrasara,  as  often  as  I  look 
upon  her,  unmarried,  though  in  the  bloom  of  youth  and 
beauty.  Moreover,  she  was  your  wife  in  a  former  life.  So 
knowing,  my  son,  by  the  power  of  my  meditation  that  you 
had  come  here,  I  have  come  to  meet  you.  Now  follow  me 
and  marry  that  Vela,  whom  I  will  bestow  on  you.  Let  the 
sufferings,  which  you  have  both  endured,  produce  fruits  of 
happiness." 

Speaking  thus,  the  saintly  woman  refreshed  me  with 
her  voice  as  with  cloudless  rain,  and  then  she  took  me  to 
the  hermitage  of  her  father,  the  great  hermit  Matanga. 
The  Curse  of  And  at  her  request  the  hermit  bestowed  on  me 
ihe  Hermit  ^hat  Vela,  like  the  happiness  of  the  kingdom  of 
the  imagination  incarnate  in  bodily  form.  But  one  day, 
as  I  was  living  happily  with  Vela,  I  commenced  a  splashing 
match  with  her  in  the  water  of  a  tank.  And  I  and  Vela, 
not  seeing  the  hermit  Matariga,  who  had  come  there  to 
bathe,  sprinkled  him  inopportunely  with  some  of  the  water 
which  we  threw.  That  annoyed  him,  and  he  pronounced  a 
curse  on  me  and  my  wife,  saying  :  "  You  shall  be  separated, 
you  wicked  couple."  Then  Vela  clung  to  his  knees,  and 
asked  him  with  plaintive  voice  to  appoint  a  period  for  the 


THE  CONSEQUENCE  OF  A  CURSE  203 

duration  of  our  curse,  and  he,  after  thinking,  fixed  its  end 
as  follows  :  "  When  thou  shalt  behold  at  a  distance,  Nara- 
vahanadatta,  the  future  mighty  Emperor  of  the  Vidyadharas, 
who  shall  beat  *  with  a  swift  elephant  a  pair  of  fleet  horses, 
then  thy  curse  shall  be  at  an  end,  and  thou  shalt  be  reunited 
with  thy  wife." 

When  the  Rishi  Matanga  had  said  this,  he  performed 
the  ceremony  of  bathing  and  other  ceremonies,  and  went  to 
Svetadvipa  through  the  air  to  visit  the  shrine  of  Vishnu. 
And  Yamuna  said  to  me  and  my  wife  :  "I  give  you  now 
that  shoe  covered  with  valuable  jewels,  which  a  Vidyadhara 
long  ago  obtained,  when  it  had  slipped  off  from  Siva's  foot, 
and  which  I  seized  in  childish  sport."  Thereupon  Yamuna 
also  went  to  Svetadvipa.  Then  I  having  obtained  my  be- 
loved, and  being  disgusted  with  dwelling  in  the  forest, 
through  fear  of  being  separated  from  my  w  ife,  felt  a  desire 
to  return  to  my  own  country.  And  setting  out  for  my 
native  land,  I  reached  the  shore  of  the  sea ;  and  finding  a 
trading  vessel,  I  put  my  wife  on  board,  and  was  preparing 
to  go  on  board  myself,  when  the  wind,  conspiring  with  the 
hermit's  curse,  carried  off  that  ship  to  a  distance.  When 
the  ship  carried  off  my  wife  before  my  eyes,  my  whole  nature 
was  stunned  by  the  shock,  and  distraction  seemed  to  have 
foimd  an  opening  in  me,  and  broke  into  me  and  robbed  me 
of  consciousness. 

Then  an  ascetic  came  that  way,  and  seeing  me  insensible, 
he  compassionately  brought  me  round  and  took  me  to  his 
hermitage.  There  he  asked  me  the  whole  story,  and  when 
he  found  out  that  it  was  the  consequence  of  a  curse,  and 
that  the  curse  was  to  end,  he  animated  me  with  resolution 
to  bear  up.  Then  I  found  an  excellent  friend,  a  merchant, 
who  had  escaped  from  his  ship  that  had  foundered  in  the 
sea,  and  I  set  out  with  him  in  search  of  my  beloved.  And 
supported  by  the  hope  of  the  termination  of  the  curse,  I 
wandered  through  many  lands,  and  lasted  out  many  days, 
until  I  finally  reached  this  city  of  Vaii^akha,  and  heard  that 
you,  the  jewel  of  the  noble  family  of  the  King  of  Vatsa,  had 
come  here.     Then  I  saw  you  from  a  distance  beat  that  pair 

^  See  note  at  the  end  of  the  story. — n.m.i*. 


204  THE  OCEAN  OF  STORY 

of  swift  horses  with  the  female  elephant,  and  the  weight  of 
the  curse  fell  from  me,  and  I  felt  my  heart  lightened. ^  And 
immediately  I  saw  that  dear  Vela  coming  to  meet  me,  whom 
the  good  merchants  had  brought  in  their  ship.  Then  I  was 
reunited  with  my  wife,  who  had  with  her  the  jewels  bestowed 
by  Yamuna,  and  having  by  your  favour  crossed  the  ocean 
of  separation,  I  came  here.  Prince  of  Vatsa,  to  pay  you  my 
respects,  and  I  will  now  set  out  cheerfully  for  my  native 
land  with  my  wife.^ 


[M]  Wlien  that  excellent  merchant  Chandrasara,  who 
had  accomplished  his  object,  had  gone,  after  prostrating 
himself  before  the  prince,  and  telling  his  story,  Ruchiradeva, 
pleased  at  beholding  the  greatness  of  his  guest,  was  still 
more  obsequious  to  him.  And  in  addition  to  the  elephant 
and  the  pair  of  horses,  he  gave  his  sister,  making  the  duty 
of  hospitality  an  excuse  for  doing  so,  to  the  prince  who  was 
captivated  by  her  beauty.  She  was  a  good  match  for  the 
prince,  and  her  brother  had  long  desired  to  bestow  her  upon 
him  in  mamage.  Naravahanadatta  then  took  leave  of 
Ruchiradeva,  and  with  his  new  wife,  the  elephant,  and  the 
two  horses,  returned  to  the  city  of  Kau^ambi.  And  he 
remained  there,  gladdening  his  father  with  his  presence, 
living  happily  with  her  and  his  other  wives,  of  whom 
Madanamanchuka  was  the  chief. 

^  So  Malegis  in  "Die  Heimonskinder "  represents  that  his  blind  brother 
will  be  freed  from  his  affliction  when  he  comes  to  a  place  where  the  horse 
Bayard  is  being  ridden  (Simrock's  Die  Deutschen  Volksbiicher,  vol.  ii,  p.  96). 

-  At  the  beginning  of  the  story  we  saw  that  Naravahanadatta  m-hs  merely 
a  judge  of  the  race  between  the  elephant  and  the  horses.  As  the  tale 
proceeds,  however,  Somadeva  apparently  forgets  this,  and  in  two  places  the 
race  is  referred  to  as  that  of  Naravahanadatta  himself.  The  reading  in  the 
D,  text  is  similar  to  that  in  B. — n.m.p. 


APPENDIX  I 


APPENDIX   I 

THE  PANCHATANTRA 

The  Panchatantra  is,  without  doubt,  one  of  the  world's 
most  famous  books,  and  has  been  recited,  read  and  loved 
by  countless  generations  throughout  the  ages.  It  is  not  to 
be  wondered  at,  then,  that  such  a  work  formed  part  of  the 
Brihat-kathd,  and  so  found  its  way  into  the  Ocean  of  Story. 

To  attempt  to  give  here,  even  in  brief,  the  history  of  this 
great  collection  would  be  impossible.  Firstly,  space  would 
not  allow,  and  secondly,  the  works  of  the  scholars  who  have 
specialised  in  the  subject  are  easily  obtainable. 

I  shall  merely  endeavour,  therefore,  to  explain  shortly 
the  different  recensions  and  the  chief  opinions  held  as  to  the 
original  work  itself. 

Owing  to  the  kind  help  of  Professor  Edgerton,  of  the 
University  of  Pennsylvania,  I  have  been  able  to  include  a  very 
full  and  up-to-date  genealogical  tree  of  the  Panchatantra ^ 
which  is  of  the  greatest  value  in  tracing  any  particular 
edition  or  translation  to  its  source  as  far  as  present  research 
allows. 

Some  idea  of  the  enormous  spread  of  the  Panchatantra 
can  be  obtained  from  the  fact  that  there  are  known  to  exist 
over  two  hundred  different  versions  in  over  fifty  languages. 
It  reached  Europe  in  the  eleventh  century,  and  before  1600 
existed  in  Greek,  Latin,  Spanish,  Italian,  German,  English, 
Old  Slavonic  and  Czech. ^ 

First  of  all  there  are  a  few  general  points  to  be  noted. 

The  meaning  of  the  name  given  to  the  collection  is  *'  Five 
Tantras  " — i.e,  a  work  consisting  of  five  tantras.  Although 
it  cannot  be  said  with  absolute  certainty  what  tantra 
means,  it  is  usually  translated  as  "  book  "  or  *'  section  '* 
(of  a  work). 

There  has  been  much  difference  of  opinion  with  regard  to 
the  date  of  the  work.     Originally  Hertel  suggested  200  B.C., 

^  Johannes  Hertel,  Das  Pancatantra,  seine  Geschichte  und  seine  Verbreilung, 
Leipzig  und  Berlin,  191 '*,  and  F.  Edgerton,   The  Panchatantra  Reconstructed , 
Amer.  Orient.  Soc.,  1924,  vol.  ii,  p.  3. 
207 


208  THE  OCEAN  OF  STORY 

but  in  his  Das  Pancatantra  brought  it  down  to  a.d.  300, 
following  Winternitz  and  Thomas.  Edgerton  {op.  city 
vol.  ii,  p.  182)  considers  it  is  at  present  impossible  to  say 
more  about  the  date  than  that  it  was  earlier  than  the  sixth 
century  a.d.,  in  which  the  Pahlavi  translation  was  made, 
and  later  than  the  beginning  of  the  Christian  era. 

The  home  of  the  Panchatantra  is  unknown.  Hertel  would 
put  it  in  Kashmir,  while  Edgerton  inclines  to  favour  the 
south,  possibly  the  south-west  of  India,  though  with  very 
little  confidence.  None  of  the  evidence,  however,  appears 
convincing,  and  I  feel  that  much  research  remains  to  be 
done  on  the  subject  before  any  definite  statement  can  be 
made. 

The  work  was  written  in  Sanskrit,  and  was  in  all  prob- 
ability intended  to  serve  as  a  kind  of  political  vade  mecum 
— rather  like  the  Secretum  Secretorum  (see  Vol.  II,  pp.  285- 
291),  but  with  the  additional  attraction  of  appealing  to  the 
masses  as  just  a  collection  of  excellent  stories.  If  they  were 
introduced  by  a  maxim  or  finished  with  a  moral,  it  would 
in  no  way  detract  from  the  tale  itself. 

The  original  Sanskrit  text  of  the  Panchatantra  is  lost,  and 
so  are  many  of  its  immediate  descendants.  We  must  also 
remember  that  the  Brihat-kaihd  is  lost.  Thus  our  troubles 
begin,  and  we  are  forced  to  rely  on  subsequent  versions  to 
form  an  opinion  as  to  what  the  original  was  really  like.  The 
latest  research  on  this  part  of  the  subject  has  been  carried 
out  by  Professor  Edgerton,  and  the  translations  of  those 
stories  omitted  by  Somadeva  given  later  in  this  appendix 
are  from  his  translations  of  the  supposed  original  text  as 
reconstructed  by  him  from  evidence  derived  from  a  com- 
parison of  the  existing  recensions.  (I  have  already  given 
a  resume  of  Professor  Edgerton's  work.  The  Panchatantra 
Reconstructed,  in  Man,  November  1925,  pp.  182,  183.) 

With  regard  to  the  number  of  recensions  emanating  from 
the  original  text,  opinions  are  divided.  Hertel  believes  there 
are  only  two  :  Tantrdkhydyika,  and  what  he  calls  "  K," 
archetype  of  all  other  versions.  He  would  trace  both  to 
Kashmir.  Edgerton,  on  the  other  hand,  thinks  it  possible  to 
establish  four  independent  streams  of  Panchatantra  tradition : 
Tantrdkhydyika,  Southern  Panchatantra,  the  Brihat-kathd  and 
the  Pahlavi  versions. 

It  is  necessary  to  consider  the  chief  recensions  under  their 
several  heads: 


APPENDIX  I— THE  PANCHATANTRA  209 

Tantrdkhydyika 

This  is  a  recension  of  the  utmost  importance,  as  it  has  been 
estimated  to  contain  ninety-five  per  cent,  of  the  original  text, 
besides  including  a  considerable  amount  of  material  which 
was  not  in  the  original.  It  was  discovered  by  Hertel  at  the 
beginning  of  the  present  century.  Full  details  will  be  found 
in  his  works  on  the  subject. ^  The  only  MSS.  discovered  came 
from  Kashmir.  The  version  has  two  sub-recensions  which, 
in  the  main,  are  nearly  identical.  Hertel  would  consider  this 
as  "  the  only  version  which  contains  the  unabbreviated  and 
not  intentionally  altered  language  of  the  author,  which  no 
other  Indian  Panchatantra  version  has  preserved.  .  .  .'* 

As  Edgerton  has  pointed  out  (op.  city  vol.  ii,  pp.  14-16), 
the  version  is  not  really  entitled  to  such  a  privileged  position, 
and  *'  the  difference  between  the  Tantrdkhydyika  and  other 
versions,  in  their  relations  to  the  original,  is  a  difference  of 
degree,  and  not  a  difference  of  kind." 

Southern  Panchatantra 

This  version  was  also  edited  by  Hertel,"  and,  as  its  name 
shows,  is  characteristic  of  Southern  India.  Hertel  groups 
the  MSS.  in  five  sub-recensions  which  differ  considerably. 
Although  the  version  has  been  described  as  an  abstract  of 
the  original,  a  close  study  of  what  Hertel  calls  sub-recension  a 
will  show  that  its  contents  compare  very  favourably  with  the 
Tantrdkhydyika^  and  in  some  cases  probably  bears  even  a 
closer  resemblance  to  the  original. 

There  are  but  few  interpolations  to  the  Southern  Pancha- 
tantra, and  only  one  complete  story  (i,  12  :  "  The  Shepherdess 
and  her  Lovers  ")  is  added. 

A  closely  related  offshoot  of  the  version  is  the  Nepalese, 
acquired  and  edited  by  Hertel.'  \t  contains  the  verses 
of  a  text  which,  though  resembling  the  Southern  Panchatantra^ 

^  Ueber  das  Tantrakhyayika,  die  kasmirische  Rezension  des  PaHcatantra, 
Abhandlungen  der  Fhilologisch  -  historischen  Klasse  der  kgl.  sachsischen 
Gesell.  d.  Wissen.,  Leipzig,  1904;  Tantrakhyayika,  die  alteste  Fassung  des 
PaHcatantra,  Leipzig  und  Berlin,  1909- 

"  Das  siidliche  PaHcatantra,  Leipzig,  1906. 

'  Edited  by  Hertel :  Introduction  and  Bo(^s  I-IIIi  in  the  "  Anmerkungen  '* 
(p.  117  et  seq.)  to  his  edition  of  the  Southern  Paficatantra;  Books  IV  and  V  on 
p.  xxvii  of  the  Introduction  to  his  edition  of  the  Tantrakhyayika, 

VOL.  V,  o 


210  THE  OCEAN  OF  STORY 

must  have  been  distinct  from  it,  both,  however,  having  a 
common  archetype.  This  is  evident  from  the  different 
readings  of  the  same  verses  found  in  the  two  versions. 

There  is  another  very  important  version  derived  from 
the  same  text  as  the  Nepalese — the  well-known  Hitopade^ay 
or  "  Friendly  Advice."  It  contains  not  only  Panchatantra 
material,  but  stories  from  some  other  work  (or  perhaps 
works)  of  a  similar  nature.  It  thus  practically  constitutes  a 
work  by  itself,  and  actually  boasts  of  an  author  of  its  own — 
one  Narayana,  who  lived  somewhere  between  800  and  1393. 

In  common  with  the  Nepalese  version,  the  Hitopade^a 
transposes  Books  I  and  II  of  the  Panchatantra,  while  the  rest 
of  the  work  has  been  entirely  remodelled  and  augmented. 
It  contains  only  four  books  instead  of  five.  Book  III  has 
a  frame- story  which  bears  but  little  resemblance  to  that  in 
Book  III  of  the  Panchatantra^  while  that  of  Book  IV  is  quite 
new.  The  frame-  and  sub- stories  of  Book  V  of  the  Pancha- 
tantra now  appear  in  Books  III  and  IV,  besides  several 
others  from  Books  I  and  III  of  the  Panchatantra.  Several 
stories  are  omitted,  and  others  are  substituted,  taken,  it 
is  surmised,  from  the  work  or  works  other  than  the 
Panchatantra  used  by  Narayana. 

In  spite  of  the  extent  of  these  above  alterations,  the 
Hitopade^a  preserves  over  half  the  entire  sub-stories  of  the 
Panchatantra,  and  follows  closely  its  archetype,  which  it 
shares  with  the  Southern  Panchatantra,  as  already  explained. 

Although  the  Hitopade^a  is  specially  connected  with 
Bengal,  where  it  probably  originated,  its  popularity  soon 
spread  throughout  India  and  migrated  westwards.  Of  the 
numerous  editions  which  appeared  in  the  nineteenth  cen- 
tury, the  best  are  those  by  Schlegel,  1829 ;  Peter  Peterson, 
Bombay,  1887  ;  and  Max  Miiller,  London,  1864  and  1865. 
The  work  was  translated  into  many  European  languages, 
the  chief  English  ones  being  those  by  Wilkins,  1797,  1885  ; 
Sir  W.  Jones,  1799  ;  Johnson,  1845  ;  and  Sir  E.  Arnold, 
1861.  For  further  details  of  editions  and  translations,  see 
Hertel,  Das  Pancatantra,  p.  39  et  seq.,  and  Chauvin,  op.  cit, 
ii,  p.  47. 

The  Brihat-kathd  Versions 

As  we  have  already  seen  (Vol.  I,  pp.  xxxii,  xxxiii),  there 
were  two  works  based  on  the  lost  JSrihat-kathd,  the  Brihat- 


APPENDIX  I— THE  PANCHATANTRA  211 

kathd-manjari  by  Kshemendra  and  the  Kathd-sarit-sagara 
of  Somadeva.  Both  contain  a  version  of  the  Panchatantra, 
and,  as  in  other  cases,  it  is  Somadeva  who  retains  the  more 
complete  work.  The  fact  that  both  these  poets  have  included 
the  Panchatantra  in  their  works  does  not  necessarily  mean 
that  it  existed  in  the  lost  original  Brihat-kathd,  and  in  fact 
scholars  such  as  Lacote  (see  his  Essai  sur  Gunddhya  et  la 
Brhaikathd,  Paris,  1908),  Hertel  (Tantrdkhydyika^  1909, 
p.  42)  and  Edgerton  are  inclined  to  the  belief  that  it  was 
a  later  interpolation.  Lacote  considers  that  although  the 
original  Brihat-kathd  contained  no  version  of  the  Pancha- 
tantra, it  was  included  in  a  later  recast  of  the  work.  This 
version,  like  the  original,  was  also  in  Pai^aci-Prakrit.  Its 
date  is  uncertain,  but  apparently  it  came  from  the  North- 
West — ^possibly  Kashmir. 

As  both  the  Brihat-kathd  itself  and  any  subsequent 
version  of  it  which  may  have  existed  are  lost,  we  are  entirely 
dependent  on  its  offshoots,  the  Brihat-kathd-manjarl  and  the 
Kathd-sarit-sdgaray  for  any  attempt  at  its  reconstruction. 

As  the  version  in  both  these  works  lacks  the  introduc- 
tion and  at  least  one  story,  and  as  both  authors  worked 
independently  (see  Vol.  I,  p.  xxxiii),  it  seems  permissible 
to  assume  that  the  version  of  the  Panchatantra  which  both 
men  followed  was  similarly  abbreviated.  Then  again,  most 
of  the  verses  containing  morals  and  proverbial  advice  are 
omitted.  As  these  have  nothing  to  do  with  the  stories 
proper,  this  is  not  to  be  wondered  at  when  we  remember 
that  they  were  needed  merely  to  enrich  a  storehouse  of 
tales  already  collected.  They  would  simply  form  a  stream 
in  the  Ocean  of  Story — its  actual  source  would  not  matter, 
nor  would  any  of  its  tributaries  count. 

Thus  it  seems  probable  that  the  two  versions  here  con- 
sidered are  the  outcome  of  a  double  translation.  In  spite 
of  this  and  of  the  fact  that  both  versions  were  abbreviated 
and  in  verse,  quite  a  large  portion  of  the  original  appears 
to  have  been  preserved.  This  is  doubtless  due  to  the  fact 
that  Pai^aci-Prakrit  is  closely  allied  to  Sanskrit,  and  when 
retranslated  into  Sanskrit  would  have  many  words  exactly 
corresponding  to  the  lost  Sanskrit  original. 

We  will  consider  Kshemendra's  work  first. 
The    Bfihat-kaihd-manjarl    was    discovered    by    A.    C. 
Burnell,  who  gave  an  account  of  it  in  The  Academy^  15th 


212  THE  OCEAN  OF  STORY 

SeptenibtT  ISTl.  In  tlie  following  year  G.  Biihler  wrote 
an  important  articlf  in  tlu'  Indian  Antiquary,  vol.  i,  p.  802 
ft  stq.,  on  another  MS.  of  the  same  work  which  lie  had 
ai'(juirr(l  for  the  (it)vernment  of  Hombay.  His  judgment 
;il)(»ut  the  work  ai^n-eed  with  that  of  Hurnell  :  "  His  brevity 
n:akes  him  unintelligible  and  his  style  is  far  from  being  easy 
auii  flowing.  '  SeMral  passages  were  given  to  show  its  great 
inh  ii*>rity  t(>  the  Kath(i-sayit-sii<iara.  In  1885  Sylvain  L6vi 
edited  the  lirst  Unnbiika  in  the  Journal  Asiatiqut',  and  in  the 
follouing  year  the  lirst  and  second  Vetfda  tales  appeared  in 
the  same  pa{)er. 

In  18'.»*J  Leo  von  Maiikowski  published  the  PamluiUnitra 
portion  alone  under  the  title  Dir  Auszug  aus  dem  Paiica- 
tiUitra  in  Kshcftwudras  Brihatlxuthdnuinjarl.  Unfortunately 
.Mahkt)wski  had  but  one  imperfect  MS.  identical  with  one  of 
thru'  used  by  Levi.  Several  other  MSS.  were  subsequently 
diseo\ered.  and  in  1901  the  whole  work  was  jjrinted  in 
H(»:iil)ay  at  the  Nirnayasagara  Press.  It  was  edited  by 
Mahamahoj)a(ihyaya  Pandit  Sivadatta  and  Ka^Inath  Pan- 
durang  Parab.  The  edition  (Kavyamfda,  09)  lacks  preface, 
antl  nothing  is  said  of  tlie  MSS.  used  in  its  constitution. 
It  is.  moreover,  full  of  careless  l^lundcrs,  while  little  or 
no  use  has  been  made  of  the  portions  })reviously  edited. 
Details  will  be  found  in  Spcyer's  "  Studies  about  the 
Kdihdstirihdgara,^^  p.  1.'3  et  seq.,  to  which  we  have  referred 
so  often  in  the  present  work. 

As  has  already  been  stated,  Kshcmendra's  work  is  a  nmch 
ah})r<viated  version  of  the  Brihut-kathd,  and  it  so  happens 
that  when  he  comes  to  the  Panchatantra  section  he  seems  to 
ha\  (•  been  as  brief  as  possible.  Whether  it  was  his  personal 
ilislike  for  fables,  or  because  he  thought  them  too  well  known 
to  give  in  lull,  we  cannot  tell.  The  amazing  way  in  which 
Ik  has  castrated  the  original  as  compared  with  Somadeva's 
\ersioii  is  clearly  shown  by  Speyer  {(jj).  cii.,  p.  18),  who 
says  that  the  few  niurkhakat/uls  which  are  given  "are  so 
(•((iidensrd  that  they  can  hardly  be  understood  and  have 
lost  all  their  llavour."  He  refers  to  another  example  as  a 
'■  sapless  r<iiinant  "'  of  the  version  given  l)y  Somadeva. 

At  th<-  same  time  the  Prihat-kathd-nianjari  contains 
certain  things  which  the  Kathd-sarit-sd<^ara  does  not.  For 
instance.  sc\<  ral  of  his  (lescri})tions  of  a  woman's  beauty 
are  much  longer  tiian  as  given  by  Somadeva,  and  his  praise 
for    the    bravery    and    strength    of   certain    princes    and    the 


APPENDIX  I— THE  PANCHATANTRA         218 

description  of  the  cemetery  in  the  first  Vetala  story  are 
also  more  detailed.  Furthermore,  Kshemendra  is  inclined 
to  dwell  on  religious  matters  more  than  Somadeva.  Speyer 
{op.  city  pp.  19,  20)  gives  several  examples  of  this.  But  of 
greatest  importance  is  the  fact  that  five  stories  are  included 
which  were  not  in  the  Brihat-kaihd.  They  are,  however, 
found  in  the  Tantrdkhydyika^  which,  as  Hertel  has  shown,, 
justifies  us  in  believing  that  if  Kshemendra 's  principal  arche- 
type was  the  North- Western  Brihat  -  kathd^  he  must  have 
used  also  a  MS.  of  the  Tantrdkhydyika.  Except  for  the  fact, 
therefore,  that  Kshemendra  contains  a  little  matter  not  in 
Somadeva,  his  version  would  be  practically  valueless. 


We  now  pass  on  to  Somadeva 's  version. 

As  already  mentioned  in  this  volume  (p.  41n}),  our  author 
does  not  give  the  Panchatantra  in  one  continuous  whole,  but 
interrupts  the  sequence  of  the  books  by  introducing  other 
tales,  usually  of  the  "  noodle  "  variety. 

Whether  this  was  an  idea  of  Somadeva  himself,  or  whether 
he  was  following  the  plan  already  adopted  by  the  author  of 
the  Brihat-kathd  text  on  which  he  was  working,  is  impossible 
to  say  with  absolute  certainty.  Hertel  supports  the  latter 
view  in  his  monograph,  "  Ein  altindisches  Narrenbuch."  ^ 

In  the  first  chapter  of  his  work  Somadeva  says  (Vol.  I, 
p.  2) :  "  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  pro- 
lixity of  the  work  ;  the  observance  of  propriety  and  natural 
connection,  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." 
I  feel  that  when  he  wrote  this  Somadeva  was  thinking  chiefly 
of  the  separate  collections  he  had  found  in  his  text,  and  if 
the  Panchatantra  was  abbreviated  by  him  it  was  because  he 
thought  that  the  lengthy  moralising  matter  was  interfering 
with  the  "  spirit  of  the  stories."  He  takes  special  care  to 
see  that  nothing  is  lost  in  the  narrative  itself,  and  his  style 
is  graceful  and  elegant.     Edgerton  (op.  dt,  p.  26)  estimates 

^  Berichte  ii.  d.  Ferhandlungen  d.  kgl.  sachsischen  Gesell.  d.  Wissenschaftetif 
philol.-hist.  Klasse,  1912,  vol.  Ixiv,  pt  i. 


214 


THE  OCEAN  OF  STORY 


that  he  preserves  at  least  traces  of  about  three-fifths  of  the 
original  prose,  and  that  his  text  shows  no  signs  of  having 
been  contaminated  by  the  use  of  any  extraneous  version. 

As  we  have  already  seen,  Somadeva  omits  the  Intro- 
duction to  the  Panchatantra.  Whether  it  was  he  who  did 
this  or  the  author  of  the  North-Western  Bfihat-kathd  is 
impossible  to  say,  but  when  including  such  a  collection  in 
the  "  Great  Tale  "  its  stories  would  fit  in  even  better  without 
any  separate  introduction.  I  have  given  this  in  full  on  p.  221 
et  seq.  of  this  appendix.  The  translations  followed  in  this 
and  the  other  extracts  are  those  of  Professor  Edgerton  in  his 
Panchatantra  Reconstructed. 

The  next  omission  occurs  in  Book  I  with  the  three  short 
tales  of  self-caused  mishaps  and  that  of  "  The  Crows  and  the 
Serpent."     These  are  given  on  pp.  223-227. 

.In  Book  II  the  story  of  "  The  Deer's  Former  Captivity  '*  is 
wanting,  but  is  really  only  an  incident  in  the  frame-story  of 
Book  II,  and  may  have  been  lost  in  the  process  of  abbreviating 
from  the  original  Brihat-kathd. 

The  only  other  omission  is  the  last  two  tales  of  Book  V  : 
"The  Brahman  who  built  Castles-in-the-Air,"  and  "The 
Barber  who  killed  the  Monks."  All  these  are  given  in  full 
in  the  present  Appendix. 

The  following  table  will  show  at  a  glance  the  list  of  stories 
in  the  Panchatantra.  Those  not  in  Somadeva's  version  are  in 
italics : — 


Book  I 


] 

*^o.  of  Story 

in  Ocean 

Introductory  Story  —Kathdmukha   , 

Ox  abandoned  in  the  Forest  (Frame-story) 

.     84 

Monkey  and  Wedge 

.     84a 

Jackal  and  Drum 

.     84b 

Monk  and  Swindler 

k             •   • 

Rams  and  Jackal  . 

^   ^ 

Weaver  and  Bawd 

•  • 

Craws  and  Serpent 

•  • 

Crane  and  Makara 

84c 

Lion  and  Hare 

84d 

Louse  and  Flea     . 

84E 

Lion,  Panther,  Crow  and  Jackal    , 

84F 

Pair  of  Tittibhas  . 

.      840 

APPENDIX  I -THE  PANCHATANTRA 


215 


Book  I — continued 


No.  of  Story 

in  Ocean 

Tortoise  and  the  Two  Swans 

84GG 

The  Three  Fish     .              .              .             .             . 

84GGG 

Monkeys,  Firefly  and  Bird 

84h 

Dharmabuddhi  and  Dushtabuddhi 

841 

Crane,  Snake  and  Mungoose 

84j 

Mice  that  ate  Iron  Balance 

84k 

Book  II 

Crow,  Pigeons,  Tortoise  and  Deer  (Frame-story) 

.      9T 

Mouse  and  Hermit 

.      97a 

Brahman's  Wife  and  Sesame-Seeds 

97aa 

Greedy  Jackal       .... 

,       97AAA 

Deer's  Former  Captivity     .             * 

»                 •   • 

Book  III 

War  of  Crows  and  Owls  (Frame-story) 

.     121 

Ass  in  Panther's  Skin 

.       12lA 

Crow  and  Owl  King 

.      121b 

Elephants  and  Hares 

.       121BB 

Bird,  Hare  and  Cat 

121BBB 

Brahman,  Goat  and  Rogues 

.     121c 

Old  Merchant  and  Young  Wife 

.       121D 

Brahman,  Thief  and  Rakshasa 

121E 

Carpenter  and  his  Wife 

121F 

Mouse  turned  into  Maiden 

1210 

Snake  and  Frogs   . 

12lH 

Book  IV 

Monkey  and  the  Porpoise  (Frame-story)    . 

188 

Sick  Lion,  Jackal  and  Ass 

,              , 

188a 

Book  V 

Brahman  and  the  Mungoose  (Frame-story) 
Brahman  who  built  Castles-in-the-Air 
Barber  and  the  Monks 


140 


216  THE  OCEAN  OF  STORY 

The  numbers  of  the  stories  given  above  will  show  im- 
mediately where  the  interpolations  of  other  tales  occur. 

Turning  to  the  editions  of  the  Kathd-sarit-sdgaray  we  are 
already  aware  of  the  fact  that  it  was  Professor  Brockhaus 
who  first  edited  the  work.  His  text  is  as  good  as  Sanskrit 
scholarship  of  his  day  allowed,  but  it  has  now  been  super- 
seded by  that  printed  at  the  Nirnayasagara  Press  of  Bombay 
and  edited  by  Pandit  Durgaprasad  and  Ka^Inath  Pandurang 
Parab,  1889,  2nd  edition,  1903.  Although  this  text  is  a  great 
improvement  on  that  of  Brockhaus,  it  cannot  be  called  a 
critical  edition,  as  it  also  contains  many  inaccuracies.  In 
fact,  Speyer  says  that  in  places  Brockhaus'  text  is  still  pre- 
ferable. It  has,  however,  been  found  necessary  to  compare 
the  two  texts,  not  only  in  the  Panchatantra  section,  but 
throughout  the  entire  work.  It  will  have  been  noticed  that 
wherever  variants  of  any  great  importance  occur,  I  have 
added  an  explanatory  note. 

The  Jain  Versions 

The  Jain  versions  are  two  in  number,  the  so-called 
"  Simplicior  "  and  Purnabhadra.  They  are  both  important 
and  must  be  discussed  separately. 

"  Textus  Simplicior  "  was  the  name  given  to  this  text  by 
its  first  editor,  Kosegarten  (Bonn,  1848).  It  has  now  been 
superseded  by  that  published  in  the  Bombay  Sanskrit  Series, 
1868-1869,  edited  by  G.  Biihler  and  F.  Kielhorn.  The  author 
is  unknown,  but  was  probably  a  Jain  (see  Hertel,  Pane,  p.  72 
et  seq.).  His  date  must  be  somewhere  between  a.d.  900  and 
1199,  because  the  former  date  is  that  of  Rudrata,  a  stanza  of 
whose  work  he  quotes,  and  the  latter  date  is  that  of  Purna- 
bhadra, who  used  the  "  Simplicior  "  as  one  of  his  main 
sources. 

His  version  became  very  popular  in  Central  and  Western 
India  and  was  practically  the  oi:dy  one  known.  It  has  under- 
gone much  change  since  originally  produced,  and  all  the 
known  MSS.  show  interpolations  and  the  language  of  the 
original  is  considerably  altered.  Hertel  has  given  full  details 
of  the  various  MSS.^  and  would  divide  them  into  two  groups  : 
the  H-class  and  o--class.  The  Biihler-Kielhorn  MSS.  belong 
to  the  former  and  the  Kosegarten  MSS.  to  the  latter. 

'  See  pp.  1 1-13  of  vol.  xii  of  the  Harvard  Oriental  Series,  details  of  which 
are  given  on  p.  2l7n*. 


APPENDIX  I— THE  PANCHATANTRA  217 

The  "  Simplicior  "  version  retains  the  original  five  books, 
but  has  made  them  of  nearly  equal  length.  The  stories  in 
Books  III  and  IV  are  largely  transposed  and  new  tales  are 
constantly  added.  These  are  chiefly  taken  from  Kaman- 
daki  (see  Benfey,  op.  cit,  vol.  i,  p.  xvn*).  Hertel  states 
that  "  Simplicior "  has  many  features  in  common  with 
Buddhistic  forms  of  these  tales,  which  deviate  from  the  old 
Pancliatantra  texts. 

There  are  also  other  alterations.  Book  V  is  almost  en- 
tirely new  and  has  "  The  Barber  who  killed  the  Monks  "  as  its 
frame-story,  with  its  own  original  frame-story  ("The  Brah- 
man and  the  Mungoose  ")  as  only  a  sub-story.  "  Simplicior  " 
has  the  same  archetype  as  Tantrdkhydyika,  while  both 
form  the  main  sources  of  the  next  version  to  be  discussed 
— Purnabhadra. 

Purnabhadra  was  a  Jaina  monk  who  apparently  com- 
posed his  work  in  a.d.  1199.  The  condition  of  the  text 
is  good,  and  Hertel's  version  ^  must  closely  resemble  the 
original. 

The  text  itself  is  formed  mainly  from  those  of  the  Tantrd- 
khydyika and  "Simplicior,"  as  can  be  at  once  seen  from 
Hertel's  Parallel  Specimens  mentioned  in  the  footnote.^  In 
fact,  as  Edgerton  has  shown  (op.  cit,  vol.  ii,  p.  71  et  seq.), 
in  some  cases  the  work  has  been  done  so  unskilfully  that 
we  sometimes  find  in  Purnabhadra  two  different  versions  of 
the  same  passage,  one  copied  from  the  Tantrdkhydyika  and  the 
other  from  the  "  Simplicior." 

There  is  some  difference  of  opinion  as  regards  the  extent 
to  which  each  of  these  versions  was  drawn  upon.  Hertel  is 
of  the  opinion  that  the  author  used  MSS.  from  both  the 
"  Simplicior  "  sub-recensions,  H  and  o-,  while  Edgerton 
believes  he  had  access  to  an  older  "  Simplicior  "  version 
altogether.  His  arguments  will  be  found  in  vol.  ii,  p.  31 
et  seq.  of  his  Panchatantra  Reconstructed  ;  while  full  details 
of  Hertel's  views  are  in  his  works  issued  by  the  Harvard 
Oriental  Series. 

^  The  Panchatantra  .  .  .  in  the  Recension  called  Panchakhyanaka  .  .  .  of .  .  . 
Purnabhadra,  critically  edited  by  Dr  J.  Hertel,  Camb.,  Mass.,  1908,  Harvard 
Oriental  Series,  vol.  xi.  The  Panchatantra-Text  of  Purnabhadra,  Critical  Intro- 
duction and  List  of  Variants,  J.  Hertel,  Harvard  Oriental  Series,  vol.  xii, 
Camb.,  Mass,  1912;  also  Panchatantra-Text  of  Purriabhadra  and  its  Relation  to 
Texts  of  Allied  Recensions  as  shown  in  Parallel  Specimens,  J.  Hertel,  Harvard 
Oriental  Series,  vol.  xiii,  Camb.,  Mass.,  1912. 


218  THE  OCEAN  OF  STORY 

Speaking  roughly,  Purnabhadra  tends  to  follow  Tdntra- 
khydyika  in  the  first  two  books,  and  "  Simplicior  "  in  the 
last  three.  But  apart  from  this  there  is  evidence  to  show 
that  he  must  have  had  some  other  source  or  sources  from 
which  he  also  drew.  Exactly  what  these  sources  were  we 
cannot  tell,  except  that  they  were  not  any  of  the  other  known 
versions. 

The  whole  question  has  been  discussed  by  Hertel  and 
Edgerton,  and  cannot  be  detailed  here. 

The  Pahlavi  Version  and  its  Descendants 

The  importance  of  this  group  is  twofold.  In  the  first 
place  the  Pahlavi  is  one  of  the  oldest  versions  known,  and 
must  have  been  translated  from  a  very  ancient  Sanskrit  text 
agreeing  closely  with  the  first  Sanskrit  original. 

In  the  second  place  it  is  the  descendants  of  this  version 
which  have  become  so  familiar  to  us  under  such  names  as 
The  Fables  of  Pilpay^  Kalilah  and  Dimnah.  Lights  of 
Canopus,  The  Morall  Philosophie  of  Doni,  etc. 

But  first  of  all  we  must  speak  of  the  Pahlavi  version 
itself.  In  A.D.  531,  at  the  death  of  his  father,  Kobad 
(Kavadh),  Anushirwan  or  Noshirwan  became  King  of  Persia. 
He  was  known  among  the  Arabs  as  Kisra,  and  as  Chosroes  I 
by  Western  writers.  He  was  designated  "the  Just,"  and  has 
been  described  as  the  most  illustrious  fig\u*e  in  the  history 
of  Iran.  Apart  from  his  military  successes  and  administra- 
tive reforms  he  was  deeply  interested  in  literature  and 
philosophy.  Whether  it  was  his  famous  vizier  Buzurgmihr 
who  drew  the  attention  of  Noshirwan  to  the  importance  of 
Sanskrit  MSS.  is  apparently  not  known,  but  the  introduction 
of  the  game  of  chess  from  India  is  said  to  have  been  due  to 
his  influence. 

However  this  may  be,  a  Sanskrit  MS.  of  the  Pancha- 
tantra  (among  others)  came  into  the  king's  hands  and  was 
given  to  a  Court  physician  named  BurzSe  or  Burzuyeh,  with 
a  command  to  make  a  translation  into  Pahlavi,  the  official 
language  of  Persia  at  the  time.  Unfortunately  both  the 
Sanskrit  original  and  the  translation  are  lost,  and  our 
knowledge  of  them  is  derived  from  the  Syriac  and  Arabic 
translations  of  the  Pahlavi  version  which  have  been 
preserved. 

Burzoe    called    his    translation    after   the   two    jackals, 


APPENDIX  I— THE  PANCHATANTRA         219 

Karataka  and  Damanaka,  who  appear  in  the  first  book, 
whence  the  Arabic  "  Kalilah  wa  Dimnah  "  and  the  Syriac 
*'  Kalilag  wa  Damnag." 

For  some  unknown  reason  the  Introduction  is  missing,  to- 
gether with  three  stories  (ii,  4 :  "  Deer's  Former  Captivity  " ; 
iii,  1:  "Ass  in  Panther's  Skin";  and  v,  2:  "Barber  who 
killed  the  Monks  "),  one  story  is  transposed,  and  a  new  one 
(i,  3c:  "The  Treacherous  Bawd ")  is  added.  Apart  from 
these  details  the  Pahlavi  version  must  have  been  a  literal 
rendering  of  the  Sanskrit,  and  Edgerton  finds  evidence  that 
at  least  some  parts  of  fully  eighty  per  cent,  of  the  original  prose 
sentences  and  over  seventy  per  cent,  of  the  original  verses 
have  been  preserved. 

As  already  mentioned,  the  two  important  translations  of 
the  Pahlavi  version  were  those  made  into  Syriac  and  Arabic. 

The  old  Sjnriac  version  was  made  by  Bud  about  a.d.  570. 
It  was  put  into  German  and  edited  (with  an  introduction  by 
Benfey)  by  G.  Bickell  in  1876,  but  this  has  been  superseded 
by  Schulthess'  Kalila  und  Dimna,  Syrisch  und  Deutsch,  1911 
(with  additions  by  Hertel). 

The  Arabic  version  was  the  work  of  *Abdallah  ibn 
Moqaffa,  a  convert  from  Mazdaism  to  Islam,  executed 
about  A.D.  750.  Full  details  will  be  found  in  an  article  by 
Sprengling,  American  Journal  of  Semitic  Languages,  vol.  xl, 
1924,  p.  81  et  seq.  This  Arabic  translation  became  very 
popular,  and,  on  the  whole,  the  numerous  Arabic  MSS., 
translations  and  adaptions  which  soon  came  into  being,  can 
be  looked  upon  as  directly  descended  from  Abdallah's  work. 
It  is  impossible  to  mention  them  all,  and  it  would,  more- 
over, be  mere  repetition,  owing  to  the  full  treatment  already 
given  by  Hertel,  Das  Pancatantra,  Leipzig  and  Berlin,  1914, 
and  Chauvin,  op.  cit,  ii. 

The  oldest  of  the  versions  directly  dependent  on  the 
Arabic  is  probably  one  in  Syriac  of  the  tenth  century.  This 
was  edited  by  Wright  in  1884,  and  is  well  known  in  England 
owing  to  Keith-Falconer's  translation  at  Cambridge  in  1885. 

There  are  three  other  branches  of  the  Arabic  descendants 
requiring  particular  notice:  Greek,  Persian  and  Hebrew. 
The  Greek  version  was  made  by  Symeon  Seth  in  the  eleventh 
century  under  the  title  "  Zre^av/rj/y  <aJ  'Ix'^^"''^*"  It  was 
edited  by  Stark  in  1697  (2nd  edition  in  1851),  and  from 
it  were  derived  Latin,  Italian  and  Old  Slavonic  versions. 
Details  of  these  are  given  by  Chauvin,  op,  cit,  ii,  pp.  21-24, 


220  THE  OCEAN  OF  STORY 

which  must  now  be  corrected,  however,  in  accordance  with 
Edgerton's  remarks  below  (pp.  238-239). 

The  Persian  version  was  made  by  one  Na§r  Allah  in  1121, 
and  its  great  importance  lies  in  the  fact  that  from  it  sprung 
the  better-known  Persian  version,  the  Anzvdr-i  Suhaill,  which 
was  soon  translated  into  numerous  European  languages,  and 
became  known  in  England  as  the  Lights  of  Canopus  through 
the  translations  of  Eastwick,  1854,  and  Wollaston,  1877  and 
1894. 

The  French  editions  were  mostly  called  Fables  de  Pilpay, 
and  were  constantly  translated  into  English. 

The  Hebrew  version  was  composed,  perhaps  ^  by  one 
Rabbi  Joel,  in  the  twelfth  or  thirteenth  century,  and  was 
edited  by  J.  Derenbourg  with  a  French  translation  in  1881. 
Unfortunately  the  only  manuscript  known  is  fragmentary 
and  the  entire  first  book  is  lost.  The  value  of  the  Hebrew 
version  is,  however,  greatly  enhanced  by  the  fact  that  it 
served  as  the  basis  of  the  famous  Latin  version  of  John 
of  Capua — Directorium  vitce  humance.  It  was  this  version 
which  contributed  so  largely  to  the  spread  of  Oriental  stories 
in  Europe.  It  proved  exceedingly  popular  in  Germany, 
where  it  first  appeared  about  1480  as  Buck  der  Beispiele 
der  alien  Weisen,  by  Anthonius  von  Pfor  or  Pforr.  From 
that  date  to  1860  no  less  than  twenty-one  different  editions 
appeared  in  Germany. 

It  also  proved  exceedingly  popular  in  Spain.  It  was  a 
Spanish  translation  which  formed  the  basis  of  Firenzuola's 
Discorsi  degli  Animali  (sixteen  editions,  1648-1895).  Directly 
based  on  the  Latin  version  was  the  work  of  Doni,  which  ap- 
peared under  the  title  of  La  Moral  Filosophia  (three  editions), 
and  from  this  came  Sir  T.  North's  English  version.  The  Morall 
Philosophic  of  Doni,  in  1570.  It  was  reprinted  in  1601,  while 
a  recent  edition  was  issued  by  David  Nutt  in  1888,  with  an 
introduction  and  useful  "  Pedigree  of  the  Bidpai  Literature  " 
by  Joseph  Jacobs. 

Space  will  not  allow  any  detailed  account  of  all  these 
different  translations  and  editions.  Reference  should  be 
made  to  the  genealogical  tree  at  the  end  of  this  appendix, 
where  all  the  branches  of  Panchatantra  tradition  are  clearly 
set  out,  and  many  past  mistakes  rectified. 

*  Grave  doubts  exist  as  to  the  authorship  and  date  of  the  Hebrew.  See 
Steinschneider,  Hehrdische  Uebersetzungen,  pp.  875-876,  and  other  references  in 
Chauvin,  ii,  p,  56n}. 


APPENDIX  I— THE  PANCHATANTRA  221 

After  thus  touching  briefly  on  the  main  Panchatantra 
versions,  I  shall  close  my  portion  of  this  appendix  by  giving 
translations  of  the  Introduction  and  all  stories  omitted  by 
Somadeva. 

As  already  stated,  these  translations  are  by  Professor 
Edgerton,  who  has  very  kindly  given  me  leave  to  repro- 
duce them  here.  They  represent  translations  of  the 
original  Panchatantra,  the  text  having  been  reconstructed 
by  Professor  Edgerton  from  the  chief  existing  recensions. 

In  order  to  understand  fully  the  methods  adopted  in  this 
reconstruction,  reference  should  be  made  to  his  work.  The 
Panchatantra  Reconstructed,  2  vols.,  New  Haven,  Conn.,  1924. 

The  stories  omitted  by  Somadeva  are  as  follows  : — 

Introduction — ^Kathamukha. 

The  Monk  and  the  Swindler. 

The  Rams  and  the  Foolish  Jackal. 

The  Cuckold  Weaver  and  the  Bawd. 

The  Crows  who  tricked  the  Serpent. 

The  Deer's  Former  Captivity. 

The  Brahman  who  built  Castles-in-the-Air. 

The  Barber  who  killed  the  Monks. 


Introduction — Kathdmukha 

To  Manu,  to  Vachaspati,  to  Sukra,  to  Para^ara  and  his 
son,  and  to  Chanakya  the  Wise — to  these  authors  of  the 
books  of  the  science  of  kingship  be  homage. 

Vishnui^arman  has  mastered  the  cream  of  all  the  treatises 
on  the  science  of  polity  in  the  world ;  and  he  too  has  com- 
posed a  fascinating  treatise  in  these  five  books. 

Thus  runs  the  account  of  it.  There  was  in  the  south 
country  a  city  named  Mahilaropya.  There  dwelt  a  king 
named  Amarasakti.  He  was  a  Tree- of- Wishes  granting  the 
desires  of  all  suppliants.  His  feet  were  illumined  by  a  flood 
of  radiant  beams  from  the  crown  jewels  of  noble  kings  who 
bowed  before  him.  He  was  completely  skilled  in  all  the 
arts  and  versed  in  all  the  science  of  polity.  And  he  had 
three  sons,  named  Vasu^akti,  Ugra^akti  and  Anka^akti, 
who  were  utter  fools.  Now  when  the  king  saw  that  they 
were  ignorant  of  political  science,  he  called  his  ministers 
and  took  counsel  with  them :  "  Sirs,  you  know  already  that 
these  my  sons  are  utter  fools.     What  profit  is  there  in  the 


222  THE  OCEAN  OF  STORY 

birth  of  a  son,  if  he  be  neither  wise  nor  virtuous  ?  What  can 
a  man  do  with  a  cow  which  neither  gives  milk  nor  calves  ? 

"  Better  a  miscarriage  ;  better  no  intercourse  whatsoever 
at  the  proper  seasons  ;  better  a  stillborn  child  ;  nay,  better 
even  that  a  daughter  be  born  ;  better  a  barren  wife  ;  better 
to  enter  upon  the  homeless  mendicant  state  of  life — than  a 
foolish  son,  though  he  were  handsome,  rich,  and  powerful. 

**  By  what  means,  then,  may  their  intelligence  be 
awakened  ?  " 

At  this  some  of  them  said  :  "  Sire,  it  is  well  known  that 
the  study  of  grammar  requires  twelve  years ;  then,  if  that 
be  in  a  measure  mastered,  after  it  the  systematic  study  of 
religion,  polity  and  love  may  be  taken  up.  So  this  is  a  sore 
task  even  for  intelligent  folk ;  how  much  more  for  the  dull- 
witted  I  Now  in  matters  like  this  there  is  a  Brahman  named 
Vishnu^arman,  who  knows  all  the  facts  of  the  science  of 
polity,  and  whose  fame  is  spread  abroad  by  his  many  pupils. 
Summon  him  and  let  him  take  charge  of  the  princes." 

This  plan  was  adopted,  and  a  minister  summoned  Vishnu- 
barman,  who  came  and  saluted  the  king  with  a  benediction 
after  the  manner  which  Brahmans  employ,  and  took  his  seat. 
And  when  he  was  comfortably  seated  the  king  said  to  him : 
"  Brahman,  I  beg  you  to  do  me  the  favour  of  making  these 
ignorant  princes  second  to  none  in  the  science  of  polity, 
and  I  will  requite  you  with  a  sum  of  money."  Thus  spoke 
the  king  ;  but  Vishnu^arman  arose  and  said  to  the  king  : 
"  Sire,  hear  this  my  lion's  roar  1  I  make  this  statement  not 
as  one  covetous  of  money  ;  and  since  I  am  eighty  years  of 
age  and  my  senses  are  all  dulled,  the  time  for  me  to  enjoy 
wealth  is  over.  But  in  order  to  help  you  I  will  undertake 
this  as  a  trial  of  intellectual  skill.  So  let  this  day  be  written 
down !  If  within  the  space  of  six  months  I  do  not  make 
your  sons  completely  versed  in  the  science  of  polity,  then, 
sir,  you  may  show  me  the  door  and  banish  me  to  a  distance 
of  a  hundred  hastas.'^ 

When  the  king  and  his  ministers  heard  this  unbelievable 
promise  on  the  part  of  the  Brahman,  in  delight  and  astonish- 
ment he  gave  over  the  princes  to  Vishnu^arman  with  all 
deference.  But  the  latter  began  to  teach  the  king's  sons 
the  science  of  polity  under  the  guise  of  stories,  for  which 
purpose  he  composed  Five  Books  entitled,  The  Separation 
of  Friends,  The  Winning  of  Friends,  The  Story  of  the  Crows 
and  the  Owls,  The  Loss  of  One's  Gettings,  and  Hasty  Action. 


APPENDIX  I— THE  PANCHATANTRA          228 

The  Monk  and  the  Swindler 

In  a  certain  region  there  was  a  monk  named  Deva^arman. 
In  the  course  of  time  he  had  gained  a  large  fortune  through 
the  acquisition  of  fine  garments  of  excellence,  which  various 
pious  people  had  presented  to  him.  And  he  trusted  no  one. 
Now  once  upon  a  time  a  thief  named  Ashadhabhuti  observed 
this  money,  which  he  carried  in  his  waist-pocket,  and  medi- 
tated :  "  How  can  I  steal  this  money  from  him  ?  "  And  he 
presented  himself  to  the  monk  as  a  pupil,  and  in  time  won 
his  confidence.  Now  once  upon  a  time  that  monk  started  on 
a  journey  with  this  same  Ashadhabhuti,  to  make  a  pilgrimage 
to  holy  places.  And  in  the  course  of  the  journey  in  a 
certain  wooded  region  he  left  Ashadhabhuti  with  the  money 
near  the  bank  of  a  river,  and  went  aside  to  get  water. 

The  Rams  and  the  Foolish  Jackal 

And  there  by  the  edge  of  the  water  he  saw  a  great  fight 
of  rams.  And  as  they  fought  with  all  their  strength  and 
without  rest,  a  great  quantity  of  blood  flowed  from  between 
their  branching  horns  and  fell  upon  the  ground.  A  certain 
foolish  jackal  saw  this,  and  his  mind  was  aroused  by  the 
hope  of  eating  it,  and  in  his  eagerness  for  meat  he  ran  up 
between  the  two  rams  as  they  separated,  leaving  some 
distance  between  them,  to  get  at  the  blood.  And  when 
they  came  together  again  he  was  killed  by  the  shock  of 
their  impact.  Then  the  monk  was  filled  with  amazement, 
and  said  :  "  The  jackal  by  the  rams'  fight." 

The  Monk  and  the  Swindler 

And  having  purified  himself  he  returned  to  that  place  ; 
but  as  for  Ashadhabhuti,  he  had  taken  the  whole  pile  of 
money  and  run  away,  and  Deva^arman  could  not  find  him. 
But  all  he  saw  was  a  discarded  triple  staff,  firewood,  a  water- 
vessel,  a  sieve,  and  a  toothbrush.  And  he  reflected  :  "  Where 
is  that  Ashadhabhuti  ?  He  must  have  robbed  me."  And 
in  great  distress  he  said  :    "  And  I  by  Ashadhabhuti." 

The  Cuckold  Weaver  and  the  Bawd 

Then  that  monk,  having  nothing  left  but  his  half-skull 
used  as  drinking-vessel  and  the  empty  knot  in  his  robe  in 


224  THE  OCEAN  OF  STORY 

which  hf  had  cariicil  tht-  nu)ncy,  went  off  searching  for  the 
rogue's  tracks,  ami  as  tiie  sun  was  setting  entered  a  certain 
village.  As  lie  entered  lie  met  a  weaver  who  lived  in  the 
vdi^v  of  tin-  \  illage  and  asked  of  him  a  lodging  for  the  niglit. 
And  he  showed  him  to  (juarters  in  a  part  of  his  house,  and 
siiiil  to  his  wife  :  *'  While  I  am  gone  to  town  and  am  drinking 
licjuor  with  my  friends,  until  I  return,  do  you  carefully  tend 
the  house.  "     Alter  thus  instructing  her  he  departed. 

Now  his  wife  was  unchaste.  And  when  a  proeuress 
came  and  pressed  her  to  go,  she  donned  her  adornments 
and  started  out  to  go  to  her  lover.  .lust  then  her  husband 
caiiu  home,  his  garments  awry,  with  staggering  gait,  and  so 
hadly  under  the  intluence  of  li(pior  that  he  could  not  speak 
his  wc)rds  ])lainly.  And  when  she  saw  him,  with  presence  of 
mind,  she  deftly  toijk  off  her  adornments  and  put  on  her 
ordinary  garb  as  before,  and  licgan  to  wash  the  feet  of  the 
gu(  st.  prepare  Jiis  bed,  and  the  like.  But  the  weaver  entered 
the  house  and  began  to  scold  her  :  "  Harlot  !  My  friends 
ha\  e  been  telling  me  of  your  evil  actions.  All  right  !  I  will 
})ay  you  back  richly  !  "  So  saying  he  beat  her  with  blows 
of  a  stick  until  she  was  black  and  blue,  and  tied  her  fast 
with  a  rope  to  the  j)ost  in  the  middle  of  the  house,  and  then 
went  to  sleep.  At  this  time  the  procuress,  a  barber's  wife, 
when  she  perceived  that  the  weaver  was  asleep,  eame  in 
again,  and  said  :  "  That  fine  fellow  is  consumed  with  the 
tire  of  longing  for  you,  so  that  he  is  like  to  die.  So  I  will 
release  you  and  bind  myself  in  your  place  ;  do  you  go  thither 
and  console  him — you  know  whom — and  come  back  quickly." 

So  the  barber's  wife  released  her  from  her  bonds  and 
sent  her  off  to  her  lover.  After  this  the  weaver  awoke, 
sobered,  and  began  to  scold  her  in  the  same  way  as  before. 
But  the  procuress  was  frightened,  and  did  not  dare  speak 
with  her  strange  voice  lest  she  be  recognised,  but  she  held 
lur  peace.  He,  however,  kept  on  saying  the  same  things 
to  her.  And  when  she  gave  him  no  answer,  at  last  he  cried 
out  angrily  :  "  Are  you  so  proud  that  you  will  not  so  much 
as  answer  what  I  say  ?  "  And  he  arose  and  cut  off  her  nose 
with  a  sharp  knife,  and  sai(l  :  "  Have  that  for  your  decora- 
tion 1  Who  will  be  interested  in  you  now  ?  "  So  saying  he 
went  to  sleep  again.  Then  the  weaver's  wife  returned  and 
asked  the  procuress  :  "  What  .news  with  you  ?  What  did 
he  say  when  he  woke  up  ?  Tell  me,  tell  me  !  "  But  the 
procuress,    who    had   received   th^   punishment,   showed  her 


APPENDIX  I— THE  PANCHATANTRA  225 

her  nose,  and  said  in  an  ill  humour  :  "  You  can  see  what 
the  news  is  !  Let  me  loose  and  I  will  go."  She  did  so,  and 
she  departed,  taking  her  nose  with  her.  The  weaver's  wife, 
however,  arranged  herself  as  she  had  been  before,  with  a 
semblance  of  bonds. 

But  the  weaver  awoke  and  began  to  scold  her  in  the  same 
way  as  before.  Then  she  said  to  him  angrily  and  reproach- 
fully :  "  Fie,  wicked  man  !  Who  could  dare  to  disfigure 
me,  a  pure  and  faithful  wife  ?  Hear  me,  ye  Rulers  of  the 
World-regions  !  As  surely  as  I  know  even  in  my  thoughts 
no  strange  man,  no  one  other  than  the  husband  of  my  youth, 
by  this  truth  let  my  face  be  undisfigured  I  "  Having  spoken 
thus,  she  said  to  her  husband  again :  "  O  most  wicked  man ! 
Behold  my  face  !     It  has  become  just  as  it  was  before  !  " 

Then  that  stupid  man's  mind  was  bewildered  by  her 
tricky  words.  He  lighted  a  lamp,  and  beheld  liis  wife  with 
her  face  undisfigured.  His  eyes  bulged,  his  heart  was 
filled  with  joy,  and  kissing  her  he  released  her  from  her 
bonds,  and  fell  at  her  feet,  and  embraced  her  passionately 
and  carried  her  to  the  bed. 

But  the  monk  remained  on  the  spot,  having  seen  the 
whole  occurrence  from  the  very  beginning. 

