The ocean of story, being C.H. Tawney's translation of Somadeva's Katha sarit sagara (or Ocean of streams of story)

m

M

mm

m

11

THE
OCEAN OF STORY

LSansK

THE

OCEAN OF STORY

BEING

G. H. TAWNEY'S TRANSLATION

OF

SOMADEVA'S KATHA SARIT SAGARA

(OR OCEAN OF STBEAM8 OF STORY)

NOW EDITED WITH INTRODUCTION, FRESH

EXPLANATORY NOTES AND TERMINAL ESSAY

BY

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

MEMBER OF THE FOLK-LOBE SOCIETY ; FELLOW OF THE

ROYAL ANTHROPOLOGICAL INSTITUTE; MEMBER

OF THE ROYAL ASIATIC SOCIETY, ETC.

AUTHOR OF

"AN ANNOTATED BIBLIOGRAPHY OF SIR RICHARD FRANCIS

BURTON," ETC.

IN TEN VOLUMES

VOL. VIII

WITH A FOREWORD BY

Professor W. R. HALLIDAY, B.A., B.Litt.

THE UNIVERSITY, LIVERPOOL

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

Made and Printed in Great Britain

FOREWORD

IT is a high honour but also something of an embarrass-
ment to an amateur to be invited to figure among the dis-
tinguished specialists who have contributed introductions
to the previous volumes of this great edition, in which Mr
Penzer's learning continues to enliven and illuminate fold
after sinuous fold of one of the world's great story-books. My
friend Professor Rand not long ago delighted a large audience
by denning a specialist as " the man who knows more and
more about less and less," and it is certainly the experience
of one whose special studies lie mainly in another direction
that it is not easy to keep abreast of the increasing literature
of his hobbies.1 Nor perhaps does the eighth volume par-
ticularly lend itself to an introduction by a student of mdrchen.
It is a good deal taken up with what may rather be called
epic themes of the warfare of gods and supernatural beings,
which are interesting mainly from the literary point of view.
How differently, it strikes the reader, would either Homer,
Milton or Wagner have managed these contests, and to
Western taste how marred is the interest of the Indian
narrative by Oriental hyperbole and the too convenient
recourse to magical powers and reincarnations for resolving
tragic knots. This contrast indeed raises not uninteresting
matters of literary aesthetic. I can remember suffering
similar disillusionment when as a boy I stumbled upon Ellis's
Specimens of the Early English Romances and learned how
magical sources of prowess could blunt the edge of heroic
exploits. But this theme and the possibly fundamental
differences of literary taste and imagination between the

1 For example, I have not yet had the opportunity of reading Bolte,
Name und Merkmale des Marchens (FF. Communications, No. 36) and Zeugnisse
zur Geschichte der Marchen (FF. Communications, No. 39), Helsinki, 1920 and
1921, the substance of which will form, I understand, the eagerly awaited
introduction to the long overdue fourth and index volume to the Anmerkungen
zu den Kinder- und Hausm'drchen der Briider Grimm.

vi THE OCEAN OF STORY

East and the West are matters which I am not competent
to handle.

Perhaps the most useful contribution which I can offer
will be to make no pretence of writing an introduction in a
strict sense to the contents of this particular volume but
rather to raise one or two general questions with regard to
the methods of the study of marchen. It is not impossible
that a well-informed onlooker may form as clear an idea of
the run of the game as many of the actual players, and
at worst it will do no harm to state opinions which may
provoke the more fruitful discussion of those with greater
knowledge of the facts.

It is probably true of all forms of inquiry, the method of
which is comparative, that the initial enthusiasm for noticing
resemblances outruns discretion. At any rate in the case of
marchen it may be thought that the time has now come
when differences should receive as considered attention as
similarities, and that analysis should no longer neglect one of
its two principal instruments. If it is legitimate and may
be profitable to record resemblances, it is very important
to distinguish as far as the evidence permits between the
categories of similarity and identity.

Some apparent similarities may be due purely to accident.
Thus on p. 149 the flight of Indra and the gods reminded
Tawney of Ovid, Metamorphoses, v, 321-331. As a literary
coincidence the analogy is correct, but here its interest ends.
For Ovid's account of the flight of the Greek gods into Egypt
is not a piece of genuine Greek mythology at all, but the
artificial product of the relatively late and learned identifica-
tion of Egyptian deities as alternative forms of the Olympian
gods of Greece. A literary coincidence may remind us that
a certain Spartan, having plucked a nightingale of its feathers,
regarded its exiguous corpse, and remarked : " Thou art a
voice and nothing more." 1 The idea is the same as that of :
" Cuckoo, shall I call thee bird or but a wandering voice ? "
Shall we then solemnly maintain that Wordsworth owed his
inspiration to the Apophthegmata Laconica ? But if not, is it

1 [Plutarch] Apophthegmata Laconica, xv, 233a : * <f>a)va rv tis €0-<ri kcu ovSev
ZWo."

FOREWORD vii

not equally absurd to classify Grimm, No. 38, Mrs Vixen, as a
comic version of the "Penelope" motif, Jacobs, No. 4? In
a sense perhaps the classification may be true, but as regards
the history of the story which forms the plot of the Odyssey
it is without value.

Again, the time has surely come when we can take the
main contention of the earlier anthropologists as established.
Most of us are agreed that human nature and the conditions
of human life in society are sufficiently constant to account
for the independent emergence in widely separated areas of
similar or identical general ideas. Everywhere man is likely
to propound to himself such questions as how Heaven and
Earth came to be separated or to debate the problem of
the origin of evil, and the limitations of human imagination
are likely to impose a similarity in the independent answers
which are suggested in different areas at similar stages of
cultural development. In the nature of things, stepmothers
are likely everywhere to cause domestic difficulties, and cer-
tain general superstitious beliefs — for example the belief in
the "External Soul" — we know in fact to be widely spread
among all the peoples of the world at a certain stage of
culture.

It is clear, therefore, that ideas of this kind, which are
known to be of very general distribution, cannot establish
any definite relation between the stories in which they occur,
and in fact can give but little help towards the elucidation
of their history. Hence, where the universal distribution
of the idea is really well established, it may be thought that
there is but little to be gained by piling up further examples
of its occurrence, unless they definitely enlarge the area of its
known distribution.

These practically universal beliefs again may themselves
suggest or inspire stories which, having a similar origin, are
likely to have a somewhat similar form. Here -it will be
necessary to distinguish carefully between tales which are
linked only by this very general bond and those which are
in a real sense versions of the same story. For example,
the almost universal belief in the necessity and efficacy of
"Foundation Sacrifice" has given rise in widely separated

viii THE OCEAN OF STORY

areas to stories which inevitably possess a generic similarity.
Thus a modern Indian folk-tale of the building of a tank by
seven brothers, and the drowning of their sister in order to
fill it with water, according to Groome, provides " a striking
parallel " to the Bridge of Arta.1 Are, then, the Indian story,
the legend of the bridge at Zakho in Kurdistan2 and the
numerous Balkan variants of the Bridge of Arta to be classi-
fied together as variants of the same story ? Under any of
the old tables of folk-tale motifs, such as that of Jacobs in the
Handbook of Folklore, that indubitably would be their fate ;
but here I would register the belief that except within very
narrow limits such lists, with their too loose and general tests
of similarity, are almost useless as instruments of classification
at the present day. Now, if we examine the detailed content
of these stories, we shall find that all that is really common
to the Indian and Kurdish stories and the Balkan group of
songs and legends is an idea, the independent invention of
which, given the pre-existence of a belief in "Foundation
Sacrifice " in the three areas, is perfectly intelligible. All the
versions from the Balkan lands, on the other hand, will be
found to agree with minor variations in a real plot — that is
to say, in an identical series of incidents arranged in the same
general order of interest.

