^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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