And  that  procuress,  with  her  nose  in  her  hands,  went 
home,  thinking  :  "  What  can  I  do  now  ?  How  can  I  con- 
ceal this  great  disaster  ?  "  Now  her  husband,  the  barber, 
came  back  at  dawn  from  another  place,  and  said  to  his  wife  : 
"  Bring  me  my  razor- case,  my  dear  ;  I  have  to  go  to  work 
in  the  king's  palace."  And  she  did  not  move  from  the 
inside  of  the  house,  but  threw  out  to  him  a  razor  only.  And 
because  she  did  not  hand  him  the  whole  razor- case,  the 
barber's  heart  was  filled  with  wrath,  and  he  threw  that  same 
razor  at  her.  Then  she  raised  a  loud  cry  of  anguish,  and 
rubbed  her  nostrils  with  her  hand,  and  threw  her  nose 
dripping  with  blood  on  the  ground,  and  said  :  "  Help  ! 
Help  !  This  wicked  man  has  mutilated  me,  though  he  has 
found  no  fault  in  me  !  "  Then  the  policemen  came,  and 
saw  that  she  was  obviously  mutilated,  and  beat  the  barber 
soundly  with  blows  of  their  sticks  and  afterwards  bound 
him  firmly,  and  took  him,  along  with  her,  to  the  seat  of 
judgment.  And  the  judges  asked  him  :  "  Why  did  you 
maltreat  your  wife  thus  cruelly  ?  "  And  when,  in  spite  of 
repeated  questioning,  he  made  no  reply,  then  the  judges 
ordered  that  he  be  impaled  upon  a  stake.     Now,  as  he  was 

VOL.  V.  p 


226  THE  OCEAN  OF  STORY 

being  taken  to  the  place  of  execution,  the  monk,  who  had 
observed  the  whole  course  of  events,  saw  him,  and  went  to 
the  court  and  said  to  the  judges :  "  This  barber  is  innocent 
of  wrongdoing;  do  not  have  him  impaled.  For  hear  these 
three  marvels  : 

"  The  jackal  by  the  rams'  fight,  and  I  by  Ashadhabhuti, 
and  the  procuress  by  the  weaver  :  these  three  afflictions 
were  self-caused." 

And  when  the  judges  had  learned  the  true  facts  of  the 
case,  they  spared  the  barber. 

The  Crows  who  tricked  the  Serpent 

Once  upon  a  time  in  a  certain  locality  there  was  a  tree, 
in  which  dwelt  a  pair  of  crows.  But  when  they  brought 
forth  young,  a  cobra  was  in  the  habit  of  crawling  up  the 
hollow  trunk  of  the  tree  and  eating  the  young  crows  before 
they  learned  to  fly.  Then  they,  in  despair,  asked  a  close 
friend  of  theirs,  a  jackal  who  lived  at  the  foot  of  another 
tree  :  "  Friend,  what,  think  you,  would  it  be  well  for  us  to 
do  in  such  a  case  ?  Since  our  young  are  murdered,  it  is  the 
same  as  if  we,  their  parents,  were  slain."  Said  he:  "Do 
not  despair  in  this  matter.  Only  by  craft  can  that  greedy 
creature  surely  be  destroyed.  After  eating  many  fish,  best, 
worst,  and  middling,  a  heron  grew  too  greedy  and  so  at  last 
met  his  death  by  seizing  a  crab." 

Then  the  male  crow  said  to  the  jackal :  "  What  do  you 
think  it  timely  for  us  to  do  ?  "  Said  he  :  "  Get  a  gold  chain 
that  belongs  to  some  rich  man,  a  king  or  minister  or  the 
like,  and  put  it  in  the  snake's  hole.  The  people  who  come  to 
get  it  will  kill  the  snake."  So  speaking  the  jackal  departed. 
Then  the  two  crows,  hearing  this,  flew  up  and  soared  about 
at  random  looking  for  a  gold  chain.  And  soon  the  female 
crow  came  to  a  certain  lake,  and  when  she  looked,  she  saw 
that  the  members  of  a  king's  harem  were  playing  in  the 
water  of  the  lake,  having  laid  aside  near  the  water  their  gold 
chains,  pearl  necklaces,  garments,  and  other  finery.  Then 
the  female  crow  picked  up  a  gold  chain  and  set  out  through 
the  air  to  her  own  home,  but  slowly,  so  as  not  to  get  out 
of  sight.  Thereupon  when  the  chamberlains  and  eunuchs 
perceived  the  theft  of  the  chain,  they  took  their  sticks  and 
quickly  pursued.  But  the  female  crow  deposited  the  gold 
chain  m  the  snake^'s  hole,  and  waited  a  long  way  off. 


APPENDIX  I -THE  PANCHAT ANTRA  227 

Now  when  the  king's  officers  climbed  the  tree,  in  the 
trunk  they  found  the  cobra  with  his  hood  expanded.  And 
they  killed  him  with  blows  of  their  sticks.  When  they  had 
done  this  they  took  the  gold  chain  and  departed,  going 
where  they  would.  Biit  the  pair  of  crows  from  that  time 
forth  dwelt  in  peace. 

The  Deer^s  Former  Captivity 

Once  upon  a  time  I  was  a  six-months'-old  foal.  And  I 
ran  in  front  of  all  the  rest,  and  easily  going  a  long  distance 
ahead  I  would  act  as  guard  to  the  herd.  Now  we  have  two 
kinds  of  gaits,  the  upright,  hurdling,  and  the  straight-away, 
running.  Of  these  I  was  acquainted  with  the  straight-away, 
but  not  with  the  upright  gait.  Now  once  upon  a  time  as  I 
ran  along  I  lost  sight  of  the  herd  of  deer.  My  heart  was 
terrified,  and  I  gazed  about  in  all  directions  to  see  where 
they  had  gone,  and  perceived  them  some  distance  ahead. 
For  they,  employing  the  upright  gait,  had  all  leaped  over  a 
snare  and  gone  on  ahead,  and  were  waiting  and  looking  for 
me.  And  I  rushed  forward,  employing  the  straight-away 
gait,  because  I  did  not  know  how  to  go  the  upright  gait,  and 
was  entangled  in  the  net.  Thereupon  I  was  caught  by  the 
hunter  when  he  came  up.  And  he  took  me  and  brought  me 
to  the  king's  son  for  him  to  play  with.  But  the  king's  son 
was  greatly  delighted  at  seeing  me,  and  gave  a  reward  to 
the  hunter.  And  he  petted  and  tended  me  with  dainty  food 
such  as  I  liked,  and  with  other  attentions — rubbing  me  with 
unguents,  bathing  and  feeding  me,  and  providing  me  with 
perfumes  and  ointments.  And  the  women  of  the  harem 
and  the  princes,  finding  me  very  interesting,  passed  me 
around  from  one  person  to  another,  and  annoyed  me  greatly 
by  pulling  at  my  neck  and  eyes,  hands,  feet,  and  ears,  and 
by  the  like  attentions. 

Now  once  upon  a  time,  during  the  rainy  season,  when  I 
was  right  under  the  prince's  bed,  the  longings  of  my  heart 
were  stirred  by  the  sound  of  the  thunder  of  the  clouds  and 
the  sight  of  the  lightning,  so  that  my  thoughts  went  back 
to  my  own  herd,  and  I  spoke  as  follows  :  "  When  shall  it 
be  my  lot  to  follow  behind  the  herd  of  deer  as  it  runs  hither 
and  yon,  driven  about  by  the  wind  and  rain  ?  " 

Thereupon  the  prince,  who  was  alone,  was  astonished, 
and  spoke  as  follows  :    "  I  am  all  alone ;    who  was  it  that 


228  THE  OCEAN  OF  STORY 

spoke  these  words  here  ?  "  His  heart  was  greatly  troubled, 
and  he  looked  all  round,  and  noticed  me.  And  when  he 
saw  me  he  thought :  "  It  was  no  human  being  who  said 
this,  but  a  deer.  Therefore  this  is  a  portent  and  I  am  surely 
undone.'*  So  thinking  he  became  greatly  agitated.  His 
speech  faltered,  and  with  difficulty  he  ran  out  of  the  house, 
and  he  fell  seriously  ill,  as  if  possessed  of  a  mighty  demon. 
Then  in  the  morning,  being  stricken  with  a  fever,  he  addressed 
himself  to  all  the  physicians  and  devil- doctors,  stirring  their 
cupidity  with  a  promise  of  much  money  :  "  Whoever  can 
cure  this  my  disease,  to  him  I  will  give  no  mean  fee."  But 
I  was  at  this  time  being  beaten  by  the  thoughtless  crowd 
with  blows  of  sticks,  bricks,  and  clubs,  when  a  certain  saintly 
man  came  to  my  rescue,  as  my  life  was  not  yet  spent,  and 
said  :  "  Why  are  you  killing  this  poor  beast  ?  "  And  this 
noble  man,  who  knew  the  meaning  of  all  signs,  said  to  the 
king's  son  :  *'  Sir,  all  the  tribes  of  animals  can  speak,  though 
you  may  not  know  it— but  not  in  the  presence  of  men  ;  he 
gave  expression  to  his  heart's  fancies  in  this  way  only  because 
he  did  not  see  you.  His  longings  were  stirred  by  the  rainy 
season,  and  his  thoughts  turned  to  his  herd,  and  so  he  spoke 
as  he  did  :  '  When  shall  it  be  my  lot  to  follow  behind  the 
herd  of  deer  as  it  runs  hither  and  yon,  driven  about  by  the 
wind  and  rain  ?  '  So  there  is  no  ground  for  your  illness, 
sir;  it  is  unreasonable."  And  when  the  king's  son  heard 
this,  his  feverish  disease  left  him  and  he  became  whole  as 
before.  And  he  led  me  away  and  anointed  me,  and  had  my 
body  washed  with  plenty  of  water,  and  set  men  to  watch 
over  me,  and  turned  me  loose  in  that  same  forest.  And 
the  men  did  just  as  he  told  them.  Thus,  though  I  suffered 
captivity  before,  I  have  now  been  captured  again  by  the 
power  of  Fate. 

The  Brahman  who  built  Castles-in-the-Air 

There  was  a  certain  Brahman's  son  who  was  plying  his 
studies.  He  received  sacrificial  offerings  of  food  in  the 
house  of  a  certain  merchant.  And  when  he  did  not  eat 
there,  he  received  a  measure  of  grits.  This  he  took  home 
and  put  it  in  a  jar  and  saved  it.  And  so,  in  the  course  of  a 
long  time,  this  jar  of  his  became  full  of  grits.  One  time  the 
Brahman  was  lying  on  his  bed  underneath  that  jar,  which 
he  had  hung  on  a  wall-peg,  having  taken  a  nap  in  the  day- 


APPENDIX  I -THE  PANCHATANTRA          229 

time  and  waked  up  again,  and  he  was  meditating  thus : 
"  Very  high  is  the  price  of  grain,  and  still  higher  grits,  which 
are  food  all  prepared.  So  I  must  have  grits  worth  as  much 
as  twenty  rupees.  And  if  I  sell  them  I  can  get  as  many  as 
ten  she-goats  worth  two  rupees  apiece.  And  when  they  are 
six  months  old  they  will  bear  young,  and  their  offspring  will 
also  bring  forth.  And  after  five  years  they  will  be  very 
numerous,  as  many  as  four  hundred.  And  it  is  commonly 
reported  that  for  four  she-goats  you  can  get  a  cow  that  is 
young  and  rich  in  milk,  and  that  has  all  the  best  qualities, 
and  that  brings  forth  live  calves.  So  I  shall  trade  those 
same  she-goats  for  a  hundred  cows.  And  when  they  calve, 
some  of  their  offspring  will  be  buUocks,  and  with  them  I 
shall  engage  in  farming  and  raise  plenty  of  grain.  From  the 
sale  of  the  grain  I  shall  get  much  gold,  and  I  shall  build  a 
beautiful  mansion  of  bricks,  enclosed  by  walls.  And  some 
worthy  Brahman,  when  he  sees  what  a  great  fortune  I  have, 
with  abundance  of  men-servants  and  maid-servants  and  all 
sorts  of  goods,  will  surely  give  me  his  beautiful  daughter  to 
wife.  And  in  the  course  of  time  I  shall  beget  on  her  body 
a  boy  that  shall  maintain  my  line  ;  strengthened  by  the 
merit  I  have  acquired,  he  shall  be  long-lived  and  free  from 
disease.  And  when  I  have  performed  for  him  the  birth- 
rite  and  other  ceremonies  in  prescribed  fashion,  I  shall  give 
him  the  name  of  Somasarman.  And  while  the  boy  is  running 
about  my  wife  will  be  busy  with  her  household  duties  at  the 
time  when  the  cows  come  home,  and  will  be  very  careless 
and  pay  no  heed  to  the  lad.  Then,  because  my  heart  is 
completely  mastered  by  love  for  the  boy,  I  shall  brandish 
a  cudgel  and  beat  my  wife  with  my  cudgel." 

So  in  his  reverie  he  brandished  his  cudgel  and  struck 
that  jar,  so  that  it  fell  down,  broken  in  a  hundred  pieces 
all  over  himself,  and  the  grits  were  scattered.  Then  that 
Brahman's  body  was  all  whitened  by  the  powdered  grits,^ 
and  he  felt  as  if  awakened  out  of  a  dream  and  was  greatly 
abashed,  and  the  people  laughed  at  him. 

The  Barber  who  killed  the  Monks 

There  was  in  a  certain  city  a  merchant's  son  of  old, 
who  had  lost  his  wealth,  his  kinsfolk,  and  his  fortune,  and 
was  ground  down  by  poverty.  Attended  by  his  old  nurse 
he  had  lived  since  childhood  in  a  part  of  a  broken-down 


230  THE  OCEAN  OF  STORY 

dwelling,  and  he  had  been  brought  up  by  his  old  nurse,  a 
slave-woman.  Once  early  in  the  evening  he  meditated, 
sighing  a  long  and  earnest  sigh  :  "  Alas,  when  will  there  be 
an  end  to  this  my  poverty  ?  "  As  he  pondered  thus  he  fell 
asleep ;  and  it  was  night.  And  towards  morning  he  saw  a 
dream.  Three  monks  came  and  woke  him  and  said  to  him  : 
"  Friend,  to-morrow  we  shall  come  to  visit  you  in  this  same 
form.  For  we  are  three  heaps  of  treasure  stored  away  by 
your  forefathers,  and  when  you  slay  us  with  a  cudgel  we 
shall  turn  into  dinars.  And  you  must  show  no  mercy  in 
doing  this."  So  in  the  morning  he  awoke,  still  pondering 
on  this  dream,  and  said  to  the  nurse  :  "  To-day,  mother, 
you  must  be  well  prepared  all  day  for  a  solemn  rite.  Make 
the  house  ceremonially  pure  by  smearing  on  cow-dung  and 
so  forth,  and  we  will  feed  three  Brahmans  to  the  best  of  our 
ability.  I  for  my  part  am  going  to  get  a  barber."  So  it 
was  done,  and  the  barber  came  to  trim  his  beard  and  nails. 
When  his  beard  had  been  trimmed  in  proper  fashion,  the 
figures  which  he  had  seen  in  the  dream  came  in.  And  as 
soon  as  the  merchant's  son  saw  these  monks,  he  dealt  with 
them  as  he  had  been  commanded.  And  they  became  piles 
of  money.  And  as  he  took  in  this  mass  of  wealth,  the 
merchant's  son  gave  the  barber  three  hundred  dinars  as  a 
fee,  and  in  order  to  keep  the  secret.  But  the  barber,  having 
seen  him  do  this,  went  home  and  drew  a  hasty  conclusion 
from  what  he  had  seen,  and  thought :  "  I  too  will  kill  three 
monks  with  a  cudgel  and  turn  them  into  three  heaps  of 
treasure."  So  he  took  a  cudgel  and  stood  in  readiness ; 
and  presently  three  monks,  impelled  by  their  previous  deeds, 
came  a-begging.  Thereupon  the  barber  smote  them  with 
the  cudgel  and  killed  them.  And  he  got  no  treasure. 
Straightway  the  king's  officers  came  and  arrested  the  barber 
and  took  him  away  and  impaled  him. 


It  is  now  my  pleasure  to  introduce  Professor  Franklin 
Edgerton  of  the  University  of  Pennsylvania.  This  scholar 
has  most  liberally  and  unreservedly  given  me  full  advantage 
of  the  results  of  his  great  research  work  into  the  intricacies 
of  Pancfuitanira  tradition.  He  has  not  only  adopted  my 
suggestion  of  preparing  a  detailed  and  comprehensive  table 


APPENDIX  I— THE  PANCHATANTRA  281 

of  the  chief  MSS.,  editions,  translations,  etc.,  but  has 
supplemented  this  by  an  "  Explanatory  Note,"  the  value 
of  which  will  at  once  be  apparent.  The  work  of  previous 
scholars  on  the  subject  of  Panchatantra  Bibliography  {e.g. 
Chauvin,  Hertel,  etc.)  is  of  the  greatest  use  and  import- 
ance, but,  especially  owing  to  their  ignorance  of  Slavonic 
languages  and  the  consequent  necessity  of  using  second- 
and  third- hand  information,  they  were  led  into  very  serious 
errors. 


GENEALOGICAL  TABLE  OF  THE 
PANCHATANTRA 

PREPARED    BY 

FRANKLIN  EDGERTON 

Professor  of  Sanskrit  in  the  University  of  Pennsylvania,  Philadelphia,  Pa.,  U.S.A. 

LEGEND 

1.  Languages  are  set  in  CAPITALS. 

2.  Titles  of  works  are  set  in  italics  ;  except  that  the  titles 
of  certain  versions  of  special  historic  importance  (such  as 
Kalilah  wa-Dimnah,  the  Directorium  Vitse  Humanse,  etc.)  are 
given  special  prominence  by  being  set  in  Q\t>  jEn^ltsb. 

3.  Modern  European  translations  of  antique  versions 
are  distinguished  from  older  offshoots  by  being  attached  to 
a  horizontal  line  drawn  to  the  right  from  the  middle  of  the 
perpendicular  line  of  descent — at  the  foot  of  which  are  placed 
the  older  offshoots. 

4.  Occasional  references  are  made  to  : 

"  Chauvin  "*=V.  Chauvin,  Bibliographie  des  ouvrages 
arabes  .  .  .,  vol.  ii,  Liege  and  Leip- 
zig, 1897. 

"  Hertel  "  =J.  Hertel,  Das  Pancatantra  .  .  .,  Leip- 
zig and  Berlin,  1914. 

5.  For  the  numbered  footnotes  (referred  to  in  the  Table 
by  a  dagger  preceding  an  Arabic  numeral — viz.  fO  see 
pp.  286-242. 

EXPLANATORY  NOTE  TO  THE  TABLE 

Modern  translations  of  Sanskrit  versions  are  omitted  from 
the  Table. ^     With  that  exception,  the  Table  undertakes  to 

1  For  the  sake  of  completeness  I  refer  briefly  here  to  these  omitted 
versions.     (For  fuller  details^  see  Hertel,  Das  Patlcatantra.)     They  are  : 

1,  From  Somadeva's  text:  ENGLISH,  Tawney  (in  K.S.S.,  vol.  ii),  1884; 
reprinted  in  this  volume. — GERM  AN  (published  since  Hertel'sbook), 
Schacht.  (^Indische  Erzdhlungen.  Aus  dem  Sanskrit  zum  erstenmal 
ins  Deutsche  iibertragen  von  Dr  Hans  Schacht  .  .  .  Lausanne  and 

232 


APPENDIX  I— THE  PANCHATANTRA  288 

refer,  at  least  summarily,  to  all  known  works  which  are  in  whole 
or  in  considerable  part  descendants  of  the  Panchatantra. 

This  statement  needs  some  qualification,  or  at  least 
explanation,  as  regards  the  treatment  of  the  late  INDIC 
versions.  There  are  known  to  exist  in  India,  both  in 
Sanskrit  and  in  the  vernaculars,  and  in  Farther  India, 
many  relatively  late  versions  of  which  little  is  known  as  yet. 
Most  of  them  exist  only  in  manuscripts  or  in  uncritical  and 
inaccessible  Oriental  editions.  Virtually  all  the  information 
about  them  now  available  can  be  found  in  Hertel's  Panca- 
tantra  (see  above).  It  would  be  impossible  to  indicate  with 
any  confidence  the  precise  affiliation  of  most  of  them.  I 
have  therefore  contented  myself  with  indicating  the  three 
or  four  groups  into  which  these  late  Indie  versions  appear 
to  fall,  listing  in  each  case  all  the  languages  in  which  any  of 
them  are  known  to  exist.  It  will  appear  from  the  Table  that 
these  groups  are  as  follows  : — 

1.  A  primarily  South- Western  group,  centering  originally 

in  or  near  the  Maratha  country,  and  generally 
derived  from  contaminations  of  offshoots  of  the 
Southern  Panchatantra  with  relatives  of  Group  2 
(see  footnote  %). 

2.  A   West   Indie   group,   centering   in  Gujerat,    mainly 

by  Jain  authors,  and  derived  primarily  from  one  or 
both  of  the  older  Jain  versions,  sometimes  with  con- 
tamination from  other  versions  (see  footnote  fe)- 

Leipzig,  191 8. — Consists  of  lambaka  10  =  tarangas  57-66  of  the  Kaiha- 
saritsdgara,  wherein  are  included  all  five  books  of  the  Panchatantra.) 

2.  From  Kshemendra's  text:  GERMAN,  Marikowski,  1892. 

.S.  From  the  Tantrakhyayika :  GERMAN,  Hertel,  1909. 

4.  From  the  "  Textus  Simplicior  "  (Kielhorn-Biihler's  edition) :  GERMAN, 

Fritze,  1884.— DUTCH,  Van  der  Waals,  1895-1897.— (?  perhaps  from 
the  next)  SPANISH,  Bolufer,  1908. 
From  the  same,  Kosegarten's  edition  (contaminated  with  Purnabhadra)  : 
GERMAN,  Benfey,  1859.— FRENCH,  Lancereau,  1871.— DANISH, 
Rasmussen,  1893.— ITALIAN,  Pizzi,  1896. 

5.  From     Purnabhadra's    text:    GREEK,    Galanos,     1852.— GERMAN, 

Schmidt,  n.d.  (1901).— ENGLISH,  A.  W.  Ryder  {The  Panchatantra, 
University  of  Chicago  Press,  Chicago,  1925). 

6.  From    the   Hitopade^a:    very  many  translations,  both    Oriental    and 

Occidental  (see  Hertel,  pp.  43-68,  and  p.  447):  GERMAN,  ENG- 
LISH, FRENCH,  GREEK,  DUTCH,  RUSSIAN,  PERSIAN, 
BENGALI,  BRAJ  BH AKH A, GUJERATI,  HINDI,  HINDUSTANI, 
MARATHI,  NEWARI,  TELUGU. 


284  THE  OCEAN  OF  STORY 

8.  Two  groups  derived  principally  from  the  Southern 
Panchatantra :  one  including  primarily  versions  in 
South  Indie  (Dravidian)  languages,  and  the  other 
spreading  over  Farther  India.  According  to  Hertel, 
the  South  Indie  original  of  this  second  group  was 
contaminated  with  some  offshoot  of  the  Jain  versions. 
This  theory,  while  it  may  be  correct,  hardly  seems  to 
me  sufficiently  well  established  to  require  recognition 
in  the  Table. 

The  descendants  of  the  PAHLAVI  version  are  listed  in 
much  greater  detail.  In  a  few  cases  minor  Oriental  versions 
are  indicated  group- wise  instead  of  individually;  but  even 
then  the  number  of  versions  recorded,  as  well  as  the  language^ 
is  always  given.  In  general,  each  known  version  receives 
individual  mention. 


SOURCES  OF  THE  TABLE 

I.  The  affiliations  of  the  Older  Sanskrit  versions  are  given 
in  accordance  with  my  own  conclusions,  as  stated  and  de- 
fended in  my  Panchatantra  Reconstructed  (New  Haven,  1924), 
vol.  2,  passim  (Table  on  p.  48).  For  Hertel's  radically 
different  views  (criticised  by  me,  op.  cit.^  pp.  89-127),  see  his 
Pancatantra,  426ff.  (Anhang  II)  and  references  there  quoted. 
As  to  the  later  Indie  versions,  see  the  last  paragraph  but 
one. 

II.  For  the  affiliations  of  the  descendants  of  the  Pahlavi,  I 
am  mainly  indebted  to  the  works  of  Chauvin  and  Hertel,  men- 
tioned on  page  232,  to  which  the  reader  is  referred  for  details 
about  editions,  etc.  Hertel's  work,  as  regards  the  Pahlavi 
versions,  was  almost  wholly  based  on  Chauvin,  and  by  means 
of  his  indexes,  and  his  references  to  Chauvin,  the  source  of 
any  of  my  statements,  for  which  no  other  authority  is  given, 
can  easily  be  found. 

I  have,  however,  verified  all  the  statements  of  my  prede- 
cessors as  far  as  I  could  with  the  bibliographical  aids  at  my 
disposal.  And  I  have  been  able  to  correct  or  supplement 
their  statements  in  a  considerable  number  of  particulars, 
notably  from  the  following  sources  (others  will  be  mentioned 
in  the  Notes) : — 

1.  Brockelmann's  article  on  "Kalila  wa-Dimna  "  in  the 
Encyclopedia  of  Islam. 


APPENDIX  I— THE  PANCHATANTRA  285 

2.  Sprengling's  study  on  the  manuscripts  of  the  Arabic, 
in  American  Journal  of  Semitic  Languages,  40,  81ff. 
(year  1924). 

8.  Jacobs 's  Table  inserted  at  page  Ixxx  of  his  reprint 
of  Sir  Thomas  North's  Morall  Philosophic  of  Doni 
(London,  1888).  Though  out  of  date  and  very  mis- 
leading in  many  respects,  this  Table  records  a  few 
versions  which  escaped  the  notice  of  both  Chauvin 
and  Hertel,  neither  of  whom  seems  to  have  consulted 
Jacobs. 

4.  Certain  Russian  and  other  Slavonic  authorities,  known 
but  not  consulted  by  Chauvin  and  Hertel ;  by  the 
use  of  them  I  have  corrected,  in  particular,  the  very 
erroneous  statements  made  by  Chauvin  and  Hertel  con- 
cerning the  Slavonic  recensions  (see  footnotes  16  and 
19  on  pp.  238,  289).   The  chief  of  these  authorities  are : 

(a)  Riabinin's  Introduction  to  Attai's  Russian  translation 

of  the  Arabic  Kalilah  wa-Dimnah  (Moscow,  1889). 

(b)  Viktorov's  edition  of  the  Old  Slavonic  (Moscow,  1881 ; 

OLDP .  [ = Obschestvo  Liubitelei  Drevnei  Pismennosti] , 
vol.  Ixxviii). 

(c)  Danidid's  edition  of  the  same  (not  a  Croatian  trans- 

lation! cf.  footnote  19,  pp.  288,  289)  in  the  journal 
Starine,  Zagreb  (Agram),  1870,  vol.  ii,  261ff. 

(d)  A.  Rystenko,  "On  the  History  of  the  Story  of  Ste- 

phanites  and  Ikhnelates  in  Byzantine  and  Slavo- 
Russian  Literature,"  [in  the  Russian  language]  in 
Annals  of  the  Historical-philological  Society  of  the 
Imperial  New  Russian  University  [at  Odessa],  x. 
By zantino- Slavonic  section  vii,  Odessa,  1902,  pp. 
237-280.  (This  last  was,  of  course,  not  known  to 
Chauvin,  being  later  in  date  than  his  work.) 

In  the  footnotes  to  the  Table,  which  now  follow,  I  furnish 
the  grounds  for  all  the  statements  in  the  Table  except  such  as 
can  be  easily  traced  from  the  preceding  general  explanation. 

More  especially  I  quote  the  authority  for  every  statement 
regarding  descendants  of  the  Pahlavi  which  is  not  in  accord 
with  easily  located  statements  in  both  Chauvin  and  Hertel. 

Where  no  footnote  is  given,  it  may  be  assumed  that  what 
the  Table  gives  regarding  the  Pahlavi  versions  {not  regarding 
the  Indie  versions  1)  accords  with  both  Chauvin  and  Hertel. 


236  THK  OCEAN  OF  STORY 

For  brt'vity,  I  refer  to  tlu'  authorities  named  on  page  232 
by  names  alone,  thus  :  Cliauvin,  Ilertel.  lircM-kehnann,  Spreng- 
hn<,',  .Ia(()l)s,  Hiahinin,  <  te.  In  cpioting  Hroek<'huann's 
artiile   1    refir  to  the  sections  (§)   into  which   it  is  (iivided, 

iiistead  yA'  to  pa^^'es, 

FOOTNOTKS  TO  THK  TAIJLK 

■i  1  l-irst  (d.  SiKestre  dc  Sacy,  ISKJ;  l)ased  mainly  on 
an  iiiftrior  MS.  Xuiiurous  Oriental  editions  liave  appeared 
since  ;  no  really  critical  (Mie.  based  on  a  collation  of  a  nundicr 
of  MS.S..  rxists  as  y<'t.  The  Ixst  (based  on  a  single  MS.,  but 
an  old  and  good  one)  is  that  of  L.  Cheikho,  Beyrouth, 
r.K),")  ;  L'nd  edition,  li»'J.'J.  Professor  Martin  S|)rengling,  of 
the  Oriental  Institute,  rni\-ersity  of  ("hicago,  is  making  an 
exhaustive  study  of  tlu-  materials,  preparatory  to  a  delinitive 
edition.      See  his  article  (juoted  on  J^age  '2.*35. 

t^  On  this  version  (not  known  to  Chauvin  and  Hertel) 
see  Fliigel,  Hadji  Khalfa,  v  (1850),  [).  2.'3S,  and  Sprengling, 
op.  (•//.,  especially  j)p.  S.l-SS,  where  is  found  an  interesting 
discussion  of  the  general  (juestion  of  translations  of  the 
l*ahla\  i  KdllUih  (itid  J)inin<ih  into  Arabic.  It  should  be 
noted,  however  (and  Sprengling  seems  not  to  pay  sufficient 
attention  to  this  })oint),  that  all  the  Arabic  MSS.  described 
in  his  article  seem  to  })e  derived  (at  least  in  part)  from 
al-^b)C}affa.  For  they  all  contain  chapter  iii,  whicli  was 
composed  l)y  al-Mo(jaffa. 

t-  Tills  version,  also  unknown  to  Chauvin  and  Ilertel,  is 
mentioned  })y  Hadji  Klialfa,  I.e.,  in  a  way  which  seems  to 
suggest  that  it  was  a  direct  translation  from  the  Pahlavi, 
rather  than  a  \ crsitication  of  al-Moqaffa  or  al-Ahwazi.  Yet 
the  language  is  not  clear,  and  moreover  Iladji  Khalfa  may 
have  been  mistaken  ;  so  it  remains  possible  that  we  are 
dealing  with  a  secondary  Arabic  versilieation  only,  like  al- 
Falii(ji.  (tc.      ("/.  S})rengling,  p.  <SS. 

+  •.  (iddz/atnuikah  J\(ifhdsaritsd<!(ir(ih  {i.e.  "the  K.S.S.  in 
j)rose  '").  by  Jibananda  N'idyasagara,  Calcutta,  l.SS.'j.  (Not  in 
JIcrt<l.)  1  have  seen  a  copy  in  the  JJcrlin  ''  Staatsbibliothek." 
Sanskrit ists.  to  whom  the  name  of  this  redactor  is  only  too 
well  known,  will  not  need  t(^  be  told  that  the  work  has  no 
literary  or  scholarly  value. 

■i;  1  owe  to  the  kindness  of  Dr  O.  Stein,  of  Prague, 
my    information    aljout    these   two    Czech   versions,    neither 


APPENDIX  I— THE  PANCHATANTRA     287 

of  which  I  have  seen.  (Jacobs  mentions  "  Trebowsky,"  but 
erroneously  derives  his  version  from  the  German  translations  of 
Sahid  and  Gaulmin's  Pilpay  of  either  1802  or  1808,  see  below.) 
Dr  Stein  has  kindly  examined  both  the  works  in  question 
for  me,  and  gives  their  titles  as  follows  :  (1)  Bdjky  Bidpajovy 
(Fables  of  Bidpai)  .  .  .  od  FrantiSka  Trebovskeho,  part  1, 
Olomouc  (Olmutz),  1846 ;  part  2,  Brno  (Briinn),  1850. 
This  is  a  free  rendering,  with  some  changes  and  omissions,  of 
Wolff's  German,  made  by  "  Tfebovsky,"  whose  real  name 
was  F.  M.  Klacel. — (2)  Bdjky  Bidpajovy.  Praha  (Prague) 
n.d.  (circa  1894).  The  title  page  mentions  no  translator,  but 
a  postscript  states  that  it  is  the  work  of  one  Eduard  Valecka 
and  his  father.  It  is  a  very  literal  translation  of  Wolff's 
German.    (Both  of  these  are  ignored  by  Chauvin  and  Hertel.) 

"fao  La  Versione  araba  de  Kalilah  e  Dimnah  .  .  .  N.  Moreno. 
San  Remo,  1910.     (So  Brockelmann,  §  4.     Not  in  Hertel.) 

ts  Hertel,  pp.  250-290,  and  307-338. 

fb  Hertel,  chapter  7,  pp.  91-249. 

t?  Hertel,  pp.  291-307.  The  date  of  Klinkert's  Dutch  ver- 
sion is  given  as  1870  by  Chauvin,  p.  76  ;  as  1871  by  Hertel, 
p.  294,  note  2.  Dubois'  FRENCH  (Hertel,  p.  803)  is  based 
on  a  contamination  of  Tamil,  Telugu,  and  Canarese  texts. 

fs  Hertel,  pp.  389-346.  Hertel  believes,  as  stated  above, 
that  the  original  of  this  group  was  contaminated  with  an 
offshoot  of  the  Jain  versions. 

fs  See  Hertel,  pp.  363-366,  for  the  close  relations  between 
the  Old  Spanish  and  this  Hebrew  version. 

tio  Editions :  (1)  Gayangos,  Madrid,  1860. — (2)  Allen, 
Macon,  1906.— (8)  Alemany,  Madrid,  1915.— (4)  Solalinde, 
Madrid,  1917. 

|ii  Doni's  Italian  descendant  attributes  this  to  a  "  Rabbi 
Joel,"  of  whom  nothing  else  is  known ;  Derenbourg  inclines 
to  accept  the  statement,  but  Steinschneider  (Hebrdische  Ueber- 
setzungen,  pp.  875-876)  is  extremely  sceptical  of  it,  as  well 
as  of  Derenbourg's  dating  of  the  work  (twelfth  century). 
According  to  Steinschneider,  all  we  know  is  that  the  work 
is  older  than  John  of  Capua. 

fii  Full  title :  Liber  Kelilce  el  Dimnce,  Directorium,  etc. 
Twice  printed  about  1480.  Modern  editions  :  (1)  Puntoni, 
Pisa,  1884. — (2)  Derenbourg,  Paris,  1889  ;  with  valuable 
critical  and  comparative  notes. — (3)  Hervieux,  Paris,  1899. 

ti3  Cf.  Hertel,  p.  397/. 

fi4  First    printed     circa     1480,     and     often     reprinted. 


288  THE  OCEAN  OF  STORY 

Bibliography  of  MSS.  and  early  editions  in  Godeke,  Orient 
und  Occident^  i,  QSlff.,  and  in  Holland's  edition,  Das  Buck 
der  Beispiele  .  .  .,  Stuttgart,  1860. 

"fis  Exemplario  contra  los  enganos  y  peligros  del  mundo  ; 
thirteen  editions  known  before  end  of  sixteenth  century. 
Apparently  used  also  the  German  Buck  der  Beispiele^  besides 
the  Latin  ;  see  Benfey,  Orient  und  Occident^  i,  ITOj^f. 

I16  The  date  is  given  by  Riabinin,  p.  Ixx ;  also,  long  ago, 
by  Grimm,  Reinhart  Fuchs,  p.  cclxxvi.  The  Czech  title,  quoted 
by  Hertel,  p.  400,  is  a  literal  translation  of  the  Latin  Direc- 
iorium  vita:  humance.  Chauvin's  statements,  pp.  24  (note  2) 
and  72  (copied  by  Hertel),  are  both  incomplete  and  incorrect. 
There  was  only  one  early  version  in  Czech,  that  recorded 
here ;  it  is  not  true  that  Riabinin  quotes  a  Czech  version 
based  on  a  Slavonic  original.  For  a  fuller  account  of  this 
question,  see  an  article  on  the  Slavonic  recensions  of  the 
Panchatantra,  which  I  hope  soon  to  publish. 

fi?  This  work,  in  two  parts,  includes  both  Firenzuola 
and  Doni. 

tie  Ed.  Stark,  1697  (reprinted  Athens,  1851),  without 
the  "  Prolegomena  "  or  introductory  chapters,  which  were 
edited  by  Aurivillius,  1780.  New  edition,  Puntoni,  "  Roma 
— ^Firenze — ^Torino "  (Chauvin  gives  Rome  alone,  Hertel 
Florence  alone),  1889.— Symeon  is  often  said  to  have  been  a 
Jew,  but  this  is  an  error  :  Steinschneider,  Hebrdische  Ueber- 
setzungen,  p.  873,  note  148. — It  seems  never  to  have  been 
noticed  that  the  order  of  the  chapters  in  this  version,  which 
is  in  various  points  quite  individual,  agrees  exactly  with  that 
in  the  Arabic  metrical  version  of  Muhammad  b.  al-Habbariya, 
as  quoted  (from  Houtsma)  by  Hertel,  p.  394.  The  latter 
omits  two  introductory  chapters  and  the  final  chapter  of 
Symeon;  otherwise  they  agree  absolutely.  A  comparison  of 
the  two  in  details  might  be  worth  while.     Cf.  next  note. 

•fis  As  stated  above,  Chauvin  and  Hertel  rely  wholly  on 
secondary  sources  for  the  Slavonic  recensions,  and  are  full 
of  errors.  Except  the  one  Czech  version  (see  above,  note  16), 
there  was  only  one  Slavonic  recension  before  quite  modern 
times ;  this  is  the  Old  Slavonic  derivative  of  the  Greek, 
various  MSS.  of  which  have  been  edited  by  Viktorov,  Danidic 
and  others.  It  has  never,  so  far  as  appears,  been  translated 
into  any  other  language.  The  alleged  Croatian  translation 
(Chauvin,  p.  24,  No.  42)  is  an  erroneous  reference  to  Dani(5id's 
edition   of  the   Old   Slavonic.     The   other   versions   named 


APPENDIX  I— THE  PANCHATANTRA  239 

separately  by  Chauvin,  i.e.,  Nos.  89-41,  and  Hertel,  p.  404, 
are  editions  of  other  MSS.  of  the  same  thing.  The  latest 
account  of  the  Old  Slavonic  is  found  in  Rystenko,  op.  cit. 
According  to  him,  the  Greek  of  Symeon  goes  back  to  a  very 
old  and  good  Araljic  MS. ;  the  Slavonic  was  translated  from 
a  MS.  of  the  shorter  recension  of  the  Greek,  in  the  twelfth 
or  thirteenth  century,  in  Bulgaria.  There  was  only  one 
Slavonic  translation ;  divergences  in  MSS.  are  due  to  accidental 
or  arbitrary  changes  made  by  Slavonic  copyists.  The 
Slavonic  translator  tried  to  be  faithful  and  literal  as  a  rule, 
paraphrasing  or  departing  from  his  original  apparently  only 
when  he  did  not  understand  it.  See  further  my  forthcoming 
article,  mentioned  in  Note  16. 

tao  Not  from  the  Latin  of  Stark,  as  Jacobs  states.  The 
title,  quoted  by  Chauvin,  p.  23,  indicates  that  it  was  trans- 
lated directly  from  the  Greek. 

la  So  Steinschneider  (see  his  Hebrdische  TJebersetzungeriy 
pp.  878-882)  spells  the  name,  which  Chauvin  spells  Elazar, 
and  Hertel  Eleazar. 

t22  See  Hertel,  p.  412/. 

I23  See  Hertel,  p.  415.  Following  Brandes,  Hertel  states 
that  the  South  Indie  original  of  the  Malay  version  was  a  con- 
tamination of  some  offshoot  of  the  Arabic  with  a  Southern 
(probably  Tamil)  Panchatantra  version.  But  he  also  says 
that  it  shows  signs  of  influence  from  Na^rallah's  Persian  and 
the  Anwari  Suhaili.  May  not  one  of  these  two,  or  an  Indie 
offshoot  thereof,  be  the  "  unknown  version  "  in  question, 
rather  than  a  direct  translation  from  the  Arabic  ? 

t??  Ed.  Gongrijp,  1876 ;  2nd  edition,  1892.  Possibly  the 
same  work  may  be  contained  in  an  earlier  edition  of  a  Malay 
text,  cited  at  second  hand  by  Chauvin,  p.  76  :  Kalilah  en 
Daminah  .  .  .  P.P.  Roorda  van  Eysinga,  1844. 

tz)  Not  in  Hertel ;   but  see  Chauvin,  p.  76. 

fab  This  version  was  probably  based  on  Nasrallah ;  see 
Rieu,  Cat.  Pers.  MSS.  Brit.  Mus.,  ii,  582j6f. 

t27  Besides  various  Oriental  editions  (see  Chauvin,  p.  28ff.)j 
ed.  Ouseley,  [Hertford,]  1851. 

•fzB  See  Brockelmann,  §  8  (correction  of  Hertel,  p.  407). 

fas  See  Brockelmann,  §  8.  The  translator's  full  name 
was  'Abd  al-'Allam  Faiz  Khan  Oghlu ;  printed  at  Kazan, 
1889.  It  is  a  translation  of  the  Arabic  in  the  main,  but 
with  introduction  borrowed  from  the  Anwari  Suhaili. 

•|"29a  Mr  N.  M.  Penzer  informs  me  that  this  was  reissued 


240  THE  OCEAN  OF  STORY 

as  follows :  The  Anvdr-i  Suhaili  .  .  .  rendered  into  Persian 
.  .  .  literally  translated  by  Edward  B.  Eastwick,  Allahabad, 
1914. 

fso  See  Brockelmann,  §  9  (correction  of  Hertel,  p.  414). 

fsi  Completed  by  the  author  in  1803,  but  first  printed 
(ed.  Roebuck)  1815  ;  Garcin  de  Tassy,  Hist,  de  la  Hit  hindouie 
et  hindoustaniCy  1st  edition  (1889),  i,  40;  2nd  edition  (1870), 
i,  150/. 

■|-32  Chauvin,  p.  46,  No.  67  G,  quotes  the  name  from 
Garcin  de  Tassy  as  "  Marmol,"  and  refers  to  M.'s  Hindoostanee 
Reader  (Calcutta,  1861).  But  the  name  is  Manuel,  and  the 
book  in  question  (which  I  have  seen  in  Paris,  in  the  library  of 
the  ^cole  des  Langues  Orientales  Vivantes)  is :  The  Khirud- 
Ufroz :  Translated  from  the  Oordoo  into  English,  and 
followed  by  a  vocabulary  of  the  difficult  words  and  phrases 
occurring  in  the  text,  by  Thomas  Philip  Manuel  .  .  .  Cal- 
cutta, Messrs  Thacker,  Spink  &  Co.  .  .  .  1861. — ^This  was 
reprinted,  as  "  1st  edition  "  (!),  at  Lucknow,  Newul  Kishore 
Press,  1892  (information  furnished  by  Mr  N.  M.  Penzer). 

■fss  Riabinin,  p.  Ixiv/.  This  is  the  book  mentioned  by 
Hertel,  p.  414  ;  and  no  doubt  the  text  is  the  same  as  that 
from  which  extracts  were  given  in  the  earlier  work  mentioned 
by  Chauvin,  p.  43,  No.  64.  Riabinin  does  not  give  the  date 
when  the  translation  was  made.  He  says  that  the  principal 
translator  was  King  Vakhtan  VI ;  the  verses  were  translated 
into  verse  by  the  monk  Saba  (Slukhan)  Orbeliani.  Published 
at  Tiflis,  1886,  from  four  MSS.  ;  title  Khalila  da  Damaruiy 
but  translated,  in  general  very  faithfully,  from  the  Anwari 
Suhaili.  Nevertheless  the  translator  made  some  independent 
additions,  among  which  Riabinin  mentions  three  stories. 

•|"34  The  full  title  even  of  the  first  edition  contains  the 
name  Pilpay  ;  Livre  des  lumieres  ou  la  conduite  des  roys,  com- 
posS  par  le  sage  Pilpay.  European  occurrences  of  the  name 
in  this  form  are  traceable  to  Sahid  and  Gaulmin's  work  ;  the 
form  Bidpai  goes  back  to  Galland  (and  Cardonne). 

Iss  So,  without  author's  name,  Chauvin,  p.  40  (No.  58  B). 
Jacobs  gives  the  date  of  the  earliest  English  edition  as  1699, 
and  its  author  as  J.  Harris ;  this  edition  is  not  noted  in 
Chauvin.  The  work  was  constantly  reissued,  generally,  it 
seems,  anonymously  (Chauvin,  I.e.). — ^Mr  N.  M.  Penzer  in- 
forms me  that  the  earliest  edition  in  the  British  Museum  is 
that  of  J.  Harris,  London,  1699  {The  Fables  of  Pilpay  .  .  .). 
He  adds  that  the  latest  is  perhaps :    Tales  within  Tales. 


APPENDIX  I— THE  PANCHATANTRA    241 

Adapted  from  the  Fables  of  Pilpai :  Sir  A.  N.  WoUaston, 
Romance  of  the  East  Series,  London,  1909.  Is  Chauvin's 
1679  a  misprint  for  1699  ?  On  p.  xxviii/.  ot.his  Bidpai,  Joseph 
Jacobs  speaks  of  "  J.  Taylor's  translation  .  .  .  the  first 
work  with  the  title  Fables  of  Pilpay^  1699."  It  would  appear 
that  "Taylor"  must  be  an  accidental  slip  for  "Harris," 
although  I  confess  I  cannot  account  for  such  a  strange  error 
on  Jacobs 's  part. 

t36  See  Chauvin,  p.  32. 

fs?  Fabeln  und  Parabeln  des  Orients.  Der  tiirkischen 
Sammlung  humajiin  name  entnommen  und  ins  Deutsche 
iibertr.  von  Souby-Bey.  Mit  e.  Vorwort  von  Prof.  Dr  Rieder 
Pascha,  Berlin,  F.  Fontane  &  Co.,  1903,  xii  +  130  pp.  (Not  in 
Hertel.)  I  quote  the  work  from  the  Catalogue  of  the  Berlin 
"  Staatsbibliothek  "  ;  unfortunately  I  was  unable  to  see  it 
there,  as  it  was  in  use  at  the  time  when  I  applied  for  it. 

fss  Erroneously  quoted  as  Russian  by  Hertel,  p.  409. 
Jacobs,  who  ignores  this  version,  mentions  a  Polish  version 
of  1819,  which  he  derives  from  Galland  and  Cardonne  ex- 
clusively (from  which  alone  he  also  derives  the  Greek  of 
Lampanitziotes).  Chauvin  mentions  no  second  Polish 
edition.  If  Jacobs 's  reference  is  right,  the  work  in  question 
was  probably  another  edition  of  that  of  1770,  which  was 
certainly  a  rendering  of  Esope  en  belle  humeur,  as  the  title 
shows  (Chauvin,  p.  38,  No.  55  P  ;  Esop  w  wesolym  humorze. 
Warsaw,  2  vols.,  1770). 

t59  It  appears  that  all  the  versions  in  the  Table,  with 
the  possible  exception  of  the  MALAY  and  its  derivatives, 
are  taken  from  Galland  alone,  and  not  from  Cardonne's  con- 
tinuation. The  German  version  of  1745  of  course  antedates 
Cardonne.  The  Dutch  and  Hungarian  versions  mention  only 
Galland  on  their  title  pages  (Chauvin,  p.  53/.,  Nos.  76  E  and 
76  H).  On  Jade's  German  see  the  next  note.  I  have  no 
means  of  determining  whether  Gongrijp's  Malay  included 
Cardonne  or  not. 

tw  Aus  dem  Morgenlonde.  Thicr-Novellen  iiach  Bidpai. 
Von  Heinrich  Jade,  Leipzig,  1859.  (Chauvin,  p.  52;  not  in 
Hertel.)  I  have  seen  a  copy  in  the  Berlin  "  Staatsbibliothek." 
It  is  a  work  of  little  interest  or  scientific  value.  The  intro- 
duction professes  to  tell  something  of  the  history  of  "  Bidpai," 
and  mentions  the  "Hitopadesa  "  and  the  "  Pantschatantra. " 
But  it  discreetly  fails  to  tell  us  the  sources  of  the  fables  which 
follow.     From   a  study   of  the  Table  of  Contents  and  of 

VOL.    V.  Q 


242  THE  OCEAN  OF  STORY 

certain  parts  of  the  work  itself,  I  think  it  can  be  inferred 
with  reasonable  confidence  that  Jade  printed  a  selection  of 
stories,  the  prior  and  major  part  of  which  was  taken  from 
Galland's  French,  and  the  latter  part  from  some  European 
translation  of  the  Hitopadesa.  Some  proper  names,  and 
the  reference  in  the  introduction  to  Huschenk's  Testament 
(peculiar  to  the  Anwari  Suhaili  and  descendants),  indicate 
Galland  as  the  source  of  thfe  first  part ;  and  since  this  prior 
part  follows  Galland  closely  in  order  (with  some  omissions), 
and  stops  short  where  Galland  stops,  it  seems  evident  that 
Jade  did  not  know  Cardonne's  continuation.  The  second 
part  contains  several  stories  peculiar  to  the  Hitopadei^a,  and 
seems  to  have  been  drawn  therefrom. 

Additional  Note. — ^The  Armenian  Fables  of  Vartan 
(thirteenth  century)  contain  some  fables  taken  from  some 
Kalilah  and  Dimnah  version,  and  have  sometimes  been 
classed  as  an  offshoot  (e.g.  by  Jacobs),  but  this  seems  to  be 
an  error;  see  Keith- Falconer's  translation  of  the  Younger 
Syriac,  p.  Ixxxiv/.,  and  Chauvin,  p.  43. 

Postscript  (added  in  proof).  — Since  the  completion  of  this 
work  I  have  seen  in  Asia  Major,  vol.  ii,  pp.  179-182  (1925), 
a  review  of  a  Russian  work  by  B.  J.  Vladimirtsov,  entitled 
(in  German  translation) :  Eine  Mongolische  Sammlung 
Erzdhlungen  aus  dem  Pancatantra  (vol.  v,  part  2  of 
Publications  du  Musie  d' Anthropologic  et  d' Ethnographic 
prds  VAcadSmie  des  Sciences  de  Russie  :  Petrograd,  1921). 

It  appears  from  the  review  that  the  Mongolian  collection 
dealt  with  is  a  selection  of  Panchatantra  stories,  probably 
derived  from  a  Tibetan  source,  which  is  otherwise  unknown. 
Presumably  the  Tibetan  original  was  derived  from  some 
late  Indie  version.  I  have  not  yet  seen  the  Russian  work 
in  question,  and  the  review  gives  no  information  which 
would  enable  one  to  guess  what  the  precise  affiliations  of 
the  collection  are. 


APPENDIX  II 


APPENDIX  II 

THE  ORIGIN  OF  THE  STORY  OF  GHATA  AND  KARPARA 

The  story  of  Ghata  and  Karpara  as  told  by  Somadeva 
(pp.  142-151)  is  composed  of  two  distinct  tales.  The  first, 
ending  with  the  final  success  of  Ghata 's  tricks,  is  a  Sanskrit 
version  of  the  well-known  tale  of  Rhampsinitus  in  Herodotus 
(ii,  121).  The  second  consists  of  several  incidents,  quite  likely 
of  Kashniirian  origin,  dealing  with  the  favourite  subject 
among  Orientals — the  inconstancy  of  woman. 

It  is  only  with  the  first  of  these  stories  that  we  are  here 
concerned.  The  general  appeal  of  the  tale  of  Rhampsinitus, 
added  to  the  fact  that  it  appears  in  what  is  perhaps  the  most 
interesting  and  popular  book  of  Herodotus,  has  made  it 
travel  far  and  wide  to  the  most  diverse  parts  of  the  world. 

Versions  of  the  story  have  found  their  way  into  nearly 
every  important  collection.  To  such  an  extent,  indeed,  has 
the  tale  circulated,  that  it  would  require  a  volume  to  give 
all  the  versions  in  their  entirety.  In  the  present  appendix, 
then,  I  can  do  no  more  than  give  an  occasional  extract,  but 
I  shall  add  full  references  which  will  show  the  extensive 
ramifications  of  this  most  interesting  story.  Thus  readers, 
who  so  wish,  will  be  able  to  follow  up  the  subject  to  any 
length. 

Before  tracing  the  different  versions  in  both  Eastern  and 
Western  collections,  it  will  be  of  considerable  interest  to  try 
to  determine  whether  the  tale  told  to  Herodotus  was  really 
Egyptian  in  origin  or  an  early  migrant  from  another  country 
altogether. 

First,  then,  let  us  look  at  the  story  as  told  by  Herodotus 
(ii,  121).^ 

This  king    [Rhampsinitus],   they  said,  possessed  a  great 

*  I  choose  the  version  from  the  Baehr  text  by  Henry  Gary,  in  Bohn's 
Classical  Library,  1877,  pp.  141-144.  Apart  from  Rawlinson's  translation  (to 
be  mentioned  later),  I  would  draw  special  attention  to  that  by  A.  D.  Godley, 
issued  in  1920,  in  the  Loeb  Classical  Library.  Like  all  the  volumes  in  this 
excellent  "  Library,"  the  translations  and  the  text  are  printed  on  opposite 
pages.  The  text  followed  is  that  of  Stein. 
245 


246  THE  OCEAN  OF  STORY 

quantity  of  money,  such  as  no  one  of  the  succeeding  kings 
was  able  to  surpass,  or  even  nearly  come  up  to ;  and  he, 
wishing  to  treasure  up  his  wealth  in  safety,  built  a  chamber 
of  stone,  of  which  one  of  the  walls  adjoined  the  outside  of 
the  palace.  But  the  builder,  forming  a  plan  against  it,  de- 
vised the  following  contrivance  :  he  fitted  one  of  the  stones 
so  that  it  might  be  easily  taken  out  by  two  men,  or  even 
one.  When  the  chamber  was  finished,  the  king  laid  up 
his  treasures  in  it ;  but  in  course  of  time  the  builder,  find- 
ing his  end  approaching,  called  his  sons  to  him,  for  he  had 
two,  and  described  to  them  how  (providing  for  them  that 
they  might  have  abundant  sustenance)  he  had  contrived 
when  building  the  king's  treasury  ;  and  having  clearly  ex- 
plained to  them  everything  relating  to  the  removal  of  the 
stone,  he  gave  them  its  dimensions,  and  told  them,  if  they 
would  observe  his  instructions,  they  would  be  stewards  of 
the  king's  riches.  He  accordingly  died,  and  the  sons  were 
not  long  in  applying  themselves  to  the  work ;  but  having 
come  by  night  to  the  palace,  and  having  found  the  stone  in 
the  building,  they  easUy  removed  it,  and  carried  off  a  great 
quantity  of  treasure. 

When  the  king  happened  to  open  the  chamber,  he  was 
astonished  at  seeing  the  vessels  deficient  in  treasiu-e ;  but 
he  was  not  able  to  accuse  anyone,  as  the  seals  were  unbroken, 
and  the  chamber  well  secured.  When,  therefore,  on  his 
opening  it  two  or  three  times,  the  treasures  were  always 
evidently  diminished  (for  the  thieves  did  not  cease  plunder- 
ing), he  adopted  the  following  plan  :  he  ordered  traps  to 
be  made,  and  placed  them  round  the  vessels  in  which  the 
treasures  were.  But  when  the  thieves  came  as  before,  and 
one  of  them  had  entered,  as  soon  as  he  went  near  a  vessel 
he  was  straightway  caught  in  the  trap.  Perceiving,  there- 
fore, in  what  a  predicament  he  was,  he  immediately  called 
to  his  brother,  and  told  him  what  had  happened,  and  bade 
him  enter  as  quick  as  possible  and  cut  off  his  head,  lest,  if 
he  was  seen  and  recognised,  he  should  ruin  him  also.  The 
other  thought  that  he  spoke  well,  and  did  as  he  was  advised  ; 
then,  having  fitted  in  the  stone,  he  returned  home,  taking 
with  him  his  brother's  head. 

When  day  came,  the  king,  having  entered  the  chamber, 
was  astonished  at  seeing  the  body  of  the  thief  in  the  trap 
without  the  head,  but  the  chamber  secure,  and  without  any 
means  of  entrance  or  exit.     In  this  perplexity  he  contrived 


APPENDIX  II— GHATA  AND  KARPARA       24T 

the  following  plan  :  he  hung  up  the  body  of  the  thief  from 
the  wall,  and  having  placed  sentinels  there,  he  ordered  them 
to  seize  and  bring  before  him  whomsoever  they  should  see 
weeping  or  expressing  commiseration  at  the  spectacle. 

The  mother  was  greatly  grieved  at  the  body  being  sus- 
pended, and  coming  to  words  with  her  surviving  son, 
commanded  him,  by  any  means  he  could,  to  contrive  how  he 
might  take  down  and  bring  away  the  corpse  of  his  brother ; 
but,  should  he  neglect  to  do  so,  she  threatened  to  go  to  the 
king,  and  inform  him  that  he  had  the  treasures. 

When  the  mother  treated  her  surviving  son  harshly,  and 
when  with  many  entreaties  he  was  unable  to  persuade  her, 
he  contrived  the  following  plan :  having  got  some  asses,  and 
having  filled  some  skins  with  wine,  he  put  them  on  the  asses 
and  then  drove  them  along ;  but  when  he  came  near  the 
sentinels  that  guarded  the  suspended  corpse,  having  drawn 
out  two  or  three  of  the  necks  of  the  skins  that  hung  down, 
he  loosened  them ;  and  when  the  wine  ran  out  he  beat  his 
head  and  cried  out  aloud,  as  if  he  knew  not  to  which  of  the 
asses  he  should  turn  first.  But  the  sentinels,  when  they  saw 
wine  flowing  in  abundance,  ran  into  the  road,  with  vessels  in 
their  hands,  and  caught  the  wine  that  was  being  spilt,  thinking 
it  all  their  own  gain ;  but  the  man,  feigning  anger,  railed 
bitterly  against  them  all.  However,  as  the  sentinels  soothed 
him,  he  at  length  pretended  to  be  pacified,  and  to  forgo  his 
anger.  At  last  he  drove  his  asses  out  of  the  road,  and  set 
them  to  rights  again. 

When  more  conversation  passed,  and  one  of  the  sentinels 
joked  with  him  and  moved  him  to  laughter,  he  gave  them 
another  of  the  skins  ;  and  they,  just  as  they  were,  lay  down 
and  set  to  to  drink,  and  joined  him  to  their  party,  and  in- 
vited him  to  stay  and  drink  with  them.  He  was  persuaded, 
forsooth,  and  remained  with  them.  And  as  they  treated  him 
kindly  during  the  drinking,  he  gave  them  another  of  the 
skins  ;  and  the  sentinels,  having  taken  very  copious  draughts, 
became  exceedingly  drunk,  and  being  overpowered  by  the 
wine,  fell  asleep  on  the  spot  where  they  had  been  drinking. 

But  he,  as  the  night  was  far  advanced,  took  down  the 
body  of  his  brother,  and  by  way  of  insult  shaved  the  right 
cheeks  of  all  the  sentinels ;  then  having  laid  the  corpse  on 
the  asses,  he  drove  home,  having  performed  his  mother's 
injunctions. 

The  king,  when  he  was  informed  that  the  body  of  the 


248  THE  OCEAN  OF  STORY 

tliiff  had  bt't'ii  stolrii,  was  <jxf('C(liii<^ly  iiuli^iiant,  and, 
rt'S()lvin<:j  by  any  nu-ans  to  liiid  out  tlic  contriver  of  this 
artiticf,  had  rocourso,  as  it  is  snid,  to  the  following  ])lan — a 
d(  si(,'n  which  to  inc  sccnis  incredible  :  lie  placed  his  own 
d;iiiLjht<T  in  a  brothel,  and  ordered  her  to  admit  all  alike  to 
hei-  embraces,  but  before  they  had  intercourse  with  her,  to 
compel  eacii  one  to  tell  her  wliat  lie  had  done  (lurin<^  his  life 
most  clever  and  most  \s  ickcd.  and  whostK'ver  should  tell  her 
the  facts  rclatiuLj  to  tlic  thief  slie  was  to  seize,  and  not  suffer 
him  to  escape. 

W  hen.  thcicfor<'.  tlic  dau^ditcr  did  wiiat  her  fatlier  com- 
manded, the  thief  havin;jj  ascertained  for  wliat  })urposc  this 
contri\ancc  was  had  recourse  to.  and  being  desirous  t(>  outdo 
tlic  king  in  craftiness,  did  as  follows  :  having  cut  ol'f  the 
arm  of  a  fresh  corpse  at  the  shoulder,  he  took  it  with  him 
under  his  cloak,  and  liaving  gone  in  to  the  king's  daughter, 
and  being  ask<.cl  tlu'  same  ({uestions  as  jdl  tlic  rest  were.  \\v. 
related  that  lie  liad  done  the  most  wicked  thing  when  lie  cut 
off  \\\>  brother's  head,  who  was  caught  in  a  tra})  in  tlic  king's 
treasury  ;  and  the  most  clever  thing  wlicn,  having  made 
the  sentinels  drunk,  he  took  away  the  corpse  oi'  his  l)rother 
that  was  hung  up.  She.  when  she  heard  this,  cndeax  oured 
to  sei/e  him.  but  the  thief  in  tlic  dark  held  out  to  her  the 
dead  man's  arm.  and  she  seized  it  and  licld  it  fast,  imagining 
that  she  had  gut  hold  of  the  man's  own  arm.  Then  the  thief, 
ha\  ing  let  it  go.  made-  his  esc-a})e  through  the  door. 