They are therefore properly to be classified as versions of
the same story and have an essential interconnection. It is
true that further analysis will distinguish two types repre-
sented by the Serbian Building of Scutari and the Greek
Bridge of Arta. Had these occurred at opposite ends of the
globe, in spite of the larger proportion of their agreement
than of their disagreement in detail, we might have had to
make some allowance for the possibility of the long arm of
coincidence, which, as we have seen from our Spartan and
Wordsworth, is capable of surprising feats. But the prob-
ability of the independent origin of two so closely similar
plots in contiguous areas is surely small, and we are there-
fore likely to suppose that one is derived from the other,

1 Groome, Gypsy Folk-Tales, pp. 12-13; Campbell, Santal Folk-Tales, pp.
106-110 ; Bom pas, Folk-Lore of the Santal Parganas, pp. 102-106.

2 M. Sykes, Dar-ul-Islam, p. 160.

FOREWORD ix

though we may differ as to which is the primary version of
the two.1

Nor, again, shall we be justified in selecting a particular
picturesque episode in a story, which, taken by itself, might
well have been invented more than once independently, and
in classifying with it the narratives of similar episodes, which
occur elsewhere in a different context. Nor, where their context
elsewhere is unknown, may we legitimately assume that it con-
sisted of the same arrangement of episodes as the story from
which we started. This last is the vicious reasoning which
has quite obscured the true relation of classical stories to Euro-
pean folk-tales. To explain my meaning I may refer by way
of illustration to the very sensible note of Child upon the
story of Wilhelm Tell, which in reality consists of a series
of connected incidents possessing a restricted distribution in
Teutonic and Scandinavian countries. To group with it the
tale of Alkon the Greek Argonaut, the Persian story of the
twelfth century about the Shah who shot an apple off his
favourite's head, or the recorded feats of marksmanship of the
Mississippi keel-boatmen carries us no further than to establish
the not very surprising fact that many people have thought it a
remarkable test of marksmanship to be able to shoot an object
resting upon a person's head or body without inflicting injury.2

I have, of course, been assuming that stories may have
a history and that transmission may be a vera causa of the
appearance of the same story in different parts of the world.
But it is improbable that anyone nowadays would adopt
the extreme " poly genetic " position. For while one can
imagine that an isolated incident A might spontaneously
occur to different minds in different countries, the imagination
boggles at supposing that a chain of incidents A + B + C + D

1 I have discussed this matter in a note upon a Bulgarian Gypsy, Song of
the Bridge in Journal of the Gypsy-Lore Society, 3rd ser., iv, pp. 110-114. My
own view is that the type represented by the Serbian Building of Scutari is
primary and the Bridge of Arta secondary. The most important collections
of data are Kohler, Aufsatze uber Marchen und Volkslieder, pp. 38-47, and
Politis, 'E/cAoycu a7ro ra rpayovSia rov 'EXXtjvlkov Xaov, i, pp. 130, 287, and
Aaoypafyla, i, pp. 15, 630, 631. A few supplementary references will be found
in my paper.

2 Child, Popular Ballads of England and Scotland , iii, pp. 14 foil.

x THE OCEAN OF STORY

in precisely that order could be invented more than once.
The familiar example is that given by Cosquin.1 The hero
seeks to recover a talisman from the villain, who has stolen
it, with the help of his cat and dog : the cat catches a mouse
and makes it put its tail up the nose of the sleeping villain,
who has the talisman in his mouth ; the villain consequently
sneezes or coughs, the talisman drops out and is picked up
by the cat : on the way home the animals quarrel about their
respective shares in the success and the ring is dropped into
the water across which they are swimming at the time, but is
eventually recovered from the belly of a fish. To suppose
that precisely this sequence of incidents could possibly be
invented many times over independently among different
peoples is surely to impose an intolerable strain upon the
possibilities of coincidence.

A story in fact consists of a series of incidents arranged in a
definite order of interest — i.e. a plot — and it is primarily upon
this arrangement that the attention should be concentrated.
The context indeed is of as fundamental importance as the
nature of the incident itself. It may, of course, be admitted that
it is easier to assent to principles than to put them into practice.
My illustrations have naturally been selected specimens and
the material is usually a good deal less simple to handle.

In the nature of things, stories suffer modification in the
process of transmission. This may be deliberate where the
skill of the professional story-teller or story-writer seeks by
his art to evolve new forms and combinations by selection,
addition or omission, or, in the extreme case, where a Shake-
speare may select from a folk-tale such material as he requires
in order to transmute it in the crucible of his genius. Not less
distorting is the result of oral transmission by the unprofes-
sional and illiterate, though here the causes are less deliberate
than attributable to faulty memories, false associations of
ideas and sometimes to clumsy efforts to repair an omission
which has become obvious even to the narrator.2

1 Cosquin, Conies Populaires de Lorraine, i, pp. xi foil.

2 Quite a good example of these defects is the Welsh Gypsy version of
the " Champions," Journal of the Gypsy-Lore Society, 3rd ser., ii, pp. 56-57.
I have quoted some other examples in Folk-Lore, xxxiv, p. 123.

FOREWORD xi

Indeed the question " when is a story the same story ? "
is not easy to answer in a general form of words, and indi-
vidual cases will often require ripe experience and a nicely
balanced judgment. Any at all elaborate plot is actually
composed of a number of parts which are sometimes detach-
able and may often be interchangeable with similar parts of
different plots. Take the case of a simple form of story
frame to which sub-stories are essential — e.g. The Silent
Princess, in the modern Greek versions of which the three
usual problem stories to trap the princess into speaking
are Prince Ahmed and the Fairy Peri-Banou — Part I, The
Carpenter, the Tailor and the Man of God, and How the
Champions rescued the Princess. These problem stories are
essential to the plot of the frame, but obviously they are
detachable, and all are also found as independent tales.1

But almost any story consists similarly of a number of
parts which are capable of appearing in different combina-
tions. Thus the story of The Magical Flight (Grimm, No. 51,
etc.) may be introduced by almost any episode which will
bring the hero into residence with an ogre's family.2 Again,
similar situations or episodes in stories may serve as irre-
sistible temptations to conflation, and a number of hybrid
intermediate types arise until in many cases we find ourselves
obliged to handle rather a group of interconnected stories
than a single plot.3 In practice the jungle is intricate and
the avoidance of a purposeless circular wandering may tax
the clearest head. But in trying to blaze the path forward
I am sure that it is well to work only with units of sufficient
length and complexity to have a really individual and dis-
tinctive pattern of their own. To lay down rules where the
matter is so fluid is perhaps impossible. Individual cases
may be left to common sense armed with the maxim that

1 See my notes in Dawkins, Modem Greek in Asia Minor, pp. 247-248,
277, to which now add the reference Bolte and Polivka, op. cit, iii, pp.
53 foil.

2 I have noted examples of seven different forms of introduction in
Journal of the Gypsy-Lore Society, 3rd ser., iii, p. 57.

3 A familiar example will be the related group of stories of which the
main species are represented by The Bobber Bridegroom, The Maid of the Mill,
and Bluebeard.

xii THE OCEAN OF STORY

where there is room for doubt its benefit should be given
to the possibilities of coincidence. It is a sound rule, if more
honoured in the breach than in the observance, that the more
uncertain the quality of the evidence the greater rigour and
caution is necessary in handling it.

With isolated incidents we must always be in doubt, even
where they do not come under the category of beliefs or super-
stitions which are known to be of world-wide distribution.
For unfortunately there are no certain and objective tests
which we can apply to determine whether the identity or
similarity of such individual incidents considered by them-
selves are due to coincidence and independent invention or
to borrowing and adaptation. We are forced to trust to
common sense and to keep always an open mind, ready to
admit evidence which may prove our opinions to have been
mistaken. The difficulties which are involved, and the kind of
considerations which may properly guide us in forming those
opinions, may perhaps be illustrated by some examples.

In Vol. II, p. 147n, Mr Penzer has drawn attention to
the motif of "unintentional injuries," which is popular in
Indian and Arabic stories. Clearly the idea that a series
of adventures may be precipitated by the curse of a spirit or
person endowed with magical powers, who is unintentionally
injured by the hero, is one which might independently occur
to any people who believe in the proximity of such powerful
or holy persons. That human beings are surrounded by in-
visible powers is a belief which is not restricted to India, and
it is not a priori incredible that a European of the Middle
Ages who could accept the story of Gregory the Great that an
abbess who ate a lettuce without making the sign of the cross
inadvertently swallowed a devil, with most unpleasant con-
sequences to herself, might independently invent or reinvent
an incident of this type. I am myself inclined to believe
that the use of the " unintentional injury " as an introduction
to a tale is an invention of Oriental story-tellers, but the
possibility indicated must keep us alert for the emergence
of evidence to the contrary.

On the other hand, certain particular forms of this type
of introduction — e.g. the accidental dropping of a garland on

FOREWORD xiii

the head of an ascetic who is invisible under water1 — must
surely be Indian inventions, because they are consonant only
with Indian manners. Mringankadatta's faux pas,2 again,
could occur only in countries where betel-chewing is practised.3
Spitting, however, is a pastime of universal distribution, and
it remains an open question whether the betel juice is just
an added touch of local colour and the Indian version is
consequently secondary, or whether the form in which mere
mischievous spitting arouses the curse 4 is an adaptation from
a more specific Indian invention, which has been made by
story-tellers in countries where betel-chewing is unknown.

Sometimes, where social manners provide no test, the
peculiar or bizarre character of an episode may lead us to
suppose that it is very improbable that it could have been
independently invented more than once. Thus another
particular form of the " unintentional injury " is the story
that a young prince accidentally or mischievously throws a
stone which breaks an old woman's pitcher of oil — or water.
" Ah ! " says she, " may you desire the Three Fair Ones
[or some other inaccessible heroine or magical object], even
as I desired that oil " or " water." Her wish bears fruit, and
the prince falls sick of longing, until he sets out upon his
hazardous quest. Now it is true that this episode could have
been invented wherever boys are mischievous and old women
carry liquids in pitchers, but it may be thought to be too
distinctive in character for it to be likely that a number of
story-tellers in different countries thought of it independently.
The incident occurs frequently in the Near East and in Medi-
terranean countries as far west as Sicily and Italy. I should
be surprised to find it in Northern or Western Europe.5 The

1 Vol. II, p. 147. 2 Vol. VI, p. 23.

3 The practice of betel-chewing and its distribution is discussed by
Mr Penzer in Appendix II of the present volume.

4 In the opening of an Italian story, which is quoted by Cosquin, Les
Contes Indiens et V Occident, p. 234, the prince spits from the palace window
upon a basket of white cheeses, which a peasant is carrying on his head.
"May you have no peace," says the outraged peasant, "until you have found
a girl who is white as the cheeses, and red as blood, and has green hair ! "

5 Dawkins, op. cit., p. 228 ; Cosquin, £tudes Folkloriques, p. 555 ; Les Contes
Indiens, etc., p. 233, and above, Vol. V, p. 171n2.

xiv THE OCEAN OF STORY

associated Indian forms which happen to be known to me
are not exact parallels. Prince Rasalu mischievously de-
stroyed the water-pots of the women in his father's capital,
but his exile resulted not from their curse, but from the king's
indignant sentence.1 In Somadeva the prince, when playing
at ball, accidentally strikes a female ascetic.2

A different introductory motif, which again seems to me
to be too distinctive to have been invented more than once,
is connected with the dangers of incautiously mentioning the
name of a magical personage or of indulging in ill-considered
imprecation, which has a way of being literally and most un-
pleasantly fulfilled. These dangers are, of course, universally
recognised,3 but I cannot believe that it is at all probable
that the following particular derivative of this general super-
stition originated independently among a number of different
peoples. As the result of an ejaculation of despondency (or
very much less frequently of joy) a magical being (jinn,
" Arab," vel sim.) unexpectedly appears and declares : " You
called ' Oh ! ' {vel sim.). That is my name." This incident
which often serves as introduction to variants of Grimm,
No. 68, De Gaudeif un sien Meester, but occurs also in other
contexts, is frequent in the Near and Middle East and is
found in Sicily and Italy. In Northern and Western Europe
it cannot be equally popular, and I do not think that it
occurs.4 Cosquin claimed that he had proved its Indian
origin, though, in fact, he cites no example from further east
than the Caucasus region — an instance of how loose his argu-
ment too often becomes ! I do not recall any Indian analogue,
but until Professor Bloomfield's promised Encyclopedia
of Hindu Fiction 5 becomes an accomplished fact the
student of Western stories has no ready work of reference by
which to check his limited and superficial knowledge of the
content of Eastern stories.

1 Swynnerton, Romantic Tales from the Punjab, pp. 53-54.

2 See Vol. Ill, p. 259; Vol. V, p. 171.

3 Some examples will be found in Folk-Lore, xxi, p. 154.

4 Bolte and Polivka, op. cit., ii, p. 63, to which add the references given
in Dawkins, op. cit., p. 228, and Cosquin, Etudes Folkloriques, pp. 532-542.

5 See Foreword to Vol. VII.

FOREWORD xv

But, when all is said and done, the consideration of
individual incidents, apart from their context, however
distinctive they may appear to be, must always be fraught
with doubt as to the possibilities of coincidence. The major
foundations for arguments about transmission must rest
always upon the recurrence of identical series of connected in-
cidents ; for the probability of independent origin diminishes
rapidly with increased complexity of correspondence. Thus
if the series A + B + C occurs in two different areas, the
chances in favour of transmission being the true explana-
tion are more than three times greater than in the case
of correspondences limited to a single isolated incident.
To these latter, in fact, an element of doubt must always be
attached.

Thus, for example, Mr Penzer, in his very learned and
judicious note upon the " Swan Maiden " motif,1 has come to the
conclusion that it has passed from India to Europe and would
agree with Bolte and Polivka that its occurrence in the Elder
Edda and the Nibelungenlied points to some early contact
between East and West.2 Now, apart from this early ap-
pearance of an almost identical idea in Teutonic and Scandi-
navian poetry, the Oriental origin of the motif would have
appeared to be almost certain. But, as it is, some doubt must
arise, for one is bound to ask the question how the " Swan
Maiden " reached Northern Europe without leaving any
traces of her flight from India in Southern or Eastern Europe ;
for the distribution so ably and conveniently charted in
Mr Penzer's note is of a wandering later in date than the
Volundarkvitha. Is it not possible that the same idea might
here have occurred independently to Eastern and Western
imaginations ? For my own part I am not prepared to adopt
either view as right nor to reject the other as wrong. It is
a nice question of probability. That the second alternative
is not impossible may be suggested by the distinct characters
of the Western and Oriental " Forbidden Chambers," for which
the obvious explanation is that the idea of the "Forbidden
Chamber " motif itself occurred independently both in East

1 See Appendix I, p. 213.

2 Bolte and Polivka, Anmerkungen, etc., iii, p. 41 6.

xvi THE OCEAN OF STORY

and West. I am inclined, too, to agree with Mr Penzer 1 that
the acquisition of the " Magical Articles " by gift is character-
istically Western and their acquisition by fraud Oriental,
and again should explain the existence of this apparently
original difference by supposing that the idea of the " Magical
Articles " was independently invented both in the East and
in the West.

My main contention then is that a story may be regarded
as a kind of composite pattern of coloured bricks. Individual
bricks considered by themselves are almost worthless for our
particular purpose of tracing the history of the design. The
whole point is the relation of the bricks to each other, and in
our analysis the smallest effective unit must be an integral
piece of the pattern.