When  this  also  was  reported  to  tiie  king,  he  was  astonished 
at  the  shrewdness  and  daring  of  the  man  :  and  at  last,  send- 
ing throughout  all  the  cities,  he  caused  a  })roclamation  to  be 
made,  offering  a  free  j)ardon,  and  promising  great  reward  to 
tlic  man,  if  he  siiould  discover  himself.  'J'he  th.ii'f.  relying 
on  this  promise,  went  to  the  kings  ])alace  ;  and  Hhamp- 
sinitus  greatly  admired  him.  and  ga\'e  him  his  daughter  in 
marriage,  accounting  him  the  most  knowing  of  all  men  ;  for 
that  the  Kgyj^tians  are  sujxrior  to  all  others,  but  he  was 
superior  to  the  l']gy{)tians. 

Tiierc  arc  several  points  to  notice  about  this  story  which 
seem  to  indicate  that  Herodotus  heard  onlv  an  abridged 
version  of  a  more  detailed  tale,  the  conij)lete  incidents  of 
which  had  eithir  been  Ioul:  since-  forgotten  or  which  his 
infornurs  did  not  haj)})cn  to  know. 

In   the  first  place  tlie   builder  is  represented  as  entirely 


APPENDIX  II— GHATA  AND  KARPARA       249 

devoid  of  all  principles.  Although  he  is  apparently  the 
chief  architect  at  the  court  of  the  richest  of  all  the  Egyptian 
kings,  and  as  such  would  be  a  very  wealthy  man,  yet  he 
deliberately  arranges  matters  so  that  if  necessary  he  can 
rob  the  king  of  all  his  treasures.  Such  a  necessity,  however, 
never  arises ;  but  when  on  his  death-bed  he  tells  his  secret 
to  his  two  sons  without  any  scruples,  knowing  that  by  doing 
so  he  is  almost  bound  to  turn  them  into  a  couple  of  thieves. 
Had  there  been  some  motive  for  such  an  action,  such  as 
revenge  or  poverty,  it  would  be  more  comprehensible. 

Then,  again,  it  seems  curious  that  when  the  one  brother 
is  caught  in  the  trap,  the  other  cuts  his  head  off  without  any 
expressions  of  sorrow  whatever.  As  we  shall  see  later, 
many  suosequent  versions  (e.g.  Dolopathos  and  its  derivates) 
particularly  mention  the  bitter  anguish  which  fills  his  heart 
before  he  can  bring  himself  to  do  such  a  terrible  deed. 

But  of  most  importance  is  the  fact  that  we  have  a  detailed 
description  of  how  the  king  hung  up  the  body  of  the  thief, 
and  surrounded  it  with  guards,  in  the  hope  that  some  rela- 
tion of  the  dead  man  would  give  himself  away  by  excessive 
grief  at  such  a  terrible  sight.  Yet  we  hear  nothing  more  of 
this,  and  no  one  goes  near  it.  The  one  person  who  would 
obviously  be  most  likely  to  act  thus  is  the  mother,  who,  as 
far  as  we  are  given  to  understand,  never  leaves  her  house  at 
all.  Several  writers  seem  to  have  noticed  this,  as  in  many 
versions  we  find  the  thief  is  nearly  given  away  by  this  ruse. 
It  seems  such  an  obvious  omission  that  because  we  find  it 
restored  in  later  versions,  I  do  not  think  we  need  conclude 
for  a  moment  that  there  was  another,  and  hitherto  unknown, 
source  of  the  story. 

It  will  be  seen  that  the  difference  between  the  tale  of 
Herodotus  and  that  of  Somadeva  is  considerable. 

In  fact,  the  only  points  of  similarity,  apart  from  the 
general  outline  being  similar,  are  : 

1.  The  number  of  the  thieves  is  two. 

2.  One  of  them  is  caught. 

3.  Guards  watch  the  body  to  see  if  anyone  laments. 

4.  They  are  overcome  by  trickery. 

5.  The  king's  efforts  are  futile. 

6.  Pardon  (or  a  reward)  is  offered. 

There  is  no  mention  in  our  tale  of  a  treasury,  and  conse- 
quently the  trap  and  beheading  of  the  brother  do  not  occur. 


250  THE  OCEAN  OF  STORY 

No  mother  appears,  and  neither  the  shaving  of  the  guards 
nor  the  prostitution  of  the  king's  daughter  is  found. 

The  hand  of  the  Hindu  is  clear,  however,  in  many  places. 
The  favourite  Indian  methods  of  thieving— digging  through 
a  wall  and  digging  a  mine  into  the  house — are  brought  in 
twice.  The  incident  of  a  princess  falling  in  love  with  the 
thief  is  not  uncommon  in  Sanskrit  literature,  and  occurs 
twice  in  the  Ocean  of  Story  (Chapters  LXXXVIII  and  CXII). 

The  incident  of  the  guards  waiting  to  see  if  anyone 
laments  has  a  sequel,  for  the  desire  to  pay  the  last  homage 
to  his  dead  friend  makes  Ghata  conceive  a  plan  by  which  he 
can  personally  lament  and  purify  the  body  with  milk.  Here 
we  have  the  gap  in  the  Herodotus  story  filled.  But  accord- 
ing to  Hindu  ritual  other  rites  have  to  be  performed  over 
the  body,  so  our  story-teller  introduces  a  second  device  by 
which  he  can  burn  the  corpse  and  throw  the  bones  into  the 
holy  Ganges. 

The  ending  of  the  story  has  naturally  been  altered, 
because  Somadeva  is  tacking  on  to  it  another  story  altogether, 
and  does  not  want  the  princess  and  the  thief  to  dwell  happily 
together. 

We  can  now  proceed  to  the  crux  of  our  inquiry.  Was 
the  tale  of  Rhampsinitus  as  told  to  Herodotus  of  true 
Egyptian  origin  ? 

The  first  question  one  naturally  asks  is  whether  the  iden- 
tity of  King  Rhampsinitus  can  be  ascertained.  Is  he  purely 
legendary,  or  is  he  a  real  Pharaoh  to  whom  the  above  story 
has  been  attributed,  either  rightly  or  wrongly  ?  The  gener- 
ally accepted  theory  is  that  by  Rhampsinitus  is  meant 
Rameses  III,  although  nothing  definite  can  be  said  on  this 
point. 

The  reasons  for  the  supposition  are  twofold,  etymological 
and  general. 

The  true  etymology  of  Rhampsinitus  is  unknown,  and 
thus  we  are  handicapped  from  the  start,  but  it  seems  to  be 
connected  in  some  way  with  Rameses.  According  to  Brugsch 
it  is  a  Greek  form  of  Ramesu  fa  nuter,  '*  Rameses  the  God,'* 
but  most  scholars  now  agree  with  Maspero,  who  would  derive 
the  first  half  from  Rameses  III  and  the  second  half  from 
Amasis  II.     Some  further  explanation  is  necessary. 

Rameses  III  was  a  Pharaoh  of  the  twentieth  dynasty, 
and  had  his  capital  at  Thebes,  with  Amon  as  chief  deity. 
Amasis  II  was  a  Pharaoh  of  the  twenty-sixth  dynasty,  with 


APPENDIX  II— GHATA  AND  KARPARA        251 

his  capital  at  Sai's,  in  the  Delta,  and  Neith,  the  goddess  of 
the  hunt,  as  deity. 

The  correct  form  of  his  name  is  Aah-mes-si-neit,  aah 
meaning  "moon,"  and  si-neit,  "son  of  Neith."  Now  in 
order  to  arrive  at  the  Greek  form  Rhampsinitus,  the  two 
words  si-neit  must  be  added  to  Rameses,  making  Ra-mes-si- 
neit.  Thus  half  the  name  belongs  to  one  Pharaoh  of  one 
dynasty,  and  half  to  another  Pharaoh  of  another  dynasty. 
"  It  is,"  says  Sir  Flinders  Petrie  in  a  letter  to  me  on  the 
subject,  "as  if  a  cathedral  verger  talked  now  of  '  our 
sailor  King  William  III,*  unconsciously  borrowing  from 
William  IV." 

It  is  quite  conceivable  that  the  jumbled  name  was  due  to 
ignorance,  and  at  any  rate  was  good  enough  for  foreigners. 

W^hen  describing  the  ^gean  coasts  we  may  consider 
Herodotus  to  have  had  sufficient  personal  knowledge  of  what 
he  was  writing  about  to  check  any  traditions  he  heard,  or 
accounts  he  may  have  read.  But  in  Egypt  matters  were 
very  different.  Here  he  went  as  an  ordinary  tourist,  even 
without  "  letters  of  introduction,"  and,  being  unable  to  speak 
the  tongue,  he  was  dependent  on  the  half-caste  dragomans 
and  any  inferior  temple- servants  who  were  not  above  receiv- 
ing bakhshish  for  answering  questions  put  to  them  by  the 
inquisitive  Greeks. 

Most  of  the  ciceroni  were  Karians,  who  acted  as  inter- 
preters between  natives  and  the  travellers,  like  the  Maltese 
in  modern  times.  As  Herodotus  himself  was  born  in  Karia, 
we  can  imagine  his  preferring  a  fellow-countryman  through 
whom  to  make  his  searching  inquiries. 

Professor  Sayce  considers  the  tale  to  be  "  colonial  Greek," 
and  he  explains  this  view  in  a  letter  to  me.  "  It  is,"  he 
says,  "  the  kind  of  story  the  Greek  tourist  delighted  to  hear 
from  his  Karian  or  other  semi-Greek  dragoman.  He  was 
anxious  about  the  origin  or  causes  of  what  he  saw,  and  the 
dragoman  had  a  story  to  account  for  each  of  them  which  was 
sufficiently  non-Oriental  to  appeal  to  the  Greek  mind." 

Supposing  that  Ra-mes-si-neit  was  the  original  form  in 
which  Herodotus  heard  the  name,  we  must  not  be  surprised 
at  his  accepting  it,  for  he  knew  si-neit  was  a  correct  append- 
age to  a  royal  name,  as  it  is  he  who  supplies  us  with  most  of 
our  information  about  Amasis  II. 

Turning  to  general  considerations,  the  first  thing  to 
strike  us  in  the  story  about  the  king  is  his  great  wealth  and 


252  THE  OCEAN  OF  STORY 

the  fact  that  he  built  a  treasury.  This  could  well  refer  to 
Rameses  III,  for,  as  the  Papyrus  Harris  shows,  his  riches 
were  enormous  and  not  only  did  he  build  a  treasury,  but  it 
has  actually  been  discovered  in  the  temple  at  Medinet  Habu. 
In  one  record  Rameses  himself  says  :  "I  filled  its  treasury 
with  the  products  of  the  land  of  Egypt :  gold,  silver,  every 
costly  stone  by  the  hundred-thousand.  ..." 

The  great  victories  of  Rarneses  III  against  such  Levantine 
peoples  as  the  Thekel,  Pulesti,  Washasha,  etc.,  and  the  con- 
sequent saving  of  the  Egyptian  Empire  in  Asia,  would 
naturally  make  him  the  hero  of  many  a  tale.  The  increased 
wealth  of  the  temples,  the  elaborate  ritual  observed  and 
encouraged  by  Rameses,  and,  above  all,  the  fact  that  Amon- 
Ra  became  the  figurehead  of  the  Egyptian  religion,  were  all 
factors  which  would  help  to  keep  the  memory  of  this  Pharaoh 
green,  especially  when  his  death  marked  the  beginning  of  the 
final  catastrophe  which  led  to  the  collapse  of  the  Empire. 

Thus,  quite  apart  from  etymological  evidence,  Rhamp- 
sinitus  might  well  be  intended  for  Rameses  III. 

There  is,  however,  another  point  to  be  considered. 
Immediately  following  this  story  Herodotus  (ii,  122)  tells  a 
further  tale  about  the  same  king  : 

*'  After  this  they  said,  that  this  king  descended  alive  into 
the  place  which  the  Greeks  call  Hades,  and  there  played  at 
dice  with  Ceres,  and  sometimes  won,  and  other  times  lost ; 
and  that  he  came  up  again  and  brought  with  him  as  a  present 
from  her  a  napkin  of  gold." 

This  curious  statement  has  an  echo  in  the  ancient 
Egyptian  tales  occurring  in  the  cycle  of  Satni-Khamois 
(Maspero,  Popular  Stories  of  Ancient  Egypt,  pp.  133,  134), 
where  Satni  descends  into  the  tomb  of  Nenoferkephtah  and 
plays  dice  for  the  magic  book  of  Thoth.  Plutarch,  Isis  et 
Osiris,  records  an  old  Egyptian  myth  connected  with  the 
birth  of  Osiris  to  account  for  the  five  supplementary  days  in 
the  Egyptian  calendar.  The  god  Hermes  (i.e.  Thoth)  played 
dice  or  draughts  with  the  moon  and  won  from  her  a  seventy- 
second  part  of  every  day,  and  from  these  parts  compounded 
the  five  intercalary  days  {cf.  the  Mayan  "Uayeyab  "). 

Now  the  connection  of  this  dice-playing  story  with 
Rameses  III  may  have  arisen  from  the  fact  that  on  the  outer 
wall  of  his  palace  at  Medinet  Habu  is  a  relief  of  the  king 
seated  at  draughts  with  a  woman. 

Thus  if  the  etymological  derivation  of  Rhampsinitus  is 


APPENDIX  II— GHATA  AND  KARPARA        253 

even  only  approximately  correct,  the  fact  that  Herodotus 
heard  the  story  of  this  king's  descent  into  Hades  and  his 
playing  dice  would  strengthen  the  supposition  that  the  king 
referred  to  is  none  other  than  Ranieses  III. 

We  now  pass  on  to  the  incidents  in  the  story.  It  is  these, 
as  I  have  already  emphasised  (Vol.  I,  p.  29),  which  form  the 
real  clues  to  the  origin  or  migration  of  a  story. 

Several  leading  Egyptologists  of  the  past  century'  (see 
e.g.  G.  Rawlinson,  History  of  Herodotus,  4th  edition,  4  vols., 
1880,  vol.  ii,  p.  193n*)  considered  that  the  story  under 
discussion  could  not  be  of  Egyptian  origin  for  the  following 
reasons : — 

1.  Egyptians  did  not  wear  beards. 

2.  The  practice  of  hanging  a  criminal  from  a  wall  to  the 

public  gaze  was  unknown  in  Egypt. 

3.  The  idea  of  a  Pharaoh  prostituting  his  daughter  is 

absurd. 

Let  us  take  each  of  these  points  in  turn. 

1.  The  note  in  Rawlinson's  Herodotus,  already  referred 
to,  was  written  by  Wilkinson,  and  shows  the  results  of  a 
too  hasty  study  of  the  monuments,  for  although  the  majority 
of  pure  Egyptians  were  clean-shaven,  the  custom  was  not 
compulsory,  and  monuments  of  all  periods  have  revealed 
men  with  beards.  But  in  this  particular  case  we  are  dealing 
only  with  police,  who  were  not  all  natives.  They  were 
usually  recruited  from  a  Nubian  or  Sudani  tribe,  called 
Mazaiu  or  Matiu  by  Maspero,  and  Matchaiu  by  Budge.  All 
foreigners  were  exempt  from  general  usages,  so  there  is 
nothing  surprising  or  un-Egyptian  in  the  police  being 
bearded.  Wilkinson  quoted  the  shaving  of  Joseph  before 
entering  the  presence  of  Pharaoh  (Gen.  xli,  14)  as  showing 
it  was  customary  to  shave,  but  to  me  it  rather  proves  that 
the  lower-class  Egyptian  troubled  little  about  shaving,  and 
any  sudden  honour  such  as  being  taken  before  Pharaoh 
would  necessitate  shaving.  This  was,  of  course,  exactly 
opposite  to  the  customs  of  Babylon  and  Assyria,  where 
commoners  were  clean-shaven  and  royalty  heavily  bearded. 
The  veneration  of  the  beard  does  not  seem  to  have  been 
nearly  so  developed  in  early  Egypt  as  in  other  parts  of  the 
East  and  with  the  advent  of  Mohammedanism,  although  the 
false  beard  was  worn  by  a  Pharaoh  as  a  symbol  of  dignity  at 


254  THE  OCEAN  OF  STORY 

certain  festivals.  In  the  present  story,  I  feel  the  shaving  of 
the  beards  was  not  done  so  much  for  insult  (as  in  1  Chron. 
xix,  4,  etc.),  as  to  show  the  consummate  cleverness  of  the 
thief,  a  motif  which  has  an  international  appeal. 

2.  As  another  proof  that  the  tale  is  not  Egyptian, 
Wilkinson  and  other  Egyptologists  have  stated  that  in  a 
country  where  social  ties  were  so  much  regarded,  the  civil 
law  would  not  permit  such  an  exhibition  as  stated  to  have 
been  held  by  Rhampsinitus. 

It  will  suffice  to  quote  the  well-known  case  of  Amen- 
hetep  II,  who  hung  the  bodies  of  seven  vanquished  chiefs 
at  the  bow  of  his  boat,  and  later  exposed  them  on  the  walls 
of  Thebes  and  Napata.  (See  Budge,  Osiris  and  the  Egyptian 
Resurrection,  vol.  i,  p.  xxii.)  As  Maspero  says,  that  which 
was  done  by  a  real  Pharaoh  may  well  have  been  done  by  the 
Pharaoh  of  a  romance,  even  if  it  were  exceptional. 

8.  The  proceeding  of  the  king  in  sending  his  daughter 
to  a  public  brothel  (oiKtiixa  can  only  have  this  meaning 
here,  it  being  most  improbable  that  he  would  use  a  "  certain 
room  "  in  the  palace  for  such  a  purpose,  as  translated  by 
A.  D.  Godley  in  the  Loeb  Library  edition)  may  seem  strange 
to  us,  but  it  must  not  be  dismissed  as  merely  the  invention 
of  the  ciceroni,  nor  must  we  believe,  with  Wilkinson,  that  it 
would  be  repeated  by  Greeks  just  because  it  gave  them 
particular  pleasure  to  recount  such  tales  about  kings  and 
their  daughters. 

Unfortunately  our  knowledge  of  the  intimate  social 
customs  of  the  Egyptians  is  as  yet  very  small,  so  that  we 
are  practically  restricted  to  the  evidence  found  in  tales 
current  at  the  time  of  Herodotus  or  incidents  which  occur 
in  stories  found  in  papyri.  Sir  Ernest  Budge  tells  me,  how- 
ever, that  he  believes  certain  classes  of  prostitutes  were  held 
in  respect,  but  can  give  no  details. 

I  take  it,  however,  that  these  are  the  sacred  prostitutes 
such  as  were  connected  with  the  temple  of  Amon  at  Thebes 
in  the  twenty-first  dynasty  (see  G.  Maspero,  Guide  du  Visiteur 
au  Musie  du  Caire,  p.  145.     Cairo,  1920). 

According  to  Herodotus  (ii,  126),  when  Cheops  was  in 
sore  need  of  money  "  he  prostituted  his  own  daughter  in  a 
brothel,  and  ordered  her  to  extort,  they  did  not  say  how 
much ;  but  she  exacted  a  certain  sum  of  money,  privately, 
as  much  as  her  father  ordered  her.  ..." 

Apart   from   the   possibility   of  such   occurrences   being 


APPENDIX  II— GHATA  AND  KARPARA        255 

historical,  there  are  several  examples  in  Egyptian  tales   of 
prostitution  in  order  to  obtain  some  desired  end. 

For  instance,  in  the  "  Adventure  of  Satni-Khamois  with 
the  Mummies  "  (Maspero,  Popular  Stories  of  Ancient  Egypty 
pp.  137-140),  Tbubui  invites  Satni  into  her  chamber  in  order 
to  get  from  him  the  magical  book  of  Thoth  at  the  cost  of  her 
body. 

Professor  Elliot  Smith  considers  it  probable  that  the  story 
of  a  king  publicly  prostituting  his  daughter  is  a  perversion  of 
the  ancient  myth  of  Osiris,  the  dead  king,  being  seduced 
by  Isis,  his  own  daughter  (and  wife). 

However  this  may  be,  the  incident  of  a  Pharaoh  acting 
in  such  a  manner  must  not  be  dismissed  as  absurd,  and  even 
if  such  an  action  has  no  historical  foundation,  both  Egyptian 
mythology  and  folk-tales  can  supply  examples. 

Taking  all  the  above  evidence  as  a  whole,  I  can  see  little 
to  support  the  view  that  the  tale  in  question  is  not  of  Egyptian 
origin.  Gaston  Paris,  however,  in  an  excellent  monograph 
in  the  Revue  de  VHistoire  des  Religions,  vol.  Iv,  1907,  pp.  151 
et  seq.,  267  et  seq.,  does  not  believe  in  the  Egyptian  origin  of 
the  taie.^  Professor  Maspero  will  not  commit  himself  too  far. 
He  says  that  if  it  was  not  actually  invented  in  Egypt,  it 
had  been  Egypt ianised  long  before  Herodotus  wrote  it  down. 
The  evidence  of  several  of  our  leading  Egyptologists  appears 
to  favour  its  being  an  Egyptian  tale,  and  I  am  indebted  to 
them  for  their  valuable  opinions.  Sir  Flinders  Petrie  con- 
siders it  to  be  of  late  Egyptian  origin,  with  some  of  its  details 
affected  by  outside  influence.  Sir  Ernest  Budge  says  that 
to  him  the  story  smells  Egyptian.  Professor  Griffith  can  see 
nothing  seriously  un-Egyptian  in  it,  while  Dr  Hall  says  he 
has  little  doubt  about  its  true  Egyptian  origin. 

CLASSICAL  VERSIONS 

In  classical  Greece  there  was  a  story  resembling  the 
tale  of  Rhampsinitus  in  several  points.  It  concerns  the 
two  master-builders,  Agamedes  and  Trophonius.  In  some 
accounts  Agamedes  is  described  as  the  stepfather  of  Tro- 
phonius, whose  own  father  was  commonly  said  to  be  Apollo. 
In  other  versions  it  was  Agamedes  who  was  the  son  of  Apollo 

*  See  also  J.  P.  Lewis,  Orientalist,  vol.  iii,  1888,  pp.  148,  149. 


256  THK  OC'KAX  OF  STOKV 

and  Kpicastc,  wliiU-  'I'loplionius  uas  ///,v  son.  Tlu'  l)est- 
kn»»\\ii  storw  h(>\v<\(r,  is  that  tlir  two  \\\tv  sous  of  Kririnus. 
Kiii^  of  ( )rilionuiiiis,  and  that  tluv  l)uilt  u  trcasiuy  tor 
II\ruus.  Kiii^  ot"  Ilyria  in  lioujtia. 

I'aiisaiiias  (i\,  ;J7,  4,  ."))  tills  us  that  altt-r  the  Minyae 
(tin  MiiLimal  inhabitants  oj'  ( )rihoincnus)  had  Ix-on  coiujuort'd 
hy  thr  Ththans.  iM'^inus  made  peace  with  Ilercuk'S,  and 
i^Madually  r<tri<\cd  his  I'oniur  wealth.  Hut  in  so  doing  he 
was  o\erlaken  hy  a  wifeless  and  eliildless  old  age.  So  he  eon- 
suited  the  Oracle  at  Delphi,  where  the  Pythian  priestess  bade 
hini  marry  and  so  '*  put   a    new   tip  to  the  old  plougii-tree." 

"  So  he  married  a  young  wife,  according  to  tlic  oracle, 
and  had  by  her  Troplionius  and  .\ganiedcs.  Hut  Trophonius 
is  said  to  have  been  a  son  of  Apollo,  and  not  ot"  Krginus,  and 
I  b(lie\e  it.  and  so  does  e\  <ryone  wIk)  has  gone  to  in{|uire  of 
the  t'raclc  of  Trophonius  [for  this  sei'  I'ausanias  ix.  IV,),  5-11, 
\\\[\\  Fra/.ers  C'oninientary,  vol.  v,  pp.  liOl-'JOt,  and  under 
"  oraeulum  '  in  Sniitii's  Dicfionarf/  of  (ircck  and  Umnan 
.1  hliijuitits].  It  is  said  that  when  'IVo})honius  ami  Agamedes 
w\re  grown  up  they  became  skilful  at  builtiing  sanctuaries 
for  LTods  and  palaces  for  men  ;  for  they  built  tlie  temple  at 
Delphi  [see  Pausanias  x,  ,"3,  l.'Jj  l"or  Apollo  and  the  treasury 
for  llyrieus.  In  tlie  treasury  tliey  contrived  that  one  of  the 
ston(s  could  l)c  removed  frt)m  tlie  outside,  and  they  always 
kept  })ilfering  the  lioard  ;  but  llyrieus  was  speechless,  seeing 
the  keys  and  all  the  tokens  undisturbed,  but  the  treasures 
steadily  decreasing.  Wherefore  over  the  coffirs  in  which 
were  his  silver  and  gold  he  set  traps,  or  at  any  rate  something 
that  woukl  hold  fast  anyone  who  should  enter  and  meddle 
w  ith  the  treasures.  So  when  Agamedes  entered  lie  was  held 
fast  in  the  snare  ;  but  Tro})honius  cut  off  his  head,  lest  at  day- 
break liis  brother  should  be  put  to  the  torture  and  he  himself 
ilctected  as  an  accomplice  in  the  crime.  The  earth  yawned 
and  recei\  (.(l  Trophonius  at  that  |)oint  in  the  grove  at  Lebadea 
where  is  the  pit  of  Agamedes,  as  it  is  called,  with  a  monument 
V)esi(lc  it."'    (J.  G.  Frazers  translation,  vol.  i,  p.   }-<)0  ct  scq.) 

Aristophanes,  Subis  5()S,  speaks  of  the  oracle  of  Tro- 
phonius. and  the  scholiast  on  the  passage,  (pioting  from  the 
historian  C'harax,  gives  a  version  different  from  that  of 
Pausanias. 

Agamedes,  Prince  of  Stymphalus,  had  two  sons.  Tro- 
j)h()nius  and  Cercyon,  by  his  wife  Kpicastc.  Tro{)honius 
was  born  out  of  wedlock,  but  Cercyon  was  legitimate.     Now 


APPENDIX  II-GHAfA  AND  KARPARA       257 

Agamedes  and  Trophonius  were  famed  for  their  skill ;  they 
built  the  temple  of  Apollo  at  Delphi,  and  they  made  a  golden 
treasury  for  King  Augeas  at  Elis.  But  they  took  care  to 
leave  a  seeret  entrance  into  the  treasury,  by  means  of  which 
they  and  Ccrcyon  used  to  enter  and  rob  the  king.  Augeas 
was  at  a  loss  what  to  make  of  it,  but  by  the  advice  of 
Dajdalus,  who  was  staying  with  him,  he  set  traps  about  his 
coffers.  Agamedes  was  accordingly  caught  in  one  of  them, 
but  Trophonius,  to  prevent  recognition,  cut  off  his  father's 
head  and  escaped  with  Cercyon  to  Orchomenus.  Hither  they 
were  pursued  by  the  messengers  of  Augeas  ;  so  Cercyon 
fled  to  Athens  and  Trophonius  to  Lebadea,  where  he  made 
for  himself  an  underground  chamber  in  which  he  lived. 
(Frazer,  op.  ciL,  vol.  v,  p.  177.) 

For  a  useful  note  on  the  passage  see  Starkie's  edition  of 
the  Clouds,  1911,  pp.  325,  326. 

Apart  from  the  mention  of  Trophonius  by  Aristophanes, 
later  writings  also  show  the  antiquity  of  mythical  tales  about 
these  two  men.  For  instance,  Plutarch,  in  his  Consolatio  ad 
Apollo7iium,  14,  says  that  Pindar  relates  of  Agamedes  and 
Trophonius  that  after  building  the  temple  at  Delphi,  they 
asked  Apollo  to  grant  them  a  reward  for  their  work.  He 
replied  that  they  would  have  one  in  seven  days,  but  in  the 
meanwhile  they  were  to  go  on  living  freely  and  indulge  their 
genius.  Accordingly  they  obeyed  the  dictate,  and  on  the 
seventh,  night  they  died  in  their  beds. 

The  same  legend  is  also  mentioned  by  Cicero,  Tusc.  Disp.y 
i,  47,  but  here  the  interim  is  given  as  only  three  days. 

From  the  above  evidence,  then,  we  notice  that  whereas 
myths  connected  with  the  two  master-builders  were  current 
in  Greece  from  at  least  500  b.c.  (Aristophanes'  Nubes  was 
first  produced  in  423  b.c.)  the  incident  of  the  robbery  of  the 
treasury  as  one  of  their  exploits  does  not  appear,  as  far  as 
we  know,  till  the  time  of  Pausanias  (second  century  a.d.), 
while  the  priest  and  historian  Charax  Pergamenus  post-dates 
Caesar  and  Nero. 

All  this  seems  to  point  to  Herodotus  as  the  introducer  of 
the  incident  into  Greece.  I  cannot  see  sufficient  evidence 
to  justify  the  view  of  K.  O.  Miillcr  in  his  Geschichten  helle- 
nischer  Stdmme  und  Stddte :  Orchomenos  und  die  Minyer, 
Breslau,  1820-1824,  p.  94  et  seq.y  where  he  states  that  it  is 

VOL.   V.  B 


258  THE  OCEAN  OF  STORY 

very  probable  that  the  tradition  took  its  rise  among  the 
Minyae,  was  transferred  from  them  to  King  Augeas,  and 
was  known  in  Greece  long  before  the  reign  of  Psammetichus 
(664-610  B.c),  the  Saite  king  of  the  twenty-fifth  dynasty,  dur- 
ing whose  reign  intimate  relations  between  Egypt  and  Greece 
were  opened.  His  theory  may  be  correct,  but  until  further 
evidence  is  available  I  am  inclined  to  favour  the  Egyptian 
origin  of  the  story.  (See  ^Iso  his  Fragmenta  Ilistoricorum 
Grcecorum,  Paris,  1849,  vol.  iii,  p.  637.^)  Herodotus  wrote 
his  History  about  430  B.C.,  and  it  is  only  natiu'al  to  suppose 
that,  as  time  went  on,  any  arresting  stories  it  contained  would 
attach  themselves  to  popular  Greek  myths  already  in  exist- 
ence. It  certainly  seems  quite  probable  that  this  is  exactly 
what  happened  to  the  tale  of  Rhampsinitus.  Here  on  the 
one  hand  was  an  old  Greek  legend,  or  number  of  legends, 
about  two  master-builders  who  constructed  a  famous  temple 
at  Delphi  and  after  their  death  became  divine  (Trophonius 
was  to  some  extent  actually  identified  with  Zeus) ;  and  on 
the  other  hand  there  was  a  clever  Egyptian  tale  also  about 
a  master-builder  (and  his  two  sons),  which,  when  generally 
known,  was  sure  to  appeal  to  the  imagination  of  the  Greeks. 
Any  attractive  incidents  in  the  latter  would  become  attached 
to  the  former,  while  those  which  proved  less  attractive 
would  gradually  drop  out  and  be  forgotten. 

Nor  would  such  incidents  be  resurrected  unless  the 
original  story  chanced  to  be  reintroduced  through  some 
fresh  channel.  In  such  a  case  forgotten  incidents  might  be 
restored  and  the  story  would  bear  a  much  closer  resemblance 
to  its  original  than  had  formerly  been  the  case.  This  seems 
to  be  what  happened  to  the  tale  under  discussion.  The  wave 
of  Oriental  story  migration  in  the  eleventh,  twelfth  and 
thirteenth  centuries  not  only  brought  Indian,  Persian  and 
Arabian  tales  to  Europe,  but  introduced  a  form  of  presenta- 
tion hitherto  unknown  in  the  West — the  "  tale-within-tale  " 
system.  Its  popularity  was  due  not  only  to  its  novelty,  but 
also  to  the  opportunities  it  offered  the  story-teller,  for  he 
could  add  and  subtract  as  he  thought  fit  without  altering 
the  "  frame  "  of  the  work  in  any  way.  The  crusader,  the 
pilgrim,  and  the  merchant  would,  on  their  return  home, 
relate  any  stories  heard  on  their  travels  which  had  made  a 

*  For  the  latest  general  article  on  Trophonius  see  W.  H,  Roscher's 
Autfiihrliches  Lexikon  der  Griechischen  und  Komischen  Mythologie,  vol.  v,  cols. 
1265-1278,  Leipzig,  1916-1924. 


APPENDIX  II-GHATA  AND  KARPARA        259 

strong  appeal  to  their  imaginations,  and  as  the  stories 
circulated,  the  compilers  would  naturally  enough  substitute 
tales  from  their  own  stock-in-trade,  if  they  liked  them  better, 
or  if  any  tale  had  become  confused  and  pointless  in  course 
of  repetition.  Thus  many  an  Eastern  collection  has  become 
greatly  altered  in  the  hands  of  Western  editors,  translators, 
and  the  like,  so  as  to  leave  little  of  the  Eastern  original  except 
the  "frame."  The  husk  would  remain,  but  the  kernel 
would  be  different.  No  better  example  of  such  alterations 
could  be  quoted  than  those  connected  with  the  great  cycle 
of  stories  known  as  the  Book  of  Sindihdd,  to  which  we  have 
referred  several  times  in  the  course  of  this  work.  The  col- 
lection was  so  called  owing  to  the  tradition  that  a  certain 
Indian  philosopher  named  Sindibad  was  its  chief  character. 
In  all  the  main  Eastern  versions  the  name  varies  but  little  : 
the  Syriac  is  Sindban,  the  Greek,  Syntipas,  and  the  Hebrew, 
Sendebar.  Only  eight  Eastern  versions  survive  and  all  have 
the  same  "  frame  "  tale.     Briefly  this  is  as  follows  : — 

A  young  prince  is  taught  wisdom  by  his  tutor.  He 
learns  but  slowly,  and  the  tutor  realises  that  some  evil  star 
is  for  the  time  being  in  the  ascendant.  Further  investiga- 
tions show  that  a  fatal  seven  days  is  at  hand,  and  accordingly 
the  prince  is  warned  not  to  speak  a  word  during  this  period. 
The  king  is  much  concerned  at  his  son's  silence,  and  one  of 
his  wives  says  she  will  find  out  the  reason.  Accordingly  she 
sees  him  alone,  but  tempts  him  to  adultery  with  the  promise 
of  the  kingdom.  He  repulses  her,  and  realising  her  position 
if  he  does  speak,  she  hastens  to  the  king  with  the  tale  that 
he  has  attempted  to  ravish  her.  The  king  orders  him  to 
be  killed,  but  seven  wise  men  of  the  court  each  tell  stories 
to  show  the  wickedness  of  women.  In  reply  the  wife  tells 
counter-stories,  and  thus  the  ill-omened  period  is  past.  The 
prince  speaks  and  the  queen  is  executed.^ 

MEDIEVAL   VERSIONS 

Now  when  the  Book  of  Sindibad  reached  Europe  it 
retained  this    frame-story,   but    little    else.     The    title    was 

1  Readers  will  no  doubt  notice  some  resemblance  between  this  tale  and 
the  story  of  A^oka  and  his  son  Kunald  to  which  I  have  already  referred  in 
my  first  note  on  the  "  women  whose  love  is  scorned  "  motif  (Vol.  II,  p.  120). 
Benfey  was,  I  believe,  the  first  scholar  who  drew  attention  to  this  (see  his 
Orient  und  Occident,  vol.  iii,  p.  177  et  seq.). 


260  THE  OCEAN  OF  STORY 

changed  to  The  Seven  Wise  Masters  or  Seven  Sages  of  Rome 
and  Sindibad  himself  disappeared. 

Research  seems  to  show  that  from  India  the  work  passed 
to  Persia,  Arabia,  Syria  and  the  Holy  Land.  Thence  it  was 
probably  brought  to  Europe  by  some  crusader  who  was 
attracted  by  the  novelty  and  merit  of  the  tales.  Unfortun- 
ately the  parent  Western  version  is  lost,  so  that  we  cannot 
say  exactly  which  of  the  Eastern  versions  gave  rise  to  the 
European  version.  Evidence  is  slightly  in  favour  of  the 
Hebrew  version,  but  nothing?  definite  can  be  said  on  the  point. 
The  date  of  the  parent  Western  version  is  probably  not  later 
than  A.D.  1150.* 

The  popularity  of  the  work  in  Europe  was  enormous, 
and  at  least  forty  different  versions  have  been  preserved. 
So  altered  have  been  the  tales  in  the  Western  versions  that 
only  four  have  survived  from  the  East.  Then  again,  in  the 
Western  versions  the  sages  only  tell  one  story  each,  and 
with  the  queen's  counter-stories  there  are  only  fifteen,  but 
in  the  Eastern  versions  the  sages  usually  tell  two  stories. 

There  are  several  other  differences  which  need  not  be 
detailed  here.  The  important  point  to  notice  is  that  the 
reason  of  the  great  difference  must  be  that,  whereas  the 
Book  of  Sindibad  was  written,  the  Seven  Sages  derived  its 
stories  from  oral  tradition.  In  fact,  the  compiler  probably 
never  saw  an  Eastern  version. 

Now  among  the  tales  which  found  their  way  into  the 
Seven  Sages  was  a  version  of  the  tale  of  Rhampsinitus.  It 
might  easily  have  been  brought  over  from  Egypt  or  Syria  by 
some  pilgrim  or  traveller  and  become  incorporated  with  the 
"  frame  "  story  of  the  Seven  Sages,  and  owing  to  its  excellence 
as  a  good  story,  would  quite  naturally  be  chosen  in  lieu  of 
many  others  known  to  the  compiler. 

The  oldest  form  in  which  the  Western  type  is  known 
to  us  is  that  bearing  the  title  of  Dolo])athos.  It  seems  very 
probable,  however,  tliat  the  better-known  Seven  Sages  of 
Rome,  MSS.  of  which  date  from  only  a  little  later  than  the 
earliest  MS.  of  Dolapathos,  preserves  more  closely  the  original 
form  of  the  Western  parent  version.  It  was  under  this  form 
that  it  acquired  its  immense  popularity.  The  Dolapathos 
exists  in  two  versions,  one  in  Latin  prose  by  Joannes  dc  Alia 
Silva,  and  the  other  in  an  old  French  poem  by  Herbert. 

Silva,    whose    proper    name    was    Jean    de    Hautcsville, 

*  See  Killis  C.-impbell,  The  Seten  Sages  of  Rome,  p.  xv.     Hobton,  19^7. 


APPENDIX  II-GHATA  AND  KARPARA        261 

translated  the  work  from  the  Greek.  It  was  edited  by 
Oesterley  ^  in  1873,  and  by  Hilka  ^  in  1918,  and  contains  the 
"  Gaza  "  ^  or  "  treasure  "  story  as  its  second  tale.  This 
version  is  very  curious  as  containing  numerous  details  which 
are  found  nowhere  else. 

The  lack  of  any  motive  for  the  treasurer  turning  thief,  or 
making  his  sons  thieves,  must  have  struck  the  compiler,  for 
at  the  beginning  of  the  story  we  are  told  that  the  father  had 
been  driven  to  steal  owing  to  the  reckless  extravagance  of 
his  son.  After  the  theft  has  been  detected,  the  king,  on  the 
advice  of  a  blind  old  man  who  is  an  ex-thief  himself,  burns  a 
pile  of  green  grass  in  the  treasury.  Then,  having  closed  the 
door,  he  walks  round  the  building  and  notices  smoke  issuing 
from  between  the  stones  where  the  entrance  had  been  made. 
The  incident  found  its  way  into  several  variants,  while  in 
others  the  king  shuts  himself  in  the  treasury  and  observes 
if  any  light  comes  in  through  the  walls.  The  tricks  of  the 
thief  in  the  Dolopathos  version  are  elaborate.  He  first 
escapes  by  stabbing  himself,  then  by  stating  that  a  child 
belonging  to  his  family,  who  has  been  discovered  crying,  is 
only  crying  for  its  mother.  But  the  method  by  which  he 
retrieves  his  father's  body  is  very  curious.  The  blind  old 
man  tells  the  king  to  get  forty  men  to  guard  the  body, 
twenty  in  black  armour  on  black  horses,  and  twenty  in  white 
armour  on  white  horses.  It  will  then  be  impossible  for  any 
stranger  to  make  his  way  unperceived  to  the  body.  The 
thief,  however,  is  not  to  be  put  off  so  easily. 

At  vero  fur  ille  suum  patrisque  opprobrium  ferre 
non  volens,  malensque  semel  mori,  quam  diu  infeli- 
citer  vivere,  deliberavit  in  animo,  quod  aut  patrem 
turpi  ludibrio  subtraheret,  aut  ipse  cum  eo  pariter 
moreretur.  Subtili  ergo  ingcnio  arma  partita  fabri- 
cat,  tota  scilicet  ab  una  parte  alba,  et  nigra  ab  altera, 
quibus  armatus  equum  hinc  albo,  inde  nigro  panno 
opertum  ascendit.  Sicque  lucente  luna  per  medios 
transit  milites,   ut  nigra  pars  armorum  eius  viginti 

^  lohannis  de  Alia  Silva  Dolopathos,  sive  de  Rege  ei  Septem  Sapientihut. 
Slrasxburg,  1873. 

2  Historia  Septein  Sapientum,  \\.     Heidelberg,  1  J)  13. 

'  The  stories  in  the  Western  group  are  now  always  known  by  their  Latin 
names :  canu,  gaza,  senei,  creditor,  etc.  They  were  first  applied  by  Goedeke, 
Orient  und  Occident,  1886,  vol.  iii,  p.  4»3. 


262  THE  OCEAN  OF  STORY 

albos  deluderet  et  alba  pars  deciperet  nigros,  putar- 
entque  nigri  unum  esse  ex  albis,  et  albi  unum  ex 
nigris  fore.  Sic  ergo  pertransiens  venit  ad  patrem 
depositumque  a  ligno  asportavit.  Facto  autem  mane 
milites  videntes  furem  furtim  sublatum  sibi  confusi 
redierunt  ad  regem,  narrantes,  quomodo  eos  miles 
albos  nigrisque  armis  pertitus^  decepisset.  Desperans 
ergo  iam  rex  posse  recuperari  perdita  et  furem  et 
thesaurum  cessavit  querere. 

At  this  point  the  Latin  version  ends,  but  the  French 
version  of  Herbert  adds  other  incidents  which  were  copied 
largely  in  subsequent  variants.'^ 

After  the  corpse  has  been  recovered,  the  thief  lies  with 
the  princess,  who  marks  him  with  coloured  dye  for  future 
identification.  The  following  short  extract  will  give  some 
idea  of  the  style  of  the  Old  French  :  — 

La  pucele  nul  mot  ne  dit 

Que  ces  p^res  I'ot  contredit, 

Qui  la  boiste  li  ot  donnee 

Ou  la  coulor  fu  destrempree, 

Et »  ce  li  dist  k'ele  feist  * 

Tout  ce  ke  cil  li  requeist 

Tant  k'el'  front  I'eust  bien  scignie, 

Einsi  com  li  ot  enseignie. 

La  pucele  s'en  entremist, 

Et  tele  enseigne  el'  front  li  mist 

Que  bien  pot  estre  coneuz. 

Cil  ne  s'en  est  aperceuz  ; 

Tant  i  demora  longuement 

Qu'il  s'en  departi  lieement ; 

A  son  ostel  revint  arri^re  ; 

Biau  semblant  fist  et  bele  chi^re. 

(Li  Romans  de  Dolopathos,  Brunet  et 
Montaiglon,  1856,  pp.  215,  216.) 

He  marks  everyone  else  and  escapes  detection.  Then 
follows  the  incident  of  a  child  being  employed  to  pick  him 
out  from  a  crowd  by  giving  the  "  wanted  "  man  a  knife. 

*  Hilka  reads  partitui,  which  is  obviously  correct. 

2  These  two  versions  of  Dolopalhos  have  not  been  sufficiently  distinguished 
by  Campbell  and  other  authors  on  the  subject.  '  Si.  *  Qu'il  refeist. 


APPENDIX  II-GHATA  AND  KARPARA       263 

He  manages,  however,  to  give  the  child  a  bird  previously, 
and  so  the  knife  is  looked  upon  as  being  merely  a  return  gift. 
Finally  he  marries  the  princess. 

The  Dolopatkos  agrees  with  the  Book  of  Sindibdd  in  that 
there  is  only  one  instructor.  His  name,  however,  is  changed 
to  Virgil.  It  preserves  only  one  story  from  the  Eastern 
version,  but  four  stories  (including  gaza)  which  also  occur  in 
the  Seven  Sages.  This  fact  seems  to  indicate  that  Silva  was 
acquainted  with  some  version  of  the  latter.  The  contention 
that  the  work  was  derived  from  oral  tradition  is  borne  out 
by  Silva's  own  statement  that  he  wrote  "  non  ut  visa,  sed 
ut  audita."  The  Herbert  version  was  made  from  the  above 
somewhere  about  1223,  and  was  edited  by  Brunet  and  Mon- 
taiglon  in  1856  under  the  title  Li  Romans  di  Dolopatkos. 
It  is  very  long,  being  over  12,000  lines,  and  is  written  in  the 
octo-syllabic  couplet. 

For  further  details  reference  should  be  made  to  G.  Paris, 
Deu.T  Redactions  du  Roman  des  Sept  Sages  de  Rome,  Paris, 
1876  ;   and  to  the  work  by  ('ampbell  already  mentioned. 

We  now  come  to  the  Seven  Sages  of  Rome,,  of  which 
versions  exist  in  nearly  every  European  language.  The 
earliest  ones  known  are  in  French  and  must  date  from  about 
1150,  which,  as  we  have  already  seen,  is  the  latest  date  of 
the  Western  parent  version. 

The  usual  number  of  stories  is  fifteen,  and  the  scene  of 
action  is  laid  in  Rome.  The  names  of  the  Emperor,  Prince 
and  Sages  vary  considerably,  but  this  is  of  no  importance 
in  our  inquiry.  The  best  work  on  the  whole  subject  is  still 
that  by  Gaston  Pans  mentioned  above. 

The  treasury  story  is  nearly  always  the  fifth,  but  in  two 
versions  it  forms  the  ninth,  and  in  one  version  the  eleventh 
story. 

It  is  told  much  more  simply  than  in  Dolopatkos,  and  only 
one  trick  is  employed — the  wounding  of  the  thief  in  order 
to  account  for  his  mother's  (or  her  children's)  weeping. 

In  one  of  the  nine  Middle  English  versions  ^  (Cambridge 
University,  MS.  Dd.  i,  17)  the  tale  ends  abruptly  after  the 
weeping  incident. 

As  an  example  of  the  language  and  style  of  these  versions 

^  K.  Campbell,  Sliidti  of  Ihv  Romance  of  the  Seven  Sages  with  Special 
Reference  to  the  Middle  English  I'ersions,  IHfjS. 


264  THE  OCEAN  OF  STORY 

I  will  quote  from  the  so-called  Cotton  Galba  E.  ix  MS.,  following 
the  edition  by  Campbell,  Seven  Sages  of  Rome,  pp.  45-49. 

The  tale  is  told  of  Octavian.  He  had  "  klerkes  twa." 
One  was  liberal,  but  the  other  was  a  miser.  Octavian 
chooses  the  miser  to  guard  his  treasures  (there  is  no  question 
of  his  building  the  treasury),  but  before  long,  with  his  son's 
help,  the  liberal  man  digs  a  tunnel  and  removes  a  portion  of 
the  gold,  filling  in  the  hole  with  the  stone  On  discovering 
the  loss,  the  miser  digs  a  trench  and  fills  it  with  tar  and  pitch, 
"  ter  and  pile." 

The  story  then  continues  : 

"  Al  had  ]?ai  spended  sone  sertayn  ; 
pe  fader  and  ]?e  son  wendes  ogayn. 
Bitwene  )?am  toke  )?ai  out  y>e  stane ; 
pe  fader  crepis  in  sone  onane,^ 
And  doun  he  fals  in  ter  and  pik, — 
Wit  ge  wele,  ]>at  was  ful  wik.^ 
Loud  he  cried  and  said  '  Alias  !  * 
His  son  askes  him  how  it  was. 
He  said  :   *  I  stand  vp  til  )?e  chin 
In  pik,  ]?at  I  mun  ^  neuer  out  win.' 

*  Alias,'  said  ye  son,  *  what  sal  I  do  ?  ' 
He  said :  '  Tak  my  swerd  )?e  vnto,  \ 
And  smite  my  heuid  fra  my  body.'  '■ 
pe  son  said,  '  Nai,  sir,  sekerly  * ;  i 
Are  '  I  sold  my seluen  sla. ' 

*  Son,'  he  said,  '  it  most  be  swa,  i 
Or  else  ]?ou  and  al  ]?i  kyn  I 
Mun  be  shent,*  bath  mare  and  myn  ' ;  i 
And  if  mi  heuid  be  smeten  oway,  j 
Na  word  sal  men  of  me  say.  ] 
parfore,  son,  for  mi  benisown,* 

Smite  of  my  heuid,  and  wend  to  town,  | 

And  hide  it  in  som  preue  '  pit,  i 

So  )?at  na  man  mai  knaw  it.'  I 

His  fader  heuid  of  smate  he  )?are,  j 

And  forth  with  him  oway  it  bare. 

Wele  he  thoght  it  for  to  hide. 

For  shame  )?at  efter  might  bitide ;  » 


*  At  once. 

2  Wicked. 

3  Shall. 

*  Certainly. 

*  Sooner. 

•  Disgraced 

'  Ofgreater  and  lesser  importance. 

®  Blessing. 

»  Secret. 

APPENDIX  II-GHATA  AND  KARPARA       265 

For  if  men  wist,  it  wald  be  wer/ 

And  lath  ^  him  was  to  here  it  fer. 

Als  he  went  biside  a  gang,' 

Into  y>e  pit  ]?e  heuid  he  slang. 

pan  went  he  hame  wightli  *  and  sone, 

And  tald  his  moder  how  he  had  done. 

pe  whif  weped,  so  was  her  wa  ; 

So  did  his  bre)>er  and  sister  alswa. 

On  ]?e  morn  ]?e  senatoure 

Went  arly  vnto  ]>e  toure  ; 

In  ]?e  pit  he  findes  a  hedles  man, 

Bot  knaw  him  for  nothin[g]  he  can. 

He  kowth  noght  ken  ]?an  his  felaw 

pat  he  wont  ful  wele  to  knaw. 

He  gert  haue  of  ]?e  pik  bidene,' 

And  wass  ye  body  faire  and  dene. 

He  loked  byfore  J>an  and  bihind  ; 

Knawlageing  •  kowth  he  none  find. 

pan  gert '  he  bring  twa  stalworth  hors, 

And  bad  ]?am  draw  ]?e  hedeles  cors ; 

And  whoso  )?ai  saw  sorow  make, 

He  bad  biliue  *  )?ai  sold  ]?am  take, 

And  at*  ]?ai  war  to  preson  led. 

For  ]?ai  er  al  his  awin  kinred. 

pat  hedles  body  by  ]?e  fete 

Was  drawen  in  Rome  thorgh  ilka  ^^  strete, 

Vntil  ]?ai  come  bifor  ye  dore 

Whare  ]>e  ded  man  wond  "  bifore ; 

pare  ]?ai  murned  and  made  il  chere, 

Whif  and  childer,  al  in  fere.^^ 

pe  seriantes  toke  )?arto  gude  kepe, 

pam  for  to  tak  ]?at  )?ai  saw  wepe. 

pe  childer  ]?an  war  sare  adred  ; 

*  Alias,'  )?ai  said,  '  now  er  we  ded  I  ' 

pe  son,  ]?at  wist  of  al  ]?e  care, 

Hirt  himseluen  wonder  sare  ; 

He  smate  himseluen  in  pe  cheke  ; 

paire  sorow  sone  so  gan  ]?ai  eke. 

pai  tald  to  ]?am  ]?at  wald  )?am  take, 

pat  )?ai  wepid  for  )?aire  bro]?er  sake. 

*  Worse.  "^  Averse.  '  Privy,  *  Quickly. 

*  Immediately.  •  Means  of  identifying.  '  Caused.  ^  Quickly. 

«  That.  "  Every.  "  Dwplt.  ^^  Together. 


266  THE  OCEAN  OF  STORY 

pai  shewed  >>e  wonde  of  J^aire  bro)>er, 
And  said  ]?ai  wepid  for  nane  o\>€t. 
pe  seriantes  saw  y>e  wound  sertain  ; 
pai  trowed  )?am  wele  and  turned  ogain." 

Apart  from  the  nine  Middle  English  versions  already 
mentioned,  there  are  numerous  other  versions  of  the  Seven 
Sages  which  contain  the  stoty  of  the  king's  treasury. 

Although,  even  if  space  permitted,  there  is  no  need  to 
discuss  them  here,^  mention  must  be  made  of  the  largest 
group  of  all — that  of  which  the  Latin  Historia  Septem 
Sajnentuni  is  the  type.  It  was  from  a  version  of  this  group 
that  the  English  translation,  printed  by  Wynkyn  de  Worde," 
was  made,  and  from  it  were  derived  the  metrical  version  of 
Holland,^  the  Copland  edition  (now  lost),  and  numerous  other 
English  versions,  chiefly  bearing  the  title  of  The  Seven  Wise 
Masters. 

The  Historia  became  very  popular  in  Europe  and  is  found 
in  nearly  every  language,  including  Icelandic  and  Armenian. 
A  new  version  of  the  latter  has  lately  been  published  with  a 
posthumous  introduction  by  Chauvin.* 

With  at  least  forty  versions  of  The  Seven  Sages  penetrat- 
ing to  every  part  of  Europe,  it  is  not  surprising  to  find  the 
story  of  the  treasury  appearing  in  all  parts  of  the  world. 

MODERN  VERSIONS 

Several  attempts  have  been  made  to  enumerate  all  the 
modern  versions  of  the  tale  of  Rhampsinitus. 

A  list  of  the  chief  references  is  given  by  Chauvin,  op.  cit., 
viii,  pp.  185,  186. 

In  his  edition  of  Pausanias'  Description  of  Greece,  vol.  v, 
pp.  176-179,  J.  G.  Frazer  gives  a  list  of  twenty-eight  variants. 

^  These  have  been  fully  dealt  with  by  G.  Paris  in  his  Deux  Redactions^ 
where  he  classifies  under  eight  different  headings.  See  also  Campbell,  op.  cit., 
pp.  xxii,  xxiii. 

-  History  of  the  Seven  Wise  Masters  of  Rome,  edited  by  G.  L.  Gomme. 
Villon  Society,  London,  188.'). 

'  The  seuin  Seagcx :  Traiislatit  aid  of  prois  in  Scottis  meter  be  Inhne  Rolland 
in  Dalkeith.  1578  [15()0].  Reprinted  by  1).  Laing  for  the  Bannatyne  Club, 
Edinburgh,  1837. 

*  Im  Version  Armenieime  dt:  L'flisloire  des  Sej)l  Sages  de  Rome.  Mise  en 
Fran^'uis  par  F.  Macler.      Intro,  by  Chauvin.     Paris,  1919> 


APPENDIX  II-GIIATA  AND  KARPARA       267 

A  much  fuller  list  (of  forty-one  variants)  appears  in  Campbell's 
Seven  Sages  of  Rome,  pp.  Ixxxvi,  Ixxxvii. 

The  latest,  and,  as  yet,  by  far  the  most  comprehensive 
bibliography,  however,  is  that  by  Bolte  and  Polivka  in  their 
Anmerkungen  zu  den  Kinder-  und  Ilausmdrchen  der  Brilder 
Grimm,  vol.  iii,  pp.  395-406.  I  have  verified  nearly  every 
reference  given,  and  except  for  a  few  minor  misprints  and 
the  fact  that  some  of  the  references  are  much  too  abbrevi- 
ated, it  would  be  hard  to  conceive  of  a  fuller  or  more  care- 
fully compiled  bibliography.  The  languages  in  which  our 
story  is  found  in  one  form  or  another  include  :  — English, 
Irish,  Scotch,  French,  Danish,  Norwegian,  Swedish-Finnish, 
Finnish,  Icelandic,  Lettish,  Polish,  Czech,  Gypsy,  Italian, 
Portuguese,  Dutch,  numerous  German  and  Austrian  dialects, 
Greek,  Armenian,  Tartar,  Rumanian,  Serbian,  Bulgarian, 
Russian,  Hungarian,  Arabic,  Berber,  Tibetan,  etc.  Precis 
of  several  of  these  are  given  by  Clouston,  Popular  Tales  and 
Fictions,  vol.  ii,  pp.  121-165.  See  also  his  Book  of  Sindibdd, 
pp.  330-332. 

I  shall  here  give  selections  from  one  or  two  versions  from 
different  countries  which  will  illustrate  the  effect  of  local 
environment  on  the  story  and  show  the  introduction  of  fresh 
incidents. 

First  I  select  the  story  as  told  by  Ser  Giovanni  in  his  II 
Pecorone.  The  exact  date  of  this  work  and  the  true  identity 
of  the  author  has  not  yet  been  determined.  The  date  given 
in  the  book  itself  in  an  introductory  verse  is  1378,  but  scholars 
consider  the  work  is  probably  early  fifteenth  century. 

A  translation  appeared  in  Painter's  Palace  of  Pleasure,  I, 
No.  xlviii,  ed.  J.  Jacobs,  II,  p.  8  ^  seq.,  London,  1890  (see  Bolte 
and  Polivka,  vol.  iii,  p.  399n  ^). 

The  following  translation  is  taken  from  the  English  edition 
by  W.  G.  Waters,  London,  1897,  p.  102  et  seq. : — 


A  certain  Florentine  master-builder,  named  Bindo,  under- 
takes to  repair  the  campanile  at  Venice.  So  well  does  he  do 
the  work  that  the  Doge  gives  him  an  order  to  build  a  palace 
containing  a  treasury.  This  Bindo  does,  but  secretly  builds 
a  moving  stone  into  one  of  the  treasury  walls. 

By  this  time  Bindo  and  his  family  have  moved  to  Venice, 


268  THE  OCEAN  OF  STORY 

and  his  son,  Ricciardo,  becomes  so  extravagant  that  Bindo 
is  forced  to  have  resource  to  the  treasury.  He  tells  his  son 
about  the  secret  entrance  and  together  they  make  their  way 
into  the  treasury,  and  remove  a  valuable  golden  cup. 

The  loss  would  not  have  been  noticed  had  not  a  cardinal 
paid  the  Doge  a  visit,  in  whose  honour  the  gold  plate  was  to 
be  used.  The  chamberlains,  in  whose  keeping  were  the  keys 
of  the  treasury,  can  find  no  explanation  of  the  mystery. 
Grass  is  burnt  in  the  treasury  and  the  smoke  reveals  the 
loose  stone.  The  Doge  bids  all  keep  silent  and  places  a 
cauldron  of  boiling  pitch  just  under  the  entrance.  Bindo 
and  his  son  soon  call  again,  and  the  father  is  caught  in  the 
pitch.  Ricciardo  weeps  bitterly  when  Bindo  bids  him  cut 
off  his  head,  but  he  finally  does  so. 

The  body  is  dragged  through  the  streets  and  Bindo's  wife 
cries  out  with  grief  and  Ricciardo  only  escapes  by  stabbing 
himself  with  a  dagger  and  saying  his  mother  is  weeping  at  the 
sight  of  his  wound. 

The  body  is  now  hung  publicly  in  the  piazza.  Once 
again  the  mother  weeps,  demanding  that  Bindo's  body  be 
taken  down  and  properly  buried.  At  this  point  fresh 
incidents  are  introduced  which  are  of  considerable  interest. 

The  tale  continues  : 

When  the  young  man  perceived  that  his  mother  was 
minded  to  do  this  thing,  he  began  to  deliberate  how  he  might 
best  rescue  from  the  gibbet  his  father's  body.  He  procured 
twelve  black  hoods  of  the  sort  worn  by  friars  ;  next  he  went 
out  one  night  to  the  harbour,  and  brought  back  with  him 
twelve  porters,  whom  he  made  enter  the  house  by  the  door 
behind,  and  then  he  took  them  into  a  small  room  where  he 
gave  them  to  eat  and  drink  all  they  could  desire.  And  as 
soon  as  these  fellows  were  well  filled  with  wine,  he  made 
them  dress  themselves  in  the  monks'  hoods,  and  put  on 
certain  masks  made  in  hideous  imitation  of  the  human  face. 
Then  he  gave  to  each  one  of  them  a  torch  of  lighted  fire  to 
bear  in  his  hand,  and  thus  they  all  seemed  to  be  veritable 
demons  of  the  pit,  so  well  were  they  disguised  by  the  masks 
they  wore.  And  he  himself  leapt  upon  a  horse,  which  was 
covered  all  over  with  black  housings,  the  cloth  thereof  being 
all  studded  with  hooks,  to  every  one  of  which  was  fastened 
a  lighted  candle.     Then  having  donned  a  mask,  wrought  in 


APPENDIX  II-GHATA  AND  KARPARA        269 

very  wonderful  fashion,  he  put  himself  at  the  head  of  his 
band,  and  said  to  them  :  *'  Now  every  one  of  you  must  do 
what  I  do."  And  in  this  wise  they  took  their  way  to  the 
piazza,  where  the  body  was  exposed  on  the  gibbet ;  and 
when  they  arrived  there  they  all  set  themselves  to  run  about 
the  piazza,  now  here,  and  now  there,  the  hour  being  well  past 
midnight,  and  the  night  very  dark. 