I pass next to another instance of what seems to me to be
faulty argument. We will suppose that we have before us
a story of which the design may be analysed into the parts
A, B, C and D, each of which is sufficiently distinctive to
satisfy our requirements. We then succeed in finding separ-
ate analogues to some or even to all of A B C and D in the
stories of another area, but in every case they are set in a
different context. We are surely not then entitled to say
that the story A + B + C + D belongs to both areas. Thus
even if Cosquin is able to quote parallels to separate incidents
in The Herdsman as occurring in different contexts in Avar
or Indian stories, we shall not conclude that the story is
necessarily Oriental in origin. Although the grounds upon
which Hartland claims a Celtic origin for this particular
variety of the group represented by Grimm, Nos. 60, 85, 123,
136, appear to be insufficient, it can hardly be doubted that
its distribution is definitely European.2

That nearly all the methods of argument which we have
branded as vicious have been applied to the study of the rela-
tion of European folk-tales to classical mythology may be

1 See Vol. I, pp. 25-29 ; and Journal of the Gypsy-Lore Society, 3rd ser.,
iii, p. 151.

2 Cosquin, Contes Pop. de Lorraine, No. 43, vol. ii, pp. 93-97 ; Bolte und
Polivka, op. cit., iii, p. 113w4; Hartland, Legend of Perseus, iii, pp. 3-10; and
my note in Journal of the Gypsy-Lore Society, 3rd ser., iv, pp. 157-158.

FOREWORD xvii

attributed to a natural enthusiasm for discovering as many-
links as possible with the ancient world and a lack of reflec-
tion upon the methods actually being used to achieve this
purpose. For instance we are habitually told that Pygmalion
may be equated with the story, which is almost certainly of
Oriental origin, of The Carpenter, the Tailor and the Man of
God, when actually the two stories have nothing in common
except the idea that a female statue may come to life and
be loved by its fashioner or fashioners.1 Again, we are con-
tinually being told that because an isolated incident is to
be found in classical story, therefore the whole series of
incidents of which it forms part in modern folk-tales must
have existed in a now lost form in classical antiquity. Before
making these very large assumptions, it is surely wiser to
study the facts as they are, rather than as we would have
them to be. The actual position, which I have briefly
sketched elsewhere,2 is simply this. While isolated incidents
which form part of modern European folk-tales are to be
found with some frequency in classical mythology, they
are found almost invariably in a different context, and,
contrary to the general belief, the number of cases where
the parallel extends to any considerable combination of
incidents (some such there are : I think, for example,
of Polyphemus or Polyidus and the Snakes) is surprisingly
few.

The quest for the Original Home of the Fairy Story may
be left for the Wise Men of Gotham to undertake when they
are finished with hedging the cuckoo. It is contrary alike to
common sense and to experience to suppose that the story-
telling faculty has been limited to any one locality, race or
people, and the oral circulation of tales must always have been
mainly by exchange — a fact which many a field-worker in a
not unexploited area has had reason to regret, as he laboriously
reaps the harvest of what in many cases his predecessors at
the same task have sown. Further, it would not be difficult
to show that there exist stories which have a quite limited

1 See p. xiw1, Vol. VI, pp. 264, 275, and Folk-Lore, xxiii, p. 487.

2 In a short essay on "Greek and Roman Folklore" in the American
Series, Our Debt to Greece and Rome, now in the press.

vol. vni. b

xviii THE OCEAN OF STORY

distribution within the Indo-European area.1 The extreme
Indianist position, such as that adopted by the late Emmanuel
Cosquin, is clearly untenable; nor is his favourite form of
argument — that if a story, or even a part of a story, can be
paralleled in India, ancient or modern, India must necessarily
have given it birth — for obvious reasons conclusive. Actu-
ally I should hazard the guess that a great many of the North
Indian stories, the vocabulary of which is largely coloured
with Arabic, have relatively recently been brought to India
with Islam.2

This raises another point, to which Mr Wright has drawn
attention — the view which I once ventured to put forward 8 —
that while it is a romantic and attractive hypothesis that
oral tradition goes back to immemorial antiquity, scientific-
ally it is a pure assumption. An assumption it must be, for
it cannot, in the nature of things, be tested, and those who
prefer to follow the maxim omne ignotum pro magnifico are not
likely to be shaken by any consideration of probability. But
considerations there are, which suggest not only that it is an
assumption, but an improbable assumption. Such detailed
work at stories as I have done has been upon philological
material derived mainly from illiterate transmission, Greek

1 In his interesting Foreword to Vol. VI, my friend, Mr Wright, put
a question mark against the view that a self-contained Indo-European group
of stories exists. Now I believe that there are geographical, historical and
cultural reasons why it should exist, but the question whether it actually does
exist is susceptible, I think, of quite a simple test. Is it or is it not true
that if any two collections of folk-tales from any two countries within the
area are compared, the number and character of the correspondences between
them will be quite disproportionately larger than those to be observed between
either of the Indo-European collections and any collection of native stories
from elsewhere? The area has, of course, no impassable barrier round it,
but where stories radiate outside it — e.g. along the southward thrust of Arab
influence in the African continent — it is rather noticeable how they diminish
in frequency in proportion to their distance from the main area and how their
original form tends to become more completely submerged the farther they
are from home. In the East, I imagine that the proportion of Indo-European
stories in China, where they were carried by Buddhism, is relatively large.
A few have passed on to Japan and Korea.

2 See Folk-Lore, xxxiv, p. 1 29.

3 Ibid., pp. 124 foil.

FOREWORD xix

or Gypsy1; and what perhaps has struck me most vividly
is the tendency of a not too intelligent oral transmission to
disintegrate the original pattern of stories often into almost
meaningless incoherence. A cold and unsentimental scrutiny
of any peasant art over a considerable period will lead, I
fancy, to the same conclusion. I think, for instance, of
Greek peasant embroidery and the steady degeneration of
the noble Venetian designs from which its patterns are often
derived. Then again I ask myself, is it my experience as a
historian that history, when orally transmitted, preserves for
any length of time its pattern and remains an intelligent and
reasonably accurate version of events ? But if not historical
tradition, why should fiction be more successful in preserving
its integrity of form ? Again, have not observers of the back-
ward peoples again and again recorded their surprise at the
very short memories of past events which is evinced in tribal
legend ? I have myself come to the conclusion that it is only
under special conditions — e.g. those of a ritual formula like
the Hymn of the Salii at Rome, the correct knowledge of
which is at once the duty and pride of professionals — that oral
transmission is likely by itself to conserve original forms for
any considerable length of time. I am even a little uneasy
about the current supposition as to the great antiquity of the
Jatakas in the form in which we have them. I accept it as a
working hypothesis because I understand that it represents
the view of those who ought to know, and I have not myself
sufficiently intimate knowledge of the evidence to form a
sound opinion. In any case, even if my scepticism be re-
garded as extreme, and it is preferable to admit that some
parts of what oral tradition has preserved may be very old,
they are still impossible to use for evidential purposes, for
we cannot know which they are. We have indications that
some parts are not old, but we have no touchstone except

1 In view of the references of Mr Wright in Vol. VI, p. ix, and Mr Penzer
in Vol. V, p. 275, to Groome's theory that Gypsies have played an important
part as colporteurs of Eastern folk-tales, I should like to retract the modified
approval which I gave to it in Dawkins, op. cit., p. 218. Since then I have
had the experience of working at Gypsy texts in detail, and my considered
opinion is that wherever Groome's theory is tested it breaks down. My own
belief is that there is nothing in it.

xx THE OCEAN OF STORY

our arbitrary desires which will tell us what parts are certainly
old.

Again, I myself agree with Dr Gaster in attributing the
very greatest importance to literary sources both in moulding
and in giving permanence to the forms of popular stories.
But whether we agree with that view or not, it remains the
fact that in practice the study of the history of stories must
necessarily be treated as literary history, because it is only
the history of the literary forms which can supply us with
definite dates.

It will be clear that believing, as I do, that stories are in
fact transmitted from area to area, and that the antiquity of
the forms preserved in oral tradition is questionable, I am not
likely to be sympathetic towards the efforts, which were very
popular with the older school in this country, to find in the
modern fairy stories of any country fragments of its history
or social customs in a very remote and prehistoric past.
Such investigators too have tended to forget that the student
of folk-tales is at best engaged in breaking butterflies on the
wheel, and that the fragile and beautiful creatures, which
suffer this indignity at his hands, flit hither from the flowers
of fantasy. Thus to look to the Baba Yaga's circular hut
rotating upon its cock's foot for characteristics of the neo-
lithic Russian's dwelling may be thought to show a certain
deficiency in humour. More legitimate and more profitable
it would be to investigate its connection, if any, with that
strange magically rotating palace of the Byzantine Emperor
of which we hear in the Chanson de Geste and the Ballad of
King Arthur and King Cornwall,1 and the possible relation of
this in turn to the famous Throne of Chosroes.2

Having illustrated, mainly by examples drawn from the
best masters, defects of method and argument which seem
to me to infest the study of folk-tales, it will be proper next
to ask the question in what directions the student may now
most profitably focus his attention and in what practical

1 Child, op. cit., i, pp. 274-288.

2 There is some interesting material about the Throne of Chosroes in
Saxl, "Friihes Christentum unci spates Heidentum in ihren kunstlerischen
Ausdrucksformen," Wiener Jahrbuch fur Kunstgeschichte, ii (xvi), 1923.

FOREWORD xxi

forms may the results of his labours be most compendiously
and profitably expressed. Again it will be understood that
I offer only personal opinions to form a basis of discussion.
However little value the former may prove to have, the latter
will not be inopportune ; for it will not ultimately delay the
attainment of our journey's end to pause in order to take
the bearings of the proximate landmark and perhaps even
to look where the feet are next to be placed.

I assume that our ultimate goal is to discover through
the study of particular stories in their different settings the
history of this form of popular fiction, the laws which govern
its creation and transmission, and perhaps eventually to
assess the respective contributions to the common stock
which have been made in particular areas by particular
peoples. Our task, which can hardly yet be said to have
emerged from its preliminary stages, is complicated by the
bewildering character of the material and the formidable
quantity of it which already demands assimilation. Further,
but little consideration appears as yet to have been devoted
to the possibility of devising a convenient and standard
method of co-ordinating the floating information which is at
present available ; while, lastly, the material is drawn from
so wide an area that real knowledge of all the relevant facts
■ — linguistic, cultural, literary and historical, in all sections
of it — would overtax the qualities of a superman.

It would appear that specialisation is forced upon us and
that the student of folk-tales must join the ranks of those
" who know more and more about less and less." I do not
mean, of course, that he should be ignorant of the general
problems or not have a good working knowledge of com-
parative folk-lore : without that he will not be an efficient
specialist. But I do think that he will now profitably limit the
scope of his special investigations and perhaps the nature of
his immediate ambitions. The days when the unsystematic
collection of random analogies were useful are past. By that
I do not mean that notes like those of Tawney, for example,
were not valuable in their generation. We owe, in fact, every-
thing to him and his peers. It is rather that their particular
lode has been worked out, and we have now learned all

xxii THE OCEAN OF STORY

that the method which they employed is likely usefully to
teach us.

The most profitable line which specialisation should now
follow may perhaps be thought to be regional or cultural. It
would be a very real step forward if we could arrive at reliable
information as to what actually does happen to particular
stories in a number of particular areas, what different forms
they assume, in what direction they appear to be travelling,
what modification they undergo, and what precisely is the in-
fluence upon them of the local colour which is imposed by the
history and social habits of any particular region. Thus, for
example, the ideal annotator of modern Greek folk-tales will
need, of course, a working knowledge of comparative folk-lore
and its problems, but the first essential will be that he should
master all the recorded Greek material. He will need further
to have a very considerable knowledge of the stories of ad-
jacent countries — Turkey and the other Balkan states — and the
more he knows of Arabic and Persian the better. But what
we shall expect from him primarily is an account of the varia-
tions in the forms of modern Greek stories and the relation of
the Greek forms to those in contiguous countries. Eventu-
ally, of course, there will be a synthesis of the results of these
regional studies, but at the moment there is justification for
a policy of reenter pour mieux sauter. So little do we know
as yet for certain about the history of any stories in detail
that I personally feel that the time is not yet ripe for follow-
ing up far-reaching speculations of the kind put forward by
Sir R. Temple in Volume I as to Aryan and non-Aryan
elements in folk-tale. Even in India it is first necessary to
pursue much further than it has hitherto been taken the
history of stories, both literary and regional, and it is safer if
slower to work towards the region of pure speculation by ex-
hausting first the possibilities of the nearer if duller country,
where some definite facts are still ascertainable. The real
danger of these bold speculations is that they are not
susceptible of adequate test, at any rate in the present state
of our knowledge, but inevitably their acceptance as working
hypotheses may be allowed to bias our investigation of data
which are ascertainable.

FOREWORD xxiii

Another good reason for regional specialisation is this.
Such evidence as non-literary stories can provide demands
handling with a tact which is informed by a real intimacy
with the language, psychology, history and habits of the
people who tell them. For everything turns upon deter-
mining what is the product of local colouring and which
are the primary and which the secondary variations of a
story.

For the first of these, it is obvious that where stories
are transmitted by peasant story-tellers they are likely to
be in some degree recast in order to suit the particular social
customs of their tellers or those of their particular fairyland.
Such changes may even affect the structure of a story. For
example, the solution offered by polygamy of marrying the
hero to successive princesses will not suit Western audiences.
The story will be modified, probably by means of convenient
brothers or companions, to whom the superfluous heroines
may be given as brides. Points of this kind demand a great
deal more special and local attention than they have yet
received. Hitherto they have been used in the form of vague
and sweeping theories of untested general application, as for
instance the argument which Cosquin frequently employs,
that the trait of kindness to animals must show Buddhistic
influence. Into this particular trap I once nearly fell my-
self through ignorance of Moslem feeling and of specifically
Turkish custom.1 Of course our specialists will be noting
down traits which may turn out to be consonant with the
social life of more than one region, but these, if the whole
area is at all systematically covered, will eventually cancel
out, or rather we shall know accurately in what areas they
are truly at home or will readily become acclimatised.2

For an example of how knowledge of detail can determine
the relation of different versions I will quote again the late

1 Dawkins, Modern Greek in Asia Minor, p. 265.

2 Thus Mr Penzer properly notes in Vol. V, p. 250, that digging through
a wall is a favourite mode of Indian thieving. The value of this is not
diminished, because we can supplement it by pointing out that the ancient
Greek word for burglar, Totx<*>/wxos> is "the man who digs through the wall."
The method, no doubt, is characteristic of all countries where houses are built
of mud or sun-dried brick. Compare Job xxiv, 16.

xxiv THE OCEAN OF STORY

F. W. Hasluck's brilliant suggestion about All Baba. The
variants of this story may be divided into two groups : those
in which catastrophe turns upon forgetting a password and
those in which it is brought about by miscounting.1 With
regard to the first group, all the versions in which the pass-
word is an obvious corruption of " Sesame " must clearly be
secondary to the " Open Sesame " version. But the relation
of the considerable number of variants in which the password
is " Open Tree," " Open Hyacinth," " Open Rose," or some
other plant or flower is less clear. It might be argued that
" Open Sesame " is on all fours with the others and may be
just one of a number of specialised versions of the use of a
plant name. Now Hasluck pointed out that " Open Sesame "
must almost certainly be derived from the use of sesame oil
for lubricating locks, exactly in the same way as madchun,
the name of a sticky sweetmeat, is used for a charm to stick
things together in a Turkish variant of Grimm, No. 64. If
that is right, it can hardly be doubted that all the other
flower passwords are secondary to "Open Sesame," for
which alone there is a reason. Further, it follows from
Hasluck's explanation that the origin of the " Open Sesame "
version must lie east of Mediterranean lands, in the area in
which the inferior sesame oil first takes the place of olive
oil.