When  the  guards  saw  what  strange  thing  had  come  to 
pass,  they  were  all  seized  with  dread,  and  faneied  that  the 
forms  they  espied  must  be  those  of  devils  from  hell,  and  that 
he  who  sat  upon  the  horse  in  such  guise  must  be  no  other 
than  great  Lucifer  himself.  Wherefore,  when  they  saw  him 
making  his  way  towards  the  gibbet,  they  all  took  to  their 
heels  through  fright,  while  the  young  man  seized  the  body 
and  placed  it  in  front  of  him  upon  the  saddle-bow.  Then  he 
drove  before  him  his  troop,  and  took  them  back  with  him  to 
his  house.  After  he  had  given  them  a  certain  sum  of  money, 
and  taken  away  from  them  the  friars'  hoods,  he  dismissed 
them,  and  then  went  and  buried  the  corpse  in  the  earth  as 
privily  as  he  could. 

The  following  morning  the  news  was  taken  to  the  Doge 
how  the  body  aforesaid  had  been  snatched  away  ;  where- 
upon he  sent  for  the  guards  and  demanded  to  know  from 
them  how  the  corpse  could  have  been  stolen.  The  guards 
said  to  him  :  "  Signor,  it  is  the  truth  that  last  night,  after 
midnight  had  struck,  there  came  into  the  piazza  a  great 
company  of  devils,  amongst  whom  we  distinctly  saw  the 
great  Lucifer  himself,  and  we  believe  that  he  seized)  and 
devoured  the  body.  On  this  account  we  all  took  to  flight 
when  we  saw  this  great  troop  of  devils  coming  against  us  to 
carry  off  the  body."  The  Doge  saw  clearly  that  this  theft 
had  been  done  by  some  crafty  dealing,  and  now  set  his  wits 
to  work  to  contrive  how  he  might  find  out  the  one  who  had 
done  it ;  so  he  called  together  his  secret  council,  and  they 
determined  to  let  publish  a  decree  that  for  the  next  twenty 
days  it  should  not  be  lawful  for  anyone  to  sell  fresh  meat 
in  Venice,  and  the  decree  was  issued  accordingly,  and  all 
the  people  were  greatly  astonished  at  what  the  Doge  had 
commanded  to  be  done. 

But  during  this  time  he  caused  to  be  slaughtered  a  very 
delicate  sucking  calf,  and  ordered  it  to  be  offered  for  sale  at 
a  florin  a  pound,  charging  the  man  who  was  to  sell  the  same 
that  he  should  consider  well  all  those  who  might  come  to 


270  THE  OCEAN  OF  STORY 

buy  the  meat.  He  deliberated  with  himself  and  said  :  "As 
a  rule  the  thief  is  bound  to  be  a  glutton  as  well ;  therefore 
this  fellow  will  not  be  able  to  keep  himself  long  from  coming 
for  some  of  this  meat,  and  it  will  never  irk  him  to  spend  a 
florin  for  a  pcund  thereof." 

Then  he  made  a  proclamation  setting  forth  that  whoso- 
ever might  desire  any  of  the  meat  must  come  for  it  into  the 
piazza.  All  the  merchants  and  the  gentlefolk  of  the  city 
came  to  buy  some  of  it,  but  not  one  of  them  deemed  it  to  be 
worth  a  florin  a  pound,  wherefore  no  one  bought  any  of  it. 
The  news  of  what  was  being  done  was  spread  through  all 
the  place,  and  it  soon  came  to  the  ears  of  the  mother  of  the 
young  man  Ricciardo.  As  soon  as  she  heard  it  she  said  to 
her  son :  "  In  sooth  I  feel  very  great  longing  for  a  piece  of 
this  veal."  Then  Ricciardo  answered  and  said  :  "  Mother, 
be  not  in  too  great  a  hurry,  and  let  some  others  take  the 
first  cut  therefrom.  Then  I  will  see  that  you  get  some  of 
the  veal ;  but  I  do  not  desire  to  be  the  one  who  shall  take 
the  first  portion." 

But  his  mother,  like  the  foolish  woman  she  was,  kept  on 
begging  him  to  do  her  will,  and  the  son,  out  of  fear  lest  she 
might  send  someone  else  to  purchase  the  meat,  bade  her 
make  a  pie,  and  himself  took  a  bottle  of  wine  and  mixed 
in  the  same  certain  narcotic  drugs ;  and  then  when  night 
had  fallen  he  took  some  loaves  of  bread,  and  the  pie,  and  the 
wine  aforesaid,  and,  having  disguised  himself  in  a  beard  and 
a  large  cloak,  he  went  to  the  stall  where  the  carcass  of  the 
calf,  which  was  still  entire,  was  exposed  for  sale. 

After  he  had  knocked,  one  of  those  who  were  on  the 
watch  cried  out :  "  Who  is  there,  and  what  is  your  name  ?  " 
Whereupon  Ricciardo  answered  :  "  Can  you  tell  me  where 
I  shall  find  the  stall  of  a  certain  one  named  Ventura  ?  " 
The  other  replied :  "  What  Ventura  is  it  you  seek  ?  " 
Ricciardo  said  :  "  In  sooth  I  know  not  what  his  surname 
may  be,  for,  as  ill  luck  will  have  it,  I  have  never  yet  come 
across  him."  Then  the  watchman  went  on  to  say  :  *'  But 
who  is  it  who  sends  you  to  him  ?  "  "  It  is  his  wife, "  answered 
Ricciardo,  **  who  sends  me,  having  given  me  certain  things 
to  take  to  him  in  order  that  he  may  sup.  But  I  beg  you 
to  do  me  a  service,  and  this  is,  to  take  charge  of  these 
things  for  a  little,  while  I  go  back  home  to  inform  myself 
better  where  he  lives.  There  is  no  reason  why  you  should 
be  surprised  that  I  am  ignorant  of  this  thing,  forasmuch 


APPENDIX  II-GHATA  AND  KARPARA       271 

as  it  is  yet  but  a  short  time  since  I  came  to  abide  in  this 
place." 

With  these  words  he  left  in  their  keeping  the  pie,  and  the 
bread,  and  the  wine,  and  made  pretence  of  going  away, 
saying  :  "  I  will  be  back  in  a  very  short  time."  The  guards 
took  charge  of  the  things,  and  then  one  of  them  said  :  "  See 
the  Ventura  ^  that  has  come  to  us  this  evening  "  ;  and  then 
he  put  the  bottle  of  wine  to  his  mouth,  and  drank  and  passed 
it  on  to  his  neighbour,  saying :  "  Take  some  of  this,  for  you 
never  drank  better  wine  in  all  your  life."  His  companion 
took  a  draught,  and  as  they  sat  talking  over  this  adventure, 
they  all  of  them  fell  asleep. 

All  this  time  Ricciardo  had  been  standing  at  a  crevice 
of  the  door,  and  when  he  saw  that  the  guards  were  asleep  he 
straightway  entered,  and  took  hold  of  the  carcass  of  the  calf, 
and  carried  it,  entire  as  it  was,  back  to  his  house,  and  spake 
thus  to  his  mother :  "  Now  you  can  cut  as  much  veal  as 
you  like  and  as  often  as  you  like  "  ;  whereupon  his  mother 
cooked  a  portion  of  the  meat  in  a  large  broth -pot. 

The  Doge,  as  soon  as  they  had  let  him  know  how  the 
carcass  of  the  calf  had  been  stolen,  and  the  trick  which  had 
been  used  in  compassing  the  theft,  was  mightily  astonished, 
and  was  seized  with  a  desire  to  learn  who  this  thief  might  be. 
Therefore  he  caused  to  be  brought  to  him  a  hundred  poor 
beggars,  and  after  he  had  taken  the  names  of  each  one  of 
them  he  said  :  "  Now  go  and  call  at  all  the  houses  in  Venice, 
and  make  a  show  of  asking  for  alms,  and  be  sure  to  keep  a 
careful  watch  the  while  to  see  whether  in  any  house  there 
are  signs  of  flesh  being  cooked,  or  a  broth-pot  over  the  fire. 
If  you  shall  find  this,  do  not  fail  to  use  such  importunity 
that  the  people  of  the  house  shall  give  you  to  eat  either  of 
the  meat  or  of  the  broth,  and  hasten  at  once  to  bring  word 
to  me,  and  whosoever  shall  bring  me  this  news  shall  get 
twenty  florins  reward." 

Thereupon  the  hundred  scurvy  beggars  spread  themselves 
abroad  through  all  the  streets  of  Venice,  asking  for  alms, 
and  one  of  them  happened  to  go  into  the  house  of  Ricciardo  ; 
and,  having  gone  up  the  stairs,  he  saw  plain  before  his  eyes 
the  meat  which  was  being  cooked,  and  begged  the  mother 
in  God's  name  to  give  him  somewhat  of  the  same,  and  she, 
foolish  as  she  was,  and  deeming  that  she  had  enough  of  meat 
and  to  spare,  gave  him  a  morsel.     The  fellow  thanked  her 

1  l.e.  "Good  Fortune." 


272  THE  OCEAN  OF  STORY 

and  said:  "I  will  pray  to  God  for  your  sake,"  and  then 
made  his  way  down  the  stairs.  There  he  met  with  Ricciardo, 
who,  when  he  saw  the  bit  of  meat  in  the  beggar's  hand,  said 
to  him  :  "  Come  up  with  me,  and  then  I  will  give  you  some 
more."  The  beggar  forthwith  went  upstairs  with  Ricciardo, 
who  took  him  into  the  chamber  and  there  smote  him  over  the 
head  with  an  axe.  As  soon  as  the  beggar  was  dead,  Ricciardo 
threw  his  body  down  through  the  jakes  and  locked  the  door. 

When  evening  was  come  all  the  beggars  returned  to  the 
Doge's  presence,  as  they  had  promised,  and  every  one  of 
them  told  how  he  had  failed  to  find  anything.  The  Doge 
caused  the  tale  of  the  beggars  to  be  taken,  and  called  over 
the  names  of  them  ;  w  hereupon  he  found  that  one  of  them 
was  lacking.  This  threw  him  into  astonishment ;  but  after 
he  had  pondered  over  the  affair,  he  said  :  "  Of  a  surety  this 
missing  man  has  been  killed."  He  called  together  his  council 
and  spake  thus  :  "  In  truth  it  is  no  more  than  seemly  that 
I  should  know  who  may  have  done  this  deed  "  ;  and  then 
a  certain  one  of  the  council  gave  his  advice  in  these  words : 
"  Signor,  you  have  tried  to  fathom  this  mystery  by  an  appeal 
to  the  sin  of  gluttony  ;  make  a  trial  now  by  appealing  to  the 
sin  of  lechery."  The  Doge  replied :  "  Let  him  who  knows  of 
a  better  scheme  than  this,  speak  at  once." 

Thereupon  the  Doge  sought  out  twenty-five  of  the  young 
men  of  the  city,  the  most  mischievous  and  the  most  crafty 
that  were  to  be  found,  and  those  whom  he  held  most  in  sus- 
picion, and  amongst  them  was  numbered  Ricciardo.  And 
when  these  young  men  found  that  they  were  to  be  kept  and 
entertained  in  the  palace  they  were  all  filled  with  wonder, 
saying  to  each  other  :  *'  What  does  the  Doge  mean  by  main- 
taining us  in  this  fashion  ?  "  Afterwards  the  Doge  caused 
to  be  prepared  in  a  room  of  the  palace  twenty-five  beds,  one 
for  every  one  of  the  twenty-five  youths  aforesaid.  And 
next  there  was  got  ready  in  the  middle  of  the  same  room  a 
sumptuous  bed  in  which  the  Doge's  own  daughter,  a  young 
woman  of  the  most  radiant  beauty,  was  wont  to  sleep.  And 
every  evening,  when  all  those  young  men  had  gone  to  rest, 
the  waiting-woman  came  and  conducted  the  Doge's  daughter 
to  the  bed  aforesaid.  Her  father,  meantime,  had  given  to 
her  a  basin  full  of  black  dye,  and  had  said  to  her :  "  If  it 
should  happen  that  any  of  these  young  men  should  come  to 
bed  to  you,  see  that  you  mark  his  face  with  the  dye  so  that 
you  may  know  him  again." 


APPENDIX  II-GHATA  AND  KARPARA        278 

All  the  young  men  were  greatly  astonished  at  what  the 
Doge  had  caused  to  be  done,  but  not  one  of  them  had 
hardihood  enough  to  go  to  the  damsel,  each  one  saying  to 
himself :  "  Of  a  surety  this  is  nothing  but  some  trick  or 
other." 

Now  on  a  certain  night  Ricciardo  became  conscious  of  a 
great  desire  to  go  to  the  damsel.  It  was  already  past  mid- 
night, and  all  the  lights  were  extinguished;  and  Ricciardo, 
being  quite  mastered  by  his  lustful  desire,  got  out  of  his  bed 
very  softly  and  went  to  the  bed  where  the  damsel  lay.  Then 
he  gently  went  in  to  her,  and  began  to  embrace  and  kiss  her. 
The  damsel  was  awakened  by  this,  and  forthwith  dipped 
her  finger  into  the  bowl  of  dye,  and  marked  therewith  the 
face  of  Ricciardo,  who  perceived  not  what  she  had  done. 
Then,  when  he  had  done  what  he  had  come  to  do  and  had 
taken  the  pleasure  he  desired,  he  went  back  to  his  own  bed, 
and  began  to  think :  "  What  can  be  the  meaning  of  this  ? 
What  trick  may  this  be  ?  " 

And  after  a  short  time  had  passed  he  bethought  him 
how  pleasant  was  the  fare  he  had  just  tasted,  and  again  there 
came  upon  him  the  desire  to  go  back  to  the  damsel,  which 
he  did  straightway.  The  damsel,  feeling  the  young  man 
about  her  once  more,  roused  herself  and  again  stained  and 
marked  him  on  the  face.  But  this  time  Ricciardo  perceived 
what  she  had  done,  and  took  away  with  him  the  bowl  of  dye 
which  stood  at  the  head  of  the  bed  in  which  the  damsel  lay. 
Then  he  went  round  the  room  on  all  sides,  and  marked  with 
dye  the  faces  of  all  the  other  young  men  that  lay  in  their 
beds  so  softly  that  no  one  perceived  what  he  was  doing ; 
and  to  some  he  gave  two  streaks,  and  to  some  six,  and  to 
some  ten,  and  to  himself  he  gave  foiu*  over  and  above  those 
two  with  which  the  damsel  herself  had  marked  him.  Having 
done  this  he  replaced  the  bowl  at  the  head  of  her  bed,  and 
gathered  her  with  the  sweetest  delight  in  a  farewell  embrace, 
and  then  made  his  way  back  to  his  own  couch. 

The  next  morning  early  the  waiting-woman  came  to  the 
damsel's  bed  to  help  her  dress,  and  when  this  was  done  they 
took  her  into  the  presence  of  the  Doge,  who  at  once  asked 
her  how  the  affair  had  gone.  Then  said  the  damsel : 
"  Excellently  well,  forasmuch  as  I  have  done  all  you  charged 
me  to  do.  One  of  the  young  men  came  to  me  three  times, 
and  every  time  I  marked  him  on  the  face  with  the  dye  " ; 
whereupon  the  Doge  sent  forthwith  for  the  counsellors  who 

VOL.   V.  B 


274  THE  OCEAN  OF  STORY 

had  advised  him  in  the  matter,  and  said  to  them  :  "  I  have 
hiid  hands  on  my  friend  at  last,  and  now  I  am  minded  that 
we  should  go  and  see  for  ourselves." 

When  they  had  come  into  the  room,  and  had  looked 
around  on  this  side  and  on  that,  and  perceived  that  all  the 
young  men  were  marked  in  the  face,  they  raised  such  a  laugh 
as  had  never  been  raised  before,  and  said  :  "  Of  a  truth  this 
fellow  must  have  a  wit  more  subtle  than  any  man  we  have 
ever  seen  " ;  for  after  a  little  they  came  to  the  conclusion 
that  one  of  the  young  men  must  have  marked  all  the  rest. 
And  when  the  young  men  themselves  saw  how  they  were 
all  marked  with  dye  they  jested  over  the  same  with  the 
greatest  pleasure  and  jollity. 

Then  the  Doge  made  examination  of  them  all,  and, 
finding  himself  unable  to  spy  out  who  had  done  this  thing, 
he  determined  to  fathom  the  same  by  one  means  or  another. 
Therefore  he  promised  to  the  one  concerned  that  he  would 
give  him  his  daughter  to  wife,  with  a  rich  dowry,  and  a  free 
pardon  for  all  he  had  done;  for  he  judged  that  this  man 
must  needs  be  one  of  excellent  understanding.  On  this 
account  Ricciardo,  when  he  saw  and  understood  what  the 
Doge  was  minded  to  do,  went  to  him  privily  and  narrated 
to  him  the  whole  matter  from  beginning  to  end.  The  Doge 
embraced  him  and  gave  him  his  pardon,  and  then  with  much 
rejoicing  let  celebrate  the  marriage  of  Ricciardo  and  his 
daughter.  Ricciardo  pluc'ked  up  heart  again  and  became  a 
man  of  such  worth  and  valour  and  magnanimity  that  well- 
nigh  the  whole  of  the  government  of  the  state  fell  into  his 
hands.  And  thus  he  lived  many  years  in  peace  and  in  the 
enjoyment  of  the  love  of  all  the  people  of  Venice. 

The  above  version  contains  nearly  all  the  important 
incidents  found  in  so  many  later  variants,  but  is  clearly 
based  on  the  French  version  of  Dolopathos. 

The  death  of  the  beggar  is  not  quite  so  common.  It 
occurs,  however,  in  a  Sicilian,  French,  Kabail,  Aramaic  and 
Georgian  version. 

The  marking  of  the  thief  by  the  princess  is  found  in 
several  other  versions  :  Old  French,  Dutch,  South  Siberian 
and  Swedish-Finnish  (see  translation  below  on  page  282).  In 
another  French  version,  as  well  as  in  two  North  African 
variants,  the  princess  clips  off  a  bit  of  his  beard  or  moustache 
for  future  recognition. 


APPENDIX  II-GHATA  AND  KARPARA        275 

In  an  Italian  tale  in  Comparetti's  Novelline  Popolari 
Italianey  Torino,  1875,  No.  13,  p.  52  et  seq.y  she  cuts  off  a 
portion  of  his  clothes. 

This  "  marking  the  culprit  "  motif  is,  of  course,  very 
common  in  folk- tales :  see  Clouston,  Popular  Talcs  and 
Fictions^  vol.  ii,  pp.  164-165  ;  and  the  numerous  examples 
given  in  Chauvin,  (yp.  cit.^  v,  p.  SSn^  ;  A.  C.  Lee,  The  De- 
cameron^ its  Sources  and  Analogues,  1909,  pp.  67-70 ;  and 
Bolte  and  Polivka,  op.  cit.,  vol.  ii,  p.  543. 

We  will  now  look  at  a  Gypsy  version  from  Roumania. 
It  forms  No.  6,  "  il  dui  cTor  (cei  doui  Ho^i)  "  in  Dr  Barbu 
Constantinescu's  Probe  de  Limba  /fi  Literatura  J'iganilar  din 
Romania,  Bucharest,  1878,  pp.  79-87.  The  stories  are  given 
in  the  original  Rdmani  with  a  Roumanian  translation.  It 
then  appeared  in  English  with  notes  by  F.  II.  Groome  in  the 
Journal  of  the  Gypsy-Lore  Society,  vol.  iii,  July,  1801,  pp. 
142-151  (c/.  also  Academy,  29th  November  1890,  pp.  506-507). 

The  "  thief  "  variety  of  story  appears  to  be  very  popular 
amongst  the  gypsies,  for  in  his  Gypsy  Folk-Tales  F.  H.  Groome 
gives  no  less  than  five  "  master  thief  "  stories,  one  of  which 
is  a  fairly  close  variant  of  the  tale  of  Rhampsinitus.  Tlie 
end  of  it,  however,  resembles  Grimm's  *' Meisterdieb," 
No.  192,  and  is  found  more  complete  in  a  Slovak-Gypsy 
story  (see  R.  von  Sowa's  Mundart  der  Slovakischen  Zigeuner, 
Gottingen,  1887,  No.  8,  p.  174). 

"  The  Two  Thieves,"  as  the  story  we  are  about  to  discuss 
is  called,  is  one  of  the  fifteen  (not  thirteen  as  stated  by 
Groome,  op.  cit.,  p.  liii)  stories  in  Constantinescu's  collection. 
As  he  notes  in  his  most  interesting  Introduction,  the  gypsies 
form  an  important  channel  of  story -migration,  and  one,  1 
would  add,  which  folklorists  have  rather  neglected. 

"The  gypsies  quitted  India,"  says  Groome,  "at  an  un- 
known date,  probably  taking  with  them  some  scores  of 
Indian  folk- tales,  as  they  certainly  took  with  them  many 
hundreds  of  Indian  words.  By  way  of  Persia  and  Arnicniu, 
they  arrived  in  the  Greek- speaking  Balkan  Peninsula,  and 
tarried  there  for  several  centuries,  probably  dissennnating 
their  Indian  folk-talcs,  and  themselves  picking  up  (ireek 
folk-tales.  .  .  .  From  the  Balkan  Peninsula  they  luue 
spread  since  1417,  or  possibly  earlier,  to  Siberia,  Norway, 
Scotland,  Wales,  Spain,  Brazil,  and  the  countries  between, 
everywhere    probably    disseminating    the    folk-tales     they 


276  THE  OCEAN  OF  STORY 

started  with  and  those  they  picked  up  by  the  way,  and 
everywhere  probably  adding  to  their  store.  Thus  I  take  it 
they  picked  up  the  complete  Rhampsinitus  story  in  the 
Balkan  Peninsula,  and  carried  it  thence  to  Roumania  and 
Scotland."  Space  will  not  permit  any  further  discussion  of 
this  fascinating  and  highly  important  question. 

I  can  merely  give  here  the  story  of  "  The  Two  Thieves," 
which  appears  on  pp.  41-46  of  Groome's  work.  Reference 
should  be  made  to  pp.  46-53,  where  the  Slovak-Gypsy  variant 
of  Grimm's  story  is  given,  followed  by  other  versions  and 
some  useful  notes  on  the  story  under  discussion. 

There  was  a  time  when  there  was.  There  were  two 
thieves.  One  was  a  country  thief,  and  one  a  town  thief. 
So  the  time  came  that  the  two  met,  and  they  asked  one 
another  whence  they  are  and  what  they  are. 

Then  the  country  thief  said  to  the  town  one  :  "  Well, 
if  you're  such  a  clever  thief  as  to  be  able  to  steal  the  eggs 
from  under  a  crow,  then  I  shall  know  that  you  are  a  thief." 

He  said  :   "  See  me,  how  I'll  steal  them." 

And  he  climbed  lightly  up  the  tree,  and  put  his  hand 
under  the  crow,  and  stole  the  eggs  from  her,  and  the  crow 
never  felt  it.  Whilst  he  was  stealing  the  crow's  eggs,  the 
country  thief  stole  his  breeches,  and  the  town  thief  never 
felt  him.  And  when  he  came  down  and  saw  that  he  was 
naked,  he  said :  "  Brother,  I  never  felt  you  stealing  my 
breeches  ;  let's  become  brothers." 

So  they  became  brothers. 

Then  what  are  they  to  do  ?  They  went  into  the  city, 
and  took  one  wife  between  them.  And  the  town  thief  said  : 
"  Brother,  it  is  a  sin  for  two  brothers  to  have  one  wife.  It 
were  better  for  her  to  be  yours. " 

He  said  :   "  Mine  be  she." 

"  But,  come  now,  where  I  shall  take  you,  that  we  may 
get  money." 

"  CcMne  on,  brother,  since  you  know." 

So  they  took  and  departed.  Then  they  came  to  the 
king's,  and  considered  how  to  get  into  his  palace.  And 
what  did  they  devise  ? 

Said  the  town  thief :  "  Come,  brother,  and  let  us  break 
into  the  palace,  and  let  ourselves  down  one  after  the  other." 

"Come  on." 

So  they  got  on  the  palace,  and  broke  through  the  roof; 


APPENDIX  II-GHATA  AND  KARPARA        277 

and  the  country  thief  lowered  himself,  and  took  two  hundred 
purses  of  money,  and  came  out.     And  they  went  home. 

Then  the  king  arose  in  the  morning,  and  looked  at  his 
money,  and  saw  that  two  hundred  purses  of  money  were 
missing.  Straightway  he  arose  and  went  to  the  prison, 
where  was  an  old  thief.  And  when  he  came  to  him,  he 
asked  him  :  "  Old  thief,  I  know  not  who  has  come  into 
my  palace,  and  stolen  from  me  two  hundred  purses  of  money. 
And  I  know  not  where  they  went  out  by,  for  there  is  no 
hole  anywhere  in  the  palace." 

The  old  thief  said :  "  There  must  be  one,  O  King,  only 
you  don't  see  it.  But  go  and  make  a  fire  in  the  palace, 
and  come  out  and  watch  the  palace ;  and  where  you  see 
smoke  issuing,  that  was  where  the  thieves  entered.  And  do 
you  put  a  cask  of  molasses  just  there  at  that  hole,  for  the 
thief  will  come  again  who  stole  the  money." 

Then  the  king  went  and  made  a  fire,  and  saw  the  hole 
where  the  smoke  issues  in  the  roof  of  the  palace.  And  he 
went  and  got  a  cask  of  molasses,  and  put  it  there  at  the  hole. 
Then  the  thieves  came  again  there  at  night  to  that  hole. 
And  the  thief  from  the  country  let  himself  down  again ;  and 
as  he  did  so  he  fell  into  the  cask  of  molasses.  And  he  said 
to  his  brother  :  "  Brotlier,  it  is  all  over  with  me.  But,  not 
to  do  the  king's  pleasure,  come  and  cut  off  my  head,  for  I 
am  as  good  as  dead." 

So  his  comrade  lowered  himself  down,  and  cut  off  his 
head,  and  went  and  buried  it  in  a  wood. 

So,  when  the  king  arose,  he  arose  early,  and  went  there 
where  the  thief  had  fallen,  and  sees  the  thief  there  in  the 
cask  of  molasses,  and  Avith  no  head.  Then  what  is  he  to  do  ? 
He  took  and  went  to  the  old  thief,  and  told  him :  "  Look  you, 
old  thief,  I  caught  the  thief,  and  he  has  no  head." 

Then  the  old  thief  said  :  "  There  !  O  King,  this  is  a 
cunning  thief.  But  what  are  you  to  do  ?  Why,  take  the 
corpse  and  hang  it  up  outside  the  city  gate.  And  he  who 
stole  his  head  will  come  to  steal  him  too.  And  do  you  set 
soldiers  to  watch  him." 

So  the  king  went  and  took  the  corpse,  and  hung  it  up, 
and  set  soldiers  to  watch  it. 

Then  the  tliief  took  and  bought  a  white  mare  and  a  cart, 
and  took  a  jar  of  twenty  measures  of  wine.  And  he  put  it 
in  the  cart,  and  drove  straight  to  the  place  where  his  comrade 
was  hanging.     He  made  himself  very  old,  and  pretended  the 


278  THE  OCEAN  OF  STORY 

cart  had  broken  down,  and  the  jar  had  fallen  out.  And  he 
began  to  weep  and  tear  his  hair,  and  he  made  himself  to  cry 
aloud,  that  he  was  a  poor  man,  and  his  master  would  kill 
him.  The  soldiers  guarding  the  corpse  said  one  to  another  : 
"  Let's  help  to  put  this  old  fellow's  jar  in  the  cart,  mates, 
for  it's  a  pity  to  hear  him." 

So  they  went  to  help  him,  and  said  to  him  :  "  Hullo ! 
old  chap,  we'll  put  your  jar  in  the  cart ;  will  you  give  us  a 
drop  to  drink?  "• 

"That  I  will,  deary." 

So  they  went  and  put  the  jar  in  the  cart.  And  the  old 
fellow  took  and  said  to  them  :  "  Take  a  pull,  deary,  for  I 
have  nothing  to  give  it  you  in." 

So  the  soldiers  took  and  drank  till  they  could  drink  no 
more.  And  the  old  fellow  made  himself  to  ask  :  "  And  what 
is  this  ?  " 

The  soldiers  said  :   "  That  is  a  thief." 

Then  the  old  man  said  :  "  Hullo  !  deary,  I  shan't  spend 
the  night  here,  else  that  thief  will  steal  my  mare." 

Then  the  soldiers  said :  '*  What  a  silly  you  are,  old 
fellow  !     How  will  he  come  and  steal  your  mare  ?  " 

"  He  will,  though,  deary.     Isn't  he  a  thief  ?  " 

*'  Shut  up,  old  fellow.  He  won't  steal  your  mare ;  and 
if  he  does,  we'll  pay  you  for  her." 

"  He  will  steal  her,  deary  ;   he's  a  thief." 

"  Why,  old  boy,  he's  dead.  W^e'll  give  you  our  written 
word  that  if  he  steals  your  mare  we  will  pay  you  three 
hundred  groats  for  her." 

Then  the  old  man  said  :  "  All  right,  deary,  if  that's  the 
case." 

So  he  stayed  there.  He  placed  himself  near  the  fire, 
and  a  drowsy  fit  took  him,  and  he  pretended  to  sleep.  The 
soldiers  kept  going  to  the  jar  of  wine,  and  drank  every  drop 
of  the  wine,  and  got  drunk.  And  where  they  fell  there  they 
slept,  and  took  no  thought.  The  old  chap,  the  thief,  who 
pretended  to  sleep,  arose  and  stole  the  corpse  from  the  gallows, 
and  put  it  on  his  mare,  and  carried  it  into  the  forest  and 
buried  it.  And  he  left  his  mare  there  and  went  back  to  the 
fire  and  pretended  to  sleep. 

And  when  the  soldiers  arose,  and  saw  that  neither  the 
corpse  was  there  nor  the  old  man's  mare,  they  marvelled, 
and  said:  "There!  my  comrades,  the  old  man  said  rightly 
the  thief  would  steal  his  mare.     Let's  make  it  up  to  him." 


APPENDIX  II-GHATA  AND  KARPARA        279 

So  by  the  time  the  old  man  arose  they  gave  him  four 
hundred  groats,  and  begged  him  to  say  no  more  about  it. 

Then  when  the  king  arose,  and  saw  there  was  no  thief 
on  the  gallows,  he  went  to  the  old  thief  in  the  prison,  and 
said  to  him  :  "  There  !  they  have  stolen  the  thief  from  the 
gallows,  old  thief !     What  am  I  to  do  ?  " 

"  Did  not  I  tell  you,  O  King,  that  this  is  a  cunning  thief? 
But  do  you  go  and  buy  up  all  the  joints  of  meat  in  the  city. 
And  charge  a  ducat  the  two  pounds,  so  that  no  one  will  care 
to  buy  any,  unless  he  has  come  into  a  lot  of  money.  But 
that  thief  won't  be  able  to  hold  out  three  days." 

Then  the  king  went  and  bought  up  all  the  joints,  and  left 
one  joint ;  and  that  one  he  priced  at  a  ducat  the  pound.  So 
nobody  came  to  buy  that  day.  Next  day  the  thief  would 
stay  no  longer.  He  took  a  cart  and  put  a  horse  in  it,  and 
drove  to  the  meat-market.  And  he  pretended  he  had  damaged 
his  cart,  and  lamented  he  had  not  an  axe  to  repair  it  with. 
Then  a  butcher  said  to  him  :  "  Here,  take  my  axe,  and  mend 
your  cart."  The  axe  was  close  to  the  meat.  As  he  passed  to 
take  the  axe,  he  picked  up  a  big  piece  of  meat,  and  stuck  it 
under  his  coat.  And  he  handed  the  axe  back  to  the  butcher, 
and  departed  home. 

The  same  day  comes  the  king,  and  asks  the  butchers : 
"  Have  you  sold  any  meat  to  any  one  ?  "  They  said  :  "  We 
have  not  sold  to  any  one." 

So  the  king  weighed  the  meat,  and  found  it  twenty 
pounds  short.  And  he  went  to  the  old  thief  in  prison,  and 
said  to  him  :  "  He  has  stolen  twenty  pounds  of  meat,  and 
no  one  saw  him." 

"  Didn't  I  tell  you,  O  King,  that  this  is  a  cunning  thief  ?  " 

"  Well,  what  I  am  to  do,  old  thief  ?  " 

"  W^hat  are  you  to  do  ?  Why,  make  a  proclamation, 
and  offer  in  it  all  the  money  you  possess,  and  say  he  shall 
become  a  king  in  your  stead,  merely  to  tell  who  he  is." 

Then  the  king  went  and  wrote  the  proclamation,  just  as 
the  old  thief  had  told  him.  And  he  posted  it  outside  by  the 
gate.  And  the  thief  comes  and  reads  it,  and  thought  how 
he  should  act.  And  he  took  his  heart  in  his  teeth  and  went 
to  the  king,  and  said  :  "  O  King,  I  am  the  thief." 

"  You  are  ?  " 

"I  am." 

Then  the  king  said  :  "If  you  it  be,  that  I  may  believe 
you  are  really  the  man,  do  you  see  this  peasant  coming? 


280  THE  OCEAN  OF  STORY 

Well,  you  must  steal  the  ox  from  under  the  yoke  without  his 
seeing  you." 

Then  the  thief  said  :  "  I'll  steal  it,  O  King  ;  watch  mc.'* 
And  he  went  before  the  peasant,  and  began  to  cry  aloud  : 
**  Comedy  of  Comedies  !  " 

Then  the  peasant  said  :  "  See  there,  God  !  Many  a  time 
have  1  been  in  tlie  city,  and  have  often  heard  *  Comedy  of 
Comedies,'  and  have  never  gone  to  sec  wliat  it  is  like." 

And  he  left  his  cart,  and  went  off  to  the  other  end  of 
the  city  ;  and  the  thief  kept  crying  out  till  he  had  got 
the  peasant  some  distance  from  the  oxen.  Then  the  thief 
returns,  and  takes  the  ox,  and  cuts  off  its  tail,  and  sticks 
it  in  the  mouth  of  the  other  ox,  and  came  away  \vith  tlie 
first  ox  to  the  king.  Then  the  king  laughed  fit  to  kill  liini- 
self.  The  peasant,  when  he  came  back,  began  to  weep ;  and 
the  king  called  him,  and  asked :  "  What  are  you  weeping 
for,  my  man  ?  " 

"  Why,  O  King,  whilst  I  was  away  to  see  the  play,  one 
of  the  oxen  has  gone  and  eaten  up  the  other." 

When  the  king  heard  that,  he  laughed  fit  to  kill  himself, 
and  he  told  his  servant  to  give  him  two  good  oxen.  And 
he  gave  him  also  his  own  ox,  and  asked  him  :  "  Do  you 
recognise  your  ox,  my  man  ?  " 

"I  do,  O  King." 

"  Well,  away  you  go  home." 

And  he  went  to  the  thief.  "  Well,  my  fine  fellow,  I  will 
give  you  my  daughter,  and  you  shall  become  king  in  my 
stead,  if  you  will  steal  the  priest  for  me  out  of  the  church." 

Then  the  thief  went  into  the  town,  and  got  three  hundred 
crabs  and  three  hundred  candles,  and  went  to  the  church, 
and  stood  up  on  the  pavement.  And  as  the  priest  chanted, 
the  thief  let  out  the  crabs  one  by  one,  each  with  a  candle 
fastened  to  its  claw  ;   and  he  let  it  out. 

And  the  priest  said  :  '*  So  righteous  am  I  in  the  sight  of 
God  that  lie  sends  His  saints  for  me." 

The  thief  let  out  all  the  crabs,  each  with  a  candle  fastened 
to  its  claw,  and  he  said  :  '*  Come,  ()  priest,  for  God  calls  thee 
by  His  messengers  to  Himself,  for  thou  art  righteous." 

The  priest  said  ;   '*  And  how  am  I  to  go  ?  " 

'*  Get  into  this  sack." 

And  he  let  down  the  sack  ;  and  the  priest  got  in  ;  and 
he  lifted  him  up,  and  dragged  him  down  the  steps.  And 
the  priest's  head  went  tronk,  ironk.     And  he  took  him  on 


APPENDIX  II—GHATA  AND  KARPARA       281 

his  back,  and  carried  him  to  the  king,  and  tumbled  him  down. 
And  the  king  burst  out  laughing.  And  straightway  he  gave 
his  daughter  to  the  thief,  and  made  him  king  in  his  stead. 

It  will  be  seen  that  in  its  chief  incidents  the  above 
gypsy  version  resembles  the  original  Rhanipsinitus  tale,  but, 
like  many  other  variants,  has  had  portions  of  another  story 
added  to  it.  As  in  Dolopathos,  and  nearly  a  dozen  other 
variants,  it  is  an  "old  man,"  at  one  time  a  thief  himself, 
who  tells  the  king  what  schemes  to  employ  in  order  to  catch 
the  thief. 

The  incident  of  the  meat  is  found  in  about  ten  variants, 
apart  from  the  tale  in  II  Pecorone.  The  incident  of  the  one 
thief  taking  the  breeches  off  the  other  occurs,  with  differ- 
ences, in  the  Kashmiri  tale  of  "  Shabrang,  Prince  and  Thief  " 
(J.  H.  Knowles,  Folk-Tales  of  Kashmir,  2nd  edition,  1893, 
p.  Ill),  but  here  the  thief  has  to  secure  the  paijdmas  of  a 
labourer  by  sheer  trickery. 

As  has  already  been  noticed,  the  latter  part  of  the  gypsy 
variant  closely  resembles  Grimm's  No.  192.  Here  the  crabs 
crawl  about  the  churchyard,  and  the  thief,  disguised  as 
Peter,  says  they  are  the  spirits  of  the  dead  who  have  just 
risen,  and  are  now  searching  for  their  bones. 

Although  the  "  crab  and  candle  "  incident  is  not  in  the 
main  portion  of  the  gypsy  story,  we  have  seen  (p.  268)  that 
in  the  version  of  Ser  Giovanni  candles  are  used  on  the  horses' 
trappings  to  disguise  the  thief  as  Lucifer.  And  in  three 
other  versions  (Sicilian,  French  and  North  African)  the 
guards  are  frightened  by  a  herd  of  goats  to  whose  heads  are 
attached  pots  containing  candles. 

We  will  now  contrast  an  interesting  Finnish  version  in 
Old  Swedish,  which,  as  far  as  I  know,  has  never  before  been 
translated  into  English.  The  story  appears  to  have  been 
very  popular  in  Finland,  where  about  fifteen  versions  are 
found  (see  Aarne,  *'  Verzeichnis  der  Marchentypen,"  Helsing- 
fors,  1910,  and  "  Finnische  Marchenvarianten,"  Hamina, 
1911,  FF  Communications  3,  p.  40,  and  5,  p.  77).  Bolte 
describes  the  version  given  below  as  Swedish,  but  in  reality 
it  is  Finnish,  being  written  in  the  Swedish  spoken  by  the 
Finns  about  the  fifteenth  century. 

The  version  in  question  is  to  be  found  in  Abcrg,  Nyldndska 
Folksagor,  2  haftet,  Ilelsingfors,  1887,  and  is  here  translated 


282  THE  OCEAN  OF  STORY 

literally — the  somewhat  disjointed  style  of  the  Old  Swedish 
and  constant  use  of  short  sentences  being  preserved. 

The  Bank  Thief 

Once  there  was  a  student.  He  went  to  a  town  to  learn 
building.  When  they  had  built  the  bank,  he  said  to  his 
master  :  "  Now  we  will  go  and  steal  in  the  bank  to-night." 
"  How  is  that  to  be  done  ?  It  is  strongly  built,  and  then 
there  are  guards,"  said  the  master.  "  I  have  made  a  secret 
door,  and  we  can  go  through  that,"  said  the  other.  They 
went,  and  the  two  following  nights  the  student  entered,  but 
on  the  third  night  he  let  the  master  go  in.  He  went.  But 
now  the  king  had  found  out  about  the  theft.  So  he  put  in 
a  machine,  that  cut  off  the  thief's  head.  But  the  student 
knew  what  to  do,  and  took  the  head  away.  As  the  king 
could  not  recognise  [the  thief  by]  the  body  alone,  he  put  it 
on  a  cart  and  drove  it  up  and  down  the  streets,  thinking 
that  somebody,  his  wife  at  least,  would  recognise  the  body, 
and,  on  seeing  it,  cry  out  loudly.  When  the  student  heard 
about  this,  he  went  up  to  the  window  and  stood  there  looking 
out.  Just  when  they  were  passing  by  with  the  headless 
body,  he  cut  his  chin  a  little.  When  the  wife  saw  the  body, 
she  cried  out.  The  king  asked  what  all  the  noise  was  about. 
The  student  answered  :  "  The  mistress  became  so  frightened 
when  I  cut  my  chin  a  little  while  shaving."  As  the  king 
could  not  find  out  who  was  the  thief  in  this  way,  he  caused 
a  watch-house  to  be  built  outside  the  town,  and  placed  the 
body  inside.  Six  men  were  put  to  guard  it  outside  and  six 
inside.  The  king  thought  that  somebody  would  try  to  take 
the  body  away,  and  that  this  would  be  the  one  to  whom  it 
belonged.  When  the  student  heard  about  this,  he  ordered 
twelve  clerical  gowns  to  be  made,  and  when  he  had  got  them, 
he  went  from  one  toll-gate  to  the  other  and  bought  a  large 
amount  of  liquor. 

Then  he  went  to  the  watch-house,  asking  if  he  might  stay 
there  for  one  night.  But  the  guards  were  strictly  forbidden 
to  let  anybody  stay  there,  and  dared  not  keep  him  over  the 
night.  He  said  :  "  Why  can't  you  let  me  stay  for  one 
night?  I  will  help  you  to  guard,  if  you  let  me  stay."  Thus, 
he  was  allowed  to  stay.  He  then  gave  them  some  of  the 
liquor.  At  first  they  would  not  touch  it,  but  when  he  said 
that  he  would  keep  watch  if  they  chanced  to  go  to  sleep,  they 


APPENDIX  II— GHATA  AND  KARPARA       283 

took  some  of  it.  Before  long  they  were  all  asleep.  Then 
he  dressed  them  all  in  the  clerical  gowns  and  took  the  corpse 
away.  When  the  first  guard  awoke  and  saw  what  had 
happened,  he  called  the  others,  saying  to  each  of  them : 
"  Good  morning,  your  Reverence  !  That  traveller  has  gone 
away  with  the  corpse  and  now  the  devil  will  take  us  !  I 
suggest  that  we  all  go  to  the  king  and  ask  him  for  a  parish 
each."  So  they  did.  The  king  thought :  *'  Where  the  devil 
have  all  these  priests  come  from  ?  "  However,  he  gave  them 
a  parish  each. 

When  the  king  could  not  find  out  the  thief  in  this  way, 
he  arranged  for  a  large  party,  to  which  he  invited  all  his 
subjects.  The  student  was  there  too.  The  king  threw  some 
money  on  the  floor,  saying  to  himself :  "  He  who  stole 
in  the  bank  will  not  leave  this  alone  either."  When  the 
student  saw  what  had  been  done,  he  fixed  something  under 
his  boots  which  caught  up  the  money.  Thus,  when  he  saw 
a  coin,  he  at  once  stepped  on  it,  and  going  outside  took  it  off. 

When  the  king  was  unable  to  find  the  thief  in  this  way, 
he  said  :  "  Everybody  that  has  been  to  this  party  must  stay 
here  to-night,"  thinking  that  he  who  was  such  a  rascal  could 
not  leave  the  princess  alone,  but  would  go  and  sleep  with 
her.  He  gave  her  a  bottle  [of  colour  (yr  dye]  so  that  she 
could  mark  the  one  who  went  to  her.  All  happened  [as 
had  been  expected]  and  the  student  slept  with  the  princess. 
She  marked  him,  but  while  she  was  asleep  he  took  the  bottle 
and  marked  her  and  all  the  others  too.  When  the  king 
woke  up  and  saw  this,  he  said  to  himself :  "  They  have  all 
been  sleeping  with  the  princess,  so  now  I  cannot  find  the 
thief.  He  must  be  a  very  clever  man."  Then  he  said  to 
them  :  "  He  who  has  stolen  in  the  bank  and  taken  the  head 
away  from  the  body  and  the  body  away  from  the  twelve 
guards  and  made  them  priests,  and  who  dared  to  take  the 
money  from  my  floor,  he  shall  be  my  son-in-law."  Then 
the  student  went  up  to  the  king,  bowed  and  said  he  had 
done  it.  "  Oh,  is  it  you,  you  rascal  ?  "  said  the  king,  and 
gave  him  his  daughter  and  also  the  country. 


In  the  above  version,  the  most  noticeable  divergence 
from  other  variants  is  the  incident  about  the  cutting  off  of 
the  head,  in  that  it  is  done  by  a  machine  put  in  the  bank  by 
the  king  and  not  by  the  son  or  accomplice. 


284  THE  OCEAN  OF  STORY 

The  main  incidents  from  Herodotus  still  appear.  A  new 
addition  is  the  amusing  incident  of  the  "  priests  "  obtaining 
a  parish  each,  although  in  the  Old  Dutch  poem,  "De  Ueif 
van  Brugghc  "  (see  the  reprint  by  G.  \V.  Dasent,  Zeit.  f.  d. 
Alterth.y  vol.  v,  1845,  p.  399),  the  guards  are  dressed  in  monks' 
clothing.  The  scattering  of  the  money  is  found  in  several 
versions,  modern  Greek,  Aramaic,  South  Siberian,  Kabail 
and  Georgian.  The  marking  of  the  thief  by  the  princess  has 
already  (p.  275)  been  referred  to  when  dealing  with  the 
version  of  Ser  Giovanni. 

Inquiries  made  at  the  University  of  Upsala  convince  me 
that  the  Finns  and  Swedes  got  the  story  from  Russia,  possibly 
in  the  fourteenth  or  fifteenth  century,  but  certainly  prior  to 
the  Russo-Swedish  War  of  1571-1577. 


In  conclusion  I  would  return  to  the  East  and  mention 
the  Tibetan  version,  which  is  of  considerable  interest, 
because  we  know  it  was  directly  derived  from  Sanskrit  and 
was  incorporated  in  the  sacred  Tibetan  Canon — the  Ka-gyur 
(or  Kanjur). 

In  the  twelfth  and  thirteenth  centuries  many  Indian 
Buddhist  refugees  settled  in  Tibet,  and,  with  the  active 
assistance  of  the  most  learned  of  the  Lamas,  proceeded 
to  translate  the  Sanskrit  texts  of  Indian  Buddhism  into 
Tibetan.  The  huge  work  involved  can  be  appreciated  when 
we  remember  that  the  Ka-gyur  runs  to  100  volumes  (or  in 
some  editions  to  108,  the  sacred  number). 

Details  of  these  sacred  texts  will  be  found  in  the  excellent 
Introduction  by  W.  R.  S.  Ralston  to  Schiefner's  Tibetan 
Tales,  London,  1882. 

The  Tibetan  version  occurs  in  the  Ka-gyur,  iv,  132-135, 
and  appears  on  pp.  37-43  of  the  above  work.  It  is  also  given 
nearly  in  full  by  Clouston,  op.  cit,  vol.  ii,  pp.  145-148,  so 
that  there  is  no  need  to  repeat  it  again  here.  I  would,  how- 
ever, give  a  brief  resume  of  the  tale  owing  to  its  relationship 
with  that  of  Somadeva. 


A  certain  widow  entrusts  her  son  to  a  weaver,  his  uncle. 
In  time  the  son  learns  that  his  uncle  is  a  thief  by  night, 


APPENDIX  II— GHATA  AND  KARPARA       285 

and  is  anxious  to  join  him  in  his  adventures.  The  son  soon 
proves  his  capabilities  for  such  work.  They  start  house- 
breaking and  make  a  hole  [cf.  Somadeva's  tale  where  they 
break  through  a  wall  into  a  house].  The  nephew  reproves 
his  uncle  for  putting  his  head  in  the  hole  first  instead  of 
his  feet.  Hardly  is  the  change  effected  when  the  cry  of 
"  Thieves  !  "  is  raised.  The  son  cuts  off  the  head.  The 
body  is  exposed  and  guarded.  The  son  pretends  he  is  mad 
and  goes  about  embracing  everybody  and  everything — in- 
cluding, of  course,  the  body  of  his  uncle.  He  then  drives 
up  disguised  as  a  carter  with  a  load  of  wood,  to  which  he  sets 
fire  and  so  burns  the  body.  Next  he  assumes  the  garb  of  a 
Brahman  and  makes  an  oblation  of  cakes  on  the  spot  where 
the  body  was  burned.  He  now  appears  as  a  Kapalika  [see 
Ocean,  Vol.  II,  p.  90n*]  and  so  manages  to  fling  the  bones 
into  the  Ganges.  By  a  further  trick  he  enjoys  the  king's 
daughter  and  a  son  is  born.  Later  the  boy  chooses  his  father 
out  of  the  assembled  populace  and  gives  him  a  wreath  of 
flowers.  He  is  thus  discovered,  but  the  king  considers  he 
is  far  too  clever  to  be  killed,  and  the  wedding  takes  place. 


In  this  version  we  see  at  once  the  close  relationship  with 
our  story  of  Ghata  and  Karpara.  Both  versions  have  given 
prominence  to  the  necessity  for  the  proper  Hindu  burial  rites 
to  be  performed,  and  it  is  only  after  their  due  completion  that 
the  thief  can  find  contentment  of  mind. 

The  Tibetan  version,  however,  has  the  incident  of  the 
child  and  wreath  of  flowers.  This  occurs,  with  variations, 
in  Dolopathos  (French  version),  in  a  West  Highland  and  in 
a  Mingrelian  (Caucasian)  version.  The  Tibetan  tale  is  un- 
usual in  that  the  thief  is  caught  by  this  ruse,  most  variants 
following  DolopathoSy  and  allowing  him  to  escape  once  again. 


To  summarise  briefly,  I  would  regard  the  "  Story  of 
Ghata  and  Karpara  "  on  pp.  142-146  of  this  volume  as  one 
of  the  numerous  variants  of  the  "  Tale  of  Rhampsinitus  '* 
as  told  by  Herodotus  (Book  II,  p.  121). 

Exactly  how  and  when  it  got  to  India  are  questions  I  do 
not  even  hope  to  answer.  My  own  opinion  is  that  it  found 
its  way  across  the  Indian  Ocean  in  Ptolemaic  times,  very 


286  TIIK  OCKAX  OF  STORY  ; 

possibly    during,'    tlu-    r<.'i«^n    of    IMiiljuklplms    (284-216    H.c).         ' 
when    tliv    tracU'    aiul    cliploinatic    rt'lations    Ix'twccn    Egypt 
aiul  India  wiTc  in  proi,n\'ss.      The  natural  aj)pi'al  of  thv  tale         ! 
soon  caustil  it  to  l>f  i^athcivd  intt)  (iunadiiya's  net,  and  so  it         i 
a]){)iars  in  Soinadt'va.  " 

As  to  tlu'  ''Talc  of  llliainpsinitns  "  itself,  until  fresh  evi- 
dence to  the  eontrary  is  produced,  I  \vouid  look  u})on  it  as  of  j 
real  KLr\})tian  origin.  All  tlu-  main  ineidi-nts  are  Egyptian, 
though  minor  alterations  and  fresh  incidents  might  have 
been  added  by  Karian  dragomans  as  the  centuries  rolled 
bv.  It  seems  quite  possible  that  the  tale  may  date  back 
to  an  early  dynasty  and  in  some  way  be  connected  with  the 
myths  of  Isis  and  Osiris. 

It  found  its  way  to  (ireece  somewhere  about  tr)0  Ji.c, 
when  it  ])ecame  incorporati'd  with  ancient  Cireek  myths  of 
})re-lIomeric  date.  It  recei\'ed  fresh  impetus  by  its  inclusion 
in  the  Sacn  Sages,  and  kindred  media'\al  collections.  The 
numerous  languages  into  which  these  collections  were  trans- 
lated spread  the  tale  of  the  Two  Thieves  all  over  Europe. 
This  dissemination  may  have  been  considerably  helped  by  the 
gypsies,  who  picked  uj)  the  tale  in  the  Halkans  and  included 
it  in  their  general  stock-in-trade  of  stories. 

The  '"Tale  of  Rhampsinitus."  therefore,  affords  one  of  the 
most  inter<'sting  and  perfect  examj^les  of  the  longc\ity  and 
migration  of  a  really  good  tale,  the  history  of  which  can  be 
traced  for  over  two  thousand,  three  hundred  years. 


INDEX  I 


SANSKRIT  WOUDS  AND  PROPER  NAMES 

The  n  sUnds  for  "  note  "  and  the  index  number  refers  to  the  number  of  the  note.    If  there 
18  no  index  number  to  the  n  it  refers  to  a  note  carried  over  from  a  previoub  page. 


Aah-mes-si-neit,  correct  form 
of  Amasis  II,  251 

Aarne,  A.,  "  Verzeichnis  der 
Marchentypen,"  FF  Com- 
munications 3,  Helsingfors, 

1910,  281 ;  « Finnische 
!  Marchenvarianten,"  FF 
\      Communications  5,  Hamina, 

1911,  281 

I'Abd  al-'Allam  Faiz  Khan 
I  Oghlu,  Turkish  translator 
I  of  Kalilah  and  Dimnah,  239 
*Abdalluh  ibn  MoqafTa,   219, 

236 
Aberg.     G.     A.,      Nyldndska 
Folksagor,     Helsingfors, 
1887,  281 
Abhiijdgika.,   lovers'  bites  and 
i     scratchings      on       leaves, 
I     flowers,  etc.,  195 
Abu  ^asim,  97n^ 
[Abyssinia,  method  of  choos- 
ing new  king  in  Senjero, 

177 

Achchhoda  Lake,  the,  39,  40 
ichhurilaka{m),  "superficially 

touching  "  with  the  finger- 
nails, 193 
\chilles  Tatius  [The  Loves  of 

Clitopho      ana      Leucippe], 

200n2 
idhivasa,  the  meaning  of,  175 
i^ivin,    minister    of    Meg- 

havarna,  98,  99 
Esop's  fable  of  the  ape  trying 

to  fish,  43»i 
Lfanasief,  A.  N.  (or  Afanasjev), 

collector     of     over    three 

hundred    Russian    stories, 

157«i 
L  F.  F.  and  B.  F.  R.  (i.e.  F.  F. 

Arbuthnot  and  Sir  R.   F. 

Bu  rton ) ,      A  Ttanea  -  Ranea , 

193 
gamedes    and    Trophonius, 

two  master-builders,  255- 

257 


Akbar,  the  Emperor,  and  his 
_  jester,  Birbal,  65 
Ala,  Story  of  the  Merchant's 
Son,    the    Courtesan,    and 
the     Wonderful     Ape, 
5-13 
Alemany  [i.e.  Jos^  Alemany 
Bolufer),iva  Antiqua  Version 
Caslellana     del     Calila     Y 
Dimna  .  .  .,  Madrid,  1915, 
237 
Allen,  C.  G.,  U ancienne  version 
espagnole    de    Kalila    et 
Digtia  .  .  .,   Macon,   1906, 
237 
Al-MoqafFa.      See     under 

Moqaffa,  Abdallah  ibn 
Alphonsus,  Petrus,  Disciplina 
_  Clericalis,  ISn^,  87n' 
Ajnalaka  fruit,  94 
Amalakas,  a  dish  of,  62 
Amara^akti,   a  king  named, 

221 
Amarasimha,  136^3 
Amareia,  the  temple  of,  172, 

173 
Amasis  II,  250,  251 
Amen-hetep  II,  254 
Amon,  chief  deity  at  Thebes, 

250,  252,  254 
Amritatejas,  a  king  named, 

173,  174 
Anagatvidhatri,  a  fish  named, 

56,  57 
Anantaguna,     minister    of 

Vikramasimha,  15-18 
Ahka^akti,  221 
Anushirwan    or    Noshirwan, 
"the  Just,"  King  of  Persia, 
218 
Anvarlha,  nail-mark  made  on 
the  back,  breasts  and  yoni 
of  a  woman.  194 
Apollo,  255-257 
Arber's  English  Reprints.    S. 
Gosson's  Schoole  of  Abuse, 
55n»,  133u 


Arbuthnot,  F.  F.,and  Burton, 

Sir    R.    F.,    Ananga-Iianga. 

See  under   A.    F.    F.    and 

B.  F.  R. 
Ardhachandra,      "crescent 

moon,"  mark  produced  by 

the  finger-nails,  193 
Aristodemus  of  Nysa,  80n2 
Aristophanes,  136/1^ 
Aristophanes,    Aves    {Birds), 

37n2,  61  n3 ;  Nubes  {Clouds), 

29n2,  256,  257 
Arnauld  of  Carcasses,  11  In' 
Arnold,    Sir    E.,    trans,    the 

Hitopadesa,  1861,  210 
Arrian's  Indika,  83 w^,  ISOni. 

See  also  McCrindle,  J.  W. 
Arthadatta,  friend  of  I^vara- 

varman,  7-12 
Ashadhabhuti,  thief  named, 

223,  226 
A^oka  and   his  son    Kunala, 

259ni 
Assyria,  the  beard  in,  253 
A^u^ravas,  31 
Aufrecht,  Prof,  Beitr'dge  sur 

Kenntniss  Indischer  Dichter, 

136n» 
Augeas,  King,  257,  258 
Aurivillius,  P.  1^., Prolegomena 
ad    librum    Sre^aviTT/s    icat 
'IxvrjXdrrjs  .  .  .,  Upsala, 
1780,  238 

B.   text  of  the  K.S.S.     Sec 

under  B[rockhaus] 
Babrius,  Fables,  Sir  G.  Come- 

wall     Lewis'    ed..    135n^; 

Fabula,  79n2,  llQni 
Babu  Sarat  Chandra  Das,  59n* 
Babylon,  the  beard  in,  253 
Baka  Jdtaka  (No.  38),  48ni 
Balavarman,    a   city   named, 

19 
Baldo  [Alter  Aesopus].     See 

further  under  M^ril,  t.d€i€- 

stand  du 


288 


THE  OCEAN  OF  STORY 


Bali  (the  king  of  the  Daityas), 
198 

Bana,  The Kadambariof, trt^ns. 
C.  M.  Kidding,  Oriental 
Translation  Fund,  Roy.  As. 
Soc,  1896,39 

Baring  -  Gou  Id ,  S . ,  Curious 
Myths  of  the  Middle  Ages, 
1869,  l^ni 

Bartsch,  K.,  Sagen,  Marchen 
und  Gebr'duche  aus  Meklen- 
burg,  Vienna,  1879,  4ni, 
92n«,  I57n\  170nS  201n 

Basile,  G.  B.,  //  Pentamerone  ; 
or,  The  Tale  of  Tales. 
Being  a  Translation  by  the 
Late  Sir  R.  Burton,  2  vols., 
Ldn.,  1893,  lln\  158n, 
172n 

Bassorah,  a  merchant  of,  97n^ 

Bastian,  A.,  Die  Volker  des 
ostlichen  Asiens,  Leipzig, 
1866-1871,  128n 

Behmauer,  W.  F.  A.,  Die 
Vierzig  Veziere,  Leipzig, 
1851,  153ni 

Benfey,  Theodor,  58n^ ;  Pan- 
tschatantra,  2  vols.,  Leipzig, 
1859,  42n,  42ni,  43ni, 
43n2,  46ni,  48ni,  49ni, 
62n«,  53ni,  55ni,  55n2, 
65n»,  58»i,  59n2,  61n», 
64,  73n^  75ni,  76ni,  76n', 
77n^  79n»,  93ni,98ni,99n», 
lOOni,  lOlni,  102n2,  104ni, 
106ni,  106ni,  107ni,  108n2, 
109n2,  llln2,  112ni,  127ni, 
130ni,  134n2,  135n,  138ni, 
153ni,   157ni,  164ni,  217; 

t"  Ueber  die  alte  deutsche 
Jebersetzung  des  Kaltlah 
und  Dimnah  "1  Orient  und 
Occident,  238;  f"  Zur  Ver- 
breitung  indiscner  Fabeln 
und  Erzahlungen  "]  Orient 
und  Occident,  259ni ;  Intro- 
duction to  Bickell's  Kalilag 
u.  Damnag,  219 

Bengal,  the  probable  home  of 
the  Hitopadesa,  210 

Bethgelert.  the  parish  of, 
N.  Wales,  138ni 

B.  F.  R.  and  A.  F.  F.  {i.e.  Sir 
R.  F.  Burton  and  F.  F. 
Arbuthnot).  See  under 
A.  F.  F.  and  B.  F.  R. 