It may further be hoped that the intensive and more ex-
haustive study of all the variants in a particular country and
its immediate neighbours will supply us with more reliable
data than we have at present for forming a sound judgment
upon the tendency of certain combinations of incidents to
become distorted in the process of transmission, an important
indication of direction where progressive distortion can be
established.2 I am not at all sure that in well-explored fields
some indications might not even be drawn from the relative
popularity of certain types of story. This, however, is a
line of research which demands great discretion ; for obvious

1 See Folk-Lore, xxxi, pp. 321-323.

2 E.g. the chain of incidents which opens with the descent into the
underworld by getting on to the black ram in mistake for the white, which
I have mentioned in Folk-Lore, xxxiv, p. 1 32.

FOREWORD xxv

reasons it does not follow that what happens to have been
oftenest recorded is necessarily oftenest told.1

But whatever may be thought of these particular sugges-
tions, I cannot help feeling that in any case sufficient local
material has now accumulated in the different parts of the
area to make a more intensive examination advisable, and
here seems in fact the best prospect of securing new and more
accurate data upon which to base our wider theories.

For the most convenient method of annotation, that notes
exist not to display the erudition of the author but to give
clear and relevant information to the reader, that they should
be as lucid as is consistent with brevity and as brief as is
consistent with lucidity may be taken for granted. Brevity,
however, may be overdone, and in a subject where results
need to be accessible to scholars who are not specialists in
the writer's particular field, the greatest care should be taken
to give all the necessary information. In particular where
literature is quoted, if the writer is a European medievalist
let him remember that names which may be household words
to him will not necessarily be familiar to the Orientalist, and
the Orientalist may be asked to show a similarly wise com-
passion. Somewhere the ideal notes should contain a key,
whether it be in the index or elsewhere, from which at least
the dates and general character and, if it is possible to state
it briefly without misleading, the interrelation of the im-
portant literary sources which have been quoted should be
ascertainable. The enormous service to those of us who
are not Orientalists, as well as to those who are, of such a
compendious history of the versions of the Panchatantra
as that given in Vol. V, cannot be overestimated.

We will also ask our annotator to be explicit and exact
about dates where they are known, and to leave us in no

1 A somewhat analogous danger may be pointed out in connection with
a statistical use of studies of particular stories like that of Miss Cox's Cinderella.
Their data may be disproportionately drawn from the different areas. I
myself was led into a momentary misapprehension with regard to the apparent
frequency of a particular detail, until I noticed the disproportionate number
of Finnish variants analysed in the book, for, with one exception, all the
examples which I had noticed of this particular detail turned out to be
Finnish.

xxvi THE OCEAN OF STORY

doubt, where dates are uncertain, as to what is hypothesis
and what is fact. How often has Maspero been responsible
for the quotation of some Ptolemaic papyrus as though it
were evidence from " ancient Egypt " in the usually accepted
sense of the term, and the first edition of the Cambridge
Ancient History itself quoted the Sayings of Ptahhotep as
belonging to the Old Kingdom, when the earliest papyrus
belongs in fact to the Middle Kingdom some centuries
later !

Next, as to the recording of variants. If the policy which
I have advocated were adopted, I should hope that my local
expert would give me references to all the variants from his
particular country. As regards the further record of the dis-
tribution of variants, it should be recognised that Bolte and
Polivka will henceforward be as indispensable to the student
of folk-tales as is his Liddell and Scott to the Greek scholar.
Hence the appropriate reference to Bolte and Polivka should
be given, together with any correction of the references in
that upon the whole amazingly accurate work, and any use-
ful supplementary additions which the writer may be able to
make. But he should not unnecessarily duplicate informa-
tion which is already in Bolte and Polivka. His notes will,
of course, discuss the views of Bolte and Polivka and those
of other scholars about the structure and distribution of the
story, and will define the author's own attitude to the points
at issue. Here, where it is a case of quoting opinions, there
will naturally be appropriate references to the books in which
they are expressed, whether they are already mentioned by
Bolte and Polivka or not. But as regards the bibliography
of the occurrence of variants, the suggested use of Bolte and
Polivka as a standard initial reference would save not only
ink and paper, but, what is much more important, the reader's
time. Many others must have had the lamentable experience
of being referred for variants of some story, let us say, to
Gozenbach, Liebrecht, Brugmann-Leskien and von Hahn.
Conscientiously we look them all up, only to find in nine
cases out of ten an identical set of further references in all of
them.

Finally, our ideal annotator may be advised to adopt

FOREWORD xxvii

Mr Penzer as his model in the care and trouble taken in
the laborious task of indexing his material. There are few
literary labours more tiresome to execute, but there is none
more useful in a work of learning. What the lack of an index
means in wasted hours and often fruitless racking of the
memory, others who have reason to lament the long delay
in the issue of Bolte and Polivka's fourth volume will know
by bitter experience.

But if the utility of a work of reference is largely dis-
counted by the absence of this most necessary aid to its use,
the same principle holds good of our studies as a whole.
Work which is not made accessible is work wasted. Now in
classical studies we are no doubt exceptionally fortunate in
the self-sacrificing trouble which is taken to provide us, not
only with dictionaries of various kinds, but also with perio-
dical surveys of what is being done in the many various
special fields. For example, it is not very difficult for the
historian to keep himself adequately abreast of the general
progress of archaeological research, and, this is the real point,
it is made easy for him to find out where to look for the details
of any particular discovery or special technical discussion,
which may throw light upon problems of his own. With
regard to folk-tales, however, a similar co-ordination of
labour is almost wholly to seek. A cynic declared of some
branches of the Intelligence Services of the Allies in the late
war that their only really successful efforts in maintaining
secrecy were shown in the prevention of any information
which they had acquired from reaching any rival branch
until it was too late to be of use ; the situation with regard
to the study of folk-tales is not wholly dissimilar. We have
now, it is true, the valuable periodical summary of publica-
tions by Otto Weinreich in the Archiv fur Religionswissen-
schaft ; but in this country little if anything is done in this
direction, and even the number of foreign books which are
sent for review to Folk-Lore is lamentably less than it ought
to be. It has certainly been my own experience that one
learns too often only by accident of major works of real
importance.

In particular I should like to take this opportunity to

xxviii THE OCEAN OF STORY

plead for some greater co-operation between Orientalists and
students of Western marchen and literature. Between the
two branches of study there seems to be a great gulf of mutual
ignorance, across which it is not the least of Mr Penzer's
services to have thrown some bridges. Thus more than one
distinguished student of Oriental literature appears never
to have had his attention directed to the existence of Bolte
and Polivka, while Westerners are often unfamiliar with the
literary history of the Eastern story-books which they glibly
quote, are sometimes dependent upon out-of-date or inaccur-
ate translations, and are at a loss to know where to look to
correct deficiencies, of which they may be themselves acutely
conscious.

To take a specific instance, I think of how much I have
learned from Mr Penzer's treatment of the Tales of a Vetdla.1
To give a critical estimate of its merits, and to discuss the
many suggestive and interesting points which the notes upon
the work and upon its individual tales provoke, wTould need
a foreword to itself. One reflection, however, it may be
appropriate to mention here. How extraordinarily valuable
would be a book or — if the difficulties of unremunerative
publication were insuperable — a series of papers in some
easily accessible periodical, which took these appendices for
its model and dealt in similar fashion with the other great
Indian collections of tales.