Bhadra-Gha(a  Jaiaka,  the  (No. 
291),  3ni 

Bhavani,  81,  82 

Bhava^arman,  Brahman 
named,  124 


Bhilla  maiden,  the,  28 

Bhillas,  28,  29 

Bhoja,  King,  142n2 

Bickell,  G.,  Kalilag  und 
Damnag,  Intro.  T.  Benfey, 
Leipzig,  1876,  219 

Bidpai  and  Pilpay,  the  first 
European  use  of  the  name, 
240 

Bidpai  (or  Pilpay),  Fables  of, 
41ni,  46ni,  218 

Bindo,  a  master-builder 
named,  267,  268 

Bindu,  ••  point,"  wound  given 
by  teeth  on  woman's  body, 
194 

Binduitiala,  "garland  of  dots," 
a  row  of  teeth-marks  on  a 
woman's  body,  194 

Birbal,  court-jester  of  the 
Emperor  Akbar,  story  of, 
65 

Bloomfield,  Prof.  M.,  186ni; 
"The  Art  of  Stealing  in 
Hindu  Fiction,"  Amer. 
Joum.  Phil.,  61  n^,  64, 
142n2,  143n,  158w;  "False 
Ascetics  and  Nuns  in 
Hindu  Fiction,"  Joum. 
Amer.  Orient.  Soc.,  102n2; 
"  Joseph  and  Potiphar  in 
Hindu  Fiction,"  Trans. 
Amer.  Phil.  Ass.,  176 ;  The 
Life  and  Stories  of  the  Jaina 
Savior  Pdrgvandtha,  Balti- 
more, 1919,  176;  ["On 
Recurring  Psychic  Motifs  in 
Hindu  Fiction — the  Laugh 
and  Cry  Motif"]  Joum. 
Amer.  Orient.  Soc.,  37n* 

Boccaccio,  Decamerone,  13n' 

Bodhisattva,  a  (one  whose 
essence  is  perfect  know- 
ledge), 153-157,  160,  161- 
164 

Bohn's  [Antiquarian  Library], 
edition  of  the  Gesta 
Romanorum,  138n* ;  Classi- 
cal Library,  245n^ 

Bolte,  Johannes,  und  PoHvka, 
Georg,  Anmerkungen  zu  den 
Kinder-  und  Hausmdrchen 
der  Briider  Grimm,  3  vols., 
Leipzig,  1913,  1915,  and 
1918,  3ni,  66,  79n«,  100n», 
117ni,  153ni,  167ni,  267, 
276 

Bombay  Sanskrit  Series,  216 

Bom  pas,  C.  H.,  Folk-Lore  of 
the  Sanlal  Parganas,  Ldn., 
1909,  65 


Brand,  J.,  Observations  on 
Popular  Antiquities  of  G: 
Britain,  3  vols.,  Ldn.,  1 
lOOni,  201n 

Brandes,    J.,    on    the    M 
version     of     Kalilah 
Dimnah,  239       • 

Bjfhatkatha,  Essai  sitrGtinddh 
et  la,  ¥.  Lac6te,  211' 

Brihal-katha,   the,   207,  208 
one  of  the  four  independe: 
streams  of  the  Paiichaiantrt 
(Edgerton),  208,  Somadevti 
and,   39,  42n ;  versions 
the  PaHchatantra,  210-216 

Brihat-katkd-mafljari,  Ksh 
mendra,  211-213 

Brockelmann,  C,  "Kalllawi 
Dimna,"  Encyclopaedia  o 
Islam,  234,  236,  239,  240 

Brockhaus,  Prof.,  106n', 
115n2,  128ni,  USn\  216 

B[rockhaus]  text  of  thi 
K.S.S.,  the,  22ni,  47«^ 
106w2,  128ni,  lMn\  13 
148ni,  204n2,  216 

Brown,  W.  N.,  "The  Pafica- 
tantra  in  Modern  Indian 
Folk-Lore,"  Joum.  Amer, 
Orient.  Soc.,  'lSn\  49/»i, 
63n^,  64n;  "Escaping  one'f 
Fate  .  .  .,"  Studies  in  Hi 
oj  Maurice  Bloo7n/ield,  186ii*i 

Browne,  Sir  Thomas,   "  f^ul'\ 
gar    Errors" — i.e.    Psetido*^ ^ 
doxia      Epidemica,      lAn., 
1646,  135n 

Brugsch,   on  the    etymology 
of  the  name  Rhampsinituii  c 
250 

Bud,  the  old  Syriac  version  I 
"  Kalilag  wa  Dimnag,"  ^ 
219 

Buddhiprabha,  a  king  named,  ^ 
188-192  I 

Budge,  Sir  E.  Wallis,  26S*| 
255  ;  Osiris  and  the  Egvptitm  4i 
Resurrection,  254 

Buhler,  J.  G.  ["  The  Vrihat-    i 
katha    of    Kshemendra "] 
Indian  Antiquary,  212 

Biihler-Kielhorn  MSS.  of 
"  Textus  Simplicior  "  of  tht 
PaHcIiatantra,  216 

Burnell,  A.  C,  "The  Brihat- 
katha-mafijari,"  Tht 
Academy,  211,  212 

Burton,  R.  F.,  The  Thousand 
Nights  and  a  Night,  1885, 
1886,  13»i,  43n°,  65,  66, 
97ni,  122ni,  177,  181n«; /? 


INDEX  I— SANSKRIT  WORDS,  ETC. 


289 


Burton,  R.  F. — continued 

Penlamerone  ;  or,  The  Tale  of 

Tales  .  .  .  of  G.  B.  Basile, 

Ldn.,1893,  llnM58n,172n 
Burton,  Sir  R.  F.,  and  Arbuth- 

not,  F.    F.,  Ananga-lianga. 

See   under   A.   F.    F.    and 

B.  F.  R. 
Burzoe    or    Burzuyeh,    court 

physician,  translator  of  the 

Pafichatanira  into    Persian, 

218 
[Busk,  R.  H.J  Sagas  from  the 

Far  East,  Ldn.,  1873,  ^Zn\ 

nn\  \bZn\  157ni 
Butterworth,  H.,  Zigzag  Jottr- 

neys    in     India ;     or.     The 

Antipodes  of  the  Far  East, 

Boston,  1887,  49/1^ 
Buzurgmihr,  vizier  of  Noshir- 

wan  or  Chosroes   I,   King 

of  Persia,  218 

Campbell,  J.  P.,  Popular 
Tales  of  the  West  Highlands, 
Edinburgh,  1860-1862, 
46ni,  157ni 

Campbell,  Killis,  The  Seven 
Sages  of  Rome,  1907,  128n, 
138ni,  260n»,  263,  264, 
266ni,  267 ;  Study  of  the 
Romance  of  the  Seven  Sages 
wUh  Special .  .  .,  1898, 263ni 

Capitolinus,  the  temple  of 
Jupiter,  64 

Capua,  John  of,  98n^,  237; 
Directoriiim  vitce  humance, 
220 

Carcasses,  Arnauld  of,  11  In* 

Cardonne.  See  under  Gal- 
land  and  Cardonne 

Carey,  Henry,  Herodotus, 
Bohn's  Classical  Library, 
1877,  245ni 

Cento  Novelle  Antiche  (see 
Borghini's  edition,  Milan, 
1804),  13«i 

Cercyon,  son  of  Agamedes, 
256,  257 

Chakladar,  H.,  "VatsyAyana 
— the  Author  of  the  Kama- 
sfdra:  Date  and  Place  of 
Origin,"  Joum.  of  the  Dept. 
of  Letters  of  the  University 
of  Calcutta,  193 

Chamafi  deer,  29 

Ch&nakya  the  Wise,  221 

Chan^ala  maiden,  39,  40,  85, 
86 

Chan^ala  Maiden-,  Story  of 
the  Ambitious,  85-86 

VOL.   V. 


Chandrapi(^a,  king  named,  87 
Chandrapi^a,  son  of  Tfirapida, 

39,  40 
Chandrasara,      a      merchant 

named,  201,  202,  204 
Chandrasaras  (t.^.  Moon  lake), 

101,  101  ni 
Chandra^rl,  Balavarman's 

wife,  19 
Charax    Pergamenus,    priest 

and  historian,  256,  257 
Chaturdanta,    a   leader    of 

elephants,  101-102 
Chaucer,    Prioress's    Tale, 

Squires    Tale,    27n2  .     xhe 

Prioresses  Tale    .  .   .  from 

the  Canterbury  Tales,  W.  W. 

Skeat,  Oxford,  1874,  27n2. 

See  also  under  W.  W.  Skeat 
Chauvin,    Victor,    231,    232, 

234-236,  238,  241,   266n* ; 

Bibliographic   des    Ouvrages 

Arabes,  3ni,  16ni,  66,  87ni, 

94n2,    101  ni,   122ni,   133n, 

147ni,   153ni,   177,    181n«, 

183ni,     210,    219,     220ni, 

232,  234-242,  266 
Chavannes,  E.,  Citiq  cent  contes 

et  apologues  extraits  du  Trip- 

itaka  chinois,  3  vols.,  Paris, 

1910-1911,  63ni 
Cheikho,  L.,  ed.    of  Kattlah 

and      Dimnah,      Beyrouth, 

1905,  236 
Cheops   prostitutes   his   own 

daughter,  254 
Chhidra,  khatra,  sumgd,  etc., 

opening  of  Indian   thief's 

tunnel,  142n^ 
Chirajlvin,  minister  of  Meg- 

havarna,  99,  104-107,  109- 

113 
Chitragriva,  the  king  of  the 

pigeoAs,  74 
Chitrakuta,  5,  13 
Chitranga,    a    deer    named, 

78-80 
Chosroes  I  (or  Kisra),  King 

of  Persia,  218 
Chowrie,     one    of    the    five 

emblems   of  royalty,  175, 

176 
Chowrie  (fly-whisk),   29,  100, 

175,  176;  and  umbrella  for 

anointing  a  king,  100 
Chulla-Paduma     Jataka     (No. 

193),  143n,  153ni 
Cicero,  Tusc.  Disp.,  257 
Clouston,    W.    A.    ( Note    in 

Burton's  Nights),  177  ;  Book 

of  Noodles,  Ldn.,  1888, 68n, 


Clouston,  W.  A. — continued 
168rti ;  The  Book  of  Sindu 
bad,  Glasgow,  1884,  122nS 
127n»,  267;  Flowers  from 
a  Persian  Garden  Otui  Other 
Papers,  Ldn.,  1890,  lOltji; 
Popular  Tales  and  Fictions, 
their  Migrations  and  TranS' 
formations,  2  vols.,  Edin- 
burgh and  London,  1887, 
66,  267,  275,  285 

Coelho,  A.,  Contos  Populares 
Portuguezes,  Lisbon,  1879, 
55n»,  67n»,  l06n,  109n2, 
183ni 

Comparetti,  D.,  Novelline 
Popolari  Italiane,  1875,  275 

Constantinescu,  Dr  Barbu, 
Probe  de  Limba  ^i  Literaiura 
Tiganilor  din  Romania,  1878, 
275 

Copland  edition  of  the  Seven 
Wise  Masters,  the,  266 

Cosquin,  E.,  Les  Conies  Indiens 
et  L'Occident,  Paris,  1922, 
177 ;  Contes  PopuUdres  de 
Lorraine,  87n^ 

Cowell,  E.  B.,  The  JStaka; 
or.  Stories  of  the  Buddha's 
Former  Births,  translated 
by  Various  Hands,  and 
edited  by,  6  vols.,  Cam- 
bridge, 1895-1907,  3nS 
63ni,  64,  79n«,  98ni,  99n», 
lOOni,  lOlni-*,  155n2, 157ni, 
163ni,  176 

Cowell,  E.  B.,  and  Gough, 
A.  E.,  The  Sarva-Darsana- 
Satjugraha,  Triibner's 
Oriental  Series,  London, 
1882,  151  n« 

Crane,  T.  F.,  Italian  Popular 
Tales,  Ldn.,  1885,  66 

Crooke,  W.,  "King  Midas 
and  his  Ass's  Ears,"  Folk- 
Lore,  lln';  The  Popular 
Religion  and  Folk-Lore  of 
Northern  India,  2  vols., 
Ldn.,  1896,  27n«,  30n«, 
59ni,  101  ni,  126ni,  160ni, 
176;  Tribes  and  Castes  of 
the  North- Western  Provinces 
and  Oudh,  4  vols.,  Calcutta, 
1896,  176 

Crorff  ( 1 00 /«iA*,  orl  0,000,000), 
6,  7,  9-12 

Cunningham,  General  A., 
Stftpa  of  Bharhut,  Ldn., 
1879,  79n»;  The  Ancient 
Geography  of  India,  Ldn., 
1871,  16&ni 


290 


THE  OCEAN  OF  STORY 


D.  text  of  the  K.S.S.     See 

under  D[urgaprasad] 
Dam&naka,  a  jackal  named, 

43-45,   46,   47,   50-55,  58, 

63,  218 
Dames,     M.     Longworth, 

"  Balochi     Tales,"     Folk- 

Lore,  49ni 
Dani(fid,  G.,  the  Old  Slavonic 

trans,  of  the    Kalilah  and 

Dimnah,    Stnrine,     Zagreb, 

1870,  235,  238 
Darbha  grass,  185 
Darjiling,  59n2 

Das,  Babu  Sarat  Chandra,  59/i2 
Dasamhachhedya,  or  "  biting 

with  the  teeth,"  194,  195 
Dasent,  G.  W.,  Popular  Tales 

from  the  Norse,  Edinburgh, 

1859,  3/ii,  llni;  «' De  Deif 

van  B  r  u  g  g  h  e,"  Zeit  f.  d. 

Alterlh.,  284 
Datura,    sweetmeats    mixed 

with  the  juice  of  the,  145, 

145rt2 
Davids,  T.  W.  Rhys,  Buddhist 

Birth      Stories,      2      vols., 

Triibner's  Oriental  Series, 

Ldn.,  1880,  3n^,  55 n^,  19n^, 

98m1,  lOOni 
Deccan,  the,  23,  186 
De   Gubematis.     See   under 

Gubematis,  A.  de 
Delphi,  the  Oracle  at,  256; 

the  temple  at,  256-258 
Derenbourg,  J.,  Deux  versions 

hebra'iques  du  livre  de  KalilAh 

et  Dimnah,  220  ;  Johannis  de 

Capua    Directorium    xitce 

humance,  237 
Devadasa,    a    householder 

named,  19,  20 
Devaghosha,  Vajravega  born 

as,  159 
Devajaya,     a     Vidyadhara 

named,  34-36 
Deva.4arman,      a       Brahman 

named,  138,  139 
Devaiarman,  a  monk  named, 

223 
Dhanadeva,      a      merchant 

named,  147-150 
Dliane^vara,  178 
Dharmabuddhi  ("virtuously- 
minded"),  59-61,  61 H* 
Dharmakalpadrtima,  186u^ 
Dhavalamukha,   his   Trading 

Friend    and   his    Fighting 

Friend,  Story  of,  87-88 
Didhitimat,  a  hermit  named, 

33 ;  hermitage  of,  32 


Dinars,  1,  2,  6,  10-12,  59,  60, 
61,  187,  188;  the  monkey 
that  swallows,  10-13 
Diptanayana,      minister      of 
Avamarda  ("Flame-eye"), 
105,  106,  106/j. 
Divya,  the  meaning  of,  175 
Doge  of  Venice  and  the  Thief, 

Story  of  the,  267-274 
Dohada  motif,  the,  127h1 
Doni,    Lm   Moral    Filusophia, 

220,  237,  238 

Doni,  The  Morall  Philosophie 
of,  T.  North,  220 

Douce,  Francis,  Illustrations 
of  Shakspeare,  2  vols.,  Ldn., 
1807,  87ni 

D'Penha, G.  F.,  "  Folk-Loreof 
Salsette,"  Indian  Antiqtiary, 
65 

Dubois,  J.  A.,  Le  Pantcha- 
Tantra,  48/ii,  55n3,  237 

Du^iila,  (/'.e.  of  bad  character), 
Devadasa's  wife,  20,  02^1 

Du,  Meril.  See  under  Meril, 
Edelestand  du 

Dunlop,  John,  Geschichte  der 
Prosadichtungen  oder  Ge- 
schichte der  Roviane  .  .  . 
Anmerkungen  von  Felix 
Liebreclit,  Berlin,  1851, 
13n\  87wS  llln2,  U2n^, 
186n2 

Durga  (Parvatl,  Gauri),  wife 
of  Siva,  146,  185 

D[urgaprasad]  text  of  the 
K.S.S.,  the,  22^1,  23n\ 
24^S31ni,  35ni,  51ni,  60ni, 
71n\  76ni,  77h2,  19n\  8ln\ 
106n2,  129ni,  136n^  U5n^, 
180w2,  200n\  204n2 

Dushtabuddhi  ("evil- 
minded  "),  59-61,  61n2, 
143n 

Eastwick,  Edward  B.,  trans. 
The  Am<dr-i  Suhaili ;  or.  The 
Lights  of  Canopus,  1854, 
220;  Aliahabad,  1914,  240 

Eberhard,  A.,  Philogelos  Hier- 
ocles   et    Philagrii    Facetice, 

^  Berolini,  1869,  133ni 

Edelestand  du  M^ril,  Poesies 
Inddifes,  Baldo,  73n^ 

Edgerton,  Prof.  Franklin, 
58ni,  207,  208,  219,   220, 

221,  230;  "Evil-Wit,  No- 
Wit  and  Honest -Wit," 
Journ.  Amer.  Orient.  Soc., 
59n- ;  "  Paflcadivyadhivasa, 
or  Choosing  a  King  .   .  .  ," 


Edgerton — continued 

Journ.  Amer.  Orient.  Soc,^ 
175;  The  Panchal antra  11 
constructed,  2  vols.,  1924, 
56nS  77n3,  101  n\  102n»^ 
105ni-2,  109nS  207^^,  208, 
209,  213,  214,  217,  221 

Egypt,  custom  of  weannj^ 
beards  in  Ancient,  253 
254 

Egypt  and  Greece,  intimat 
relations  between  (664-61 
D.c),  258 

Egypt  and  India,  relation! 
between,  286 

Elasar,  Elazar,  or  Eleazar, 
editor  of  Hebrew  version^ 
of  Kalilah  and  D'nnnah,  239?: 

Elliot  Smith,  Prof,  on  th 
tale  of  Rhampsinitus,  255 

Ellis,  Havelock,  The  Psych- 
ology of  Sex,  6  vols.,  189n* 

Erginus,  Kingof  Orchomenus, 
256 

Europe,  the  Book  of  Sindihad 
brought  to,  260 ;  in  the 
eleventh  century  the 
Pafichatantra  reaches.  207 

Eustathius  (or  Eumathius/ 
surnamed  Macrembolites), 
The  Story  of'  Hysmine  and 
Hysminius,  2Q0n^ 

"  External  Soul  "  jnotif,  \21n^ 

Eysinga,  P.  P.  Roorda  van, 
Kalilah  en  Daminah  Mw 
leisch,  1844,  239 

Falconer,  Keith-.    See  Keith- 
Falconer,  I.  G.  N. 
Fausb<^ll,     v..     The    Jntaka, 

together  with  its  Commentary, 

7  vols.,  London  and  Kopen-. 

hagen,  1877-1897,  127h1 
Ferrand,  G.,  Contes  Populaires 

Malagaches,     Paris,     1 893, 

127ni 
Firenzuola,  A.,  Discorsi  degli 

Animali,  220,  238 
Fleeson,  K.  N.,  Laos  Folk-lA)re 

of    Farther     India,     New 

York,  1899,  59n2 
Fletcher,  John,  Pule  a   Wife 

and  hai'e  a  Wife,  13»' 
Fletcher,  John,  and  Shake 

speare,     The     Two     Xoblt 

Kinsmen,  69h* 
Flinders   Petrie,  Sir,  on   th 

correct  form  of  the  nam^ 

Rhampsinitus,  251  ;  on  th 

origin  of  the  tale  of  Rham 

sinitus,  255 


INDEX  I— SANSKRIT  WORDS,  ETC. 


291 


Fontaine,  I^,  Coiites  el  Xou- 
vcl/csMn^;  Fables,  64,  73n», 
91  ni,  102n2,  lOGn\  U2n^, 
135h 

Forcellini,  Egidio,  "  Salisa- 
tores "  [Totitis  Latinitatis 
Lexicon^,  201  n 

Frazer,  J.  G.,  Golden  Hough, 
189/1^;  Pausanias's  Descrip- 
tion of  Greece,  256,  257, 
266 

Frere,  Mary,  Old  Deccan 
Days,  49  rt^ 

Fritsche,  A.  T.  A.,  Theocritus^ 
Idyllia,  Leipzig,  1868-1869, 
2dbt 

Gaal,  G.,  M'drchen  der  Mag- 

yaren,  Vienna,  1822,  157;ti 
Gadyatmakah       Kalhasaril- 

sdgarah,     J.     Vidyasagara, 

236 
Gahlot  clan  in    Mewar,  the, 

176 
Gajanika,  a  king  named,  23, 

25 
Gal  land,    A.,    Les    Contes    el 

Fables  indiennes  de  Bidpa'i 

el  de  Lohnan,  2  vols.,  Paris, 

1724,  241 
Galland's     version     of    The 

Fables  of  Pilpay,  240-242 
Galland        and        Cardonne, 

Conies  el  Fables  indiennes,  de 

Bidpai  el  de  Lokman,  Paris, 

1778,  241 
Gandharva  princess,  39 
Gane^a,     son    of    Siva     and 

Parvatl,  1 
Ganges,  the  river,  146,  185 
Garcin  de  Tassy.     See  under 

Tassy,  Garcin  de 
Garuda   (son  of  Vinata),  57, 

82,'82n3 
Gaster,      M.,      Beitrage     zur 

vergleichenden     Sagen-     und 

Mdrchenkunde,     Bucharest, 

1883,     128;t;    Studies    and 

Texts,  128h 
Gauhnin.     See  under  Sahid, 

David 
Gauri  (Parvati,  Durga,  etc.), 

wife  of  Siva,  26,  27 
Gautama,  curse  of,  96 
Gayangos,     P.    dc.    Calila    v 

Dynnia,  de  AMallah  beii  al- 

Mocaff'a,  237 
Gelert,    Llewellyn's    faithful 

hound, 138u* 
Gellius,  Aulas  [Nodes  Attica], 

162ni 


Germans,  tree -worship 
amongst  the  ancient,  179 

Ghata  and  Karpara,  Story  of 
the  Two  Thieves,  142, 
142/ii,  143-147;  origin  as 
told  by  Herodotus,  245- 
255 ;  different  versions  of, 
245 ;  languages  in  which 
found,  267  ;  similarity  be- 
tween Somadeva's  story 
and  Herodotus'  tale  of 
Rhampsinitus,  249 

Ghata's  tricks  andspells  to  be- 
wilder the  guards,  145, 146 

Gibb,  E.  J.  W.,  The  Ilistoty 
of  the  Forty  Vezirs,  Ldn., 
1886,  153h1 

GijjhaJataka  (No.  164),  163ni 

Giles,  H.  A.,  Strange  Stories 
from  a  Chinese  Studio,  2 
vols.,  Ldn.,  1880,  162;ii 

Giovanni,  Ser,  //  Pecorone 
(English  ed.W.G.  Waters), 
267,  281 

Godeke,  Orient  und  Occident, 
238,  261n3 

Godley,  A.  D.,  Herodotus, 
Loeb  Classical  Library, 
245ui,  254 

Gomme,  G.  L.,  ed.  History  oj 
the  Seven  f^^ise  Masters  oJ 
Rovic,  266n2 

Gomukha,  minister  of  Nara- 
vahanadatta,  14,  15,  18,  20, 
22,  27,  38,  41,  42n,  63,  67, 
73,83,88,97,98,113,  119, 
120,  127,  132,  137,  138, 
152,  153,  157,  164,  171, 
174,  178,  183,  185,  188, 
192 

Gongrijp,  J.  R.  P.  E.,Hhikajal 
Kalila  dan  Dantina  .  .  . 
inalajoe,  239 

Gonzenbach,  Laura,  Sicilian- 
ische  M'drchen,  Mit  Anmerk- 
ungen  R.  Kohler's,  2  vols., 
Leipzig,  1870,  Zn^,  lln^, 
117//1,  164^1,  17bt2 

Goonetilleke,  W.,  "Compara- 
tive Folk-Lore,"  The  Orien- 
talist, 64 

(josson,  S.,  Schoole  of  Abuse. 
Edited  by  E.  Arber  in  his 
English  Reprints,  1868, 
55«3,  133» 

Gotravardhana,  king  named, 
162-164 

Gough,  A.  E.,  The  San'a- 
Darsana-  Saingraha ,  151 H*. 
See  further  under  Cowell, 
E.  B. 


Gower,  John,  Confessio 
avuintis,  157«* 

Greece,  intimate  relations 
between  Egypt  ami,  (664- 
610  u.c),  258;  tale  of 
Rhamp.sinitus  in  classical, 
255-258 

Grierson,  Sir  George,  on  cut- 
ting off  ears  and  nose  for 
faithlessness,  82/t';  on  the 
stor}'  about  the  Irishman, 
93/*  ;  Linguistic  Survey  oJ 
India,  65;  "Mongoose," 
Joum.  Boy.  As.  Soc.,  139n^ 

Grierson  and  Stein,  Sir  Aurel. 
See  under  Stein 

Griffis,  W.  E.,  The  Japanese 
Fairy  World,  Ldn.,  1887, 
128/1 

Griffith,  Prof  F.  L.,  on  the 
origin  of  the  tale  of  Rhamp- 
sinitus, 255 

Grimm,  J.,  Reinhart  Fuchs, 
Berlin,  1834,  78«3,  238 

Grimm,  Jacob,  Teutonic  My th- 
ologtj,  4  vols.,  Ldn.,  1880- 
1888,  179»i 

Grimm,  J.  and  W.,  Irische  El- 
Jenmdrchen,  Leipzig,  1826, 
Zn}  ;•  Kinder-  und  Hausmdr- 
chen,  Berlin,  1812-1815, 
62/i2,  66,  79/i3, 100/ii,  isa^^i^ 
275,  281.  See  also  under 
Bolte,  J. 

Grohmann,  J.  V.,  Sagen  aus 
Biihmen,  Prag,  1863,  114»i 

Groome,  F.  H.,  Gypsy  Folk- 
Tales,  Ldn.,  1899,  275; 
Journal  of  the  Gypsy- Lore 
Society,  275 

Gubematis,  A.  de.  Zoological 
Mythology,  2  vols.,  Ldn., 
1872,  43/i»,  100n\  10ln\ 
102m2,  109n2,  I30n\  151n^ 

Gudhaka{ni),  "secret,"  bite 
on  woman's  underlip,  194 

Guhyaka  (subject  of  Kuvera, 
the  God  of  Wealth),  125 

Guna^hya,  author  of  the 
Brihat-katha,  286 

Hades,  Rhampsinitus  playing 

dice  in.  252,  253 
Hadji  Khalfa,  236 
Hahn,  F.,  Blicke  in  die  Geisies- 

welt   der   heidnischen   Kols : 

.  .  .,  Giitersloh,  1906,  65 
Hall,   Dr   H.   R.   E.,  on  the 

tale  of  Hhampsir.itus,  255 
Haranchandra    Chakladar. 

See  under  Chakladar,  H. 


292 


THE  OCEAN  OF  STORY 


Hardy,  R.  Spence,  Eastern 
Monachism,  London,  1860, 
153«» 

Harighosha,  a  Bruhman 
named,  159 

Hari^ikha,  minister  of  Nara- 
vahanadatU.  19,  20 

Harley,  T.,  Moon-Lore,  Ldn., 
1885,  101  «2 

Harris,  J.,  ed.  of  The  Fables 
ofPilpay  .  .  .,  Ldn.,  1699, 
240 

Harsha  era,  the,  39 

Harsha-vardhana  (a.d.  606), 
39 

Harshavati,  Queen  of  Ratna- 
kara,  30 

Hartland,  £.  S.,  Ritual  and 
Belief,  Ldn.,  1914,  177; 
The  Sciertce  of  Fairy  Tales, 
Ldn.,  1891,  3ni;  "The 
Voice  of  the  Stone  of 
Destiny,"  Folk-Lore,  177 

Harvard  Oriental  Series, 
21 6n^  217ni 

Hasta,  measure  of  distance, 
222 

Haughton,  H.  L.,  Sport  and 
Folk-Lore  in  the  Himalaya, 
Ldn.,  1913,  65 

Hautesville,  Jean  de  (Joannes 
de  AlU  Silva),  260 

Havelock  Ellis.  See  under 
Ellis,  H. 

Hemaprabha,  queen  of  King 
Padmakuta,  32 

Hemaprabha,  daughter  of 
Buddhiprabha,  188-192; 
the  dream  of,  190;  and 
Lakshmlsena,  Story  of,  188- 
192 

Herbert,  Li  Romans  de  Dolo- 
pathos,  260,  262,  263,  274 

Hermes  {i.e.  Thoth)  playing 
draughts  with  the  moon, 
252 

Herodotus,  245, 248-251,  254, 
255,  257,  258 ;  History,  245, 
258  ;  tale  of  Rhampsinitus, 
146n2,  245,  285;  similar 
points  between  Somadeva's 
Ghata  and  Karpara  and 
tale  of  Rhampsinitus  of, 
249  ;  Story  of  Ghafa  and 
Karpara  as  told  by,  245- 
248 ;  date  when  he  wrote 
his  History,  258 

Herodotus  .  ,  .  from  the  Baehr 
Text,  H.  Gary,  245ni 

Herodotus  .  .  .  Loeb  Classical 
Library,  245n^ 


Herrtage,  S.  J.  H.,  The  Early 
English  Versions  of  the  Gesta 
Romanorttvi,  London,  1879, 
87«i,  104«i,  138^(1 

Hertel,  Johannes,  58ni,  207- 

209,  213,  216,  217,  219, 
231,232,234-236,238-240; 
Dasa  Kumdra  Charita.  Die 
zehn  Prinzen  Dandi,  3  vols., 
Leipzig,  1922, 142n2;"Ein 
altindisches  Narrenbuch," 
Berichle  il.  d.  Verhandlungen 
d.  kgl.  sachsisc/ien  Gcsell.  d. 
Wissenschafien,  philol.-hist. 
Klasse,  213,  213^1;  Das 
Pahcatantra,  seine  Geschichte 
und  seine  Ferbreitung, 
Leipzig  and  Berlin,  1914, 
55n2,   64,    175,  201n^  208, 

210,  216,  219,  232-241; 
The  Panchatantra  .  .  .  in  the 
Recension,  called  Pancha- 
khyanaka  .  .  .,  1908,  217»i; 
The  Panchatantra-  Text  of 
Pumabhadra,  1912,  2167ii, 
217ni;  The  Panchatantra- 
Text  of  Pumabhadra  and 
its   Relation  to   Texts  .   .   ., 

1912,  217ni;  Das  sudliche 
PaHcatantra,  Leipzig  and 
Berlin,  1906,  209n2;  209n3 . 
Tantrdkhydyika,  Die  dlteste 
Fassung  des  PaHcatanfra, 
Leipzig  and  Berlin,  1909, 
42nS  43rt2,  46ni,  48ni,  49»i, 
52n2,  53ni,  55n2, 55n»,  56n\ 
59n2,  61  n»,  64,  65,  73ni, 
7&ni,  76n«,  77ni,  98ni,  99^3, 
lOOni,  lOlni,  102n2,  104ni, 
106ni,  107ni-M08n2, 109n2, 
112ni,  127h1,  130ni,  138ni, 
209ni3,  211;  (Jber  das 
Tantrdkhydyika,  die  kasmir- 
ische ...,  Leipzig  and  Berlin , 
1904,  209ni;  "Die  Erzah- 
lung  vom  Kaufmann  Cam- 
paka,"  Zeit.  d.  d.  Morg. 
Ges,  Leipzig,  1911,  186ni 

Hervieux,  L.  [Les  Fabulistes 
Latins],  5  vols.,  Paris,  1884- 
1899,  237 

Hierocles,<^iXo'ycX<i>s,a  collec- 
tion of  'acTTtla  (witticisms), 
93n.  See  also  under 
Eberhard,  A. 

Hilka,  A.,  Historia  Septem 
Sapientum,     Heidelberg, 

1913,  261,  261n2 
Himalayas,   the,   26,  28,  31, 

32,  110,  123,  159,  160, 171, 
172,  173 


Hiranya,  a  mouse  named,  74 

75,"  78-80 
Hiranyagupta,     a    merchanii 

named,  2 
Hiranyakusipu,  destroyed  byj 

Vishnu    in   form   of   Nara-1 

sirnha,  In^ 
Hiranyaksha  and   Mriganka-j 

lek'ha.  Story  of,  171-174 
Hiranyapura,      town      in 

Kaimira,  171 
Hitopade.va,  the,  47n2,  48n^ 
Hitopadesa,  The,  or  "  Friendly] 

Advice,"  Narayana,  210 
Holland,  W.  L.,  eil.  of  Das] 

Buch     der     Beispiele,     An- 

thonius  von  Pfor  or  Pforr, , 

Stuttgart,  1860,  238 
Homes,      Dr     Nathaniel,] 

Dcemonologie,  1650,  201  n 
Hulme,    W.     H.,    Peter    Al- 

phonse' sDisciplina  ClericalisA 

87ni 
Hunt,      Margaret,      Grimm't\ 

Household    Tales,    2    vols.,, 

Ldn.,  1884,  66 
Hyria,  King  of,  Hyrieus,  256] 
Hyrieus,  King  of  Hyria,  256 

India,      relations      between 
Egypt and( 286 ;  TakkasBnl 
agricultural  race  in,  165n*| 

Indra,  the  charioteer  of 
(Matali),  31 

Isidoreof  Seville[£<yOTo/ogwc],  I 
201  n 

Isis  and  Osiris,  Myths  ofj 
255,  286 

I^varavarman,  son  of  Ratna- 
varman,  5-8,  10-13 

Iyengar,      K.      Rangaswami,] 
The  Kdma-Sntra  {or  Scie 
of  Love)  of  Sri  VdtsydyanaA 
Lahore,  1921,  193 

Jabali,  story  of  the  sage,  39,| 
40 

Jacobi,  H.,  Hindu  TaletJ 
See  under  J.  J.  MeyerJ 
176 

Jacobs,  Joseph,  236 ;  Mo 
Philosophic  of  Doni,    220j 
235,    241;    "Pedigree 
the     Bidpai     Literature,1 
220;    Painter's   Palace  oj 
Pleasure,     London,     18S 
267 

Jade,  Heinrich,  Aus  dem  Mo 
genlande,  Thier  -  Novell* 
nach  Bidpai,  Leipzig,  185S 
241 


INDEX  I— SANSKRIT  WORDS,  ETC. 


293 


Jamna  (Jumna,  or  Yamuna), 
the  river,  65 

Jataka,  The,  175;  haka  (No. 
38),  48/1^;  Bhadra-ghafa 
(No.  291),  3n»;  Gijjha  (No. 
164),  163n^ ;  Kachchhapa 
(No.  179),  55u3;  Kosiya 
(No.  266),  lOOni;  Kunala 
(No.536),  155/t2;  Kuruhga- 
Miga  (No.  206),  79h3;  A'/7/a- 
Tflni/a  (No.  218),  64 ;  Maha- 
janaka  (No.  539),  176; 
Mahosadha  (No.  546),  64; 
Xalapana  (No.  20),  lOln^; 
Saccmiikira  (No.  73),  157n^  ; 
Sandhibheda  (No.  349), 
63«i;  Sasa  (No.  316), 
101  n^;  Sihacamma  (No. 
189),  99/1^;  Sumsumnra 
(No.  208),  127ni;  f7/«^fl, 
(No.  270),  98/ti ;  Vdnarinda 
(No.  57),  127ni 

JStaka,  Cambridge  edition  of 
the,  3n\  63«i.  64,  79n8, 
QSn\  99«»,  100»i,  101  ni- 2, 
155u2,  151  n\  163ni,  176; 
Fausb<^irs  edition  of  the, 
127ni 

Jaiakaithavannana.  Buddhist 
Birth  Stories;  or  Jataka 
Tales,  .  .  .  being  the,  T.  W. 
Rhys  Davids,  3nS  55n2, 
79^8,  98ui,  100«i 

Jayendrasena,  the  beautiful, 
197 

Jerome,  anecdote  by  St,  184n^ 

Jethabhai,  G.,  Indian  Folk- 
Lore,  Limbdi,  1903,  64 

Jibananda  Vidyasagara.  See 
Vidyasagara 

Jinarakshita,  a  friend  of 
Sikhara,  201,  201  n^ 

Joannes  de  Alta  Silva  (Jean 
de  Hautesville),  version  of 
Dolopathos  in  Latin  prose, 
260 

Joel,  Rabbi,  possible  com- 
poser of  the  Hebrew 
version  of  the  Persian 
Anvflri  Suluiitt,  220,  237 

John  of  Capua,  98n^  237; 
Directorium  vita:  humana:, 
220,  238 

Johnson,  F.,  trans,  of  the 
Hitopadesa,  210 

Jolly,  Prof  J.,  142*i2 

Jones,  Sir  W.,  trans.  oT  the 
Hitopadesa,  210 

Jtilg,  B..  MongolischeM'drchen- 
sammlung,  Innsbruck,  1868, 
63ni,  153ni 


Julien,  Stanislas,  Les  Ava- 
ddnas,  Contes  et  Apologues 
Indiens,  3  vols.,  Paris,  1859, 
67n2.  67/t3,  68«i,  69/i2, 
70u'-2,  71h2.8^  72n»,  84nS 
92ni2,  93ni,  94ui,  94n2, 
102/i2,  105ni,  llln2,  114nS 
ll5ui,  116u»-2 

Jupiter  Capitolinus,  temple 
of,  64 

Jyotishprabha,  a  king  named, 
30,  31 

Kachchhapa  Jataka  (No.  179), 

55n3 
Kadambari,    The,    of    Bona, 

trans.  C.  M.  Ridding,  1896, 

39 
Kadambari,      a      fiiend      of 

Maha^veta,  39,  40 
Kaden,  W.,  Unier  den  Oliven- 

bdumen,  Leipzig,  1880,  62^2 
Kailasa,  39,  124,  169,  170 
Kalilah    and    Dimnah,    41  n^, 

218,  219 
Kalpa — i.e'.     one     thousand 

Mahayugas,         or        4320 

million  years,  27n^ 
Kalyana       Malla,       Ananga- 

Ranga,  193-195 
Kalyanavarman,  a   friend   of 

Dhavalamukha,  87 
Kalyanavati,    wife    of    King 

Simhabala,  23-25 
Kama    (the    God    of  Love), 

22ui,  26 
Kama  Shastra  Society,   the, 

193 
Kamandaki    Nitisastra,    the, 

217 
Kambugrlva,        a        tortoise 

named,  55,  56,  170ni 
Kanakaksha,     king     named, 

171,  174 
Kanchanabha,  a  city  named, 

32 
Kanchanapura,  6,  10,  11 
Kanchanapuri,  a  city  called, 

27 
Kanchana.4ringa,    a    town    of 

gold    on    the    Himalayas, 

26 
Kanchanavega,  a  king  of  the 

Vidyadharas,  96 
Kanyakubja,  87 
Kapinjala      (heath-cock      or 

cuckoo),  102/(2 
Kapinjala,  a  bird  named,  102- 

103 
Karataka,  a  jackal  named,  43- 

45i  47,  50,  58,  63,  218 


Karians  as  Ciceroni  in  Egypt, 
251 

Kanna  Sataka,  the,  157»* 

Karnata,  inhabitant  of,  96 

Kai-jtara,  the  Sanskrit  for 
"  pot,"  145;t» ;  Story  of  the 
Two  Thieves,  Ghata  and, 
142,  142n^  143-147 

Kashmir,  possible  home  of  the 
Briliat-kaihd,  211  ;  possible 
home  of  the  Pailchat antra, 
208 ;  the  Tanirdkht/dyika 
MSS.  of  the  Pahchatantra 
found  in,  209 

Ka^Inath  Pan^urang  Parab, 
co-editor  of  ed.  of  the 
Bfihat-kathS-mafiJari  and 
Kathd-sarit-sdgara,  212,  216 

Kaimira,  178,  182,  183 

Ka^mira,  the  home  of  sciences 
and  virtue,  171 ;  to 
Pataliputra,The  Mendicant 
who  travelled  from,  178- 
180,  182-183;  region  in 
the  south  of  the  Himalayas, 
123 

Ka^yapa,  the  hermitage  of, 
161 

Kataka,  the  island  of,  67 

Kathd  Maajafi  [Tan^ava- 
Raya  Mudaliyar],  64.  See 
the  Bangalore  ed.  of  1850 
in  Tamil  and  English 

KathaJcoqa,  The;  or.  Treasury 
of  Stories,  trans.  C.  H. 
tawney,  1895,  17;i^  125n», 
155/i2,  176 

Kathamukha,  Introduction  to 
Pahchatantra,  221-222 

Kathd-sarit-sdgara,  Somadeva, 
211,  212-216 

Kathdsaritsdgara,  Studies  about 
the,  T.  S.  Speyer,  11n\ 
79/tS  99 u*,  129ni,  \Un\ 
\mn\  2OO/1I,  212,  213 

Kauravas,  the  {Mahdbhdraia)^ 
98«i 

Kau^ambl,  1,  192,  196,  204 

Kavadh  (Kobad),  King  of 
Persia,  218 

Keith- Falconer,  I.  G.  N., 
Kalilah  and  Dimnah  ;  or,  The 
Fables  of  Bidpai,  Cam- 
bridge, 1*885,  219,  242 

Keller,  H.  A.,  Dyocletianus 
lA:ben  von  Hans  von  B'lihel, 
1841,  79/i3;  Romans  des 
Sept  Sages,  Li,  Tubingen, 
1836,  79«3 

Kern,  Dr,  50n',  106«2,  136n2, 
nin\  180n»,  197»a 


29-1, 


THE  OCEAN  OF  STORY 


Khaiulabhraka{m),       "  rugged 

cloud,"       tooth-mark      on 

breast,  195 
Kkatra,  chhidra,  sttmga,  etc., 

opening  of  Indian   thieFs 

tunnel,  l^2n- 
Khirud-  Ufroz,      The,      trans. 

Thomas  Manuel,  Calcutta, 

1861,  240 
Kielhom,  F.,  Biihler,  G.,  and, 

editors  of  "  Textus  Simpli' 

dor,"  1868-1869,  216 
Killis  Campbell.     See  under 

Campbell,  Killis 
Kinnaras  (subjects  of  Kuvera, 

the  God   of  Wealth),  31, 

39 
Kirtisoraa,  a  Brahman  named, 

95 
Risra  or  Chosroes  I,  King  of 

Persia,  218 
Klinkert,     H.     C,     Pandja- 

Tandaran    .    .    .    Maleisch, 

Bommel,  1870,  237 
Knowles,  J.  H.,  A  Dictionary 

of   Kashmiri    Proverbs   and 

Sayings,  Calcutta,  1885,  64, 

65  ;  Folk-  Tales  of  Kashmir, 

Trubner's  Oriental  Series, 

Ldn.,      1888,      65,      281; 

tales  from  Ind.  Ant.  quoted 

by  W.  A.  Clouston,  177 
Kobad    (Kavadh),     King    of 

Persia,  218 
Koeppen,  C.  F.,  Die  Religion 

des     Buddha     und     Ihre 

Enlstehung,  2  vols.,  Berlin, 

1857,  153ni 
Kohler,  R.,  notes  to  Gonzen- 

bach's  Sicilianische  Mdrchen, 

inn\  n2n 

Koppen.    See  Koeppen,  C.  F. 
Kosegarten,    first    editor    of 

"  Texliis  Simplicior,"  216 
Kosiya  Jataka  (No.  266),  lOO/i^ 
Krodhana,     a     friend     of 

Vajrasara,  21,  22 
Kruralochana,     minister     of 

Avamarda  ("  Cruel-eye  "), 

106/1,  107 
Kshatriyas  (warrior  caste),  31, 

162,  179 
Kshemendra,       Brihat-katha- 

manjarl,  211-213 
Kshemendra's  version  of  the 

Parlchatantra,  42n2,  48«i 
Kuhn,  Adalbert,  Die  Herab- 

kunft    des    Fetters   und   des 

Gbttertranks,    Berlin,  1859, 

29«i,  llln2 
Kuladhara,  a  king  named,  41 


Kumudikfi,     a      courtesan 

named,  15-18 
Kunala  Jataka  (No.  536),  155^2 
Kurunga-Miga     Jataka     (No. 

206),  79/1=* 
Kusa  jatakaya,  T.  Steele,  48/i^, 

61 /i3,  64 
Kusuma^ara,       a      merchant 

named,  198 
Kn(a-  Fdnija  Jataka  (No.  218), 

64 

Lacote,  F.,Essai sur  Gunddhya 
et  la  Brhatkathd,  Paris,  1908, 
211 

La  Fontaine.  See  Fontaine, 
La 

Laghupatin,  a  crow  named, 
73-75 

Lakh  (100,000)  o£ dinars,  1 ;  of 
gold  and  jewels,  7 

Lakshmi,  the  goddess,  40_ 

Lakshmidhara,  son  of  Sri- 
dhara,  120,  124,  126;  and 
theTwoWivesof  the  Water- 
Spirit,  Story  of  Ya^odhara 
and,  120-123,  124-125, 125- 
126 

Lakshmisena,  son  of  Prata- 
pasena,  191-192;  Story  of 
Hemaprabha  and,  188-192 

Lam  pa,  a  city  called,  198,  199 

Lanka,  the  island  of,  199 

Lebadea,  the  Grove  of,  256 

Lee,  A.  C,  The  Decameron, 
its  Sources  and  Analogues, 
Ldn.,  1909,  275 

L6v6que,  E.,  Les  Mythes  et 
les  Legendes  de  Ulnde  et 
la  Perse,  Paris,  1880,  lln^, 
91ni,  132/i2  I33n,  135n 

L^vi,  Sylvain  ["  La  Brihat- 
kathamaiijari  de  Kshe- 
mendra"], Journal 
Asiatique,  1885,  212 

Lewis,  G.  Cornewall,  Babrii 
FabuUe  jEsopce,  Ldn.,  1859, 
135ni 

Lewis,  J.  P.  ["  Note  on  the 
Story, of  Rhampsinitus "], 
The  Orientalist,  255n^ 

Liebrecht,  F.  ["  Beitrage  zum 
Zusammenhang  indischer 
und  europiiischer  Miirchen 
und  Sagen "],  Orient  und 
Occident,  92n^;  trans,  of 
Dunlop's  History  of  Fiction, 
I3n\  87 n\  lll/i^,  162n\ 
186/i2.  See  further  under 
Dunlop,  John.  Zur  Volks- 
kunde,      Heilbronn,    1879, 


Liebrecht,  F. — continued 
80/i2,  93n\  lOO/ii,  102n«,' 
lll/i2,  121/i2,  127ni,  132n«, 
135/1,  201w 

Lihga  of  Siva,  32,  200 

Llewellyn's  faithful  hound  1 
Gelert,  138/ii 

Loeb  Classical  Library,  the,  i 
2i5n\  254 

Longworth,  Dames.  See 
under  Dames,  M.  Long- 
worth 

Lucian,  Demonax,  136n'; 
Hermotimus,  133n 

Macculloch,  J.  A.,  The  Child- 
hood of  Fiction,  Ldn.,  1905,, 
128n 

Macler,  F.,  trans,  of  Lai 
Version  Armntienne  de  \ 
L'Histoire  des  Sept  Sages  de  I 
Rome,  Paris,  1919,  266n* 

Madanamanchuka,  wife  of  j 
Naravahanadatta,  196,  204 

Madotkata,  a  lion  named, 
53-54  ■ 

Magadha,  the  King  of,  98 

Mahabhdrata,  the,  lln^,  1Zn\ 
98/ii 

Mahabhata,  a  relation  of  j 
Vikramasiipha,  15 

MahadevI  (ParvatI,  Durga, 
etc.),  wife  of  Siva,  181 

Mahajanaka  Jataka  (No.  539),  ■ 
176 

Mahamahopadhyaya  Pandit  i 
Sivadatta,  co-editor  of  the  j 
Brihat-kathd-malljari,  212 

Maha^veta.an  ascetic  maiden, j 
39,  40 

Mahdvastu  Avaddna  (Ne pales 
Buddhist  MS.),  \21n^ 

Mahayuga,  more  correct  fori 
of     Yuga— i.e.     4,320,000| 
years,  27n^ 

Mahldhara,  merchant  named, 
199 

Mahilaropya,  city  named, 
221 

Mahosadha  Jataka  (No.  546), 
64 

Makara  (generally  meaning 
"crocodile"),  47,  47^2  48, 
48/iS  49 

Makarakati,  a  bawd  named, 
7-10,  12,  13 

Makarandika,  daughter  of 
King  Simhavikrama,  34- 
38  ;  wherein  it  appears  who 
the  parrot  was  in  a  Former 
Birth,  The  Hermit's  Story 


INDEX  I— SANSKRIT  WORDS,  ETC. 


295 


Makarandika — continued 
of  Somaprabha,  Manoratha- 
prabha  and,  30-32,  34-37 

Malava,  21,  23,  114,  120, 
159,  184 

Malla,  Kalyana,  Ananga- 
lianga,  193-195 

Maiulala{m),  "full-moon," 
mark  produced  by  the 
finger-nails,  193 

MandavisarpinI,  a  louse 
named,  52 

Manmala,  "garland,"  a  row 
of  teeth  marks,  194 

Marfkowski,  Leo  von,  Der 
Auszugans  dent  PaHcat antra 
in  Rshemendras  Brihat- 
kdlhamanjari,  Leipzig,  1892, 
212 

Manorathaprabha,  daughter 
of  King  Padmakuta,  32-33 ; 
and  Makarandika,  wherein 
it  appears  who  the  Parrot 
was  in  a  Former  Birth,  The 
Hermit's  Story  of  Soma- 
prabha, 30-32,  34-37;  and 
Ra^mimat,  32-34 

Mantharaka,  a  tortoise 
named,  75,  78-80 

Manu,  221 

Manuel,  T.  P.,  trans,  of  The 
Khirud  -  Ufroz,  Calcutta, 
1861,  240 

Manwaring,  A.,  Marathi 
Proverbs,  Oxford,  1899, 
65n2 

Mapes,  Gualterus  {i.e.  Map, 
Walter),  De  Nugis  Curi- 
alimn,  SOn* 

Margaret,  Queen  of  Navarre, 
The  Heptameron,  London, 
1894,  153ni 

Marichi,  a  hermit  named,  30, 
37 

•*  Marmol."  See  under 
Manuel,  T.  P. 

Marubhuti,  minister  of  Nara- 
vahanadatta,  5,  14,  15,  22, 
25 

Maspero,  Prof.  G.,  250,  253- 
255 ;  Guide  du  Visitenr  au 
Mus^e  du  Caire,  Cairo, 
1920,  254 ;  Popular  Stories 
of  Ancient  Egypt,  252,  255 

Matali,  the  charioteer  of 
Indra,  31 

Mataiiga,  a  hermit  named, 
201,  202,  203 

Mathurii,  the  city  of,  42 

Matthseus  Paris.  See  under 
Paris,  Matthseus 


Maya,  King,  28 

Mayan  "  Uayeyab,"  or  the 
five  intercalary  days,  252 

MayFtrapadaka{m),"[ieaLCOck^8 
footprints,"  mark  made 
by  the  finger-nails  on  a 
woman's  breast,  193 

Mazaiu,  Matiu  or  Matchaiu, 
a  Sudani  tribe,  253 

McCrindle,  J.  W.,  Ancient 
India  as  described  by 
Megastheru'S  and  Arrian ; 
.  .  .,  1877,  83ni,  IGOn^ 

Medinet  Habu,  the  temple  of 
Rameses  III  at,  252 

Meghavarna,  a  king  of  the 
Crows,  98,  99,  111,  113 

Meier,  E.,  Deutsche  Volks- 
m'drchen  aus  Schwaben, 
Stuttgart,  1852,  157ni 

Menenius,  Agrippa.the  Fable 
of  the  Belly  and  the  Mem- 
bers, 135n 

M6ril,  Ed^lestand  du,  Poesies 
Inidites  du  Moyen  Age,  Paris, 
1854,  73ni 

Meyer,  J.  J.,  ed.  of  Daia 
KumdraCharita,nQ;  Hindu 
Tales,  Ldn.,  1909,  175,  176 

Milton,  Paradise  Lost,  29n^ 

Minyae,  the  original  inhabit- 
ants of  Orchomenus,  256, 
258 

Mitra,  Rajendralala,  The 
Sanskrit  Buddhist  Literature 
of  Nepal,  Calcutta,  1882, 
127ni 

Moli^re,  QEuvres  de,  Le 
Mariage  Ford,  89ni 

Moqaffa, '  Abdallah  ibn,  Arabic 
version  of  Kalilah  wa 
Dimnah,  219,  236 

Moreno,  N.,  La  Versione  araba 
de  Kalilah  e  Dimnah,  San 
Remo,  1910,  237 

Morlini,  Novella,  1855,  186n2 

Mrichchhakafika,  the,  142n' 

Mrigankalekha,  Story  of 
Hiranyaksha  and,  171-174 

Muhammed  b.  al-Habbariya, 
238 

Mukhopadhyaya.  Pandit 
Syama  Charan,  Sln\  U5n^ 

Muictalata,  daughter  of  the 
King  of  the  Nishadas,  27, 
37 

Miiller,  K.  O.,  Fragmenla  His- 
toricorutn  Groecorum,  Paris, 
1849,  258 ;  Geschichten 
hellenischer  St'dmme  und 
St'ddte :   Orchomenos  u.   die 


Miiller,  K.  O. — continued 
Minyer,  Breslau,  1820-1824, 
257 

Miiller,     Max,    ed.    of    the 
Hitopadesa,  210 

Nagas  (snake-gods),  82n2 
Nakhavilekhana{m) ,   ' '  scratch- 
ing with  the  finger-nails," 

193,  195 
Nalapana    Jaiaka    (No.    20), 

iOlni 
Narasimha  (Man-lion),  a  form 

assumed  by  Vishnu,  1,  In* 
Naravahanadatta,  son  of  the 

King  of  Vatsa,  1,  5, 14,  18, 

25-27,  38,  41,  63,  67,  73, 

88,  98,  119,  120,  127,  132, 

137,  138,   153,    174,   178, 

192,   196,   198,   203,   204, 

204w« 
Narayana,     Hitopadesa,     or 

"Friendly  Advice,"  210 
Nasr  Allah,   Persian   version 

of  Kalilah  and  Dimnah  by, 

220,  239 
Navarre,  Queen  of.  See  under 

Margaret 
Navi-rakh,  "  the  mark  on  the 

ship"  and  "  stupidity,"  93n 
Neith,  the  Egyptian  goddess 

of  the  hunt,  251 
Nepal,  39 
Nepalese,  an  offshoot  of  the 

Southern  PaJlchatantra,  209, 

209n3,  210 
Nirnayasagara     Press    of 

Bombay,  the,  212,  216 
Nishada    Maiden,    and    the 

Learned   Parrot,  Story  of 

King  Sumanas,  the,  27-28, 

37-38 
Nishadas,  27,  36,  37 
North,    T.,  The  Morall  PhiU 

osophie  of  Doni,  Ldn. ,  1570, 

220 
Norway,  signs  of  ear-throb- 
bing in,  201 n 
Noshirwan    or    Anushirwan, 

"  the  Just,"  King  of  Persia, 

218 
Nutt,    David,    ed.    of    The 

Morall  Philosophie  of  Doni, 

1888,  220 

O'Connor,   W.    F.   T.,   Folk- 

Tales    from     Tibet,     Ldn., 

1907,  49ni,  64 
Octavian,  264 
Oesterley,    H.,    lohanni*    de 

A  It  a     Silva     Dolopathos, 

261,  261  ni 


296 


THE  OCEAN  OF  STORY 


Orbeliani,  Saba  (Slukhan), 
part-translator  of  Georgian 
version  of  Kalilah  and 
Dimnah,  240 

Orchomenus,  city  of  Boeotia, 
256,  257;  Erginus,  King 
of,  256 

Osiris,  myths  of  Isis  and, 
252,  255,  286 

Oskastein,  or  wishing-stone, 

Ouseley,  J.  W.  J.,  Anvar-i 
suheli,  Hertford,  1851,  239 

Ovid,  Fasti,  68n ;  Metamor- 
phoses, 29n* 

Padmakuta,  king  of  the 
Vidyadharas,  32 

Padmavati,  Queen,  98 

Padmaveia,  a  prince  of  the 
Vidyadharas,  159 

Pahlavi  translation  of  the 
Pahcliatantra,  208 ;  Version 
of  the  Parichatantra  and 
its  Descendants,  218-220; 
versions  of  the  Paiichatantra 
considered  as  one  of  its 
original  independent 
streams  of  tradition 
(Edgerton),  208 

Painter,  Palace  of  Pleasure 
(ed.  J.  Jacobs),  267 

Pai^acI- Prakrit,  the  original 
and  a  later  version  of  the 
Brihat-kathd  written  in, 
211 

Pala,  measure  of  weight,  62, 
72,  93 

Pana,  ancient  Indian  weight, 
92,  116,  119,  133 

Pahca,  «'five,"  175 

PaUcadwyadkivasa,  or  choosing 
a  king  by  divine  will,  175- 
177 

Pa/fcatantra,  Pantschatantra, 
etc.  See  under  Benfey, 
Dubois,  Edgerton  and 
Hertel 

Parichatantra,  Panchatantra, 
or  Panchatantra,  the, 
41  ni,  42n,  63«i,  79;i2,  99n», 
101  nS  105ft2,  134u2,  138ni, 
153«»,  170n»,  207-242; 
Brihat-katha,  versions  of 
the,  210-216  ;  date  of  the, 
207,  208;  English  names 
for,  41«*;  Genealogical 
Tal)le  of,  232-242 ;  genea- 
logical tree  of.  42»' ;  Jlilo- 
podesa  version  of,  210 ; 
home  of  the,  208;  Intro- 


Pafichatantra — continued 
duction  to,  41;i*,  214;  the 
Jain  versions  of,  216-218; 
Kshemendra's  version  of, 
42«,  48/t^ ;  meaning  of  the 
name,  207  ;  Nepalese,  209, 
209u3,  210;  number  of 
versions  in  existence  of, 
207 ;  oral  tales  derived 
from  stories  in,  48rt',  49n^, 
55/1^  63rt^ ;  original  arche- 
types of,  208 ;  original 
language  of,  208 ;  Pahlavi 
translation  of,  208  ;  Pahlavi 
Version  of,  218-220;  Soma- 
deva's  omitted  stories  of, 
221-230;  Somadeva's 
version  of,  41-63,  41  n^ 
47>i3,  48ni,  61  n3,  73-80,  98- 
113,  102ni,  105/t2,  109hS 
127-132,  130ni,  138,  139, 
139n2,  208,  213-216; 
Southern,  48«i,  209,  209n2-  3 ; 
Tantrakhyayika  recensions 
of,  209,  209ni ;  versions  of 
the  "Impossibilities"  7wo/t/' 
in  the,  64 

Pandavas,  the  (^Mahdbhdrata), 

Pandit  Syama  Charan  Mu- 
khopadyaya,  87w' 

Pantulu,  G.  R.  Subramiah, 
Folklore  of  the  2'elugus, 
Madras,  1905,  iSn\  i9n^, 
56ni,  59n2;  "Some  Notes 
on  the  Folklore  of  the 
Telugus,"  Indian  Antiquary, 
48ni,  i9n\  56ni,  59^2 

Parab,  Ka^Inath  Pandurang, 
editor  of  the  Brihat-katha- 
manjafi  and  the  Kathd-sarit- 
sdgara,  212,  216 

ParA^ara  and  his  son,  221 

Paris,  Gaston,  Deux  Redac- 
tions du  Roman  des  Sept 
Sages  de  Rome,  Paris,  1876, 
263,  266h1;  ["LeContedu 
Tr^sor  du  Roi  Rhampsln- 
ite"],  Reime  de  P Hisloire  des 
Religions,  vol.  Iv,  1907,  255 

Paris,  Matthaeus,  Monachi 
AlhancTisis,  Angli,  Ilistoria 
Maior  .  .  .,  Ldn.,  1571, 
157ni 

Parker,  H.,  Village  Folk-Tales 
of  Ceylon,  3  vols.,  Ldn., 
1910-1914,  48ni,49»i,52H2, 
55n»,  63n»,  65 

Parthenius  of  Nicsea,  80n2 

ParvatI  (Gauri,  Durga,  etc.), 
wife  of  Siva,  172-174 


Pa^upata  ascetic,  144 
Pataliputra,  3,    95,    178-180,^ 

182;  The  Mendicant   who] 

travelled  from  Kasmlra  toj 

178-180,  182-183 
Penha,  G.  F.  D',  "  Folk-Lor 

of  Salsette,"    Indian  Anti* 

quary,  65 
Penzer,  N.  M.,  An  Annotali 

Bibliography  of  Sir  Richar 

Francis  Burton,  Ldn.,  1923,! 

193;    review    of    Prof.! 

Edgerton's       Panchatantra 

Reconstructed,  in  Man,  208 
Peterson,   Peter,  ed.  of  the 

Hilopadesa,  Bombay,  1887, 

210 
Petrie,  Sir  Flinders,  on  the 

etymology  and  the  origin 

of  the  story  of  Rhampsin- 

itus,  251,  255 
Pfor  or  Pforr,  Anthonius  von, 

Buch  der  Beispiele  der  alien 

JVeisen,  c.  1480,  220 
Phaedrus,  The  Fables  of,  61n', 

102n2 
Phalabhuti  and  the  Yaksha, ' 

179 
Philadelphus,   the    reign    ofj 

(284-246  B.C.),  286 
Pieris,    H.    A.,    "Sinhalese 

Folklore "    (The  Fox   and 

the  Tortoise),  The  Orienta- . 

list,  Ceylon,  1884,  55n8 
Pilpay,  the  first  European  use  i 

of  the  name  Bidpai  and,  240  j 
Pilpay  (or  Bidpai),  Fables  oj, 

41rti,  46h1,  218 
Pilpay,     The    Fables    of,    J. 

Harris,  Ldn.,  1699,  240 
Pindar  on  story  of  Agamedesi 

and  Trophonius,  257 
Pingalaka,  a  lion  named,  43-| 

47,  50-55,  58,  63 
Pinjara,  160 
PiiSachas  (demons),  158 
Plautus,  Pseudolus,  201n 
Pliny's  account  of  the  ittce 

diaria  avis,  llln2 
Plutarch,  Consolatio  ad  Ajtollo 

nium,    257 ;    Isis   et    (Jsirit^ 

252;   Life  oJ  Agis,  lS5n\ 

Life  of  Marcel lus,  64 
PoHvka,     G.        See      und« 

Bolte,  J. 
Potraka,  son  of  a  king,  196 

197 
Prabandhacintdmani,  or  Wisk 

ing-Stone  of  Narratives,  Th 

C.    H.    Tawnev    and 

Acarya,  142n2,  176 


INDEX  I~SANSKRIT  WORDS,  ETC. 


Prabhakara,  minister  of  King 
Jyotishprabha,  31 

Pradlvin,  minister  of  Me- 
ghavarna,  99,  99n^ 

Prakfirakarna,  minister  of 
Avamarda  ("Wall-ear"), 
lOCrt,  107 

Pratapaditya,  a  relation  of 
Vikramasimha,  15 

Pratapasena,  king  named, 
191,  192 

Pratishthana,  15 

Pratyutpannamati,  a  fish 
named,  56,  57 

Pravdlamani,  "coral,"  bite 
given  on  woman's  body, 
194 

Preller,  L.,  Griechische  Myth- 
ologies Berlin,  1875,  &lrfi 

Priyankara,  son  of  the  min- 
ister Prabhakara,  30,  31,  36 

Prym,  E.,  and  Socin,  A.,  Der 
Neu-Aramaeische  Dialekl  des 
Tur  'Ahdin,  2  vols.,  Gottin- 
gen,  1881,  Vol.  ii  eon- 
tains  a  second  title  page, 
as  follows  : — Syriscke  Sagen 
und  Maerchen  mis  dent  Volks- 
munde  .  ,  „3ui,91»i,102n2, 
130«i 

Psammetichus,  Saite  king  of 
the  twenty-fifth  dynasty, 
258 

Pulastya,  a  hermit  named, 
30,  37 

Pulesti,  a  Levanite  people, 
252 

Pulindas,  29 

Pundarlka,  Brahman  named, 
39,  40 

Puntoni,  V.,  Direciorium  huvi- 
ance  vitw,  alias  paraholce  anti- 
quorum  sapienium,  Pisa, 
1884,  237 ;  ^Tcc^avtr?;?  Kttt 
'IxiT/AuTT/s:  quattio  recensioni 
della  versione  greca  .  .  ., 
1889,  238 

Pura,  1 

Purnabhadra's  Jain  version  of 
the  PaHchalantra,  216,  217 

Rabbi  Joel.  See  under  Joel, 
Rabbi 

Rabelais,  F,,  Le  Facquin  et  le 
Rotisseur,  132/i^,  lo3/i 

Rajatadacpshtra,  son  of  Vaj- 
radamshtra,  160 

Rajendralala  Mitra,  Dr  Rai 
Bahadur,  Buddhist  Litera- 
ture of  Nepal.  See  under 
Mitra,  Rajendralala 


Raju,  R.  See  under  Rama- 
swami  Raju 

Rakshasas  (demons),  179 

Raktaksha,  minister  of 
Avamarda  ( ' '  Red  -ey  e  " ) , 
106/1,  108,  109-111 

Ralston,  W.  R.  S.,  Russian 
Folk-  Tales,  Ldn .,  1 873, 82^2, 
166ni,  170ni,  183ui 

Ralston,  W.  R.  S.,  and 
Schiefner,  F.  A.  von, 
Tibetan  Tales  derived  from 
Indian  Sources,  Triibner's 
Oriental  Series,  Ldn.,  1882, 
63n\  64,  153ni,  157ni,  285 

Ramaswami  Raju,  P.  V., 
Indian  Fables,  Ldn.,  1887, 
48/ii,  49ni,  65 

Rameses  III,  identical  with 
Rhampsinitus  ?  250-253 

Ramesu  pa  nuter,  "  Rameses 
the  God,"  250 

Rangaswami  Iyengar.  See 
under  Iyengar,  K,  Ranga- 
swami 

Ra^mimat,  Manorathaprabha 
and,  32-34 ;  son  of  the 
goddess  Sri  and  the  hermit 
Didhitimat,  33,  37,  38 

Rati  (wife  of  the  Go4  of 
Love),  197 

Ratnadatta,  a  merchant 
named,  1,  2 

Ratnakara,  a  city  called,  30, 
188 

Ratnaprabha,  wife  of  Nara- 
vahanadatta,  171,  196 

Ratnarekha,queennamed,188 

Ratnavarman,  a  merchant 
named,  5,  6,  9,  10 

Rawlinson,  G.,  History  of 
Herodotus,  4  vols.,  Ldn., 
1880,  2i5n\  253 

Rekhd  (or  Lekhd),  "line  of 
scratch,"  inflicted  by  nails, 
193 

Rhampsinitus,  King  of  Egypt, 
Classical  versions  of  the 
tale  of,  255-259,  etymology 
of  the  name,  250,  251 ; 
Medieval  versions  of  the 
tale  of,  259-266;  Modern 
versions  of  the  tale  of,  266- 
286 ;  opinion  of  scholars 
on  the  tale  of,  255  ;  plays 
dice  in  Hades  with  Ceres, 
252;  probably  Greek  adap- 
tion of  the  Ule  of,  258; 
and  the  prostitution  of  his 
daughter,  254 ;  story  of, 
245-248 


297 

See 


Rhys   Davids,   T.    W. 
under  Davids,  Rhys 

Riabinin,  Intro,  to  Attai's 
Russian  trans,  of  Kalilah  wa- 
Dimnah,  235,  236,  238,  240 

Ricciardo,  son  of  a  master- 
builder,  268-274 

Richard  Coeur  de  Lion,  157n* 

Ridding,  C.  M.,  Kadambafi  of 
Bona,  Orient.  Trans.  Fund, 
Roy.  As.  Soc,  Ldn..  1896, 39 

Rieu,  C,  Catalogue  of  the 
Persian  Manuscripts  in  the 
British  Museum,  3  vols,  and 
suppl.,  Ldn.,  1879-1895, 
239 

Rishi  (holy  sage),  28,  36,  110, 
'  203 

Robinson,  E.  J.,  Tales  and 
Poems  of  South  India,  From 
the  Tamil,  Ldn.,  1885,  64 

Roebuck,  T.,  The  Khirud- 
Ufroz  .  .  .,  Calcutta,  1815, 
240 

Rohde,  E.,  Der  Griechische 
Roman  und  Seine  VorldufeTf 
Leipzig,  1876,  133n 

Rohint  tree,  28 

Rolland  in  Dalkeith,  lohne. 
The  seuin  Seages :  Translatil 
1578,  266n3 

Roscher,  W.  H.,  Ausfiirliches 
Lexikon  der  Griechischen  und 
Riimischen  Mythologic,  Leip- 
zig, 1916-1924,  258»i 

Rouse,  W,  H.  D.,  The  Talking 
Thrush,  and  other  Tales  frotn 
India,  Ldn.,  1899,  i9nK  65 

Roux  de  Lincy,  M.  le.  The 
Heptanieron,  153»i^.  See 
further  under  Margaret, 
Queen  of  Navarre 

Ruchiradeva,  son  of  a  king, 
196-198,  204 

Rudrasoma,  Brahman  named, 
148-150 

Rudrata,  the  poet,  216 

Russell,  R.  v.,  and  Rai 
Bahadur  Hira  Liil,  The 
Tribes  and  Castes  of  the 
Central  Provinces  of  India, 
4  vols.,  Ldn.,  1916,  176 

Rutherford,  W.  G..  Bnbnus, 
edited  with  Introthiclory 
Dissertations ...,  Ldn.,  1883, 
130ni 

Rystenko,  A.,  *'  On  the 
History  of  the  Story  of 
Stephanites  and  .  .  .  ," 
Annals  of  the  Historical- 
philological   Society    of  the 


298 


TIIK  OCEAN  OF  STORY 


Kvstfiiko,   A. —  liintinutil 

Iniptiiid    Sew    liiiwiiUt    I  HI 
I  crsttti ,   ( )(.! cs>a .    1  '.*< '"_' .    'J' >•") , 

Siin  iiniiiiit    Ji'ittiLt    (No      T.'>), 

1 :.:,:' 

Sacv,  Silvcstrc  ilf.  I'dliht  rt 
Ihinna  mt  f  (i/'lrs  ilr  ludjun. 
en  itrnh,-  ;    .    .    ..  Paris.  1  '^  IG, 

Saliul.    D.iMiI,    aiul    M     (laiil- 

uim,  I.nrcilrs  I .urituvis  .... 

Tan-;,   hUl,  -J  III 
St   Jrnimr    aiuciloti-    rrlated 

by,    1^1' 
Saiiitshurv.       deor^c.        See 

iiiultr  Marijaret.  (^lu-t-ii  of 

N  i\arre 
Sais.    capital    of    Aniasis     II, 

'lU  1 
Saktiva-as   ^Book    X),    1-195; 

dautrhtt-r  of   King    Sphati- 

kavavas.     27.     38.     67,    98. 

119.    rjn.    127.    137.    152. 
,174.  192.  19<; 
SaliiKili  tr<-e.  73 
Satnihihltedn  JCitaka  (No.  349), 

63/<' 
Sandivin.  minister  of  Megha- 

varna,  98.  99 
Sanjivaka.      a     draught  -  bull 

named.  42.  43.  47,  51,  52, 

53,  55.  58.  03 
Sankata.  a  swan   named,  55, 

50.  i  70/(1 
Sarasvati.   pilgrimage   to   the 

shrine  of.  180 
Sarvastli  inagavata.  a  Vakslia 

named.   1^2 
Sasa  Jataka  (No.  31(i),  101  „'^ 
Saxapltit(ika{iii),       "  the      Ikjj)- 

ping  of  a  hare,"  nail  mark 

made  on  a  woman's  nij)ple, 

194 
Sasilekha.     wife    of    N'ikram- 

asimha.  15,  17 
Sasin,  a  friend  of  Dhanadeva, 

149-1 50 
Sa.sitejas,  king  of  the  \'idya- 

dharas,  1  72 
Sastraganja.     a     parrot     that 

knows  the  four  \'edas,  28 
Saslrnx    (Hindu    law    books), 

28,  36.  143;- 
Sat'i      (widow -burning),       19, 

19/)i 
Satni-Khamois,  252,  255 
Savaras.  29 
Savce,    F'rof.,   on  the  tale  of 

Uhampsinitus,  251,  255 


Sehitfncr.  1"  A.  Non.  and 
Halslon.  W.  K  S  ,  Tilxtan 
I'lilts  dtimd  I it)tii  Iiitlmn 
Siiitms.  rnibiuTS  Oriental 
Series.  I.dii  .  1882.  63*(', 
61.  153/<'.  157//>,  285 

Sehlegcl,  »-ditor  of  the  llito- 
pndc.ui.  1829,  210 

Schmidt,  H  ,  Cirirc/iisc/if 
Miirt  /tfri.  Sdtrfu  mill  /  i,/ks- 
lirdcr,  Leipzig,  1877,  128/('-, 
157/(1 

Sehmidt,  H.,  lieilriigr  zur  in- 
dixc/icn  Eralik  :  Dtts  I.iehrs- 
Ithoi  di's  Sduskntvolkcs, 
Herlin,  1911,  195;  Die 
(^'ukdsdptdti.  tfxtiis  simpltcior, 
Kiel,  18'.»4.  6i 

Schneidewin  s  translation  of 
Solon,  130ni 

Sehulthess,  ed.  of  Kaiila  u. 
Dirntui  Syrisch  u.  Dcutsch, 
1911,  219 

Sendebar,  Hebrew  form  of 
Sindibad.  259 

Senjero,  South  Abyssinia, 
method  of  choosing  new 
king  in,  177 

Scth,  Symeon,  Greek  version 
of  Kalilah  and  Dhnriah, 
58/(1,  219   238,  239 

Seville,  Isidore  of.  Etymologia', 
201/( 

Sganarelle,  the  hero  of 
Moliere's  Lc  Mariagc  Force, 
89// 1 

Shakespeare.  ./  IVinlers  Tale, 

Shakespeare  and  Fletcher, 
The  Two  X()/)le  htnsiiien, 
69/(1 

Sheykh-Zada,  T/ie  Forty 
Tezirs,  153/(i.  See  further 
under  (iibb,  K.  .1.  W. 

Silidcdiiima  Jdldku  (No.  189), 
99 /r' 

Sikhara.  a  merchant  named, 
199,  201 

Silahara,  the  son  of  a  mer- 
chant, 19 

.SiUmukha.  king  of  the  hares, 
101-102 

Silva,  Joannes  de  Alta  (Jean 
de  Hautesville),  version  of 
Dolopathos  in  Latin  prose, 
26<) 

Silvestre  de  Sacy.  See  under 
Sacy,  Silvestre  de 

Siijtihabala  and  his  Fickle 
Wife,  Story  of  King,  23- 
25 


Simli.iksha,  king  named,  180-1 
l82,    183;    and   the   Wivetj 
of  his    Principal   Courtiers,] 
The    Wife    of    King,    180- 
182 

Sindiavarmaii,  son  of  the  King] 
of  .NL'.gadha,  98 

Siudiavikrama,  a  king  of  thej 
\  idyadharas,  34,  36 

Simrock.  K  ,  Die  deutschen 
I  oikshiicher,  13         vols., 

Frankfurt  a.  M.,  1845-1865, 
43/('!,  l02/(^  104h1,  127/(', 
138/(1.  1. }(]„!_  204/i> 

Sindban,  Syriac  form  of] 
Sindibad,  259 

Sindibad,  Indian  philosopher, 
127/(1,  259,  260;  variation 
of  the  name  of,  259 

Siva,  1,  5,  27,  30.  32,  34,  37, 

38,  42,  86,  107,  123,  160, 
168,  171,  178,  185,  189, 
190,  191,  198.  200,  203 

Sivadatta,  Mahamahopi- 

dhyaya,  Pandit,  co-editor 
of  ed.  of  the  lirihat-katha- 
iiianjari,  212 

Skanda.  god,  patron  of  thieves, 
143/i 

Skeat,  W.  W.,  Chaucer.  The 
Prioresses  Tale.  Sire  Thopas, 
.  .  .  The  Stpiieres  Tale,  from 
the  Canterbury  Tales,  Ox- 
ford, 1874,  27/r 

Skeat,  W.  W.  (Jun),  FabUi 
and  Folk-Tales  from  an 
Eastern  Forest,  Cambridge, 
1901,  48/(1.  49,ii^  63;ii 

Smith,  Prof.  F:iliot,  255 

Smith's  Dictionary  of  Greek  \ 
and  Roman  Antitptities,  256 

Socin,  .\.  See  under  Prym, 
K..  and  Socin,  A. 

Solalinde,     Spanish     ed.     ofj 
Kalilah  ^  Dimnah,  Madrid, 
1917.  237 

Solon  and  the  Fable  of  thej 
Sick  Lion,  130n^ 

Somadeva,  204n2,  208,  212,] 
213,  221,  249,  250,  285, 
286  ;  and  the  Brihat-kaih 

39,  42/i  ;  inserts  "  noodle*^ 
stories  between  Books 
and  II  of  the  Panchatantt 
67/(1  .  Katha  -  sarit-sdgarA 
211,  212-216;  omits  foi 
sub-tales  to  Book  I  of  tl 
Panchatantra,  47n';  omit 
Introduction  to  the  Pa 
chatantra,  41n^  214;  omit 
one  tale  in  Book  II  of  tht 


INDEX  I— SANSKRIT  WORDS,  ETC. 


299 


Somadeva — continued 

Panchalanira,  73/!^ ;  omits 
two  tales  in  Book  V  of  the 
Paiichalantra,  ISSn^ 

Somadeva's  method  of  deal- 
ing with  the  separate  col- 
lections of  stories  included 
in  the  Katha-saril-sagara, 
213;  tales,  146/1^;  Version 
of  the  Paiichalantra,  41-63, 
41  nS  47n3,  48ni,  61  n^,  73- 
80,  98-113,  102ni,  105n2, 
109ni,  127-132,  127ni, 
130^1, 138, 139, 139n2,  208, 
213-216 

Somaprabha,  Manoratha- 
prabha,  and  Makarandika, 
wherein  it  appears  who  the 
Parrot  was  in  a  Former 
Birth,  The  Hermit's  Story 
of,  30-32,  34-37;  son  of 
King  Jyotishprabha,  30- 
32,  34-38 

Somaprabha,  160 

Somaiarman,  229 

Sophocles,  Trachinice,  29n^ 

Souby-Bey,  Der  turkiscken 
Sammlung  humajun  name 
entnommen.  Foreword  by 
Dr  Rieder  Pascha,  Berlin, 
1903,  241 

Sowa,  R.  von,  Mundart  der 
Slovakischen  Zigeuner,  Got- 
tingen,  1887,  275 

Spence,  Hardy.  See  under 
Hardy,  R.  Spence 

Spencer,  W.  R.,««Beth  G^lert; 
or.  The  Grave  of  the  Grey- 
hound," Poems,  London, 
1835,  138ni 

Spenser,  Edmund,  The  Faerie 
Queene,  29n2 ;  Mother  Hub- 
bard's Tale  [in  Complaints], 
1591,  53,t2 

Speyer,  J.  S.,  Studies  about 
the  KathasarUsasara,  Am- 
sterdam, 1908,  22ni,  79nS 
99n2,  129ni,  134^1^  159„i^ 
200ni,  212,  213 

Sphatikayaias,  king  of  the 
Vidyadharas,  26,  192 

Spiegel,  F.,  Anecdota  Palica, 
Leipzig,  1845,  157ni 

Sprengling,  Prof.  Martin 
["Kallla  Studies"],  Amer. 
Joum.  Semitic  Languages, 
219,  235 

SrSddha,  the  false,  85  ;  Story 
of  the  Faithless  Wife  who 
was  present  at  her  own, 
84-85 


SrT,  goddess   of  beauty  and 

prosperity,  33 
Sridhara,     Brahman    named, 

120;    lover  of   Kumudika, 

the  courtesan,  18 
Srinjaya  and  his  son  Suvar- 

nashthivin     (Mahdbharata), 

ilni' 
Stark,  S.  G.,  Specimen  Sapi- 

entice       Indorum       veterum, 

Berlin,  1697,  219,  238 
Starkie,  W.  J.  M.,  The  Clouds 

of    Aristophanes,    London, 

1911,  257 
Steel,    F.    A.,    "  Folklore   in 

the  Panj&b"  (No.  21,  The 

Jackal     and     the     Tiger). 

Notes     by    Capt.     R.     C. 

Temple,  Indian  Antiquary, 

49ni 
Steele,  T.,  Kusa  Jatakaya,  a 

Buddhistic     Legend,     Ldn., 

1871,  48ni,  61  n3,  64 
Steere,     E.,     Swahili     Tales, 

Ldn.,  1870,  127ni 
Stein,  Sir  Autel,  and  Grier- 

son,  Sir  George  A.,  Hatim's 

Tales,  Ldn.,  1923,  176, 177 
Stein,  DrO.,  236,  237,  245ni; 

"  SG^iy^      und      surungd," 

Zeit.  J'.  Indologie  und  Iran- 

istik,  142n2 
Steinschneider,       M.,       Die 

Hebraeischen  Uebersetzungen 

des  Mittelalters  .  .  .,  Berlin, 

1893,  220ni,  237,  238.  239 

Greek    version    of    Kalila 

and    Dimna,     by    Syraeon 

Seth,  219 
Stevenson,  Mrs  Sinclair,  The 

Rites   of   the    Tufice-Boni, 

Oxford    University    Press, 

1920,  145ni 
Stokes,  M.,  Indian  Fairy  Tales, 

Ldn.,  1880,  157ni 
Straparola.        See      under 

Waters,  W.  G. 
Subahu,     a     relation     of 

Vikramasimha,  15 
Subhadatta    and    the    inex- 
haustible pitcher,  3,  4 
Subhata,     a     relation     of 

Vikramasimha,  15 
Subramiah     'Pantulu.       See 

under      Pantulu,      G.      R. 

Subramiah 
Suchimukha,  a  bird   named, 
,   59 
Sfidraka,    king    named,    39, 

40 


Sukanasa,        minister       of 

Tarapi^a,  39 
Sukasaptati,  the,  50n^ 
Svka    Saptati    Simplicior,     R. 

Schmidt,  1894,  64 
Sukra,  221 
Sumanas.the  Nishada  Maiden^ 

and    the    Learned    Parrot, 

Story  of  King,  27-28,  37-38 
Stimsumara  Jdiaka  (No.  208), 

127ni 
Sundari,  a  dancing-girl,  7-13 
Surasena,  son  of  Pratapasena, 

191,  192 
Suravarman,  who  spared  his 

Guilty  Wife,  41 
Sumga,  chlddra,   khdtra,  etc., 

opening  of  Indian  thiefs 

tunnel,  142n* 
Surungd,        from  0%'piy^, 

"tunnel"    or    "opening," 

142n2 
Suvarnashthlvin       and       his 

father  Srinjaya  (Mahabhu' 

rata),  lln^ 
Svarnadvipa,  6,  8,  12,  13 
Svayamvara,       marriage      bjr 

choice,  197,  197ni 
Svetadvlpa,  124,  203 
Swift,  Jonathan,  Poliie  Con- 

versalion,  121n* 
Swynnerton,      C,      Romantic 

Tales  from  the  Panjdb,  loith 

Indian  Nights^  Entertainment^ 

Ldn.,  1908,  49ni,  65 
Syama      Charan      Mukhopa- 

dhyaya.  Pandit,  81n\  146ni 
Sylvain    L^vi.       See    under 

L^vi,  Sylvain 
Symeon    Seth.      See    under 

Seth,  Symeon 
Syntipas,     Greek     form     of 

Sindibad,  127ni,  369 

Table  of  the    Panchatantra, 

Genealogical,         232-242; 

Explanatory  Note  to  the, 

232-234;    Sources   of  the, 

234-236  ;  Footnotes  to  the, 

236-242 

Takkas   (agricultural   race  in 

*    India),  165,  166nS  166 

Tantra  —  i.e.      "  book  "      or 

"section,"  207 
Tantrdkhydyika,  Die  dlteste 
Fassnng  des  PaHcatantra, 
J.  Hertel,  42n\  A3n^,  46ni, 
48n\  49n»,  52n«,  53n», 
66n«-  3  56n^  69n«,  61n»,  64, 
65,  73nS  75ni,  76n»,  77n\ 
98ni,   99n^    lOOn*.   10ln\ 


300 


THE  OCEAN  OF  STORY 


TantrHkhyayika — continued 
102n2;i(J4n».  106n»,  lOTn^-*, 
108n«,  109n2,  112n»,  127n», 
130ni.  138ni,  209ui-3,  21 1 

Tanlrakhyayika,  one  of  the 
four  independent  streams 
of  the  PaHchatantra 
(Edgerton),  208;  one  of 
the  two  archetypes  of  the 
Panchatantra  (Hertel),  208, 
213,  217;  Kecensions  of 
tlie  PailchaUintra,  The,  209 

Tanireu,  work  consisting  of 
Five  (i.e.  Pa fichat antra),  207 

"Tantras,  Fi\c," Panchatantra 
means,  207 

Tapantaka,  18,  19 

Tarapi^a,  king  of  UjjayinI, 
39,40 

Tassy,  Garcin  de,  Histoire  de 
la  litterattire  hindouie  et 
hindousianie,  Paris,  1839, 
240 

Tatius,  Achilles  [The  Loves 
of  Clitopho  and  Leiicippe], 
200»2 

Taurus,  Mount,  wisdom  of 
geese  when  flying  over, 
55n3 

Tawney,  C.  H.,  3n\  13ni, 
27nS  42n,  b8n\  66,  93n, 
159ni,  176;  The  Kathdkoga  ; 
or,  Treasury  of  Stories, 
Orient.  Trans.  Fund.  Roy. 
As.  Soc.,  1895,  17ni,  125ni, 
155ji2,  176  ;  The  Prabandha- 
cintdmani,  or  Wishing-Stone 
of  A'rtrro/ivcj.Calcu  tta ,  1 90 1 , 
i42n2,  176;  "Some  Indian 
Methods  of  Electing 
Kings,"  Proc.  Roy.  As.  Soc. 
Bengal,  176 

Temple,  R.  C,  '*  Folklore  in 
the  Panjfib."  See  under 
Steel,  F.  A. 

Thebes,  Amon  chief  deity  at, 
250,  252,  254 

Thekel,  a  Levantine  people, 
252 

Theocritus  [The  Idylls],  201  n. 
See  also  under  Fritsche, 
A.  T.  A. 

Thomas,  Dr,  On  the  date  of 
the  Panchatantra,  208 

Thorburn,  S.  S.,  liannu  or 
Our  Afghan  Frontier,  Ldn., 
1876,  127ni 

Thorndike,  Lynn,  A  History 
of  Magic  and  Kxperiniental 
Science,  Ldn.,  1923,  201n 

Thoth,  the  magic  book  of,  252 


Tibet,  59n' ;  Indian  Buddhist 

refugees  settling  in,  284 
Xittibha,  a  flea  named,  52 
TiUihha—i.e.     "  Strandbird," 

65 II' 
Tiaibhas,  The  Pair  of,  55-57 
Tfebovsk;^,   F.,  Bnjky  Bidpa- 

joty    (Fables    of    Bidpai), 

2  vols.,  1846  and  1850,  237 
Trinasdra — i.e.  one   who   has 

the    hardness    of    stubble, 

22h1 
Trophonius,   Agamedes  and, 

two   master-builders,  255- 

257 
Triibner's     Oriental     Series. 

See  under   Davids,  T.  W. 

Rhys;    J.    H.      Knowles; 

Ralston  and  Schiefner 
Tylor,  E.  B. ,  Primitive  Culture 

.  .  .,    Ldn.,    1871,    121ni, 

179^1 

"  Uayeyab,"  the  five  Mayan 
intercalary  days,  252 

Uchchhaih^ravas,  a  horse 
named,  31 

Uchchhunaka{m),    bite    given 

■   on  left  cheek,  194 

U44ivin,  minister  of  Megha- 
varna,  98,  99 

Udumbara  tree,  127-129 

Ugra^akti,  221 

UjjayinI,  16,  18,  39,  167 

Uluka  Jdtaka  (No.  270),  98ni 

Upham,  E.,  The  Mahdvansi, 
Rdjd-llaUi&cari,andRdjdvali, 
forming  the  Sacred  and 
Historical  Books  of  Ceylon 
.  .  .,  3  vols.,  Ldn.,  1833, 
73»ii 

Uposhana,  vow  called  the 
fast,  124-126 

Upreti,  G.  D.,  Proverbs  and 
Folklore  of  Kumaun  and 
Garhwal,  Lodiana,  1894, 
64,  65 

Utpafapatraka{m) ,  "lotus- 
])etal,"  mark  made  by  the 
finger-nails  on  woman's 
breast  and  waist,  194 

Vachas|>ati,  221 
Vaiduryairinga,  a  city  called, 

159 
Vai^kha,  a  city  called,  196, 

197,  203 
Vai^ampiiyana,    a   learned 

parrot.  39,  40 
Vajradaipshtru,  king  named, 

160 


Vajrakuta,  a  city  called,  173,1 

174 
Vajrasara    {i.e.   one  who  has! 

the  hardness  of  u  diamond),  i 

20-22.   22h»;    whose    Wife 

cut  off  his  Nose  and  Ears,] 

Story  of,  21,  22 
Vajravega,  son  of  Padmave^,! 

159 
Vakhtan  VI,  King,  translator 

of     Georgian     version     of 

Kalilah  and  Dimnah,  240 
Vakranasa,  minister  of  Ava- 

raarda  ("Crooked-nose"), 

106,  106u,  107 
ValeJka,  E.,  Bdjky  Bidpajovy, 

Prague,  N.D.  (circa  1894), 

237 
Valimukha,  king  of  monkeys] 

named,  127-130 
Vdnarinda   Jdtaka    (No,    57),  ■ 

127ni 
Vardhacharvitakafm),  "chew- 
ing of  a  boar,"  tooth-marks] 

on  base  of  woman's  breast,] 

195 
Vartnn,  the  Armenian, /Vx6/ 

of,  242 
Vasantaka,    minister   of   the 

King    of    Vatsa,    2,    120,1 

127 
Vasundhara,  a  porter  named,] 

1,  2 
Vasu.4akti,  221 
Vatsa.  the  King  of,  1,  2,  6, 

20,22,25,  27,  98, 113,  120J 

137,  164,  192,  198,  203 
Vatsyayana,  Kdma  Siitra,  6u*,l 

193-195 
Veckenstedt,    E.,    Wendisck 

Sagen,   Mdrchen    und   aberA 

glduhische  Gebrduche,  Gras,j 

1880,  lOOni 
Vela    (Book    XI),    196-204] 

Story  of  the  Merchant  ani 

his  Wife,  198-204 
Feld,  shore,  202 
Victorov,   editor  of  the   OM 

Slavonic      translation 

Kalilah  and  Dimnah,  M< 

cow,  1881,  235 
Vidyadhara,   31,  34,  37, 

159,    162,   163,    172,    17J 

191,    203;   female(s),    (i.( 

Vidyadharl),    26,    34, 

38,  41 
Vidyadharas,  26,  27,  32, 

36,  96,  159,  160,  172,  1' 

191,  192,  198,  203 
Vidyadhari,     fem.    form 

Vidyadhara,  188,  191 


INDEX  I— SANSKRIT  WORDS,  ETC. 


801 


Vidyasagara,  Jibananda, 
Gadydtmakah  Kalhasarit- 
sagarah,  Calcutta,  1883, 
236 

Vijaya,  a  hare  named,  101 ; 
a  holy  place  named,  178 

Vikata,  a  swan  named,  55, 
56,'  ITOiii 

Vikramasimha,  the  Courtesan 
and  the  Young  Brahman, 
Story  of  King,  15-18 

Vindhya  forest,  the,  39  ;  hills, 
the,  185 

Virabahu,  a  friend  of  Dhava- 
lamukha,  87 

Virabahu,  a  relation  of  Vikra- 
masimha, 15 

Viraprabha,  son  of  the  King 
of  the  Nishadas,  28 

Vishnu,  57,  123,  182,  197, 
203 ;  assumes  form  of 
Narasimha,  Iw^ 

Vishnu^rman,  221,  222 

Vitasta,  the  waters  of  the,  124 

Vladimirtsov,  B.  J.,  Eine 
Motigolische  Sammlung  aus 
dem  PaHcatantra,  242 

Vyaghranakhaka[m),  "like  the 
tiger's  claw,"  mark  made 
by  the  finger-nails,  193 

Waldau,  A.,  Bbhmischet 
Mdrchenhuch,  Prague,  1860, 
53n2,  130ni 

Walhouse,  M.  J.  ["Archaeo- 
logical Notes '  ],  Indian 
Antiquary,  179n^ 

Was  hash  a,  a  Levantine 
people,  252 


Waters,  W.  G.,  The  NighU 
of  Straparola,  2  vols.,  Ldn., 
1894, 158n;  The  Pecorone oj 
Ser Giovanni,  Ldn.,  1897, 267 

Weber,  A.,  theory  regarding 
Indian  "  Jackal  "  stories, 
43/ii;  ["  Ueber  den  Zu- 
sammenhang  indischer 
Fabeln  mitgriechischen"], 
Indische  Studien,  130n^ 

Wilkins,  trans,  of  the  Hito- 
padesa,  210 

Wilkinson,  J.  G.,  on  the 
beards  of  the  Ancient 
Egyptians,  253 

Wilson,  H.  H.,  Data  Kumdra 
Charita ;  or,  Adventures  of 
Ten  Princes,  Soc.  Pub. 
Orient.  Texts,  Ldn.,  1864, 
153ni 

Winternitz,  M.,  on  the  date 
of  the  PaHchatantra,  208; 
"  Surui\gaand  the  Kautilya 
Artha^stra,"  Indian  His- 
torical Quarterly,  14271^ 

Wollaston,  Sir  A.  N.,  The 
Anwar-i-Suhaili ;  or.  Lights 
of  Canopus,  commonly  knovm 
as  Kalilah  and  Dimnah  .  .  ., 
Ldn.,  1877,  220;  Tales 
within  Tales.  Adapted  from 
the  Fables  of  Pilpay,  Ldn., 
1909,  240,  241 

Worde,  Wynkyn  de,  266 

Wright,  W.,  The  Book  of 
Kalilah  and  Dimnah,  Oxford, 
1884,  219 

Yadbhavishya,  a  fish  named, 

56,57 


Yajnadatta,    wife    of    Deva- 

^arman,  133 
Yajnasoma,  Brahman  named, 

95,96 
Yaksha,  The   Brahman   who 

became    a,     125 ;     named 

Sarvasthanagavata,  182 
Yakshas  (subjects  of  Kuvera, 

the  God  of  Wealth),  3,  4, 

125,  126,  179,  179n^  180, 

182,  183 
Y  a  k  s  h  i  n  i    (fern,    form    of 

Yaksha),  180 
Yama    (the     Indian    Pluto), 

29,  180 
Yamajihva,  bawd  named,  5, 

6,  10,  11,  13 
Yamuna  (Jumna),  the  river, 

42,  43,  46,  202,  203,  204 
Yaiodhara,  son  of  Sridhara, 

120-123,  124-126 
Ya^odhara      and      Lakshml- 

dhara  and  the  Two  Wives 

of  the  Water-Spirit,  Story 

of,  120-126 
Yaugandharayana,     minister 

of  the  King  of  Vatsa,  2 
Yoni,  nail-marks  and   tooth- 
marks  made  on  a  woman's, 

194,  195 
Yuga,  more  correctly  Mahi- 

yuga — i.e.  4,320,000  years, 

27,  27ni 

Zada,  Sheykh-,  The  Forty 
Vexirs,  IbZn^.  See  further 
under  Gibb,  E.  J.  W. 

Zopyrus,  the  story  of, 
105ni 


Academy,  The,  211,  275 

Account  of  his  own  Life  as 
a  Parrot,  The  Parrot's,  28- 
30,  37 

"Act  of  Truth"  motif,  124, 
124ni 

Adultery,  the  suspected,  21 

' '  Adventureof  Satni-Khamois 
with  the  Mummies," 
Popular  Stories  of  Ancient 
Egypt,  G.  Maspero,  255 

Affected  by  sight  of  the 
Achchhoda  Lake,  39,  40 

Afghan  Frontier,  Banni'i,  or 
Our,  S.  S.  Thorburn,  127ni 

Agis,  Life  of,  Plutarch,  135« 

Agricultural  race  in  India, 
Takkas,  an,  165m^ 

Air,  power  of  travelling 
through  the,  33,  35,  169, 
170,  172,  173,  191,  192; 
voice  from  the,  34,  40,  176 

Alf  iMifhih  wa  Laylah.  See 
under  Nights 

"  Ali  Shar  and  Zumurrud," 
The  Book  of  the  Thousand 
Nights  and  a  Night  (trans. 
R.  F.  Burton),  177 

Aloes- Wood  into  Charcoal, 
Story  of  the  Foolish 
Merchant  who  made,  67 

Alphonse's  {Peter)  Disciplina 
Clericalis  (English  Transla- 
tion). . .,  W.  H.  Hulme,  87/ii 

**  Altindisches  Narrenbuch, 
Ein,"  Bcrichte  ii.d.  Verhandl. 
d.  kgl.  s'dclisischen  Gesell. 
d.  IVissenschaJlen,  phil.-hist. 
Klasse,  J.  Hertel,  213, 
213ni 

Ambassador  of  the  Moon,  a 
hare  as,  101,  102 

Ambitious  Chandula  Maiden, 
Story  of  the,  "85-86 

American  click-beetle  (P^- 
phoms),  58nS  59/i 

American  Journal  of  Philology, 

.  "  The  Art  of  Stealing  in 
Hindu  Fiction,"  M.  Bloom- 
field,  61  »i,  64, 142n2,  143n, 
158/1 

303 


INDEX  II 

GENERAL 

American  Journal  of  Semitic 
Languages  ["  Kalfia 

Studies"],  M.  Sprengling, 
219,  235 

American  Oriental  Society, 
New  Haven,  Conn.,  207«^ 

American  Oriental  Society, 
Journal  oj  the,  37n^,  48/1*, 
49/ti,  59/i^  63«i,  64,  102n2, 
1 75.  For  fuller  details,  see 
under  Joum.  Avier.  Orient. 
Soc. 

Ananga-Ranga,  A.  F.  F.  and 
B.  F.  R.  (i.e.  F.  F.  Arbuthnot 
and  R.  F.  Burton),  193; 
Kalyana  Malla,  193-195 

"Anaught"  given  as  pay- 
ment, 97/1* 

Ancient  Geography  of  India, 
A.  Cunningham,  165u'^ 

Ancient  India  as  described  by 
Megastheni's  and  Arrian, 
J.  W.  McCrindle,  83>ii 

Androcles  and  the  lion, 
162ni 

Anecdola  Pdlica,  F.  Spiegel, 
157^1 

Anecdote  by  St  Jerome, 
184h1 

Animals,  prudence  produces 
success,  not  valour,  even 
in  the  case  of,  41  ;  tales 
of  grateful,  157>i* ;  and  the 
Ungrateful  Woman,  Story 
of  the  Grateful,  157, 157»iS 
158-164 

Anmerkungen  zu  den  Kinder- 
und  Hausm'drchcn  der  Briider 
Grimm,  J.  Bolte  and  G. 
PoHvka,  3n\  66,  19n^ 
100»i,  117/i»,  153/«i,  151n\ 
267,  275 

Annals  of  the  Historical -philo- 
logical Society  of  the  Imperial 
New  Russian  University 
(Odessa).  235 

Annotated  Bibliography  of  Sir 
Richard  Francis  Burton,  An, 
N.  M.  Penzer,  193 

Antiifuary,  Indian.  See  under 
Indian  Antiquary 


Antiquities  of  Great  Britain, 
Popular,  J.  Brand,  lOOuS 
201 » 

Anvdr-i-Suhaifi ;  or,  Lights  of 
Canopus,  41  n»,  46ni,  220, 
242 ;  The,  trans.  Edward 
B.  Eastwick,  Allahabad, 
1914,  240 

Anwdri  Suhaiti ;  or,  Lights  of 
Canopus,  41  n^,  46n*  220, 
242 

Apartments  by  rope,  man 
introduced  into  female, 
24 

Ape  Ala,  Story  of  the 
Merchant's  Son,  the  Cour- 
tesan and  the  Wonderful, 
5-13 

Ape  trying  to  fish,  .Esop's 
fable  of  the,  43^2 

Applause,  the  fatal,  171 

Arabian  Nights,  The.  See 
under  Nights 

Arabic  translation  of  the 
Pahlavi  version  of  the 
Panchatantra,  218.  219 

Ard.schi-Bordschi  Chan.  See 
under  Mongolische  M'drchen 

Armenian  Fables  oj'  Vartan, 
The,  242 

"  Art  of  Stealing  in  Hindu 
Fiction,"  M.  Bloomfield, 
Amer.  Joum.  Phil.,  61  n*, 
64,  142«2,  143/1,  158/» 

Articles,  magical,  3h1 

Ascetic,  Pa^upata,  144  ;  prin- 
cess becomes  an,  189, 
190 

Asia  Major,  review  of  work 
by  Vladimirtsov,  242 

Asiatic  Society,  Royal.  Ori- 
ental Translation  Fund. 
New  Series,  39 

Ass  in  the  Panther's  Skin, 
The,  99,  99/i3,  100,  219; 
The  Sick  Lion,  the  Jackal 
and  the,  130,  130><»,  131, 
132 

Asses  and  wine  in  tale  of 
Rhampsinitus,  trick  of  the, 
247 


804 


THE  OCEAN  OF  STORY 


"  Ass's  Elars,  King  Midas  and 
his,"  W.  Crookc, Folk-Lore, 
llni 

'AoTcra  (witticisms),  a  col- 
lection of — i.e.  <fnX.6yeX.tiyi 
Hierocles.  See  also  under 
Eberhard,  A.,  93n 

"  As  tres  Lebres,"  Cantos 
Popnlarex  Portuguezes,  A. 
Coelho,  183ni 

Astrologer  killing  son  as  dis- 
play of  prescience,  90; 
who  killed  his  Son,  Story 
of  the,  90 

Aus  dem  Morgenlande,  Thier- 
Novellen  nach  Bidpai, 
Heinrich  Jade,  Leipzig, 
1859,  241 

Aitsfuhrliches  Lexicon  der 
Griechiscken  und  Romischen 
Mythologie.  W.  H.  Ros- 
cher,  258ni 

Auspicious  elephant  choosing 
king,  155,  155ni,  175 

Austerities,  power  of  former, 
37 

Atusug  aus  dem  Pancaiantra 
in  Kshemendras  Brihatkathd- 
rtiahjart,  Der,  Leo  von  Maii- 
kowski,  1892,  212 

Avaddkas,  Les,  Contes  et 
Apologues  Indien,  Stanislas 
Julien's  translation  of, 
67h2-3,  6Su\  69n2,  70ni-2, 
71n2-3,  72/iS  84ni,  92ni-2, 
93ni,  94ni-2,  I02n2,  105ni, 
llln2,114nM15nM16ni-2; 
the,  132n2,  135n 

Aves  {Birds),  Aristophanes, 
37h2,  61n3 

P  sub-recension  of  Hertel's 
Tantrdkhifayika,  107n2 

BabriiFabula: Msopece ,  Part  II, 
G.  Comewall  Lewis,  135n'^ 

Babrius  edited  .  .  .  6y  W.  G, 
Rutherford,  Ldn.,  1883, 
130ni 

Bdjky  Bidpajovy  {Fables  of 
Bidpai),  Frantilka  TJ'ebov- 
sk^ho,  237;  Eduard  Va- 
leika,  237 

Bald  Man  and  the  Fool  who 
pelted  him,  Story  of  the 
Foolish,  72-73 

Bald  Man  and  the  Hair- 
Restorer,  Story  of  the,  83- 
84 

"Balochi  Tales,"  M.  Long- 
worth  Dames,  Folk-Lore, 
49»i 


Bank  Thief,  The.  Finnish- 
Swedish  version  of  the 
Rhampsinitus  story,  282- 
283 

Bannii  or  Our  Afghan  Frontier, 
S.  S.  Thorbiirn,  121  n^ 

Barber  who  killed  the  Monks, 
The,  138ni,  214,  219,  229, 
230 

Barber,  Story  of  the  Fool 
who  wanted  a,  96 

Basket  used  by  lover  for  en- 
tering a  house,  147,  147ni 

Bawd,  The  Cuckold  Weaver 
and  the,  47w3,  223-226; 
named  MakarakatI,  7-10, 
12,  13 ;  Yamajihva,  5,  6, 
10,  11,  13 

Beards  in  Ancient  Egypt, 
custom  of  wearing,  253, 
254 

Bearer  of  the  Golden  Lance 
(god  Skanda,  patron  of 
thieves),  143n 

Beating  wife  with  creepers, 
passion  renewed  while,  16 

Beauty,  simile  of  Hindu,  7,  26 

Beer-can,  inexhaustible,  4wi 

Beggar's  death  in  the  Rhamp- 
sinitus story,  incident  of 
the,  274 

Beitrdge  zur  indischen  Erotik  : 
Das  Liebesleben  des  San- 
skritvolkes,  R.  Schmidt,  195  ; 
zur  Kenntniss  Indischer  Dich- 
ter,  Aufrecht,  136n3;  zur 
vergleichenden  Sagen-  und 
Mdrchenkunde,  M.  Gaster, 
128n 

"  Beitrage  zum  Zusammen- 
hang  indischer  und  euro- 
paischer  Marchen  und 
Sagen,"  F.  Liebrecht, 
Orient  und  Occident,  92n2 

Belief  in  tree-spirits,  179ni 

Bengal  snake  with  a  knob  at 
the  end  of  his  tail,  135w 

Berichte  ii.  d.  Verhandl.  d.  kgl. 
sachsiscken  Gesell.  d.  Wissen- 
schajten,  phil.-hist.  Klasse, 
J.  Hertel,  213ni 

Betel,  12;  leaves,  colour  of 
teeth  should  be  as  when 
chewing,  194 

Bhilla,  Story  of  the  Wife  who 
falselyaccused  her  H  usband 
of  murdering  a,  80-82, 153n^ 

Bibliographie  des  Ou  vrages 
Arabes,  Victor  Chauvin, 
3ni,  16 n\  66,  S7n\  94n2, 
101  ni,  122nS  133n,  U7n\ 


Bibliographie — continued 
153/ti,    177,    181n2,   183ni 
210,  219,  220/i»,  232,  234., 
242,  266 

Bibliography  of  Sir  Richard 
Francis  Burton,An  Atinotated^' 
N.  M.  Penzer,  193  1 

Bird,  the  Hare,  and  the  CaV 
The,  102,  102n2,  103;  the 
Monkeys,  the  Firefly  and 
the,  58,  59  ;  named  Kapin- 
jala,  102-103;  natural 
flightiness  of  a,  37,  37n2 

Birds  from  choosing  the  Owl 
King,  How  the  Crow  dis- 
suaded the,  100,  lOOni, 
102,  103 

Bird's  Story,  The  Golden- 
Crested,  160 

Birth  of  King  Siqihavikrama, 
former,  36 ;  remembering 
former,  30,  36,  38,  124, 
158,  173,  191,  192;  The 
Water-Spirit  in  a  Previous, 
123-124 

BirthplaceofthePa^c^aia/i/rfl, 
208 

Bites,  marks  of  scratches  and,' 
181,  181ni,  193 

"Biting  with  the  teeth," 
Dasanchachhedya,  194,  193 

Blicke   iw    die    Geisieswelt    der 
heidnischen  Kols,  F.  Halui,  < 
65 

"  Blind  Man  and  the  Cripple, 
The,"  Russian  Folk-Tales, 
W.  R.  S.  Ralston,  183/ii 

Blue  lotuses,  eye  resembling 
a  garland  of  full-blown, 
197;  garland  of,  118 

Bodies  of  vanquished  chiefs 
exposed  by  Amen-hetep  II, 
254 

Body  of  thief  dragged  or 
driven  through  streets, 
268,  282;  of  thief  hung 
from  wall,  247;  of  thief 
stolen  from  wall,  248  j 

Bbhmisches  Mdrchenbuch,  A. 
Waldau,  53n2,  ISOn^ 

Boiled  rice  given  to  the  dead 
at  Hindu  funerals,  145ni 

Book  X  (Saktiya^s),  1-195; 
XI  (Vela),  196-204 

Book  of  Noodles,  W.  A. 
Clouston,  68,  168ni 

'•  Book  "  or  "  section,"  tantra 
—i.e.  207 

Book  of  Sindibdd,  the,  25^, 
260,  263 ;  W.  A.  Clouston, 
122h1,  127ni,  267 


IJNUiJiX  11 — Gl^^JNll^KAL. 


305 


Book  of  the  Thousand  Nights 
and  a  Night.  See  under 
Nights 

«'  Books,  Five,"  the  {Paflcha- 
tantra),  41h^ 

Boy  taken  for  a  cat,  Brahman, 
167,  168 

Boy  who  went  to  the  Village 
for  Nothing,  Story  of  the 
Foolish,  136-137 

Boys  that  milked  the  Donkey, 
Story  of  the,  136,  136^3 

Bracelet,  the  porter  who 
found  a,  1,  2 

Brahmachilrin's  Son,  Story  of 
the,  89 

Brahman  boy  taken  for  a  cat, 
167,168;  who  built  Castles- 
in-the-Air,  The,  138/ti,  214, 
228-229;  cheated  to  believe 
his  goat  isa  dog,  104;  cursed 
by  Mahasveta,40;  the  Goat 
and  the  Rogues,  The,  104, 
104h^  ;  and  the  Mungoose, 
Story  of  the,  138,  138wi 
139,  217;  named  Deva^ar- 
man,138, 139;  Harighosha, 
159;  Pundarlka,  39,  40; 
Rudrasoma,  148-150 ;  Sri- 
dhara,  120;  Story  of  King 
Vikramasimha,  the  Cour- 
tesan and  the  Young,  15- 
18 ;  the  Thief  and  the  Rak- 
shasa.  The,  107, 107/4^;  who 
became  a  Yaksha,  The,  125 

Brahmans,  knowledge  of  the 
sciences  bestowed  on  two 
young, 125,  126 

Brahman's  Wife  and  the 
Sesame-Seeds,  The,  76,  77 

Brahmany  Drake,  Story  of 
the  Fool  who  behaved  like 
a,  118-119 

Breach  in  thieving,  names  for 
the  different  shapes  of  the, 
142n2 

Breaking  through  walls  and 
digging  tunnels,  Indian 
method  of  thieving,   142, 

1    142h2,  250 

Breasts  of  a  woman,  marks 
made  with  nails  on  the, 
193,  194 

Brothel,  to  catch  thief, 
King's  daughter  put  in  a, 
248,  254 
Irothers  who  divided  all  that 
they  had.  Story  of  the  Two, 
114,  114n^  ;  Yajnasomaand 
Kirtisoma,  Story  of  the 
Two,  95,  96 

VOL.    V. 


Buch  der  Beispiele  der  alien 
IVeisen,  Anthonius  von 
Pfor  or  Pforr,  220 

Buch  der  Beispiele  der  alten 
Weusen,  Das,  Anth.  von  Pfor 
or  Pforr,  Holland's  ed., 
Stuttgart,  1860,  238 

Buddhist  Birth  Stories  or  Jdtaka 
Tales,  T.  W.  Rhys  Davids, 
Triibner's  Orient.  Series, 
3/ii,  55«3,  79n3,  98«\  lOOw^ 

Buddhist  Literature  of  Nepal, 
The  Sanskrit,  Rajendralala 
Mitra,  121n^ 

Buddhist  Monk  who  was 
bitten  by  a  Dog,  Story  of 
the,  165  ;  refugees  settling 
in  Tibet,  Indian,  284 

Buddhistic  origin  of  the 
"Impossibilities"  motif 
probable,  64 

Buffalo,  Story  of  the  Simple- 
tons who  ate  the,  117-118 

Bull  abandoned  in  the  Forest, 
Story  of  the,  42-43,  44-45, 
46-47,  49,  50-52,  52-53,  54- 
55,  59,  61,  63 

Bull,  descending  from  heaven, 
169;  named  Sanjivaka,  42, 
43,  47,  51,  52,  53,  55,  58, 
63;,  of  Siva,  the,  42,  168; 
of  Siva,  Story  of  the  Fools 
and  the,  168,  168ni,  169, 
170,  170ni 

Burial  rites  for  a  Hindu, 
necessity  of  performing, 
144,  145,  250 

Burmese  regalia,  the,  175 

Burnt  Alive  sooner  than  share 
his  Food  with  a  Guest, 
Story  of  the  Man  who 
submitted  to  be,  165-167 ; 
herself  with  her  Husband's 
body,  Story  of  the  Faithless 
wife  who,  19 

Burton,  An  Annotated  Bibli- 
ographic of  Sir  Richard 
Francis,  N.  M.  Penzer,  193 

Buttocks,  nail  marks  made  on 
the  surface  of  the,  193 

Cabinet  des  F4es,  41  vols., 
Geneva  and  Paris,  1785- 
1789,  46/ii,  58;ii 

Cake,  hunger  satisfied  by  eat- 
ing the  seventh,  116,  117 

Cakes,  Story  of  the  Fool  and 
the,  116,  162n2,  117 

Calendar,  five  supplementary 
days  in  the  Egyptian  and 
Mayan,  252 


Cambridge    edition    of    the 

Jdtaka,  3«S  63ni,  64,  79n3, 

98m1,  99«3,  lOOnS  lOln^-z, 

157ni,  163ni,  176 
Camel  and  the  other  animals, 

the,  53,  54 
Candles  used  for  frightening 

the  guards,  lighted,  268, 

281 
Canon,  the  Tibetan,  Ka-gyur 

(Kanjur),  284 
Canopus,  Lights  of,  or  Anvdr-i- 

Suhaitt,    41ni,    46«i,    218, 

220 
Carpenter  and  his  Wife,  The, 

108,  108n2 
Casket  of  jewels,   wealth  in 

form  of,  163,  163ni 
Cat,  The  Bird,  the  Hare  and 

the,      102,      102n2,      103; 

Brahman  boy  taken  for  a, 

167,  168;  the  hypocritical, 

102n2,  103 
Catalogue    of    Persian    MSS. 

British  Museum,  Ch.   Rieu, 

239 
Celestial  horse,  A^u^ravas,  31 
Cento  Novelle  Antiche,  13/1* 
Ceylon,  Sacred  and  Historical 

Books  of  E.  Upham,  73ni 
Ceylon,  Village  Folk-Tales  oj, 

H.  Parker,  48ni,  49ni,  52/i2, 

553,  63ni,  65 
Channel  of  story  migration, 

gypsies  as  a,  275,  276 
Charioteer  of  Indra,  Matali, 

31 
"  Charlatan,  The,"  Fables,  La 

Fontaine,  91«^ 
Chastity,  the  proof  of,  123 
Cheeks  of  sentinels  shaved  by 

way  of  insult,  247 
Chess  introduced  from  India 

into  Persia,  218 
Chewing  betel  leaves,  colour 

of    teeth    should     be    as 

when,  194 
Childhood   of  Fiction,    J.    A. 

Macculloch,  128n 
Choosing  a   King  by  Divine 

Will,  175-177 
Cinq  cent  contes  et  apologues, 

E.  Chavannes,  63;*^ 
Classical  Versions  of  the  tale 

of  Rhampsinitus,  255-259 
Click-beetle,  American  {Pyro- 

phorus),  58ni,  59>i 
Clouds  {Nubes),  Aristophanes, 

29«a 
Clouds  of  Aristophanes,    The, 

W.  J.  M.  Starkie,  257 


306 


THE  OCEAN  OF  STORY 


Coiling    round   king,    snake, 

164.  164»i 
Colours,  flowers  of  five,  121 
*'  Come  -  what  -  ■will  "  —  i.e. 

Yadbhavishya,  56/t^ 
Comparison     of    Somadeva's 

story  of  Ghata  and  Karpara 

and     Herodotus'     tale    of 

Rhampsinitus,  249,  250 
Composer  of  Purnahhndra,  a 

version  of  the  Pafichatantra, 

217 
Conde    Lucanor    [Don     Juan 

Manuel],  79n3 
Confessio       amatitis,        John 

Gower,  157»i 
Consolatio      ad      Apollonium, 

Plutarch,  257 
Contes  Indiens   et    U  Occident, 

Les,  E.  Cosquin,  177 
Contes      et      Nouvelles,       La 

Fontaine,  lln^ 
Conies  Populaires  de  Lorraine, 

E.  Cosquin,  87/1^ 
Contes  Populaires  Malagackes, 

G.  Ferrand,  127ni 
Contos  Populares  Portuguezes, 

A.  Coelho,  55n3,  Q7n^  lQ5n, 

109h2,  183/ii 
Conversing    with    the    king, 

trick  of,  187 
Cotton     Galba    E.     MS.     of 

the  Seven  Sages  of  Rome, 

264 
Courtesan,  named  Kumudika, 

15-18;    revealing     secret, 

83  ;  and  the  Wonderful  Ape 

Ala,  Storyofthe  Merchant's 

Son,    the,    5-13 ;    and   the 

Young  Brahman,  Story  of 

King  Vikramasimha,    the, 

15-18 
Courtesan's    love    tested    by 

assumed  death,  17 
Courtesans,  instructions  for, 

5,    6,    6n};    learning    the 

tricks  of,  5,  6  ;  the  perfidy 

of,  5,  13,  14 
Cowherd  brought  into  a  house 

dressed  as  a  woman,  148, 

148h2;  Story  of  the  Woman 

who     escaped     from     the 

Monkey  and  the,  141-142 
Crab,  the  advice  of  a,  61 
Crane  and  the  Makara,  The, 

48-49 ;  the  Snake  and  the 

Mungoose,  The,  61 
Creatures,  wealth  is  youth  to, 

78 
Crocodile — i.e.    makara,    47, 

47n2,  48,  48ni 


"  Crooked-nose,"  Vakramasa, 
106ni 

Crow  dissuaded  the  Birds 
from  choosing  the  Owl 
King,  How  the,  100,  lOOn^, 
102-104;  and  the  Jackal, 
The  Lion,  the  Panther, 
the,  53,  54 ;  and  the  King 
of  the  Pigeons,  the  Tor- 
toise and  the  Deer,  Story 
of  the,  73-75,  78-80 ;  named 
Laghupatin,  73-75,  78-79 

Crown,  one  of  the  five  em- 
blems of  royalty,  175 

Crows,  Meghavarna,  king  of 
the,  98,  99,  111",  113;  and 
the  Owls,  Story  of  the  War 
between  the,  98,  98»ii,  99, 
100,  104-113;  who  tricked 
the  Serpent,  The,  47w3, 
214,  226,  227 

"Cruel-eye,"  Kruralochana, 
106h 

Cuckold  Weaver  and  the 
Bawd,  The,  47^3,  223-226 

Cucumber  containing  pearls, 
65 

^iikasaptati,  Die,  tejctus  sim- 
plicior,  R.  Schmidt,  64 

"Culprit,  marking  the," 
motif,  274,  275.  284 

Curious  Myths  of  the  Middle 
Ages,  S.  Baring- Gould, 
138ni 

Curse  of  Destiny,  2 ;  of 
Gautama,  96 ;  of  Hema- 
prabha  and  Lakshmisena 
at  an  end,  191,  192 

Curse  of  the  Hermit,  The, 
202,  203 ;  Hiranyaksha 
released  from  his,  173; 
inflicted  on  a  hermit,  161  ; 
on  Makarandika  inflicted 
by  her  parents,  36  ;  Maka- 
randika and  Simhavikraraa 
released  from  their,  38 ; 
Pundarika  and  Sudraka 
released  from  their,  40 ; 
on  Rajatadramshtra,  sister 
inflicts,  160 ;  of  an  unsuc- 
cessful love,  fulfil  the,  40 ; 
on  a  Vidyadhara,  inflicted  by 
his  father,  159  ;  on  a  young 
Brahman,  invoke  a,  40 

Custom  of  hanging  criminals 
on  a  wall,  254 

Cutting  off"  ears  and  nose  of 
faithless  wife,  82,  82n^ 
156;  off  hands  and  tongue, 
punishment  for  thieves, 
61,  61nS  143n;  off"  nose  of 


Cutting — continued 

faithless  wife,  123;  off  the 

thief's  head  with  a  machine,] 

incident  of,  283 
Czech   versions  of  the   Pan^J 

chatantra,  236,  237,  238 

Dee  mo  no  logic,  Nathaniel 
Homes,  201h 

Dancing-girl  named  Sundar 
7-13 

"  Dankbaren  Thiere,  Die,*1 
M'drchen  der  Magyarenl 
Gaal,  157ni 

Dasa  Kumdra  Charila,  the, 
transl.  J.  Hertel,  142?i2 

Dasa  Kumdra  Charita,  the, 
transl.  F.  J.  Meyer,  176 

Dasa  Kumdra  Charita,  the,  ed, 
H.  H.  Wilson,  153h 

Date  of  the  History  of  Hero- 
dotus, 258 

Date  of  the  Pahchatantra^ 
207,  208  ;  of  PFirnahhadra, 
a  Jain  version  of  the  PaH' 
chatantra,  217;  of  the  Seven 
Sages  of  Rome,  263 ;  oi 
"  Textus  Simplicior,"  216 

Daughter  grow,  medicine  tc 
make,   91  ;  of  the  hermit.F 
the    beautiful,    201,    202  ;| 
Pharaoh   prostituting    his,! 
248,  254,  255 

Days  in  the  Egyptian  anc 
Mayan  calendar,  five  sup-j 
plementary,  252 

Dead  given  rice  at  Hindi 
funerals,  libn} ;  wife  prei 
tending  being,  179,  180 

Death,  assumed  to  test  courJ 
tesan's   love,    17 ;    in   the| 
Rhampsinitus  story,    inci- 
dent of  the  beggar's,  274  : 
for    thieving,    143;i ;    froi 
torments  of  love,  39 

Decameron,  Boccaccio,  13«^ 

Decameron,  its  Sources  ant 
Analogues,  The,  A,  C.  Lecjj 
275 

Deccan  Days,  Old,  M.  Frere,! 
49^1 

Deer,  the  chamart,  29  ;  namec 
Chitranga,  78-80  ;  Story  ol 
the  Crow  and  the  King  o^ 
the  Pigeons,  the  Tortoise 
and  the,  73-75,  78-80 

Deer's  Former  Captivity, The] 
79n2,  214,  219,  227,  228 

"Deif    van    Brugghe,    De,J 
G.   W.  Dasent,  Zeit.  f 
Alterth.,  vol.  V,  1845,  284 


INDEX  II— GENERAL 


Danonax,  Lucian,  136^^ 

De     Xugis     Curialium.      See 

Nugis  Curialium,  De 
"Depositaire    Infidele,   Le," 

Fables,  La  Fontaine,  64 
Descending  from  heaven,  34. 