A general orientation in this branch of the history of
Indian literature is with us a crying need. The very names
of many of the works which Mr Penzer's notes upon Soma-
deva show to be of importance were quite unfamiliar to me,
and I expect to many others who approach these problems
from the Western side, even if they may be less shameless in
confessing their ignorance. The character of their contents,
the kind of sources from which they are probably drawn,
the dates of their composition, their relation to each other,
whether they were translated into Persian or Arabic, and if
so when — about all these and similar matters readily acces-
sible information as to what is known would be enormously
helpful. The account itself, though it must be authoritative,

1 Vols. VI and VII.

FOREWORD xxix

need not be very elaborate, for we have yet the rudiments to
learn ; but it will, of course, require to be documented with
references which will enable us to pursue particular questions
in greater detail. A very valuable feature of the model,
which I should hope would be followed, is the critical estim-
ate of the various translations in which the works may have
become more or less familiar in the West.

The more information that our pundit can find room to
give us about the literary history, particularly the Oriental
literary history, of the individual stories in these collections
the better, but even a comparatively general treatment
would be of great service. The more I have become involved
in comparative methods of study in other fields the more
deeply have I become impressed by the dangers of mere
erudition by index. Now most of us, if we are honest,
have no adequate knowledge of the story-literature of India
and the East. From Tawney, Hertel, Benfey, and so on, we
have been in the habit of culling parallels and specimens,
but without any proper appreciation of their background, or
knowledge of their literary context. A crying need, as it
seems to me, is for some authoritative work which will teach
us the elements of these essentials, and will guide us where
to look when more detailed investigation becomes necessary.
It may be, of course, that such a book already exists ; but
if it does it would appear, if only on the internal evidence
of some of their arguments, to be unknown to the ordinary
students of Western mdrchen. Thus we are brought back
once more to the urgent need of better liaison between
Oriental and Western studies, the establishment of which, I
am convinced, would react beneficially far beyond the limited
field of popular stories.

I have ventured to " think aloud " about some general
principles, which seem to me vitally to affect the method of
the study of folk-tales, and, greatly daring, have offered some
practical suggestions as to the form which notes upon them
might conveniently take. What value may be attached to
these reflections by more professional students, who are less
distracted by other avocations, may be a matter of doubt ;
there can be no doubt, however, about the indebtedness of

xxx THE OCEAN OF STORY

all who are interested in Oriental literature, in the history
of fiction and in the study of folk-tales to this great edition
of Somadeva. But " good wine needs no bush," and the
discerning will require no appraisement from me in order
to appreciate the merits of Mr Penzer's inestimable services
to good learning.

W. R. Halliday.

The University, Liverpool.

CONTENTS

BOOK XIII: MADIRAVATI
CHAPTER CIV

PAGE

Author's Preface .... xxxvii

Invocation . . . . . .1

M(ain story) ...... 1

BOOK XIV: PANCHA

CHAPTER CV

Invocation . . . . . .21

M. ConL . . . . ..21

164. Story of Savitri and Angiras . . .22
M. Cont. . . . . . .23

CHAPTER CVI

M. Cont. . . . . . .28

165. Story of the Child and the Sweetmeat . . 35
M. ConL . . . . . .36

CHAPTER CVII

M. ConL ..... . 43

166. Story of Rama . . . . .44
M. ConL . . . . . .45

xxxi

xxxii THE OCEAN OF STORY

CHAPTER CVIII
M. Cont. . . . . • .53

PAGE

BOOK XV: MAHABHISHEKA

CHAPTER CIX

Invocation . . . . • .70

M. Cont. . . . . . .70

CHAPTER CX

M. Cont. . . . . . .82

BOOK XVI: SURATAMANJARI

CHAPTER CXI

Invocation . . . . . .94

M. Cont. . . . . . .94

167. Story of the Devoted Couple, Surasena and

Sushena . . . . .97

M. Cont. . . . . . .99

CHAPTER CXII

M. Cont. ...... 105

168. Story of King Palaka and his Son Avantivardhana 106

168a. King Chandamahasena and the

Asura's Daughter . . . 106

CONTENTS xxxiii

CHAPTER CXII— continued

PAGE

168. Story of King Palaka and his Son Avantivardhana 110

168b. The Young Chandala who married the

Daughter of King Prasenajit . 112

168. Story of King Palaka and his Son Avantivardhana 114

168c. The Young Fisherman who married a

Princess . . . .115

168. Story of King Palaka and his Son Avantivardhana 118

168d. The Merchant's Daughter who fell in

love with a Thief . . .118

168. Story of King Palaka and his Son Avantivardhana 120
M. Cont. . . . . . .122

CHAPTER CXIII

M. Cont. ...... 124

169. Story of Taravaloka . . . .125
M. Cont. ...... 131

BOOK XVII: PADMAVATI

CHAPTER CXIV

Invocation . . . • • ,132

M. Cont. . . . , . .132

170. Story of King Brahmadatta and the Swans . 133

170a. How Parvati condemned her Five

Attendants to be reborn on Earth . 136

VOL. VIII. c

xxxiv THE OCEAN OF STORY

CHAPTER CXIV— continued

PAGE

170. Story of King Brahmadatta and the Swans . 138

170a. How Parvati condemned her Five

Attendants to be reborn on Earth . 138

170. Story of King Brahmadatta and the Swans • 142

CHAPTER CXV

170. Story of King Brahmadatta and the Swans . 144
170b. Muktaphalaketu and Padmavati . 144

CHAPTER CXVI
170b. Muktaphalaketu and Padmavati . 156

CHAPTER CXVII
170b. Muktaphalaketu and Padmavati . 164

CHAPTER CXVIII
170b. Muktaphalaketu and Padmavati . 178

CHAPTER CXIX

170b. Muktaphalaketu and Padmavati . 193

170. Story of King Brahmadatta and the Swans . 209

M. Cont. ...... 209

APPENDIX I

The " Swan-Maiden " Motif . . . .217

CONTENTS xxxv

APPENDIX II

PAGE

The Romance of Betel-Chewing . . # 235

Index I — Sanskrit Words and Proper Names . 321

Index II — General # 337

PREFACE

A LTHOUGH, as mentioned at the end of the text of
/% Volume VII, the final victory of the hero has been
.X m, achieved and the coronation duly taken place, with
a general gathering of the chief characters, yet we start again
on fresh adventures that seem to read as a kind of " addenda,"
or afterthought, of the compiler.

The sub-stories are rather involved, while in the next
volume they become almost impossible to number with any
degree of success for the purposes of quick reference.

By the end of the present volume we shall be well in sight
of our harbour, and can soon congratulate ourselves on a long
and, I trust, not uninteresting voyage.

The value of this volume is greatly enhanced by a most
interesting and really useful Foreword by Professor Halliday.
His suggestions are practical, and will be consulted with great
advantage by all serious students of comparative folk-lore and
storiology.

Both Dr Barnett and Mr Fenton continue to render me
valuable help in proof-reading.

N. M. P.

St John's Wood, N.W.8,
April 1927.

XXXVll

THE
OCEAN OF STORY

BOOK XIII: MADIRAVATI
CHAPTER CIV

INVOCATION

MAY that Ganesa, whom, when dancing in the twi-
light intervals between the Yugas, all the worlds
seem to imitate by rising and falling, protect you !
May the blaze of the eye in the forehead of Siva, who
is smeared with the beautiful red dye used by Gauri for
adorning her feet, befriend you for your happiness !