169 
Description    of    Greece, 
Pausanias's,  J.   G.   Frazer, 
256,  257,  266 
Desirable  qualities  of  finger- 
nails and  teeth,  193,  194 
Destiny,  the  curse  of,  2 
"  Destiny,  The  Voice  of  the 
Stone  of,"  E.  S.  Hartland, 
Folk-Lore,  177 
Deutsche    Volksm'drchen    aus 
Schicaheti,  E.  Meier,  157^1 
Deutschen  Volksbucher,  Die,  K. 
Sinirock,  43/i2,  I02n2,  l04/ii, 
127«i,  138ni,  146ni,  204^1 
Deux  Redactions  du  Roman  des 
Sept  Sages  de  Rome,  Gaston 
Paris,    Paris,     1876,    263, 
266^^1 
Dharmakalpadruma,  186^^ 
Dice  in  Hades,  Rhampsinitus 

playing,  252,  253 
Dictionary  of  Greek  and  Roman 

Antiquities,  Smith,  256 
Dictionary  of  Kashmiri  Pro- 
verbs, A,   J.    H.   Knowles, 
64,  65 
I^'gging    tunnels,    breaking 
through  walls  and,  Indian 
method  of  thieving,   142, 
142n2,  250 
Dimnah.     See    Kalilah    and 

Dimnak,  etc. 
Directorium  vitas  humance,  John 
of  Capua,   220,   232,   237, 
238 
Disciplina      Clericalis,     Peter 
Alphonse's   (English    Trans- 
lation), W.  H.  Hulme,  87ni 
Discipliim     Clericalis,     Petrus 

Alphonsus,  13»^  87ni 
Discontent    produces    grief. 

115  * 

Discorsi  degli  Animali,  Agnolo 

Firenzuola,  220 
Disease  to  be  cured  by  the 
heart   of  a   monkey,   128, 
128«2,  129 
Divine  Will,  Choosing  a  King 

by,  175-177 
Doctor,    Story   of   the    Fool 

that  was  his  own,  139 
Dog,    Brahman    cheated    to 
believe  his  goat  is  a,  104 ; 
Story     of    the     Buddhist 


307 


Dog — contin  ued 

Monk  who  was  bitten  by 
a,  165  ;  that  swallows  silver 
and  gems,  lln^ 
Dolopathos  and  its  derivates, 
.249,  260-263,  274,  281,  285 
Doni,  The  Morall  Philosophic 

of  41  Hi,  218,  220 
Donkey,  Story  of  the  Boys 
that  milked  the,  136, 136/^3 
Door,   Story  of  the  Servant 
who  looked  after  the,  117. 
117ni 
Drake,  Story  of  the  Fool  who 
behaved  like  a  Brahmany, 
118-119  ^ 

Draught-bull    named    Sanji- 
vaka,  42,  43,  47,  51-53,  55, 
58,  63 
Dream  of  Hemaprabha,  the, 
190;  moon  entering  Har- 
shavati's  mouth  in  a,  30 
Dressed  as  a  woman,  cowherd 
brought  into  a  house,  148, 
148n2 
Drinking,  results  of  the  vice 

of,  4,  5 
Drum,  beaten  as  thief  is  led 
to   execution,    143/i;    The 
Jackal  and  the,  46 
Drunk,  secret  let  out  when, 

1,  2,  3h1 
Dutch  poem.  Old,  "  De  Deif 
van     Brugghe,"     G.     W 
Dasent,  284 
Dye  used  as  a  means  of  future 

recognition,  273,  283 
Dyocletianus    Leben,     H.     A 
Keller,  79n2 


Early  English   Versions  of  the 

Gesta  Romanorwn,  S.  J.  H. 

Herrtage,      Qln\      104ni 

138«i 
Ears,   cut   off    for    thieving, 

143n ;  and  nose  cut  off  by 

his   wife,   Vajrasara's,   22; 

and  nose  of  faithless  wife, 

cutting  off,  82,  82/ti,  156 
Ear-throbbing     in     Norway, 

signs  of,  201  n 
Eastern  Monachism,  R.  Spence 

Hardy,  153ni 
Eat  iron,  mice  that,  62,  64 
Eating    the    seventh    cake, 

hunger  satisfied   by,    116. 

117 
Editions  of  the  Brihat-katha- 

maHjafi,  212;  of  PTtrna- 
bhadra,  217;  and  transla- 
tions of  the  Hilopades'a,  210 


Editors  of '« TextusSimplicior" 
216,  217 

Egyptian  origin,  different 
opinions  about  the  Rhamp- 
sinitus story  being  of,  263- 

Eight  different  kinds  of  nail- 
scratches,  193-194 

"  Ein  altindisches  Narren- 
buch."  See  "  Altindisches 
Narrenbuch,  Ein  " 

Elephant  choosing  king,  aus- 
picious, 155,  155n^  175; 
and  the  Horses,  The  Race 
between  the,  196,  197,  198 

Elephant-headed  god,  the 
(Ganesa),  196 

Elephants,  Chaturdanta,  king 
of  the,  101,  102;  and  the 
Hares,  The,  101, 101  nM02 

Eleven  Husbands,  Story  of 
the  Woman  who  had,  184- 
185,  184ni 

Emblems  of  royalty,  five,  175. 

176 
Empires,  policy,  the  founda- 
tion of,  99 
Encyclopcedia      of      Islam, 

"  Kalilah    wa-Dimna,"    C. 

Brockelmann,  234 
English      names      for      the 

Pafichatantra,  41  n^ ;  versions 

of  the  Seven  Sages  of  Rome, 

nine  Middle,  263,  266 
Epithets  of  moon,  101  101n2 
Erotic  element  in  swinging, 

the,  189ni 
"Escaping      One's      Fate" 

motif\  186^1 
Esop   w   wesolym   humorze,    2 

vols.    Varsovie     (Warsaw), 

1770,  241 
Esope  en  belle  humeur,  241 
Essai    sur     Gunadhya     et     la 

Brhatkatha,  F.  Lacote,  211 
H-class  MSS.  of  the  "  Tejctus 

Simplicior,"  216,  217 
[Etymologia;]        Isidore       of 

Seville,  201n 
Etymology     of     the     name 

Rhampsinitus,  250,  251 
"  Eulenspiegel,    Till."     See 

"Till  Eulenspiegel " 
European    versions     of    the 

Pafichatantra,  207 
"Evil- Wit,       No- Wit       and 
Honest- Wit,"  F.  Edgerton, 
Joum.    Amer.    Orient.   Soc., 
59«2 

Evolution    of    Modesty,    The, 
Havelock  Ellis,  189n» 


308 


THE  OCEAN  OF  STORY 


Exemplario  contra  los  engaHos 
y  peltgros  del  mundo,  238 

Experience  of  Rudrasoma, 
the  unhappy,  148,  149 

Explanatory  Note  to  the 
Genealogical  Table  of  the 
PanchaUntra,  232-234 

"  External  Soul  "  motif,  127 n^ 

Eye,  resembling  a  garland  of 
full-blown  blue  lotuses, 
197;  throbbing  in  the  right, 
200,  201  n;  of  the  World, 
the  flaming,  29,  29n«,  30 


FF  Communications,  Helsing- 
fors  and  Hamina,  281 

Fabeln  und  Parabeln  des 
Orients,  trans.  Souby-Bey, 
241 

Fable  of  Menenius  (The  Belly 
and  the  Members),  135/i 

Fables,  Babrius,  Sir  G.  Corne- 
wall  Lewis'  ed.,  135n^; 
Rutherford's  ed.,  ISOn^ 

Fables,  La  Fontaine,  64,  73^^, 
91 /ii,  102n2,  106^1,  132n2, 
135 

Fables  of  Bidpai,  Bdjky 
Bidpajovy,  FrantiSka 
Trebovsk^ho,  237 

Fables  and  Folk-Tales  from  an 
Eastern  Forest,  W.  W. 
Skeat,  48nS  49wi,  63?ii 

Fables,  Indian,  Ramaswami 
Raja,  48ni,  49ni 

Fables  of  Phaedrus,  61n^, 
102n2 

Fables  de  Pilpay  (French 
versions),  220 

Fables  of  Pilpay  (or  Bidpai), 
41ni,46ni,218,240;  edited 
by  J.  Harris,  240 

Fables  of  Vartan,  The  Ar- 
menian, 242 

Fabula,  Babrius,  79n2,  llOwi 

Facquin  et  le  Rostisseur,  Le, 
Rabelais,  132n2,  133n 

Faerie  Queene,  The,  Edmund 
Spenser,  29n2 

Faithless  Wife  who  Burnt 
herself  with  her  Husband's 
Body,  Story  of,  19  ;  cutting 
off  nose  of,  123 ;  cutting 
off  nose  and  ears  of,  82, 
82h1,  156;  who  had  her 
Husband  Murdered,  Story 
of,  20 ;  hypocrisy  of,  108 ; 
who  was  present  at  her 
own  Sraddha,  Story  of  the, 
84-85 


"  False  Ascetics  and  Nuns 
in  Hindu  Fiction,"  M. 
Bloomfield,  Journ,  Amer. 
Orient.  Soc,  102n- 

False  sraddha,  the,  85 

Farther  Indian  versions  of 
the  Panchatantra,  234 

Fasti,  Ovid,  68n 

Fatal  applause,  the,  171 

"  Fatalist  who  believed  in 
Kismet^' — i.e.  Yadbha- 
vishya,  56n^ 

"Fate,  Escaping  One's," 
motif,  186«i 

Fate  of  the  thoughtless  tor- 
toise, the,  56 

Father  cursing  son,  159 

Fear  of  the  unknown,  45 

Feet  cut  off  for  thieving, 
143ri 

Female  apartments,  man  in- 
troduced into,  by  rope,  24 

"  Femme  dans  le  Coffre  de 
Vere,  La,"  Bibliographic 
des  Ouvrages  Arabes,  V. 
Chauvin,  122ni 

"Festal  car"  in  ceremony 
of  choosing  a  king  by 
divine  will,  176 

Fickleness  of  king's  wife,  23, 
24 

Finger-nails,  desirable  quali- 
ties of,  193 

"  Finnische  Marchenvarian- 
ten,"  A.  Aarne,  FF  Com- 
munications 5  .  .  .,  281 

Finnish,  Swedish-,  version  of 
the  story  of  Rhampsinitus, 
281-283 

Fire  and  Water,  Story  of  the 
Fool  who  mixed,  68 

Firefly  [Pyrophorus)  ,:58ni,  59n ; 
and  the  Birds,  The  Mon- 
keys, the,  58-59 

"Fish  that  possessed  pres- 
ence of  mind,  the  " — i.e. 
Pratyutpannamati,  56/1^ 

Fish,  The  Three,  56-57 

"Fisherman  and  the  Jinni, 
Tale  of  the,"  Nights,  Bur- 
ton, 181n2 

"Five  Books,"  the  {PaH- 
chatanlra),  41  w^ 

Five  Books,  entitled  The 
Separation  of  Friends,  The 
Winning  of  Friends,  The 
Story  of  the  Crows  and  the 
Owls,  The  LossofOne^s  Get- 
tings,  and  Ha.'sty  Action,  com- 
posed by  Vishnu^rman, 
222 


Five  colours,  flowers  of,  121 ; 
emblems  of  royalty,  175, 
176;  in  Hindu  ritual, 
mystical  number  of,  175 
supplementary  days  in 
the  Egyptian  and  Mayan 
calendar,  252 

"  Five,"  Pafica,  175 

"  Five  Tantras  or  Books " 
(i.e.  Pafichatantra),  207 

"  Five  tantras,"  work  consist- 
ing of  (i.e.  Panchatantra), 
207 

"  Flame-eye,"  Diptanayana, 
106n 

Flaming  eye  of  the  world, 
the,  29,  29/i2,  30 

"  Flasche,  Die,"  Irische  Elfen- 
mdrchen,  J.  and  W.  Grimm, 
3/ii 

Flavours,  the  six,  114,  114n* 

Flaying  alive,  the  procedure 
of,  65 

Flea,  The  Louse  and  the,  52 ; 
named  Tittibha,  52 

Flesh,  Story  of  the  King  who 
replaced  the,  93 

Flowers  of  five  colours,  121 

Flowers  from  a  Persian  Garden, 
W.  A.  Clouston,  101  ni 

Flying  through  the  air,  33, 
35,  169, 170,  172,  173,  191, 
192 

Folk-Lore,  "  Balochi  Tales," 
M.  Longworth  Dames, 
49n^;  "King  Midas  and 
his  Ass's  Ears,"  W.  Crooke, 
lln^;  [Presidential  Ad- 
dress], W.  H.  D.  Rouse, 
66 ;  "  The  Voice  of  the 
Stone  of  Destiny,"  E.  S. 
Hartland,  177 

Folklore  of  Farther  India,  Laos, 
K.  N.  Fleeson,  59n2 

Folk-Lore  in  the  Himdlaya,Sport 
and,  H.  L.  Haughton,  65 

Folklore,  Indian,  G.  Jetha- 
bhai,  64 

Folklore  of  Kumaun  and 
Garhwal,  Proverbs  and,  G.  D. 
Upreti,  64,  65 

Folk-Lore  of  Northern  India, 
The  Popular  Religion  and, 
W.  Crooke,  27«2,  30^2, 59n\ 
101  wS  126n\  160ni,  176 

"Folklore  in  the  Panjab," 
Steel  and  Temple,  Indian 
Antiquary,  49 n^ 

["  Folklore  of  Salsette"]  G.  D. 
D'Penha,  hidian  Antiquary, 
65 


INDEX  II— GENERAL 


309 


Folk-Lore  of  the  Santal 
Parganas,  C.  H.  Bompas, 
65 

"Folklore,  Sinhalese,"  H.  A. 
Pieris,  The  Orientalist,  55n3 

Folk-Lore  of  the  Telugus,  G.  R. 
Subramiah  Pantulu,  48n^, 
49nS  56/ii,  59n2 

"  Folklore  of  the  Telugus, 
Some  notes  on  the,"  G.  R. 
Subramiah  Pantulu,  Indian 
AntiqiMry,  48 /i\  49 ft^,  56 n^, 
59/t2 

Folk-  Tales  of  Ceylon,  Village, 
H.  Parker,  ^n\  49ni,  b2n\ 
55n3,  63ni,  65 

Folk-Tales  from  an  Eastern 
Forest,  Fables  and,  W.  W. 
Skeat,  48/iS  49ni,  63ni 

Folk-Tales  oj  Kashmir,  J.  H. 
Knowles,  65,  281 

Folk-Tales,  Russian,  W.  R.  S. 
Ralston,  82ii\  I66n\  nQn\ 
183ni 

Folk-  Tales  from  Tibet,  W.  F.  T. 
O'Connor,  49ni,  64 

Fool  who  wanted  a  Barber, 
Story  of  the,  96  ;  who  be- 
haved like  a  Brahmany 
Drake,  Story  of  the,  118- 
119;  and  his  Brother, 
Story  of  the,  89 ;  and  the 
Cakes,  Story  of  the,  116- 
116/i2,  117;  cheated  to 
believe  he  is  married  and 
has  a  son,  69 ;  and  the 
Cotton,  Story  of  the,  70 ; 
that  was  his  own  Doctor, 
Story  of  the,  139  ;  that  did 
not  drink.  Story  of  the 
Thirsty,  88 ;  who  mixed 
Fire  and  Water,  Story  of 
the,  68 ;  who  saw  Gold  in 
the  Water,  Story  of  the, 
115,  115 n}  ;  who  mistook 
Hermits  for  Monkeys, 
Story  of  the,  140;  and  his 
Milch-Cow,Storyof  the,72 ; 
who  looked  for  the  Moon, 
Story  of  the,  141  ;  who 
took  Notes  of  a  certain 
Spot  in  the  Sea,  Story  of 
the,  92-93 ;  and  the  Orna- 
ments, Story  of  the,  69-70 ; 
who  found  a  Purse,  Story 
of  the,  140-141 ;  who  was 
nearly  choked  with  Rice, 
Story  of  the,  135-136;  and 
the  Salt,  Story  of  the,  71- 
72 ;  who  killed  his  Son, 
Story  of  the,  88-89 ;  stones 


Fool — continued 

laugh  at  a,  89  ;  who  gave 
a  Verbal  Reward  to  the 
Musician,  Story  of  the,  132, 
132n2,  133;  who  asked  his 
Way  to  the  Village,  Story 
of  the,  170,  171 

Foolish  Bald  Man  and  the 
Fool  who  pelted  him.  Story 
of  the,  72-73 ;  Boy  who  went 
to  the  Village  for  Nothing, 
136-137 ;  Herdsman,  Story 
of  the,  69;  King  who  made 
his  Daughter  grow.  Story 
of  the,  91,  91  ni,  92;  Mer- 
chant who  made  Aloes- 
Wood  into  Charcoal,  Story 
of  the,  67;  Servant,  Story 
of  a,  84 ;  Servant,  Story  of 
the,  113  ;  son,  the  curse  of 
having  a,  222;  Teacher, 
the  Foolish  Pupils  and  the 
Cat,  Story  of  the,  167-168; 
Villagers  who  cut  down  the 
Palm-Trees,  70-71 

Fools  and  the  Bull  of  Siva, 
Story  of  the,  168,  16Sn\ 
169, 170, 170/ii;  lose  wealth 
as  soon  as  they  get  it, 
141 

Footnotes  to  the  Genea- 
logical Table  of  the 
Panchatantra,  236-242 

Forest,  the  Vindhya,  39 

"  Forethought  "  —  i.e.  Ana- 
gatavidhatri,  56/1^ 

Form  assumed  by  Vishnu, 
Narasimha  (Man-lion),  1, 
ln2 

Former  austerities,  power  of, 
37 ;  birth,  remember,  30, 
36,  38,  124,  158,  173,  191, 
192  ;  birth  of  King  Simha- 
vikrama,  36 ;  Birth,  The 
Hermit's  Story  of  Soma- 
prabha,  Manorathaprabha 
and  Makarandika,  wherein 
it  appears  who  the  Parrot 
was  in  a,  30-32,  34-37 

**  Formiga  e  a  Neve,  A," 
Contos  Populares  Portu- 
gtiezes,  A.  Coelho,  109n2 

Forty  Vazirs  (Behrnauer's 
translation).  See  further 
under  Behrnauer,  W.  F.  A., 
153ni 

Forty  Vezirt,  The  History  of 
the,  E.  .1.  W.  Gibb  and 
Sheykh-Zada,  163n^ 

Foundation  of  empires, 
policy,  the,  99 


Four  books,  the  Hitopadesa 
containing,  210 ;  inde- 
pendent streams  of  the 
Pafichatantra  (Edgerton), 
208 ;  meditations,  the,  151, 
151ni 

Four  Vedas,  Parrot  that 
knows  the,  28 

Fox  in  Fables  of  Bidpai 
[Pilpay),  tale  of  the,  46ni ; 
and  the  heron  in  a  Portu- 
guese tale,  55n^;  and 
jackal  stories  of  East  and 
West,  43n^ ;  and  tortoise, 
tale  of  the  (Dubois'  Pancha- 
T antra),  55 /i^ 

Fragmenta  Historicorum  Grce- 
corum,  K.  O.  Muller,  258 

Fragrance  of  lotuses,  lake 
perfumed  with  the,  120 

French  version  of  the 
Dolopathos,  poetical,  260, 
262,  263,  274,  285 

"  Friendly  Advice,"  the 
Hitopadesa  or,  Narayana, 
210 

Friends  of  Dhavalamukha, 
the  two,  87 

"  Friendship,  Of  Real,"  Gesta 
Romanorum,  87/1^ 

Frogs,  The  Snake  and  the, 
112,  112ni 

Fruit,  Story  of  the  Servant 
who  tasted  the,  94,  94^2 

Fulfil  the  curse  of  an  un- 
successful love,  40 

Full  of  lotuses,  a  lake,  30 

Full-blown  blue  lotuses,  eye 
resembling  a  garland  of, 
197 

Funerals,  boiled  rice  given 
to  the  dead  at  Hindu, 
145ni 

Gadyatmakah  Kathasarit- 
sagarah,  Jibananda  Vidya- 
sagara,  236 

Garhwal,  Proverbs  and  Folklore 
of  Kumaun  and,  G.  D. 
Upreti,  64,  65 

Garland  of  blue  lotuses, 
118;  of  full-blown  blue 
lotuses,  eye  resembling, 
197 

Garlands  in  the  swayamvara 
(marriage  by  choice)  cere- 
mony, throwing,  197n* 

"  Gaze  "  or  "  treasure"  story, 
the,  261,  261n3,  263 

Geese  flying  over  Mount 
Taurus,  wisdom  of,  66n* 


310 


THE  OCEAN  OF  STORY 


Gems,  dog  that  swallows 
silver  and,  11  n^ 

Genealogical  Table  of  the 
Panchatantra  by  Franklin 
Edgerton,  232-242 

Genealogical  tree  of  the 
Pahchatanira,  42n>,  207, 
220 

Geschichte  der  Prosadichliingen, 
John  Dunlop,  trans,  into 
German  by  Felix  Liebrecht, 
13n\  S7n\  llln^  lQ2n\ 
186n2 

Geschichten  hellenischer  Sl'dmme 
und  Stddte  :  Orchometios  und 
die  Minver,  K.  O.  Miiller, 
257 

Gesta  Romanorwn,  the,  13n^, 
87ni,  138ni,  153ni,  157ni; 
[edited  by  Wynnard 
Hooper],  Bohn's  Anti- 
quarian Library,  138w^ ; 
Early  English  Version  of 
the,  S.  J.  H.  Herrtage,87ni, 
104ni,  138ni 

Gesta  Romanorum,  Disserta- 
tions on  the  .  .  .  See  under 
Douce,  Francis 

Ghata  and  Karpara,  Story  of 
the  Two  Thieves,  142, 151 ; 
Origin  of  the  Story  of 
(App.  II),  245-286 

Girl  like  a  wave  of  the  sea 
of  love's  insolence,  a,  199 

Glow-worm  (iMinpyris  nocti- 
luca),  58/1^,  59 u 

Gliicksvogel,  the  heart  of  the, 
130/ii 

Goat  is  a  dog,  Brahman 
cheated  to  believe  his, 
104 ;  and  the  Rogues,  The 
Brahman,  the,  104,  104?ii 

God,  the  elephant  -  headed 
(Gane^a),  196 ;  of  Love, 
(Kama),  26,  121,  149,  197, 
198;  Skanda,  patron  of 
thieves,  143h 

Goddess  of  Prosperity,  113 ; 
of  Sleep,  the,  197 

Gold  in  the  Water,  Story 
of  the  Fool  who  saw,  115, 
115ni 

Golden  Bough,  The,  J.  G. 
Frazer,  lS9n^ 

Golden-Crested  Bird's  Story, 
The,  160 

Golden  Lance,  the  bearer  of 
the  (god  Skanda),  143n 

Goldsmith  as  thief  in  Hindu 
fiction,  158n 

Grass,  darbha,  185 


"Grateful   Animals"    motif, 

157ni 
Grateful  Animals  and  the  Un- 
grateful Woman,  Story  of 

the,  157,  157ni,  158-164 
Great  Tale,  the — i.e.  Brihat- 

katha,  39,   42n,   214.  *  See 

further  under  Brihat-katha 
Greedy  Jackal,  The,  77 
Greek  version  of  Kalilah  and 

Dimnah,     'Symeon      Seth, 

58ni,  219,  238.  239 
Griechische  Marcheyi,  Bernhard 

Schmidt,  128n2,  157ni 
Griechische     Mt/lhologie,      L. 

Preller,  67n3 
Griechische   Roman,    Der,    E. 

Rodhe,  133)1 
Grief  produced  by  discontent, 

115 
Grove  of  Lebadea,  256 
Guards,  lighted  candles  used 

for    frightening    the,   268, 

281 
Guide  du  Visiteur  au  Musee  du 

Caire,  G.  Maspero,  254 
Gunadhya  et  la  Brhatkatha,  F. 

Lacote,  211 
Gypsies  as  a  channel  of  story 

migration,  275,  276 
Gypsy     Folk-  Tales,     F.     H, 

Groome,  275 
Gypsy  version  close  variant 

of  the  tale  of  Rhampsinitus, 

275 

Hair- Restorer,  Story  of  the 
Bald  Man  and  the,  83-84 

Hands  cut  off  and  tongue  cut 
out  for  thieving,  61,  61n\ 
143» 

Hanging  bodies  of  thief  and 
of  chiefs  on  wall,  248, 
254 

Hardness  of  a  diamond,  one 
who  has  the,  Vajrasara, 
22w^ ;  of  stubble,  one  who 
has  the,  trinasdra,  22n^ 

Hare,  and  the  Cat,  The  Bird, 
the,  102,  102n2,  103;  The 
Lion  and  the,  49-50;  in 
the  moon,  Hindus  6nd  a, 
lOln^ ;  named  Vijaya, 
101 

Hares,  The  Elephants  and 
the,  101,  lOlni,  102; 
Silimukha,  king  of  the, 
101-102 

Harlot.     See  Courtesan 

Harvard  Oriental  Series, 
216ni,  217ni 


Hasty  Action,  one  of  the  Fi\ 
Books  of  the  PaRchalanlral 
222 

Hatim's  Tales,  A.  Stein  ani 
G.  Grierson,  176,  177 

Head  of  trapped  thief  cut  o| 
by  companion,  246,  257 j 
cut  off*  with  a  machine^ 
283 

Heads,  snake  with  three,  161;1 
Story  of  the  Snake  with] 
Two,  134,  134n2,  135,  135ni 

Heart  of  the  Gliicksvogel,' 
the,  130n^ ;  of  a  monkey,  • 
disease  to  be  cured  by  the,] 
128,  128«2,  129 

Heaven,  bull  descending! 
from,  169 

Heavenly  nymph,  the  storyl 
of  the,  32 

Hebraeischen  Uebersetsungen, 
M.  Steinschneider,  220n\ 
237-239 

"  Heimonskinder,  Die," 
Die  Deutschen  Volksbiicher, 
K.  Simrock,  146wi,  204wi 

Hen  in  the  Anvdr-i-Suhaili, 
tale  of  the,  46w^ 

Heptameron  of  Margaret, : 
Queen  of  Navarre,  the,  < 
153n^  See  further  under  1 
Margaret,  Queen  of] 
Navarre 

Herabkunft  des  Feuers  und  de$  \ 
Gbttertranks,  Die,  A.  Kuhn, 
29m2,  llln2 

Herdsman,  Story  of  the] 
Foolish,  69 

Hermit,  the  beautiful 
daughter  of  the,  201,  202; 
The  Curse  of  the,  202,  203; 
curse  inflicted  on  a,  161 ; 
The  Mouse  and  the,  75-76, 
77-78;  named  Marichi,  30, 
37 ;  named  Matanga,  201- 
203;  and  his  Pupils,  Story  j 
of  the,  178 

Hermitage     of    Didhitimat,^ 
32 ;    of    the    sage    Jabali, 
39;    of  Kaiyapa,    161;    o| 
Maha^veta,40;  of  Matanga 
202  ;  Pulastya,  head  of  the 
30,  37 

Hermit's  laugh,  the,  30, 
37,  37n^;  son,  Ra^mimat 
32-34,  38 ;  Story  of  Soma 
prabha,  ManorathaprabhJ 
and  Makarandika,  wherei 
it  appears  who  the  Parrc 
was  in  a  Former  Birtli 
The,  30-32,  34-37 


INDEX  II— GENERAL 


811 


Hermits  for  Monkeys,  Story 
of  the  Fool  who  mistook, 
140 

Hennotimtts,  Lucian,  133n 

Heron  in  a  Portuguese  tale, 
the  fox  and  the,  55/1^ 

Hills,  the  Vindhya,  185 

Hindoostanee  Reader,  240 

Hindu  beauty,  simile  of,  7, 
26;  burial  rites,  250; 
fiction,  goldsnlith  as  thief 
in,  158n;  funerals,  boiled 
rice  given  to  dead  at, 
145>(i;  pun,  14,  29,  29ni; 
88,  88fti,  95,  95«i 

Hindu  Tales,  H.  Jacobi,  176 

Hindu  Tales,  3.  J.  Meyer,  175, 
176 

Hindus  find  a  hare  in  the 
moon,  lOlw^ 

Historia  Maior,  Matthseus 
Paris,  157ni 

Historia  Septem  Sapientum,  A. 
Hilka,  261,  261w2,  266 

History,  Herodotus,  245,  258 

History  of  Fiction,  John 
Dunlop,  Liebrecht's  trans., 
13ni,  87wi,  llln2,  162»S 
186n2 

History  oj  the  Forty  Vezirs, 
The,  E.  J.  W.  Gibb  and 
Sheykh-Zada,  153;ii 

History  of  Herodotus,  G. 
Rawlinson,  245 nS  253 

History  of  Magic  and  Experi- 
mental Science,  A,  Lynn 
Thorndyke,  201n 

History  of  the  Pahlavi  version 
of  the  Panchatantra,  218 

History  of  the  Seven  Wise 
Masters  oJ  Rojne,  ed.  G.  L. 
Gomme,  266n2 

•*  History  of  the  Story  of 
Stephanites  .  .  .,  On  the," 
A.  Rystenko,  Annals  of  the 
Historical-philologicalSociety 
of  the  Imperial  New  Russian 
University,  235 

Holy  sage  (Rishi),  28,  36, 
110,  203 

Home  of  the  Panchatantra, 
the,  208 ;  of  sciences  and 
virtue,  KaiSmlra,  the,  171 

Hoopoe,  "the  bird  with  a 
golden  crest,"  160ni 

Horse,  A^u^ravas,  a  celestial, 
31;  in  the  rite  of  choosing 
a  king  by  divine  will,  176 

Horses,  The  Race  between 
the  Elephant  and  the,  196- 
198 


How  the  Crow  dissuaded  the 

Birds   from    choosing   the 

Owl  King,  100,  lOOnS  102, 

103-104 
Huitre  et  les  Plaideurs,  he.  La 

Fontaine,  132^2 
Hunchback,    Story    of    the 

Physician    who    tried    to. 

cure  a,  119 
Hunger  satisfied    by   eating 

the    seventh     cake,     116, 

117 
Husband  falsely  accused  by 

Wife  of  murdering  a  Bhilla, 

Story  of,  80-82,  153/ii 
Husbands,    Story    of    the 

Woman  who  had  Eleven, 

184-185 
Hypocrisy  of  faithless  wife, 

108 
Hypocritical  cat,  the,  102n2, 

103 
Hysmine  and  Hysminius,  The 

Story  of,  Eustathius,  200n3 


Identity  of  King  Rhamp- 
sinitus,  250 

[Idylls,  The]  Theocritus,  201n 

//  Decatnerone.  See  under 
Decameron  and  Boccaccio 

Illustrations  of  Shakspeare 
.  .  .  with  Dissertations  on  the 
Gesta  Romanorum,  F.  Douce, 
87ni 

II  Pecorone,  Ser  Giovanni 
(English  ed.  by  W.  G. 
Waters),  267,  281 

//  Pentamerone.  See  under 
Pentamerone,  II 

"Impossibilities  "  MotiJ,  Note 
on  the,  64-66 

Incendiaria  avis,  Pliny's 
account  of  the,  llln^ 

Incident  of  the  beggar's 
death  in  the  Rhampsinitus 
story,  274 

Inconstancy  of  woman,  the, 
245 

Indian  Antiquary,  93n  ;  "  V^ri- 
hatkatha  of  Kshemendra," 
J.  G.  Buhler, 212  ;  ["Folk- 
lore  of  Salsette"]  G.  F. 
D'Penha,  65;  J.  H. 
Knowles'tales,177;  "Some 
Notes  on  the  Folk-Lore  of 
the  Telugus,"  Pantulu, 
G.  R.  Subramiah,  48n^, 
49ni,  56ui,  59h2;  "Folk- 
lore in  the  Panjfib,"  Steel 
and  Temple,  49ni 


Indian  Buddhist  refugees 
settling  in  Tibet,  284 

Indian  Fables,  Ramaswami 
Itaju,  48«i,  49n\  65 

Indian  Fairy  Tales ,  M.  Stokes, 
157ni 

Indian  Folk-lore,  G.  Jet- 
habhai,  64 

Indian  "  Jackal "  stories, 
Weber's  theory  regarding, 
43/1^ ;  method  of  thieving, 
142,  142n2,  250 

Indie  versions  of  the  Pan- 
chatantra, Late,  233,  234 

Indika,  Arrian's.  See  under 
McCrindle,  J.  W. 

Indische  Studien  ["  Ueber  den 
Zusammenhang  indischer 
Fabaln  mitgriechischen"], 
A.  Weber,  130ni 

Indischen  Erotik,  Beitrage  2ur, 
R.  Schmidt,  195 

Inexhaustible  beer-can,  the. 

Inexhaustible    pitcher,    the, 

3,  Sn\  4 
Inquisitive  monkey,  the,  43, 

44 
Insolence,  a  girl  like  a  wave 

of  the  sea  of  love's,  199 
Instructions   for    courtesans, 

5,  6,  Qn} 
Interruptions    of    the    main 

story  in  the  Panchatantra, 

213 
Introduction-  Kathamukha, 

221-222 
Introduction  to  the  PaHcha- 

tantra    omitted    by   Soma- 

deva,   41ni,    214;    to    the 

"  Prioress's  Tale,"  W.  W. 

Skeat,  27/i2 
Investing    with    the    sacred 

thread,  33 
loannis    de  Alia   Silva   Dolo- 

pathos,  sive  Rege  et  Septem 

Sapientibus,    H.   Oesterley, 

261,  261ni 
Irische   Eljenindrchen,  J.  and 

W.  Grimm,  3n^ 
Iron-eating  mice,  62,  64 
Isis  et  Osiris,  Plutarch,  252 
Island  of  Lanka,  the,  199 
Italian  Popular   Tales,   T.   F. 

Crane,  66 

Jackal  and  the  Ass,  The  Sick 
Lion, the,  130,  I30n\  131, 
132 ;  and  the  Drum,  The, 
46  ;  The  Greedy,  77 ;  The 
Lion,    the     Panther,    the 


312 


THE  OCEAN  OF  STORY 


Jackal — continued 

Crow  and  the,  53,  54 ;  The 
Rams  and  the  Foolish, 
47/|3,  223 

Jackals,  Damanaka  and 
Karataka,  the  two,  43,  44, 
47,  50,  58,  63,  218 

Jain  versions  of  the  PaHcha- 
tantra,  the,  216-218,  233, 
234 

Jaina  monk,  Pumabhadra, 
217 

Japanese  Fairy  World,  The, 
W.  E.  Griffis,  128n 

Jealous  Pupils,  Story  of  the 
Teacher  and  his  Two,  133, 
133ni,  134 

Jewel  from  elephant's  head, 
23,  23ni 

Jewel-merchant  and  stolen 
bracelet,  2 

Jewels,  wealth  in  form  of  a 
casket  of,  163,  163/1^ 

"Jinni,  Tale  of  the  Fisher- 
man and  the,"  Nights, 
Burton,  181  n2 

"Joseph  and  Potiphar  in 
Hindu  Fiction,"  Traits. 
Amer.  Phil.  Ass.,  M.  Bloom- 
field,  176 

Journal  of  the  American  Oriental 
Society,  "False  Ascetics  and 
Nuns  in  Hindu  Fiction," 
M.  Bloomfield,  102^2; 
[* '  Recurring  Psychic  Motifs 
in  Hindu  Fiction  —  the 
Laugh  and  Cry  motif"] 
M.  Bloomfield, 37ni;  "The 
Paiicatantra  in  Modern 
Indian  Folklore,"  W.  N. 
Brown,  48ni,  49ni,  63 w^, 
64;  "Evil-Wit,  No- Wit 
and  Honest -Wit,"  F. 
Edgerton,  59n2  ;  ««  Paiica- 
divyadhivasa,  or  Choosing 
a  King  .  .  .,"  F.  Edgerton, 
175 

Journal  Asia  lique ,  "La  Brihat- 
kilthamanjari  de  Kshemen- 
dra,"  Sylvain  L^vi,  212 

Journal  of  the  Department  of 
Letters  of  the  lUniversity  of 
Calcutta,  "  V^tsySyana — 
the  Author  of  the  Kama- 
sutra  .  ,  .,"  H.  Chaklader, 
193 

Journal  of  the  Gypsy -Lore 
Society,  F.  H.  Groome,  275 

Journal  of  Philology,  Ameri- 
can, 61ni,  64,  142/i2,  158n 
For  fuller  details  see  under 


Journal — continued 

American   Journal  of  Phil- 
ology 

Journal  of  the  Royal  Asiatic 
Society,  "  Mongoose,"  G. 
A.  Grierson,  139n^ 

[Juan  Manuel,  Don]  El 
Conde  Lucanor  [Libro  de 
patronio),  79n3 


"  K,"  one  of  the  two  arche- 
types of  the  Patichatantra 

(Hertel),  208 
Ka-gyur  (Kanjtir),  the  Tibetan 

Canon,  284 
Kalila  und  Dimna,  Syrisch  mid 

Deulsch,  Schulthess,  219 
"  Kalila       wa-Dimna,"       C. 

Brockelmann,  Encyclopcedia 

of  Islam,  234 
"  Kalilag       wa        Dimnag " 

(Syriac  version),  219 
Kalilah  and  Dimnah,  41  w^,  218, 

219 
Kalilah    en    Daminah,    P.    P. 

Roorda  van  Eysinga,  239 
"Kalilah        wa        Dimnah" 

(Arabic  version),  219 
Kama  Sutra,  Vatsyayana,  6n^, 

193-195 
Kama  Stdra  .  .  .  of  Sri  Vat- 
syayana,    K.     Rangaswami 

Iyengar,  193 
Kanjur  [Ka-gyur),  the  Tibetan 

Canon,  284 
Kashmir,  Folk-Tales  of,  J.  H. 

Knowles,  65,  117,  281 
Kashmiri  Proverbs  and  Sayings, 

A     Dictionary    of,     J.     H. 

Knowles,  64,  65 
Kashmirian     origin     of     the 

Story  of  Ghata  and  Karpara, 

possible,  245 
Kathdko^a,    The,   or   Treasury 

of   Stories,    trans.    C.     H. 

Tawney,     Orient.     Trans. 

Fund,  Roy.  As.  Soc,  lln?-, 

125ni,  155^12,  176 
Khalila  da  Damana,  Georgian 

version     of     Kalilah     and 

Dimnah,  240 
Killing    son    as     display    of 

prescience,  astrologer,  90 ; 

son  to  get  another,  94 
Kinder-      und      Hausmarchen, 

Grimm,  J.  and  W.,  62n2,  66, 

79n3.    See  also  under  Bolte, 

J.,  100«i,  153^1^  275 
Kinds  of  nail-scratches,  eight 

different,  193,  194 


King,     auspicious     elepl 
choosing,  155,  155ni,  ji 
Bhoja,  142»2j  ofthecroi 
Meghavarna,  98,   99,  11^ 
113;      by      Divine      Wi 
Choosing  a,  175-177;  oftl 
elephants,       Chaturdant 
101-102 ;  Gajanika,  23,  28 
of  the    hares,    Sillmukl 
101-102;  of  Magadha,  th< 
98 ;      mefchant    anointc 
155 ;      of     the     monkej 
Vallmukha,  127-130 

King  named  Amritatejas,  1731 
174;  Buddhiprabha,  IJ 
192;  Chandrapida,  Sl[ 
Gotravardhana,  162-1641 
Jyotishprabha,  30,  31  j 
Kanakaksha,  171,  174  ;J 
Kuladhara,  41 ;  Padmakut 
32  ;  Pratapasena,  191,  192! 
Simhaksha,  180  -  183 j 
Simhavikrama,  34,  36 1 
Vajradamshtra,  160 

King  of  the  Owls,  Avamarc 
98,   105;    of  the  pigeoi 
Chitragrlva,   74 ;    who   re 
placed  the  Flesh,  Story 
the,     93 ;    Sirahabala    at 
his  Fickle  Wife,  Story  ol 
23-25 ;  snake  coiling  rounc 
164,    164n^ ;    Somaprabhi 
38;  Sphatikaya^as,  26, 1921 
Story  of  the  Miserly,  86  j 
Sudraka,  39,  40  ;  Sumanas," 
the  Nishada  Maiden,  and 
the  Learned  Parrot,  Story , 
of,  27-28,  37-38;  Note  on 
the  Story  of  King  Sumanas, 
the   Nishada   Maiden,  and 
the    Learned    Parrot,    39, 
40 ;  trick  of  conversing  with 
the,  187;  of  UjjainI,  Tfira- 
pi^a,  39,  40  ;  of  Vatsa,  the, 
1,  2,  5,  20,  22,  25,  27,  98, 
113,    120,   137,   164,    192, 
198,    203;    of  the    Vidya- 
dharas,  Kanchanavega,  96 ; 
of  the  Vidyadharas,  Sa.4ite- 
jas,     172 ;    Vikramasiiuha, 
the    Courtesan,    and     the 
Young  Brahman,  Story  of, 
15-18 

"  King  Midas  and  his  Ass's 
Ears,"  W.  Crooke,  Folk- 
Lore,  lln* 

King's  daughter  placed  in 
brothel  to  catch  thief, 
248 

"  King's  son  and  the  Ifrit's 
mistress,"  122ni 


King's  treasury  robbed  by 
thieves,  246 

Knowledge  of  the  sciences 
bestowed  on  two  young 
Brahmans,  125,  126;  of 
the  sciences  bestowed  on 
Rajatadamshtra,  160 

Kumaun  mid  Garhwal,  Proverbs 
and  Folklore  of,  G.  O. 
Upreti,  64,  65 


Lack  of  original  versions  of 

the  Paflckatanira,  208 
Lake,  the  Achchhoda,  39, 40  ; 

full  of  lotuses,  30 ;  Moon, 

Chandrasaras,   lOlw^;    per- 
fumed with  the  fragrance 

of  lotuses,  120 
Lamas,  the,  284 
Lamp  of  the  world,  the  sun, 

the,  190 
Lance,  bearer  of  the  Golden 

(god     Skanda,    patron    of 

thieves),  143w 
Land    "where    mice    nibble 

iron" — i.e.  nowhere,  66 
Language  of  signs,  by  bites 

and  scratches,  195 
Languages     in     which     the 

Ghata  and    Karpara   story 

is  to  be  found,  267 
LHnguages,late  Indie  versions 

of  the  Panchatantra  in  differ- 

ent,  233-234 
Laos  Folklore  of  Farther  India, 

K.  N.  Fleeson,  59n2 
Late    Indie   versions   of  the 

Panchatantra     in     different 

languages,  233-234 
Latin    names    for    Western 

Versions     of    Seven     Wise 

Masters,  26 In' 
Latin  prose,  version  of  Dolo- 

pathos  in  (Joannes  de  Alta 

Silva),  260-262 
Laugh,  the  hermit's,  30,  SOn^, 

37,  37n^ ;   making  stones, 

89,  133,  185 
La  versione  Araba  de  Kalilah 

e     Dimnah.       See     under 

Versione  Araba  .  .  . 
Learned  Parrot,  Story  of  King 

Sumanas,      the      Nishada 

Maiden,   and    the,    27-28, 

37,38 
Learning  the  tricks  of  courte- 
sans, 5,  6 
**Lebres,    As    tres,"    Contos 

Popiilares    Portugueses,    A. 

Coelho,  183ni 


INDEX  II— GENERAL 

Legend  (explanation)  of  the 
Genealogical  Table  of  the 
Panchatantra,  232 

Leprous  lover,  the,  149,  150 

Lessons  for  courtesans,  5,  6, 
6ni 

UHuUre  et  les  Plaideurs.  See 
under  Huitre  et  .  .  . 

Liber  Kalilce  et  Dimnae,  Direc- 
torium,  etc.,  237 

Ubro  de  los  Enganos,  127n^ 

Life  of  Agis,  Plutarch,  135n 

Life  of  Marcellus,  Plutarch, 
64 

Life  as  a  Parrot,  The  Parrot's 
Account  of  his  own,  28-30, 
37 

Life  and  Stories  qfPdr^andtha, 
M.  Bloomfield,  176 

Lights  of  Canopus,  or  Anvar-i- 
Suhaitt,  41ni,  46ni,  218, 
220 

Linguistic  Survey  of  Ijidia,  Sir 
George  Grierson,  65 

Lion  and  the  Hare,  The  49- 
50 ;  the  Jackal  and  the 
Ass,  The  Sick,  130,  130ni, 
131, 132;  named  Pinjalaka, 
43-47,  50-55,  58,  63;  the 
Panther,  the  Crow  and  the 
Jackal,  The,  53-54 

Lion's  Story,  The,  159 

List  of  stories  in  the  Pancha- 
tantra, Table  giving,  214, 
215 

Litre  des  Lumieres,  46w^ 

Livres  des  lumieres  ou  la  conduite 
des  roys,  compose  par  le  sage 
Pilpay,  240 

Looking  at  a  necklace, 
strength  acquired  by,  76, 
76;?! 

Lorraine,  Contes  Populaires  de, 
E.  Cosquin,  87wi 

Loss  of  One's  Gettings,  The, 
one  of  the  Five  Books  of 
the  Panchatantra,  222 

Lotuses,  eye  resembling  a 
garland  of  full-blown  blue, 
197;  garland  of  blue,  118; 
lake  full  of,  30 ;  a  lake  per- 
fumed with  the  fragrance 
of,  120 

Louse  and  the  Flea,  The,  52  ; 
named  Mandavisarpini,  52 

Love  by  assumed  death,  test 
of  courtesan's,  17;  the 
curse  of  an  unsuccessful, 
40;  death  from  torments 
of,  39 ;  fulfil  the  curse  of 
an   unsuccessful,  40;  God 


313 

Love — continued 

of  (Kama),  26,  121,  149, 
197,  198 ;  of  goddess  for 
mortal,  33;  on  mere  men- 
tion, 172,  172ni 

"Love  is  scorned,  women 
whose,"  motif,  259»i 

Love  for  a  slave-girl,  Nara- 
vahanadatta's,  5 

Lover  drawn  up  into  a  house 
in  a  basket,  147,  147 n^; 
the  leprous,  149,  150 

Lover's  bites  and  scratches, 
193-195 

Love's  insolence,  a  girl  like 
a  wave  of  the  sea  of,  199 

Lucanor,  Conde,  Don  Juan 
Manuel,  79n' 

Machine,  cutting  off  the 
thiefs  head  with  a,  282 

Magical  articles,  3n^ 

Magyaren,  M'drchen  der,  G. 
Gaal,  157ni 

Mahdbhdrata,  the,  lln^,  73nS 
98ni 

Maiden ,  as  ascetic,  Mahaiveta, 
39,  40 ;  charming  to  the 
eye,  a,  26 ;  The  Mouse 
that  was  turned  into  a, 
109,  109n2,  110;  Story  of 
the  Ambitious  Chan^ala, 
85-86 

Makara,  The  Crane  and  the, 
48,49 

Makarandika,  The  Hermit's 
Story  of  Somaprabha, 
Manorathaprabha,  and, 
wherein  it  appears  who 
the  Parrot  was  in  a  Former 
Birth,  30-32,  34-37 

Malagaches,  Contes  Populaires, 
G.  Ferrand,  \21v} 

Man,  A  Monthly  Record  of 
Anthropological  Science,  Re- 
view of  Prof.  Eldgerton's 
Panchatantra  Reconstructed, 
N.  M.  Penzer,  208 

Man  who  submitted  to  be 
Burnt  Alive  sooner  than 
share  his  Food  with  a 
Guest,  165-167;  who  justi- 
fied his  Character,  Story  of 
the  Violent,  90-91;  who, 
thanks  to  Durga,  had 
always  One  Ox,  Story  of 
the,  185-186,  186n» ;  and 
the  Fool  who  pelted  him, 
Story  of  the  Foolish  Bald, 
72-73;  and  the  Hair- 
Restorer,     Story     of    the 


314 


THE  OCEAN  OF  STORY 


Man — continued 

Bald,  83-84 ;  who  asked 
for  Nothing  at  all,  Story 
of  the,  97,  97ni ;  who  re- 
covered half  a  Pana  from 
his  Servant,  Story  of  the, 
92,  92n8;  who  tried  to 
improve  his  Wife's  Nose, 
Story  of  the,  68-69 

Man-lion  (Narasiipha,  a  form 
assumed  by  Vishnu),  1,  In^ 

Manorathaprabhil  and  Maka- 
rnndika,  wherein  it  appears 
who  the  Parrot  was  in  a 
Former  Birth,The  Hermit's 
Story  of  Somaprabha,  30- 
32,  34-37 

Marathi  Proverbs,  A.  Man- 
waring,  55 /i2 

Marcelltis,  LXfe  of,  Plutarch, 
64 

Mdrchen  der  Magyareyi,  G. 
Gaal,  157ni 

"  Miirchen  vom  sprechenden 
Bauche,  Das,"  Unter  den 
Olivenb'dumen,  W.  Kaden, 
62;t- 

Mariage  Ford,  Le,  Moli^re, 
89h1 

*•  Marking  the  culprit "  motif, 
274,  275,  284 

Marks  of  scratches  and  bites, 
181,  181«i,  193 

Marriage  of  Naravahanadatta 
and  Saktiya^as,  the,  192 

Master-builder,  Bindo  a,  267, 
268 

Master-builders,  Agamedes 
and  Trophonius,  255-257 

Mayan  "  Uayeyab,"  the,  the 
five  nameless,  unlucky 
days  in  the  Mayan  calendar, 
252 

Meaning  of  the  title  Paflcha- 
tantra,  207 

Measure  of  distance,  hasta, 
222;  ofweight,pfl/a,62,72 

"Meat"  incident  in  variants 
of  the  tale  of  Rhampsinitus, 
281 

Mediaeval  Versions  of  the  tale 
of  Rhampsinitus,  259-266 

Medicine  to  make  daughter 
grow,  91 

Meditations,  the  four,  151, 
161n 

*«  Meisterdieb,  Der,"  Kinder- 
und  Hausmarcken,  J.  and  W. 
Grimm,  275 

Melusine  ['*  Traditions  Popu- 
laires  du  Bannu  "],  127n^ 


Mendicant,  the  riddle  of  the, 
183,  183ni;  who  travelled 
from  Kai^mlra  to  Patali- 
putra.  The,  178-180,  182- 
183 

Mendicants  who  became 
emaciated  from  Discon- 
tent, Story  of  the,  114-115 

Mention,  love  on  mere,  172, 
172ni 

Merchant  anointed  king,  155; 
of  Bassorah,  a,  97n^;  named 
Chandrasara,  201,  202,  204  ; 
Dhanadeva,  147-150 ;  Hir- 
anyagupta,  2 ;  Kusuma^ara, 
198  ;  Ratnavarman,  5,  6,  9, 
10;  Sikhara,  199,  201 ;  and 
his  Wife  Vela,  Story  of 
the,  198-204;  and  his 
Young  Wife,  The  Old,  106, 
106/ii 

Merchant's  Son,  the  Courte- 
san, and  the  Wonderful 
Ape  Ala,  Story  of  the,  5- 
13 

Metamorphoses,  Ovid,  29n^ 

Metaphor  of  the  sun,  29,  2dn^, 
30 

Method  of  choosing  new  king 
in  Senjero,  Abyssinia,  177  ; 
of  thieving,  Indian,  142, 
142n2,  250 

Mice  and  rats  gnawing  gold, 
64 

"  Mice  nibble  iron,  where," 
the  land — i.e.  nowhere,  66 

Mice  that  ate  an  Iron  Balance, 
The,  62,  64 

Middle  English  versions  of 
the  Seve7i  Sages  of  Rome, 
nine,  263,  266 

Migration,  gypsies  as  a  chan- 
nel of  story,  275,  276; 
Oriental  story,  258 ;  west- 
wards of  the  Hitopadesa, 
210 

Milch-Cow,  Story  of  the  Fool 
and  his,  72 

Mind-bom  son,  33,  89 

Ministers  of  Avamarda,  105, 
106,  106«,  107 ;  of  King 
Meghavarna,  98,  99 

"Miser,  The,"  Russian  Folk- 
Tales,  W.  R.  S.  Ralston, 
166ni 

Miserly  King,  Story  of  the, 
86 

Modem  Translations  of  San- 
skrit versions  omitted  from 
the  Panchatantra  Table, 
232ni,  233» 


Modern  Versions  of  the  taU 
of  Rhampsinitus,  266-286 

Mongolische  Marchensavimlunf, 
.  .  ,  des  Siddhi-Ktir  .  .  .  dt 
Ardschi-liordschi,   B.    JttlgJ 
63mS  153/ii 

"  Mongoose,"    G.    A.    Griei 
son,  Joum.  Roy.   As.  Soc.^ 
139/1^       See    also    undei 
Mungoose 

Monk  who  was  bitten  by  a] 
Dog,    Story   of   the    Bud- 
dhist, 165 ;    named  Deva-] 
barman,    223,     225,     226;. 
and    the    Swindler,    The, 
47n3,  223 

Monkey   and   the   Cowherd, 
Story  of  the  Woman  who 
escaped  from  the,  141-142 ; 
disease  to  be  cured  by  the 
heart  of  a,  128, 128nM29; 
and  the  Porpoise,  Story  of] 
the,   127,    127ni,    128-130,^ 
132;    that  pulled  out  thej 
Wedge,  The,  43-44;  that 
swallows  dinars,  the,  10-13 

Monkeys,  the  Firefly  and  thci 
Bird,  The,  58-59;  Story  of  ^ 
the  Fool  who  mistook  Her- 
mits for,  140 ;  ValimukhaJ 
king  of  the,  127-130 

Monks'  hoods  used  in  thiefa 
trick,  268,  283 

Monks,     The     Barber     who] 
killed  the,  229-230 

Moon,  as  Chandraplda,  the, 
40 ;  entering  Harshavati'l 
mouth  in  a  dream,  30 j 
epithets  of  the,  101,  101  w«| 
hare  as  ambassador  of  theJ 
101,  102;  Hindus  find 
Hare  in  the,  lOln^ ;  lakej 
Chandrasaras,  lOlw^;  Stoi 
of  the  Fool  who  looked  fo 
the,  141 

Moon-Lore,  T.  Harley,  101» 

Moral  Filosophia,   La,   Dor 
220 

Morall   Philosophie   of  Dc 
4l7ii,  218,  220 

Mortal  loved  by  goddess,  32 

Mother  Hubbard's   Tale, 
mund  Spenser,  63n^ 

Motif,  "  Act  of  Truth,"  15 
124ni;  Dohada,  127n* 
"  Escaping  One's  Fate,1 
186ni;  "External  Soul,] 
127)1^;  "Grateful  Animals,! 
157n^;  "Marking  the  ci 
prit,"  274,  275,  284 ;  Not 
on  the   "  Impossibilities,! 


INDEX  II— GENERAL 


815 


Motif — continued 

64-66  ;      "  Women     whose 

love  is  scorned,"  259m^ 
Mount    Taurus,    wisdom    of 

geese  when  Hying  over,  55n^ 
Mouse  and  the  Hermit,  The, 

75-76,        77-78 ;        named 

Hiranya,  74-75,  78-80 ;  that 

was  turned  into  a  Maiden, 

The,  109-110,  102n- 
Mouth,  moon  entering  Har- 

shavatl's,  in  a  dream,  30 
Mundarl  der  Slovakischen  Zig- 

euner,  R.  von  Sowa,  275 
Mungoose,    the    crane,    the 

snake  and  the,   61 ;  Story 

of  the  Brahman  and  the, 

138,  138ni,  139 
Musician,  Story  of  the  Fool 

who  gave  a  Verbal  Reward 

to  the,  132,  132n2,  133 
Mystical   number   of  five  in 

Hindu  ritual,  175 
Mythes     et    les     Legendes    de 

rinde  et    la  Perse,  Les,  E. 

Leveque,  llw^,  91n^,  132^2^ 

133«,  135>i 
Mythology,      Zoological,      De 

Gubernatis,  43w^ 

Nail-marks  and  Tooth-bites, 

Note  on,  193-195 
Nail-scratches,  eight  different 

kinds  of,  193-194 
Names  for  the  different  shapes 

of  the  breach  in  thieving, 

142h2 
Names  for  the  Panchatantra, 

English,  41wi 
Navel,    nail-marks    made    on 

the  lower  part  of  the,  193 
Necessity  of  performing  burial 

rites  for  a  Hindu,  144,  145 
Necklace,   strength  acquired 

by  looking  at  a,  76,  76n^ 
Nepal,   The  Sanskrit  Btiddhist 

Literature  of,  Rajendralala 

Mitra,  127ni 
Net  stretched  in  a  well,  8,  9 
Neu-Aramaeische   Dialekt    des 

fur  'Ahdin,  Der,  E.   Prym 

and  A.  Socin.    For  second 

title  page,  see  under  Syr- 

ische Sagen  und  Maerchen  . . ., 

2,n\  9bti,  102/i2,  1307ii 
Nights  and  a  Night,  The  Book 

of  the  Thousand  (trans.  R.  F. 

Burton),  Un\  A3n\  65,  66, 

97«,i  122n\  177,  181n2 
Nights,  The,  Straparola  (trans. 

W.  G.  Waters),  158n 


Nipple,  nail-marks  made  on 
a  woman's,  194 

Noodle  stories,  67-73,  80-97, 
113-119, 117Hi;Somadeva's 
version  of  the  PaHchatantra 
interrupted  by,  213 

Noodles,  The  Book  of,  W.  A. 
Clouston,  68rt,  168n^ 

Nose  cut  off  for  thieving, 
143m  ;  and  ears  cut  off  by 
his  wife,  Vajrasara's,  22 ; 
and  ears  of  faithless  wife, 
cutting  off,  82,  82;t^  156  ; 
of  faithless  wife,  cutting 
off,  123 

Noses,  exchange  of,  68,  69 

Note  on  the  "Impossibilities" 
Motif,  64-66 ;  Nail-marks 
and  Tooth-bites,  193-195; 
the  Story  of  King  Sumanas, 
the  Nishada  Maiden,  and 
the  Learned  Parrot,  39-40 

"  Note  on  the  Story  of 
Rhampsinitus,"  J.  P.  Lewis, 
77ie  Orientalist,  255n^ 

Notes  to  Gonzenbach's  Sicil- 
ianische  Mdrchai,  R.  Kohler, 
117hS  172/i 

Nothing  at  all.  Story  of  the 
Man  who  asked  for,  97 ; 
Story  of  the  Foolish  Boy 
who  went  to  the  Village 
for,  136-137 

Nouvelles,  Contes  et,  La  Fon- 
taine, lln^ 

Novellce  Morlini,  ISQn^ 

Novellini  Popolari  Italiane, 
Comparetti,  275 

Nubes  (Clouds),  Aristophanes, 
29 h2,  256,  257 

Nugis  Curialium,  De,  Gual- 
terus  Mapes  (i.e.  Walter 
Map),  80/i2.  See  further 
under  Mapes 

Number  of  five  in  Hindu 
ritual,  mystical,  175;  of 
recensions  from  the  original 
text  of  the  Panchatantra, 
208 ;  the  sacred-,  108,  284 ; 
of  versions  in  existence  of 
the  Parichatantra,  207 

Numerous  editions  of  the 
Hitopadesa,  the,  210 

Ny^andska  Folksagor,  G.  A. 
Aberg,  281 

Nymph,  the  story  of  the 
heavenly,  32 

Obschestvo  Liubitelei  Drevnei 
Pismennosti  —  i.e.  O  LD  P, , 
235 


Observations  on  the  Popular 
Antiquities  of  Great  Britain, 
J.  Brand,  lOOfti,  201n 

Offshoot  of  the  Southern  Pan- 
chatantra— Nepalese,  209^ 
209n3,  210 

Old  Deccan  Days,  M.  Frere, 
49ni 

Old  Dutch  poem,  "  De  Deif 
van  Brugghe,"  284 

Old  Merchant  and  his  Young- 
Wife,  The,  106,  106;ii 

Older  Sanskrit  versions  of 
the  Panchatantra,  234 

OLDP. — i.e.  Obschestvo  Liu- 
bitelei  Drevnei  Pismennosti,. 
235 

Omissions  in  Herodotus'  Tale 
of  Rhampsinitus,  possible^ 
248,  249 

Omitted  from  the  Pancha- 
tantra Table,  the  modem 
translations  of  Sanskrit 
versions,  232ni,  233h 

"  On  the  History  of  the  Story 
of  Stephanites.  .  .  ."  See 
"  History  of  .  .  ." 

Opening  of  Indian  thief's 
tunnel,  khatra,  chhidra,. 
sumga,  etc.,  142n2 

Opinions  about  the  origin  of 
the  tale  of  Rhampsinitus,. 
different,  255 ;  of  PTirna- 
bhadra,   different,  217 

Oracle  at  Delphi,  the,  256 

Oral  tales  derived  from  Pafl- 
chatantra  stories,  48n^,  49»^, 
55n3,  63n^ 

Oral  tradition,  the  Seven  Sages 
of  Rome  from,  260 

Orient  und  Occident,  "  Ueber 
die  alte  deutsche  Ueber- 
setzung  des  Kalilah  und 
Dimnah,"  T.  Benfey,  238; 
"  Zur  Verbreitung  indischer 
Fabeln  und  Erzahlungen," 
T.  Benfey,  259^1 ;  "  Liber 
de  Septem  Sapientibus," 
K.  Godeke,  261;iS;  «<  Zu 
Kalilah  und  Dimnah,"  K. 
Godeke,  238;  "  Beitrage 
zum  Zusammenhang  ind- 
ischer und  europiiischer 
Marchen  und  Sagen,"  F. 
Liebrecht,  92n2 

Oriental  Series,  Triibner's. 
See  under  Davids,  T.  W. 
Rhys ;  Ralston  and  Schief- 
ner ;  J.  H.  Knowles 

Oriental  Society,  American, 
New  Haven,  Conn.,  207ni 


316 


THE  OCEAN  OF  STORY 


Oriental  Sociely,  Journal  of 
the  AmericaHy  37n^,  48rt^, 
49rti,  59«2,  eSn\  64,  102n2, 
175.  For  fuller  details  see 
under  Joum.  Amer.  Orient. 
Soc. 

Oriental  story  migration,  258; 
Translation  Fund,  New 
Series,  Royal  Asiatic 
Society,  39 

Orientalist,  The, "  Comparative 
Folklore,"  W.  Goone- 
tilleke,  64 ;  "  Sinhalese 
Folklore,"  H.  A.  Pieris, 
55^3 

Origin,  different  opinions 
about  the  Rhampsinitus 
story  being  of  Egyptian, 
253-255 ;  of  the  Story  of 
Ghata  and  Karpara,  The 
(Appendix  II),  245-286 

Original  home  of  the  Hito- 
padesa — Bengal,  210  ;  lan- 
guage of  the  Pafichatantra, 
208;  Sanskrit  text  of  the 
Pahclmiantra  lost,  208  ;  ver- 
sions of  the  Pahchatantra 
lost,  208 

Ornaments,  Story  of  the  Fool 
and  the,  69-70 

Osiris  and  the  Egt/ptian  Resur- 
rection, Sir  VVallis  Budge, 
254 

Owls,  Avamarda,  king  of  the, 
98,  105  ;  Story  of  the  War 
between  the  Crows  and 
the,  98,  98n\  99,  100,  104- 
113 

Ox,  Story  of  the  Man  who, 
thanks  to  Durga,  had  al- 
ways One,  185-186,  ISQn^ 

Paijdmas,  pair  of,  281 

Pair  of  Tittibhas,  The,  55,  56, 

57 
Palace  of  Pleasure,  W.  Painter 

(or  Paynter),  267 
Palm-Trees,    Story    of    the 

Foolish  Villagers  who  cut 

down  the,  70-71 
"Paiicadivyadhivasa,     or 

Choosing  a  King  .  .  .,"  F. 

Edgerton,     Joum.      Anier. 

Orient.  Soc.,  175 
**  Pancatantra      in      Modern 

Indian      Folklore,     The," 

W.  N.  Brown,  Joum.  Amer. 

Orient.     Soc,    48n»,    49ni, 

63n^  64 
Pancatantra,    seine    Geschichte 

und  seine  Ferbreitung,  Das, 


Pailcatantra — continued 

J.  Hertel,  55 n2,  64,  175, 
207ni,  208,  210,  216,  219, 
232-241 

Panchatanlra  Reconstructed, 
The,  F.  Edgerton,  Amer. 
Orient.  Soc,  1924,  56«i, 
77n3,  101 »»,  102ni,  lOhii^'^, 
109nS  207nS  208,  209, 
213,  214,  217,  221 ;  N.  M. 
Penzer's  jeview  of,  208 

Panchalantra,  The  Southern, 
48^1,  209,  209n2-3;  one  of 
the  four  independent 
streams  of  the  Panchalan- 
tra (Edgerton),  208 

Panchalantra  in  the  Recension 
called  Panchakhyanaka  .  .  . 
of  .  .  .  Purnabhadra,  The, 
J.  Hertel, Harvard  Oriental 
Series,  217ji1 

Pafichatantra-Text  of  Purna- 
bhadra, The,  J.  Hertel, Har- 
vard Oriental  Series,  216^^, 
2l7n^ ;  and  its  Relation  to 
Texts  of  Allied  Recensions  as 
shovni  in  Parallel  Specimens, 
J. Hertel,  Harvard  Oriental 
Series,  217ni 

"  Panjfib,  Folklore  in  the," 
Steel  and  Temple,  Indian 
Antiquary,  49n^ 

Panjab,  Romantic  Tales  from 
the,  C.  Swynnerton,  49n^ 

Panicha-Tantra,Le,  M.  I'Abbe 
J.  A.  Dubois,  48ni,  55^3,237 

Panther,  the  Crow,  and  the 
Jackal,  The  Lion,  the,  53, 
54 

Panther's  Skin,  The  Ass  in 
the,  99,  99n3,  100 

Panischatantra,T.  Benfey,42n, 
42wi,  43ni,  43;i2,  45^1^  48ni, 
49ni,  52n2,  53wi,  55ni-2-3, 
58ni,  59n2,  61  n^,  64,  73m1, 
75ni,  76ni'3,  77ni,  79^3^ 
93ni,  98ni,  99^3,  IOOh^, 
lOlni,  102n2,  104wi,  io5,ii, 
106wi,  107ni,  108n2,  109n2, 
llln2,  112n\  127n\  130ni, 
134n2,  135n,  138ni,  153^1, 
157ni,  164ni,  217 

Papyrus  Harris,  the,  252 

Paradiie  Lost,  Milton,  29u2 

Parent  Western  version  of 
the  Book  of  Sindibad,  lost, 
260 

Parents  inflict  curse  on  Maka- 
randikfi,  36 

Parrot,  called  Sastraganja, 
that  knows  the  four  Vedas, 


Parrot — continued  ^ 

28;  named  Vaiiampr 
a  learned,  39,  40;  Si. 
King  Sumanas,  the  Nishada 
Maiden,  and  the  Learn© 
27-28,  37,  38 

Parrot's  Account  of  his  o' 
Life  as  a  Parrot,  The, 
30,37 

Passion  renewed  while  b 
ing  wife  with  creepers,  1 

Patron  of  thieves,god  Skani 
143n 

Payment,  "  Anaught "  gin 
as,  97ni 

Pearls  inside  a  cucumber, 

Pecorone    II,    Ser    Giovi 
267,  281 

"  Pedigree  of  the  Pid 
Literature,"  Joseph  Jacol 
220 

Pentajnerone,  II;  or,  The  Tt 
of  Tales  .   .   .  of  Giovanni] 
Battisla  Basile  (trans.  R.  F. 
Burton),  \\n\  158n,  172n 

Perfidy  of  courtesans,  5,  13,^ 
14 

Persian  versions  of  the  Pn 
chatantra,  218-220 

Peter  Alphonse's  Disciplina 
Clericalis  {English  Transla- 
tion), W.  H.  Hulme,  87)'^ 

Pharaoh  prostituting  his 
daughter,  254,  255 

Philogelos  Hieroclis,  A.  Eber- 
hard,  135ni 

Philology,  American  Journal  of, 
61?ii,  64,  142n2,  158.  For 
fuller  details  see  under 
Amcrica7i  Journal  of  Phil- 
ology 

Philosophic     of     Doni,     11 
Morall,  41ni,  218,  220 

Physician  who  tried  to  en 
a  Hunchback,  Story  of  the, 
119 

Pigeons,  the  Tortoise  and  the 
Deer,  Story  of  the  Crow 
and  the  King  of  the,  73-75, 
78-80 

Pilgrimage  to  the  shrine  of 
Saras  vati,  180 

Pilpay,  The  Fables  of,  41nS 
218,  240;  J.  Harri.s'  ed., 
240  i 

Pitcher  of  holy  water  iBi 
anointing  ceremony,  175, 
176 ;  the  inexhaustible,  3, 
3ni,  4 

"  Pitcherand  Pot"— i.e.  Gha?* 
and  Karpara,  145nr^  ^ 


? 


INDEX  II— GENERAL 


Poem,  Old  Dutch,  «  De  Deif 
van     Brugghe,"     G.     W. 
Dasent,  284 
Poesies  Inedites  du  Moyen  Age, 
£dele^tand  du  Meril,  73ni 
Poetical    French    version   of 
Dolopathos  (Herbert),  260, 
262,  263,  274;  thief,  the, 
142;r 
Points   between   Somadeva's 
Ghata    and    Karpara    and 
Herodotus'    Rhainpsinitus, 
similar,  249 
Policy,     the     foundation    of 

empires,  99 
Polite  Conversation,  J.   Swift, 

121n2 
Popular   Antiquities  of   Great 
Britain,    J.    Brand,    lOOni, 
201/i 
Popular  Religion  and  Folk-Lore 
of     Northern     India,     W. 
Crooke,   27n2,   30n2,    mn\ 
lObii,  126nS  160;ii,  176 
Popular     Stories     oj    Ancient 
Egi/pt.    G.    Maspero,    252, 
255 
Popular    Tales    and    Fictions, 
W.   A.   Clouston,  66,  267, 
275,  284 
Popular  Tales  from  the  Norse, 

G.  W.  Dasent,  3^1,  lln^ 
Popular    Tales   of    the    West 
Highlands,  J.  F.  Campbell, 
46/ii,  157ni 
Porpoise,      Story      of      the 
Monkey  and  the,  127, 127n\ 
128-130,  132 
Porter  who  found  a  bracelet, 

1,2 
Possible    omission    in     Her- 
odotus'   tale    of     Rhamp- 
sinitus,  248,  249 
'•  Pot,      Pitcher      and  "—i.e. 
Karpara.  Ghata  and,  145n^ 
Poverty  makes  men  steal,  2 
Power  of  former  austerities, 
37 ;  of  remembering  former 
birth,    36 ;     of    travelling 
through    the  air,   33,   35, 
169,170,  172,173,191,192 
Prabandhacintdmani.  the,  C.  H. 

Tawney,  142^2,' 176 
Prescience,  astrologer  killing 

son  as  display  of,  90 
Previous  birth  of  King  Sim- 
havikrama,  36  ;  Birth,  The 
Water-Spirit  in  his,  123- 
124 
Primitive  Culture,  E.  B.  Tylor, 
121wi,  179ni 


Princess  becomes  an  ascetic, 
189,    190;    falling  in  love 
with  a  thief,  250 
"Prioress's  Tale,"  Chaucer. 

27n2 
Probe  de  Liviba  »)?i  Literature 
'figanilor  din  Romania,  275 
Proc.   Roy.   As.    Sac.    Bengal, 
"  Some     Indian     Methods 
of  Electing  Kings,"  C.  H. 
Tawney,  176 
Proof  of  chastity,  the,  123 
Prose,  version  of  Dolojjathos 
in  Latin  (Joannes  de  Alta 
Silva),  260-262 
Prosperity,  the   Goddess  of, 

113 
Prostitute.     See  Courtesan 
Prostituting     his     daughter, 

Pharaoh,  248,  254,  255 
Proverbs     and     Folklore     of 
Kumaun   and    Garhwal,   G. 
D.  Upreti,  64,  65 
Proverbs  and  Sayings,  A  Dic- 
tionary of  Kashmiri,  J.  H. 
Knowles,  64,  65 
"  Provider   for    the    Future, 
The  "  —  i.e.       Anagatavi- 
dhatri,   56>ii 
Prudence   produces    success, 
not  valour,  even  in  the  case 
of  animals,  41 
Pseudolus,  Plautus,  201  n 
Psychology  of  Sex,  Havelock 

Ellis,  189Aii 
Pun,  Hindu,  14,  29,  29«S  88, 

88^1,  95,  95/ii 
Punishment  for  thieves,  61, 

61ni,  143Ai 
Punjab.     See  Panjab 
Pupils    and    the    Cat,    Story 
of  the  Foolish  Teacher,  the 
Foolish,  167-168 
Pupils,  Story  of  the  Teacher 
and  his  Two  Jealous,  133, 
133ni,  134 
Purnabhadra,  one  of  the  Jain 
versions    of    the    PaHcha- 
tantra,  216-218 
Purse,  Story  of  the  Fool  who 

found  a,  140,  141 
Pythian     priestess     of     the 
Oracle  at  Delphi,  256 


Qualities  for  finger-nails  and 
teeth,  desirable,  193,  194 

Queen  of  Navarre.  See 
under  Margaret;  Padma- 
vatl,  98;  Ratnarekha,  188; 
Sa^ilekha,  15,  17 


8ir 

Queen's  illicit  passion  for 
diseased  man,  181,  183 

Race  between  the  Elephant 
and  the  Horses,  The,  196- 
198 

Race  in  India,  Takkas,  an 
agricultural,  165/J^ 

Rain  off  the  Trunks,  Story- 
of  the  Servants  who  kept, 
116,  116ni 

Rakshasa,  The  Brahman,  the 
Thief  and  the,  107,  107ni 

Rams  and  the  Foolish  Jackal, 
The,  47rt3,  223 

Rats  and  mice  gnawing  gold, 
64 

"Ready-wit"  —  i.e.  Pratyut- 
pannamati,  56n^ 

"  Real  Friendship,  Of,"  Gesta 
Romanorum,  87/i^ 

Recensions  from  the  original 
text  of  the  PanchatarUra^ 
number  of,  208;  of  the 
Panchatantra,  Slavonic,. 
235,  238,  239  ;  of  the  Pan- 
chatantra      Tantrakhyayikoy 

"  Red-eye,"  Raktaksha,  106n 
Refugees   settling   in  Tibet, 
Indian  Buddhist,  284 

Region  in  the  south  of  the 
Himalaya,  Ka^mira,  a,  123 

Reign  of  Philadelphus,  the 
(284-246  B.C.),  286 

"Reineke  Fuchs,"  Die  deut- 
schen  Volksbiicher,  K.  Sim- 
rock,  43h2,  102n2 

Reinhart  Fuchs,  J.  Grimm, 
79n3,  238 

Relations  between  Egypt  and 
Greece  (664-610  b.c),  258 ; 
between  Egypt  and  India, 
286 

Released  from  their  curse, 
Makarandika  and  Sim- 
havikrama,  38  ;  Pun^anka 
and  Sudraka,  40 

Religion  des  Buddha,  Die,  C. 
F.  Koeppen,  153n^ 

Remembering  former  birth, 
30,  36,  38,  124,  158,  173, 
191,  192 

Renart,  Roman  de,  79«> 

Review  of  Edgerton's  Pancha- 
tantra Reconstructed,  N.  M. 
Penzer,  Man,  208 

Revue  de  CHistoire  des  i?«- 
ligions,  "  Le  Conte  du 
Tr^sor  du  Roi  Rhamp- 
sinite,"  Gaston  Paris,  255 


318 


THE  OCEAN  OF  STORY 


I' 


Reward  to  a  Musician,  Story 
of  the  Fool  who  gave  a 
Verbal,  132,  I32n^,  133 

Reifnard  the  Fox.  lietiart,  the 
French  version  of,  79n' 

"  Rhampsinitus,  Note  on  the 
Story  of,"  J.  P.  Lewis, 
The  Orientalist,  255/ii 

Rice  given  to  the  dead  at 
Hindu  funerals,  boiled, 
145;j^;  Story  of  the  Fool 
who  was  nearly  choked 
with,  135-136 

Rice-balls,  pinda,  W^"^ 

Riddle  of  the  mendicant,  the, 
183,  183«i 

Right  eye,  throbbing  in  the, 
200,  201  w 

lUngs  worn  by  wife  of  the 
water-spirit,  number  of, 
122,  122h1 

Rites  for  a  Hindu,  necessity 
of  performing  burial,  144, 
145 

lUtes  of  the  Twice-Born,  The, 
Mrs  Sinclair  Stevenson, 
145ni 

Bitual  and  Belief,  E.  S.  Hart- 
land,  177 

River  Ganges,  the,  146,  185 

River  Jamna  (Jumna  or 
Yamuna),  65 

Roasted  Seed,  Story  of  the 
Man  who  sowed,  67-68 

Rogue  who  managed  to  ac- 
quire Wealth  by  speaking 
to  the  King,  Story  of  the, 
186-188,  186h1 

Rogues,  The  Brahman,  the 
Goat  and  the,  104,  104ni 

Romans  de  Dolopathos,  Li, 
Herbert,  260,  262,  263 

Romans  des  Sept  Sages,  H.  A. 
Keller,  79n3 

Romantic  Tales  from  the  Pan- 
Jab,  with  Indian  Nights'  En- 
tertainment, C.  Swynnerton, 
49ni,  65 

Rope  used  for  introducing 
man  into  female  apart- 
ments, 24 

"  Rothe  Hund,  Der,"  M'drchen 
der  Magyaren,  G.  Gaal, 
157ni 

Roxburghe  Club.  See  under 
Herrtage,  S.  J.  H. 

Royal  Asiatic  Society, 
Oriental  Translation  Fund, 
New  Series,  39 

Royalty,  five  emblems  of, 
175,  176 


Rule  a  fViJe  and  have  a  fViJe, 
John  Fletcher,  13n^ 

Russian  Folk-Tales,  W.  R.  S. 
Ralston,  82»i2,  I66ni,  nOn\ 
183ui 

cr-class  MSS.  of  the  "  Tcxtus 
Simpliciorr  216,  217 

Sacred  and  Historical  Books  of 
Ceylon,  E.  Upham,  73n^ 
See  full  title  under 
Upham,  £. 

Sacred  number,  the,  108,  284; 
thread,  investing  with  the, 
33 

Sagacious  hare,  the,  49,  50 

Sagas  from  the  Far  East  [R.  H. 
Busk],  63ni,  77ni,  153n\ 
157ni 

Sage,  holy  (Rishi),  28,  36, 
110,  203;  jabali,  the,  39, 
40 ;  story  of,  39,  40 

Sagen  aus  Bohmen,  J.  V. 
Grohmann,  114n^ 

Sagen,  Mdrchen  und  Gebrduche 
atis  Meklenhurg,  K.  Bartsch, 
^n\  92  n2, 157  n\  170ni,201n 

"  Salisatores,"  in  Egidio 
Forcellini's  Totius  Latiiii- 
talis  Lexicon,  201 » 

["Salsette,  Folklore  of"]  G.F. 
D'Penha,  Indian  Antiquary, 
65 

Salt,  Story  of  the  Fool  and 
the,  71-72 

Sanskrit  College  MS.  of 
K.S.S.,  10n\  2in\  35n\ 
47ni,  50n\  51n\  52n\  60n\ 
70n2,  71ni-3,  76w2,  81  n^ 
106n2,  lUn\  123ni,  128nS 
131^1,  145/i3,  148wi,  I80n\ 
191wi 

Sanskrit,  original  language 
of  the  Panchatantra,  208 ; 
Tibetan  version  of  the 
Rhampsinitus  story  directly 
derived  from,  284 ;  ver- 
sions omitted  from  the 
Panchatantra  Table, 
modern  translations  of, 
232wi,  233rt 

Saturday  Review,  The,  May, 
1882,  184«i 

Satva  -  Darsana  -  Samgraha  or 
Review  of  the  Different 
SystemsoJ  Hindu  Philosophy, 
E.  B.  Cowell  and  A.  E. 
Gough,  151  n2 

"Scattering  money"  incident 
in  modern  versions  of  the 
tale  of  Rhampsinitus,  284 


Schoole  of  Abuse,  S.  Gosson,*' 
Arber's  English   Reprints, 
55n3,  133yt 

Schwaben,  Deutsche  J  oiks' 
mdrchen  aus,  E.  Meier, 
157m1 

Science  of  Fairy  Tales,  The, 
E.  S.  Hartland,  3n^ 

Sciences  bestowed  on  two 
young  Brahmans,  know* 
ledge  of  the,  125,  126  ;  be- 
stowed  on  Rajatadamshtra, 
knowledge  of  the,  160; 
obtained  by  Saktiyaias, 
27 ;  and  virtue,  Ka^mlra,, 
the  home  of,  171 

Scratches  and  bites,  marks  of, 
181,  181ni,  193 

"  Scratching  with  the  finger- 
nails," nakhavilekhaua{m), 
193 

Sea  is  dried  up  by  Vishnu, 
57  ;  of  love's  insolence,  a 
girl  like  a  wave  of  the, 
199 

Secret,  courtesan  revealing, 
83 ;  entrance  to  treasure- 
chamber,  246  ;  let  out  when 
drunk,  1,  2,  3*1^;  to  a 
Woman,  Story  of  the  Snake 
who  told  his,  82-83 

Secretum  Secretorum,  the,  208 

"  Section  "  or  "  book,"  tantra 
—i.e.,  207 

Selection  of  King  by  divine  ■ 
will,  175-177 

Sentinels  intoxicated  through 
thief  s  trick,  247 

Separation  of  Friends,  The,  one 
of  the  Five  Books  of  the 
Panchatantra,  222 

Separation,  Makarnndiki 
afflicted  with  the  sorrow; 
of,  36 

Sept  Sages,  Romans  des,  H.  A,] 
Keller,  79;i3 

Serpent,  The  Crows  who 
tricked  the,  47^3,  226- 
227 

Servant  of  the  King  Chan- 
draplda,  Dhavalamukha, 
87-88*;  who  looked  after 
the  Door,  Story  of  the,  117, 
117^1;  who  tasted  the 
Fruit,  Story  of  the,  94, 
94u2 ;  Story  of  a  Foolish, 
84 ;  Story  of  the  Foolish, 
113 

Servants  who  kept  Rain  off 
the  Trunks,  Story  of  the, 
116,  116ni 


INDEX  II  -GENERAL 


319 


Sesame-Seeds,  The  Brahman's 
Wife  and  the,  76,  77; 
roasted,  67 

Seuin Seages,  The:  Transl/ttit ..., 
lohne  Holland  in  Dalkeith, 
1578,  266/i2 

Seven  Sages  of  Rome,  the,  260, 
263,  266,  286 

Seven  Sages  of  Rome,  The, 
Killis  Campbell,  128n, 
138^1,  263,  264,  266ni,  267 

Seven  Vazirs,  The,  122ni 

Seven  Wise  Masters,  the,  127n^ 
138h\  260,  266 

Seven  ff^ise  Masters,  The,  the 
Copland  edition  of,  266 

Seventh  cake, hunger  satisfied 
by  eating  the,  116,  117 

"Shabrang,  Prince  and 
Thief,"  Folk-Tales  of  Kash- 
mir, J.  H.  Knowles,  281 

Shakspeare,  Illustrations  of .  .  ., 
Francis  Douce,  87n^ 

Shapes  of  the  breach  in  thiev- 
ing, names  for  the  different, 
142n2 

Shaving  of  sentinel's  cheeks 
when  drunk  by  way  of 
insult,  247 

'•  Shepherdess  and  her  Lovers, 
The,"  209 

Shoes, one  of  the  five  emblems 
of  royalty,  175 

Shore,  vela,  202 

Shrine  of  SarasvatI,  pilgrim- 
age to  the,  180 

Sicilianische  Mdrchen,  Laura 
Gonzenbach,  with  Notes 
by  R.  Kohler,  Sn\  lln\ 
inn\  164^1,  171n2 

Sick  Lion,  the  Jackal  and  the 
Ass,  The,^130-132,  130n^ 

Siddhi-Kitr.  See  under 
Mongolische  Mdrchen 

Sight  of  the  Achchhoda  Lake, 
affected  by,  39,  40 

Signs  of  ear-throbbing  in 
Norway,  201n 

Silver  and  gems,  dog  that 
swallows,  lln^ 

Similarity  between  Soma- 
deva's  Ghata  and  Karpara 
and  Herodotus'  Rhamp- 
sinitus,  249 

Simile  of  Hindu  beauty,  7, 
26;  of  the  world,  180 

Simpletons  who  ate  the  Buf- 
falo, Story  of  the,  117-118 

■"  Simplicior,"  Jain  version  of 
the  Pahchalanlra,  52n2, 216- 
217 


Sindibad,  The  Book  of,  259, 
260,  263 

Sindibad,  The  Book  of  W.  A. 
Clouston,  122nS  127/1^267 

Sindibdd-Namah,  127rt^ 

"Sinhalese  Folklore,"  H.  A. 
Pieris,  The  Orientalist,  56n' 

Sister  inflicts  curse  on  Raja- 
tadacnshtra,  160 

Six  flavours,  the,  114,  IHn* 

Sky,  voice  from  the,  40 

Slave-girl,  Naravahanadatta's 
love  for  a,  5 

Slavonic  recensions  of  the 
Panchatantra,  235, 238, 239 

Sleep,  the  Goddess  of,  197 

Snake  of  Bengal  with  a  knob 
at  the  end  of  his  tail,  135n  ; 
coiling  round  king,  164, 
164n^ ;  and  the  Frogs,  The, 
112,  112/ii;  and  the  Mun- 
goose.  The  Crane,  the,  61 ; 
who  told  his  Secret  to  a 
Woman,  Story  of  the,  82- 
83  ;  with  three  heads,  161 ; 
with  Two  Heads,  Story  of 
the,  134,  134n2,  135,  135n 

Snake-God  and  his  Wife, 
The,  151,  151ni 

Snake-gods  (Nagas),  82rt2, 151 

Snake's  Story,  The,  161 

Snakes,  Stories  of  grateful, 
157ni 

Society,  the  Kama  Shastra, 
193 

"Some  Indian  Methods  of 
Electing  Kings,"  C.  H. 
Tawney,  Proc.  Roy.  As.  Soc. 
Bengal,  176 

"  Some  Notes  on  the  Folklore 
of  the  Telugus,"  G.  R. 
Subramiah  Pantulu,  Indian 
Antiquary,  48n^,  49/1^ 

Son  to  get  another,  killing, 
94 ;  the  hermit's,  Ra^- 
mimat,  32-34,  38 ;  mind- 
born,  33,  89  ;  Story  of  the 
Brahmacharin's,  89 ;  of 
Tarapli^a,  Chandra pida,  39 

Sorrow  of  separation,  Maka- 
randika  afflicted  with  the, 
36 

Sources  of  the  Genealogical 
Table  of  the  Panchatantra, 
234 

South  Indie  (Dravidian)  ver- 
sions of  the  Panchatantra, 
234 

South- Western  group  (Mara- 
tha  country)  of  Pancha- 
tantra versions,  233 


Southern  India,  the  Pahcha- 
iantra  in,  209 

Southern  Panchatantra,  48n*, 
209,  209n2-3;  one  of  the 
four  independent  streams 
of  the  Panchatantra  (Edger- 
ton),  208 

Spells  to  bewilder  the  guards, 
Ghata 's  tricks  and,  145, 
146' 

Sport  and  Folk- Lore  in  the  Hima- 
laya, H.  L.  Haughton,  65 

Spot  in  the  Sea,  Story  of  the 
Fool  who  took  Notes  of  a 
certain,  92-93 

Spread  of  the  PaTichatantrUf 
enormous,  207 

Squire's  Tale,  Chaucer,  27n' 

Starine,  na  sviet  .  .  .,  "  Ind- 
ijske  pri^e  proyvane 
Stefanit  i  Ihnilat,"  G. 
Dani6i<<,  235 

Steal,  poverty  makes  men,  2 

'•  Stealing  in  Hindu  Fiction, 
The  Art  of,"  M.  Bloomfield, 
Amer.  Joum.  Phil.,  61n*, 
142n2,  158n 

"  2T«^aVlT7JS    KoX    'I^VJ/AaTT^,'* 

Symeon  Seth's  Greek  ver- 
sion of  Kalilah  and  Dimnah, 
219 

"  Stone  of  Destiny,  The  Voice 
of  the,"  E.  S.  Hartland, 
Folk-Lore,  177 

Stones  laugh,  making,89, 133, 
185 

Stories  omitted  by  Somadeva, 
221-230;  in  the  Pancha- 
tantra, list  of,  214-215 

Story  of  the  Ambitious  Chan- 
dala  Maiden,  85-86  ;  of  the 
Astrologer  who  killed  his 
Son,  90 ;  of  the  Bald  Man 
and  the  Hair-Restorer,  83- 
84;  of  the  Boys  that  milked 
the  Donkey,  136,  136/1^;  of 
the  Brahmacharin's  Son, 
89 ;  of  the  Brahman  and 
the  Mungoose,  138,  138n*, 
139  ;  of  the  Buddhist  Monk 
who  was  bitten  by  a  Dog, 
165;  of  the  Bull  abandoned 
in  the  Forest,  42-43.  44-45, 
46-47,  49,  50-52,  52-53,  54- 
55,59,61,63;  of  the  Crow 
and  the  King  of  the 
Pigeons,  the  Tortoise  and 
the  Deer,  73-75,  78-80 ;  of 
Dhavalamukha.  hisTrading 
Friend  and  his  Fighting 
Friend,  87-88;  of  the  Faith- 


820 


THE  OCEAN  OF  STORY 


Story — continued 

less  Wife  who  Burnt  herself 
with  her  Husband's  Body, 
19  ;  of  the  Faithless  Wife 
who  had  her  Husband  Mur- 
dered, 20;  of  the  Faith- 
less Wife  who  was  present 
at  her  own  Sraddha,  84-85 ; 
of  the  Fool  who  wanted  a 
Barber,  96;  of  the  Fool 
who  behaved  like  a  Brah- 
many  Drake,  118-119;  of 
the  Fool  and  his  Brother, 
89;  of  the  Fool  and  the 
Cakes,  116,  116»2,  117;  of 
the  Fool  and  the  Cotton, 
70 ;  of  the  Fool  that  was 
his  own  Doctor,  139 ;  of 
the  Fool  who  mixed  Fire 
and  Water,  68  ;  of  the  Fool 
who  saw  Gold  in  the  Water, 
115,  115^1;  of  the  Fool 
who  mistook  Hermits  for 
Monkeys,  140  ;  of  the  Fool 
and  his  Milch-Cow,  72  ;  of 
the  Fool  who  looked  for 
the  Moon,  141 ;  of  the  Fool 
who  took  Notes  of  a  cer- 
tain Spot  in  the  Sea,  92- 
93;  of  the  Fool  and  the 
Ornaments,  69-70 ;  of  the 
Fool  who  found  a  Purse, 
140-141 ;  of  the  Fool  who 
gave  a  Verbal  Reward  to 
the  Musician,  132,  132n2, 
133 ;  of  the  Fool  who  was 
nearly  choked  with  Rice, 
135-136  ;  of  the  Fool  and 
the  Salt,  71-72;  of  the  Fool 
who  killed  his  Son,  88-89  ; 
of  the  Fool  who  asked  his 
Way  to  the  Village,  170- 
171 ;  of  the  Foolish  Bald 
Man  and  the  Fool  who 
pelted  him,  72-73  ;  of  the 
Foolish  Boy  who  went  to 
the  Village  for  Nothing, 
136-137;  of  the  Foolish 
Herdsman,  69 ;  of  the 
Foolish  King  who  made 
his  Daughter  grow,  91, 
9bii,  92;  of  the  Foolish 
Merchant  who  made  Aloes- 
Wood  into  Charcoal,  67  ;  of 
a  Foolish  Servant,  84 ;  of 
the  Foolish  Servant,  113; 
of  the  Foolish  Teacher,  the 
Foolish  Pupils  and  the  Cat, 
167-168;  of  the  Foolish 
Villagers  who  cut  down 
the  Palm-Trees,  70-71 ;  of 


Story — continued 

the  Fools  and  the  Bull  of 
Siva,  168-170,  168hM70/i1; 
of  Ghata  and  Karpara, 
Origin  of  the  (App.  II), 
245-286;  of  the  Grateful 
Animals  and  the  Ungrate- 
ful Woman,  157,  157ni, 
158,159-160,161,162-164; 
of  Hemaprabhaand  Laksh- 
mlsena,  188-192;  of  the 
Hermit  and  his  Pupils, 
178 ;  of  Hiranyaksha  and 
Mrigankalekha,  171-174;  of 
the  inexhaustible  pitcher, 
3,  4 ;  of  the  King  who  re- 
placed the  Flesh,  93 ;  of 
King  Simhabala  and  his 
Fickle  Wife,  23-25;  of 
King  Sumanas,  the  Nishada 
Maiden  and  the  Learned 
Parrot,  27,  28,  37,  38;  of 
King  Sumanas,  Note  on 
the,  39,  40 ;  of  King  Vik- 
ramasimha,  the  Courtesan, 
and  the  Young  Brahman, 
15-18;  The  Lion's,  159; 
of  the  Man  who  submitted 
to  be  Burnt  Alive  sooner 
than  share  his  Food  with 
a  Guest,  165-167 ;  of  the 
Man  who,  thanks  to  Durga, 
had  always  One  Ox,  185- 
186,  186/ti;  of  the  Man 
who  asked  for  Nothing  at 
all,  97,  97ni ;  of  the  Man 
who  recovered  half  a  Pana 
from  his  Servant,  92,  92n^ ; 
of  the  Man  who  sowed 
Roasted  Seed,  67-68 ;  of 
the  Man  who  tried  to  im- 
prove his  Wife's  Nose,  68- 
69 ;  of  the  Mendicants 
who  became  emaciated 
from  Discontent,  114-115; 
of  the  Merchant  and  his 
Wife  Vela,  198-204;  of 
the  Merchant's  Son,  the 
Courtesan  and  the  Wonder- 
ful Ape  Ala,  5-13  ;  migra- 
tion, gypsies  as  a  channel 
of,  275-276 ;  migration. 
Oriental,  258;  of  the 
Miserly  King,  86 ;  of  the 
Monkey  and  the  Porpoise, 
127-130,  127ni,  132;  of 
the  Physician  who  tried  to 
cure  a  Hunchback,  119  ;  of 
the  Rogue  who  managed  to 
acquire  Wealth  by  speak- 
ing to  the  King,  186-188, 


Story — continued 

186^1 ;  of  the  sage  Jsb&li, 
the,  39,  40 ;  of  the  Servant 
who  looked  after  the  Door, 
117,  117/ii;  of  the  Servant 
who  tasted  the  Fruit,  94, 
94n2 ;  of  the  Servants  who 
kept  Rain  off  the  Trunks, 
116,  116/ti;  of  the  Simple- 
tons who  ate  the  Buffalo, 
117-118;  of  the  Snake  who 
told  his  Secret  to  a  Woman, 
82-83 ;  of  the  Snake  with 
Two  Heads,  134,  134n2, 
135,  135/t;  The  Snake's, 
161;  of  Somaprabha, 
ManorathaprabhS,  and 
Makarandika,  wherein  it 
appears  who  the  Parrot 
was  in  a  Former  Birth, 
The  Hermit's,  30-32,  34- 
37  ;  of  the  Teacher  and  his 
Two  Jealous  Pupils,  133, 
133ni,  134;  of  the  Thirsty 
Fool  that  did  not  Drink, 
88  ;  of  the  Treasure-Finder 
who  was  blinded,  71  ;  of 
the  Two  Brothers  who 
divided  all  that  they  had, 
114,  114»i;  of  the  Two 
Brothers  Yajnasoma  and 
Kirtisoma,  95-96 ;  of  the 
Two  Thieves,  Ghata  and 
Karpara,  142-151  ;  of  the 
Ungrateful  Wife,  153-156, 
153n^;  of  Vajrasara,  whose 
Wife  cut  off  his  Nose  and 
Ears,  21-22;  of  the  Vio- 
lent Man  who  justified  his 
Character,  90-91;  of  the 
War  between  the  Crows 
and  the  Owls,  98,  98^1,  99, 
100,  104,  105,  106,  107- 
108,109,110-112,112-113; 
of  the  Wife  who  falsely 
accused  her  Husband  of 
murdering  a  Bhilla,  80-82, 
153ni ;  of  the  Woman  who 
had  Eleven  Husbands, 
184-185;  of  the  Woman 
who  escaped  from  the 
Monkey  and  the  Cowherd, 
141-142;  of  the  Woman 
who  wanted  another  Son, 
94,  94ni ;  of  Ya^odhara  and 
Lakshmldhara  and  the  Two 
Wives  of  the  Water-Spirit, 
120-123,  124-125,  125-126 

StoTy  of  the  Crows  and  the  Owls, 
The,  one  of  the  Five  Books 
of  the  Panchatantra,  222 


INDEX  II— GENERAL 


821 


"  Story    of    Khazi    and    the 

Bhang-Eater,"      Nights, 

Burton,  66 
"Strandbird"— i.e.    TiUibha, 

55h« 
Strange  Stories  from  a  Chinese 

Studio,  H.  A.  Giles,  162ni 
Strategy   of  Chirajivin,    the, 

105 
Strength  acquired  by  looking 

at  a  necklace,  76,  76n^ 
Studies  in   Honor  of  Maurice 

Bloomfield,  186n^.     See  also 

under  Brown,  W.  N. 
Stttdies   about    the    Kathasarit- 

sdgara,  T.  S.  Speyer,  22/i^, 

79/tS    99 /i2,    129nS    134ni, 

159«i,  200n^,  212,  213 
Studies  and  Texts,  M.  Gaster, 

128n 
Studt/  of   the   Romance  of  the 

Seven     Sages    with    Special 

Reference     to    the    Middle 

English       Versions,      Kill  is 

Campbell,  263ni 
StQpa  of  Bharhut,  General  A. 

Cunningham,  79n^ 
Success,  not  valour,  even  in 

the  case  of  animals,  prud- 
ence produces,  41 
Siidliche  PaHcatantra,  Das,  J. 

Hertel,  209u2-  3 
Sun,  the  lamp  of  the  world, 

the,  190;  metaphor  of  the, 

29,  29n2,  30 
^wpty^.      "  pipe,"      "  tube," 

"tunnel."  etc.,  142^2 
"  "Zvpty^    und    surunga,"    O. 

Stein,  Zeit.  f.  Indologie  und 

Iranistik,  142n* 
Supplemental      Nights.        See 

under  Nights 
Supplementary   days   in    the 

Egyptian       and       Mayan 

calendar,  five,  252 
Swa/iili     Tales,     E.     Steere, 

127ni 
Swallows  dinars,  the  monkey 

that,  10-13 
Swans,  The  Tortoise  and  the 

Two,  55,  56,  nOn^ 
Swedish- Finnish    version    of 

the    story    of    Ghata    and 

Karpara.  281-283 
Swindler,  The  Monk  and  the, 

47ft»,  223 
Swinging,  the  erotic  element 

in,  189n» 
"  Swinging     as     a     Magical 

Rite,"   The  Golden  Bough, 

J.  G.  Frazer,  189ni 

VOL.  V. 


Sword,  one  of  the  five  em- 
blems of  royalty,  175 

Syriac  translation  of  the 
Pahlavi  version  of  the 
PaJlchatantra,  218,  219 

Syrische  Sagen  und  Maerchen 
aus  dan  Volksmunde,  E. 
Prym  and  A.  Socin,  Zn}, 
91nS  102rt2,  i30ni 

System,  the  •' Tale-within- 
Ule,"  258 


Table  showing  list  of  stories 

in   the   Pafichatantra,    214, 

215 
"  Tale  of  the  Fisherman  and 

the  Jinni,"  Nights,  Burton, 

181/1* 
Tale,  The  Great — i.e.  Brihat- 

kathd,  39,  42« ;  of  Rhamp- 

sinitus,  Herodotus  (ii,  121), 

245-248 
"  Tale-within-tale  "  system  of 

story  -  telling      introduced 

into  Europe,  the,  258 
Tales    and    Poems    of    South 

India,  E.  J.  Robinson,  64 
Tales  within   Tales.     Adapted 

Jrom  the  Fables  of  Pilpai, 

Sir  A.  N.  Wollaston,  241 
Tales  oj  the  West  Highlands, 

Popular,    J.    F.    Campbell, 

4'6/ii,  157rti 
Talking  Thrush,  The,  W.  H.  D. 

Rouse,  49rti,  55 
Teacher,  the  .  Foolish    Pupils 

and  the  Cat,  Story  of  the 

Foolish,  167-168;  and  his 

Two  Jealous  Pupils,  Story 

of  the,  133,  133ni,  134 
Teeth,      biting      with     the, 

Dasanchachhedya,  194,  195; 

desirable  qualities  of,  193, 

194 
Telugus,      Folklore     of     the, 

G.    R.    S.    Pantulu,   iSn\ 

49nS  56«i,  59rt2 
"Telugus,    Some    Notes    on 

the     Folklore     of     the," 

G.    R.    S.    Pantulu,   Indian 

Antiquary,  48n\  49n»,  56n\ 

59n2 
Temple  of  Amare^,  the,  172, 

173;  at  Delphi,  the,  266; 

of  Jupiter  Capitolinus,  rats 

and  mice  gnawing  gold  in 

the,  64  ;  at  Medinet  Habu, 

the,  252 
Test  of  courtesan's  love   by 

assumed  death,  17 


Teutonic  Mythology,  J.  Grimm, 
179rti 

Text  of  the  Pahchatantra  lost, 
original  Sanskrit,  208 

Texts  of  the  Katha-sarit- 
sagara.  See  under  [B]rock- 
haus  and  [D]urgapra8ad 

Textus  Simplicior,  a  Jain  ver- 
sion of  the  Pahchatantra, 
62«2,  216,  217 

Theory  regarding  Indian 
"  Jackal  "  stories,  Weber's, 
43ni 

Thief  in  Hindu  fiction, 
goldsmith  as,  158n ;  the 
poetical,  142/1^ ;  and  the 
Raksha&\,  The  Brahman, 
the,  107,  107h> 

Thiefs  body  hung  on  wall, 
247 ;  body  stolen  from  wall, 
248;  head,  cutting  off,  with 
a  machine,  283 ;  tunnel, 
opening  of  Indian,  khatra, 
chhidra,  sumga,  etc.,  142n* 

Thieves,  cutting  off  hands 
and  tongue  out, punishment 
for,  61,  61n^,  143n  ;  enter 
treasure-chamber.  246,  257, 
268,  285 ;  Ghata  and  Kar- 
para, Story  of  the  Two, 
142-151 ;  patron  of,  god 
Skanda,  143/( 

Thieving,  Indian  method  of, 
142,  142;»2,  250 

Thighs,  nail-marks  made  on 
the  joints  of,  193 

Thirsty  Fool  that  did  not 
Drink.  Story  of  the,  88 

Thoughtless  tortoise,  the  fate 
of  the,  56 

Thousand  Nights  and  a  Night. 
See  under  Nights 

Thread,  investing  with  the 
sacred,  33 

Three  Fish,  The,  56-57 

Three  heads,  snake  with,  161 

Throbbing  in  the  right  eye, 
200,  201  n 

Thntsh,  The  Talking,  W.  H.  D. 
Rouse,  49n^  65 

Tibet,  Folk-  Tales  from,  W.  F.  T^ 
O'Connor,  49hS  64 

Tibetan  Canon,  Ka-gyur 
{Kanjur),  284 ;  version  of 
the  story  of  Ghata  and 
Karpara  directly  derived 
from  Sanskrit,  284 

Tibetan  Tales,  F.  A.  von 
Schiefner  and  W.  R.  S. 
Ralston,  63nS  64.  I63n\ 
157n»,  284 


«z^ 


inHj    U*^J1.AJ\    UJ?     &1UKY 


"  Till  Eulenspiegel,"  DU 
deutschen  Volkabucher,  K. 
Simrock,  104n^ 

Tongue  cut  out  and  hands 
cut  off  for  thieving,  61, 
61n^  143n 

Tooth-bites,  Note  on  Nail- 
marks  and,  193-195; 
varieties  of,  194,  195 

Tortoise  and  the  Deer,  Story 
of  the  Crow  and  the  King 
of  the  Pigeons,  the.  73-75, 
78-80;  and  the  fox,  Ule 
of  the  (Dubois'  Panlcha- 
T  antra),  55  h';  named 
Mantharaka,  75,  78-80 ; 
and  the  Two  Swans,  The, 
55-56,  170ni 

Trachinia:,  Sophocles,  29h2 

Tradition,  the  Seven  Sages  of 
Rome  from  oral,  260 

Trans.  Amer.  Phil.  Ass., 
"  Joseph  and  Potiphar  in 
Hindu  Fiction,"  M.  Bloom- 
field,  176 

Translationsofthe//tto/7a</e^a, 
numerous  editions  and. 
210;  of  the  Pahlavi  version 
of  the  Pauchatanlra,  218- 
219;  of  Sanskrit  versions 
omitted  from  the  Pancha- 
tantra  Table,  Modern, 
232wS  233n 

Trap  catches  thief  in  treasure- 
chamber,  246,  257 

Travelling  through  the  air, 
33,  35,  169,  170,  172,  173, 
191,  192 

Treacherous  bawd,  the,  219 

Treachery  of  courtesans,  13, 
14 

Treasure-chamber  entered  by 
thieves,  246,  257,  268,  285 

Treasure  -  Finder  who  was 
Blindedj  Story  of  the,  71 

♦•Treasure"  story,  the 
'Gflca"  or,  261,261n3 

Treasury  robbed  by  thieves, 
the  king's,  246 

Tree  appealed  to  as  arbitrator, 
60 

Tree  of  the  PanchaUmtra, 
genealogical,  ^207,  220; 
rohini,  28 ;  Salmali,  73 ; 
udumhara,  127-129 

Tree-spirits,  belief  in,  179n^ 

Tree -of- Wishes,  a  King 
Amaraiakti,  221 

Tree-worship,  179n* 

Tribes  and  Castes  of  the  Central 
Provinces  R.  V.Russell,  176 


Tribes  and  Castes  of  the  North- 
Westem  Provinces  and  Oudh, 
W.  Crooke,  176 

Trick  of  asses  and  wine  in 
the  tale  of  Rhampsinitus, 
247 ;  of  conversing  with 
the  king,  187 

Tricks  of  courtesans,  learn- 
ing the,  5,  6 ;  and  spells 
to  bewilder  the  guards, 
Ghata's,  145,  146 

Trunks,  Story,  of  the  Servants 
who  kept  Rain  off  the,  116, 
116ni 

"  Truth,  Act  of,"  motif,  the, 
124,  124»i 

Tunnel,  opening  of  Indian 
thieFs,  khatra,  chhidra, 
sumga,  etc.,  142/1^ 

Tunnels,  breaking  through 
walls  and  digging,  Indian 
method  of  thieving,  142, 
142n2,  143,  250 

Turkish  version  of  Kalilah 
and  Dimnah,  58/j^ 

Tusctilana:  Disputationes, 
Cicero,  257 

Two  Brothers  who  divided 
all  that  they  had,  Story  of 
the,  114,  114ni;  Brothers 
Yajnasoma  and  Kirtisoma, 
Story  of  the,  95-96; 
Thieves,  Ghata  and  Kar- 
para,  Story  of  the,  142- 
151 

Two  Noble  Kinsmen,  Shake- 
speare and  Fletcher,  69m^ 

"  Two  Thieves,  The,"  Gypsy 
Folk-Tales,  F.  H.  Groome, 
275-281 

["  Ueber  die  alte  deutsche 
Uebersetzung  des  Kalilah 
und  Dimnah  "]  T.  Benfey, 
Orient  und  Occident,  238 

Ueber  das  Tantrakhyayika,  die 
ka.smirische  Rezension  des 
Pahcatantra,  J.  Hcrtel, 
209ni 

["  Ueber  den  Zusammenhang 
indischer  Fabeln  mit 
griechischen  "]  A.  Weber, 
Induiche  Studien,  130/1^ 

Umbrella  and  chowrie  for 
anointing  a  king,  100,  175, 
176;  one  of  the  five  em- 
blems of  royalty,  175 

Unchaste  Wife,  Dhanadeva's, 
147 

Ungrateful  Wife,  Story  of  the, 
153.  153x1,  156 


Ungrateful  Woman,  Story  of 
the  Grateful  Anin>als  and 
the,  157.  157/1',  158,  159- 
160,  161,  161-164 

Unhappy  experience  of  Rud- 
rasoma,  the,  148,  149 

Unknown,  fear  of  the,  45 

Unter  den  Olivenb'dumen,  W. 
Kaden,  62^2 

Variant  of  the  tale  of  Rhamp- 
sinitus, gypsy  version,  close, 
275 

Variation  of  the  name  of 
Sindibad,  259 

Varieties  of  tooth-bites,  194, 
195 

"  Vatsyayana — the  Author  of 
the  Kamasutra :  Date  and 
Place  of  Origin,"  Haran- 
chandra  Chakladar,  Journal 
of  the  Department  of  Letters 
of  the  University  of  Calcutta, 
193 

Vaz'trs,  Forty  (Behriiauer's 
translation),  153/t'.  See 
further  under  Behrnauer, 
W.  F.  A. 

Vazirs,  The  Seven,  122n' 

Vedas,  the,  114;  Parrot  that 
knows  the  four,  28 

Verbal  Reward  to  the  Musi- 
cian, Story  of  the  Fool  who 
gave  a,  132,  132/1*,  133 

Verhandlungen  der  Kon. 
Akademie  t.  Amsterdam, 
Studies  about  the  Katliasarit- 
sdgara,  T.  S.  Speyer,  22n^, 
79n\  99n2,  l29nK  13in\ 
159ni,  200ni,  212,  213 

Version  Anncniennc  de  Tf/fcr- 
tuire  des  Sept  Sages  de  Home, 
La,  trans.  F.  Mecler,  266n* 

Version  close  variant  of  the 
tale  of  Rhampsinitus, 
Gypsy,  275  ;  of  the  Paiicha- 
tantra,  Kshemendra's,  42n*, 
48n' ;  of  the  story  of  Ghata 
and  Karpara,  directly 
derived  from  Sanskrit, 
TibeUn,  284  ;  of  the  story 
of  Ghata  and  Karpara, 
Swedish- Finnish,  281-283; 
of  the  Book  of  Sindibad, 
lost,  the  parent  Western, 
260 

Versione  Araha  de  Kalilah  e 
Dimnah,  La,  N.  Moreno, 
237 

Versions  of  the  Brihat-KathS, 
210-216;    Dolnpathns  exist- 


Versions — continued 

ing  in  two,  260 ;  in  exist- 
ence of  the   Panchatanira, 
number    of,    207;    of   the 
*'  Impossibilities  "  motif  in 
the    Pahchaiantra ;    of   the 
Pahlavi     version     of     the 
Panchatanira,    218-220;    of 
the  story  of  Ghata»nd  Kar- 
Mra,  different,  245  ;  of  the 
Booi  of  Sindibdd,  different, 
260-263;  ofthe  Seven  Sages 
of  liomc,  263-266;  of  the 
Panchatantra    in    different 
languages,       late       Indie, 
233-234;    of   the    Pancha- 
tantra, The  Jain,  216-218; 
of  the   tale  of  Rhampsin- 
itus,  Classical,  255-259 ;  of 
the  tale  of  Rhampsinitus, 
Mediaeval,  259-266 ;  of  the 
tale       of       Rhampsinitus, 
Modern,  266-286 
"Verzeichnis   der    Marchen- 
typen,"  FF  Communications 
3,  A.  Aarne,  281 
Vetala  stories,  the,  212,  213 
Vice  of  drinking,  results  of 

the,  4,  5 
Fiersig    Vesiere    oder    Weisen 
Meister,    Die,    W.    F.    A. 
Behrnauer,  153ni 
riUage  Folk-Tales  of  Ceylon, 
H.  Parker,  48rti,  49«i,  52«2 
55»3,  63ui,  65 
Village,  Story  of  the  Fool  who 
asked  his  Way  to  the,  170- 
171 
Villagers  who  cut  down  the 
Palm-Trees,   Story  of  the 
Foolish,  70-71 
Violent    Man    who   justified 
his  Character,  Story  of  the, 
90-91 
Virtue,  Ka^mira,  the  home  of 

sciences  and,  171 
Voice  from  the  air,  34,  40, 176 
'Voice     of    the     Stone    of 
Destiny,  The,"  E.  S.  Hart- 
land,  Folk- Lore,  177 
Volker   des    OstUchen    Asiens, 
Die,  A.  Bastian,  128/j 

Volkskunde,Zur,F.  Liebrecht, 
80n^    93^1^    10o^i_    j^g^a^ 

llln2,  121«2,  127n»,  132n2, 
135n,  201  ni 
.'^ow  called  the  fast  uposhana 
124,  125,  126  ''        •    ' 

Vrihatkatha  of  Kshcmen- 
dra,  the"]  J.  G.  Buhler, 
Indian  Antiquary,  212 


INDEX  II— GENERAL 


Vulgar  Errors,   Sir    Thomas 
Browne,  135n 


823 


"  Wall-ear,"       Prakarakarna, 
106n 

Wall,  hanging  criminals  on  a. 

254 
Walls  and  digging   tunnels, 
Indian  method  of  thieving, 
breaking      through,      142. 
142u,  250 
War  between  the  Crows  and 
the  Owls,  Story  of  the,  98, 
98ni,    99,    100,    104,    105, 
106,107-108,109.  110-112, 
112-113 
Water-Spirit  in  his  Previous 

Birth,  The,  123-124 
Water-Spirit.  Story  of  Ya^o- 
dhara    and    Lakshmldhara 
and  the  Two  Wives  of  the, 
120-123,  124-125,  125-126 
Wave   of  the  sea  of   Love's 
insolence,    a    girl    like    a, 
199 
Wealth,  in  form  of  a  casket 
of  jewels,  163,   163«i;   as 
soon  as  they  get   it,  fools 
lose,  141  ;  by  speaking  to 
the    King,    Story    of    the 
Rogue    who    managed     to 
acquire,  186-188,  186;<i;  is 
youth  to  creatures,  78 
Weaver  and  the  Bawd.  The 

Cuckold   ilii^,  223-226 
Wedge,    The    Monkey    that 

pulled  out  the.  43-44 
Well,  the  lion  and  the,  50; 

net  stretched  in  a,  8,  9 
Weiidischc  S/tgen,  E.  Vecken- 

stedt,  lOOni 
West  Indie  group  (Gujerat) 
of   Panchatantra    versions 
233 

Western  version  of  the  Book 
of  Sindibdd  lost,  the  parent, 

260  ^ 

Westward    migration    of  the 

Hitojxidesa,  210 
"Why  the  Sea  is  Suit."  G.  W. 

Dasent,  Popular  Tales  from 

the  \orse,  3n' 
Widow-burning     (sati),      19, 

Wife.  The  Carpenter  and  his, 
108,  108n2;  cutting  off  ears 
and  nose  of  faithless,  v'^2, 
82n'.  156;  cutting  off  nose 
of  faithless.  123;  who 
falsely   accused    her   Hus- 


Wife — continued 

band  of  murdering  a  Bhilla, 
Story  of  the,  80-82,  163«» ; 
hypocrisy  of  faithless,  108 ; 
of  King  Simhaksha  and 
the  Wives  of  his  Princiijal 
Courtiers,  The.  180-182; 
The  Old  Merchant  and  his 
Ytfung,  106,  106»«;  who 
was  present  at  her  own 
Sraddha,  Story  ofthe  Faith- 
less, 84-85 ;  pretends  being 
dead,  179-180;  of  the 
snake-god.  the,  151  ;  Story 
of  the  Ungrateful,  163, 
153/i»,  164-156 
Will.    Choosing    a    King   by 

Divine,  175-177 
fVinning  of  Friends,  The,  one 
of  the   Five  Books  of  the 
Paftchalantra,  222 
Winter's     Tale,     A,     Shake- 
speare, 7/?i 
Wisdom  of  geese  flying  over 

Mount  Taurus,  55/«^ 
Wishes,     a     Tree-of-,     King 

Amarasakti,  221 
IVishing-Stone  of  Narratives, 
The;  or,  the  Praban- 
dhacintamani,  C.  H.  Tawney 
and  M.  Acarya.  142/<2,  lyy 
Wishing-stone,  or  Oskastein, 

11/ii 
Woman,     cowherd     brought 
into    a    house    dressed    as 
a.    148,    148//^;    who    had 
Eleven  Husbands.  Story  of 
the,  184,  184 //I.  185;  who 
escaped  from  the  Monkev 
and    the    Cowherd.    Stor'v 
of  the,    141-142;    the   in- 
constancy   of,    245;    who 
wanted  another  Son,  Story 
of  the,  94,  94«» :  Story  of 
the  Grateful  Animals  and 
the  Ungrateful.  157,  157//' 
158-164 
Woman's     body,     nail-    and 
tooth  -  marks      made      on 
different   i>arts  of  a,    193- 
195 
Woman's  Story,  The,  162 
"  VV^omen      whose      love      is 

scorned  "  motif.  259/i> 
Wonderful  Ape  Ala,  Story  of 
the  .Merchants  Son.  the 
Courtesan  and  the,  5-13 
World,  the  flaming  eye  of 
the.  29.  29^-!,  30;  simile 
of  the,  180;  the  sun,  the 
lamp  of  the,  190 


824 


THE  OCEAN  OF  STORY 


Young  Wife,  The  Old  Mer- 
chant and  his,  106,  106n^ 

Younger  Syriac,  the,  Keith- 
Falconer's  translation  of, 
242 

Youth  to  creatures,  wealth 
18,78 

"  Zmmkonig,  Der,"  J.  Grimm. 

See    Bolte    and     PoHvka, 

lOOni 
Zeilschrift       der        (Uuischen 

morgenldnduchen         Getell- 

Khajt,      "  Die     Erzahlung 


Zeilschrift — continued 

vora  Kaufmann  Campaka," 

J.  Hertel.  186»ti 
Zeitung   fur    die    AUerthumt- 

forschung,  "  Die   Deif  van 

Brugghe,"  G.  W.  Dasent, 

284 
Zeitung    Jiir     Indologie      und 

Irarustik,       "  2upfy^       und 

suruAga,"  O.  Stein,  142«* 
Zigzag  Journey t  in  India,  H 

Butterworth,  49rt» 
Zoological      Mythology,      De 

Gubernatis,     43nS    100n», 


Zoological  Mythology — cont.  i 
101  n»,  102n«,  109n*,  130»».  \ 
157ni 

'Zumurrud,  Ali  Shar  and," 
The  Nights,  R.  F.  Burton, 
177 

["Zur  Verbreitung  indischert 
Fabelnund  Erzahlungen"]  i 
T.  Benfey,  Orient  und  Oca- 1 
dent,  259ni 

Zur  Volkskunde,  F.  Liebrecht,  i 
80n«,    93ni,    lOOnS   102n«, 
llln«,  121n«,  127ni,  132nV  i 
135n,  20 In  j 


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