We adore the goddess Sarasvati, taking form as speech
to our heart's delight, the bee that dwells in the lotus on
the lake of the mighty poet's mind.1

[M] Then Naravahanadatta, the son of the King of
Vatsa, afflicted with separation, being without Madana-
manchuka, roamed about on those lower slopes of Mount
Malaya, and in its bordering forests, which were in all the
beauty of spring, but found joy nowhere.2 The cluster of
mango-blossoms, though in itself soft, yet seeming, on
account of the bees 3 that settled on it, like the pliant bow
of the God of Love, cleft his heart. And the song of the
cuckoo, though sweet in itself, was hard to bear, and gave
pain to his ears, as it seemed to be harsh with the reproach-
ful utterances of Mara.4 And the wind of the Malaya moun-
tain, though in itself cool, yet being yellow with the pollen
of flowers, and so looking like the fire of Kama, seemed to
burn him, when it fell on his limbs. So he slowly left that

1 There is, of course, an allusion to the Manasa lake.

2 See Vol. VII, p. 195.— n.m.p.

3 Here there is a pun; the word translated "bees" can also mean
" arrows."

4 The God of Love, the Buddhist devil. See Vol. VI, p. 187n*, and

Monier Williams, Buddhism, p. 208. — n.m.p.

vol. vra. 1 A

2 THE OCEAN OF STORY

region, being, so to speak, drummed out of it by those groves
that were all resonant with the hum of bees.

And gradually, as he journeyed on, with the deity for his
guide, by a path that led towards the Ganges, he reached
the bank of a lake in a neighbouring wood. And there he
beheld two young Brahmans of handsome appearance, sitting
at the foot of a tree, engaged in unrestrained conversation.
And when they saw him, they thought he was the God of
Love, and they rose up and, bowing before him, said : " All
hail to thee, adorable god of the flowery bow ! Tell us why
thou wanderest here alone without that fragrant artillery of
thine, and where is that Rati, thy constant companion ? "

When the son of the King of Vatsa heard that, he said to
those Brahmans : "I am not the god Kama, I am a mere
mortal ; but I have indeed lost my Rati." * When the
prince had said this, he told his history, and said to those
Brahmans : " Who are you, and of what kind is this talk
that you two are carrying on here ? " Then one of those
young Brahmans said to him respectfully : " King, how can
we tell our secret in the presence of a man of your worth ?
Nevertheless, out of respect for your command, I will tell
our history. Give ear !

" There is in the territory of Kalinga a city of the name
of Sobhavati, which has never been entered by the demon
Kali, nor touched by evil-doers, nor seen by a foreign foe :
The Unhappy such has it been made by the Creator. In it
Lover there was a wise and rich Brahman, of the name

of Yasaskara, who had offered many sacrifices, and he had
an excellent wife named Mekhala. I was born to them as
an only son, when they were already in middle life, and I
was in due course reared up by them, and invested with
the sacrificial thread.2

" Then, while as a boy I was studying the Vedas, there
arose a mighty famine in that land, owing to drought. So
my father and my mother went off with me to a city named
Visala, taking with them their wealth and their servants.
In that city, in which fortune and learning dwelt together,

1 The word rati in Sanskrit means "joy," and "sexual intercourse.'

2 See Vol. VII, pp. 26-28.— n.m.p.

THE FAIR MADIRAVATI 3

having laid aside their long feud, my father established him-
self, having had a house given him by a merchant, who was
a friend of his. And I dwelt there in the house of my pre-
ceptor, engaged in the acquisition of learning, in the society
of my fellow-students of equal age.

" And among them I had a friend, a promising young

man of the military caste, Vijayasena by name, the son of a

very rich Kshatriya. And one day the unmarried sister of

that friend of mine, whose name was Madiravati, came with

him to my teacher's house. So beautiful was she that I feel

convinced that the Creator made the orb of the moon, that

is like nectar to the eyes of men, out of the overflowing of

the perfect loveliness of her face. I ween, the God of Love,

when he beheld her form, which was to him a sixth weapon,

bewildering the world, valued but little his other five shafts.

When I saw her, and heard from that friend her name and

descent, I was at once overpowered by love's potent sway,

and my mind was altogether fixed upon her. And she, for

her part, looked askance at me with modest loving eye, and

the down standing erect on her cheeks told that love had

begun to sprout. And after she had remained there a long

time on the pretext of play, she at last tore herself away and

went home, sending to me from the reverted corner of her

eye a look that was a messenger of love.

w Then I went home, grieved at having to part with her,
and throwing myself flat, I tossed up and down convulsively,
like a fish on dry land. I said to myself : ' Shall I ever again
behold her face, which is the Creator's storehouse of all the
nectar of beauty ? Happy are her companions * whom she
looks at with that laughing eye, and talks freely to with that
mouth.' Engaged in such thoughts as these, I with difficulty
got through that day and night, and on the second day I
went to the house of my teacher.

" There my friend Vijayasena approached me courteously,
and in the course of a confidential conversation said to me
joyfully : 6 My mother has heard from my sister Madiravati
that you are so great a friend of mine, and being full of love

1 No. 1882 has dhanyd sa cha naro, No. 2166 dhanyah sa cha naro —
i.e. "happy is that man."

4 THE OCEAN OF STORY

for you, she wishes to behold you. So, if you have any regard
for me, come with me to our house : let it be adorned for us
with the dust of your lotus-like foot.' This speech of his
was a sudden refreshment to me, as an unexpected heavy
shower of rain is to a traveller in the desert. So I consented,
and went to his house, and there I had an interview with
his mother, and was welcomed by her, and remained there,
gladdened by beholding my beloved.

11 Then Vijayasena, having been summoned by his father,
left me, and the foster-sister of MadiravatI came to me, and
said, bowing before me : * Prince, the Princess MadiravatI
trained up to maturity in our garden a jasmine creeper;
and it has recently produced a splendid crop of flowers,
which laugh and gleam with joyous exultation at being
united with the spring. To-day the princess herself has
gathered its buds, in defiance of the bees that settled on
the flowers ; and she has threaded them like pearls into a
necklace, and she sends this to you her old friend as a new
present.' When that dexterous girl had said this, she gave
me the garland, and with it leaves of the betel, together
with camphor and the five fruits.1 So I threw round my
neck the garland, which my beloved had made with her own
hand, and I enjoyed exceeding pleasure, surpassing the joy
of many embraces.2 And putting the betel into my mouth,
I said to that dear companion of hers : ' What can I say
more than this : I have in my heart such intense love for
your companion, that if I could sacrifice my life for her
I should consider that it had not been given me in vain;
for she is the sovereign of my being.' When I had said this
I dismissed her, and I went to my teacher's house with
Vijayasena, who had that moment come in.

" The next day Vijayasena came with MadiravatI to our
house, to the great delight 3 of my parents. So the love of
myself and MadiravatI, though carefully concealed, increased
every day from being in one another's society.

14 And one day a servant of MadiravatI' s said to me in

1 See Appendix II, p. 246 et seq. — n.m.p.

2 Two of the India Office MSS. read alinganadhikam.

3 I read sammadah for sampadah. I find it in MSS. Nos. 1882 and 2166.

THE OTHER SUITOR 5

secret : ' Listen, noble sir, and lay up l in your heart what
I am going to tell you. Ever since my darling Madiravati
beheld you there in your teacher's house she has no appetite
for her food, she does not adorn herself, she takes no pleasure
in music, she does not play with her parrots and other pets ;
she finds that fanning with plantain leaves, and moist anoint-
ings with sandalwood ointment,2 and the rays of the moon,
though cool as snow, torture her with heat ; and every day
she grows perceptibly thinner, like the streak of the moon
in the black fortnight, and the only thing that seems to give
her any relief is conversation about you. This is what my
daughter told me, who knows all that she does, who attends
her like a shadow, and never leaves her side. Moreover, I
drew Madiravati herself into a confidential conversation and
questioned her, and she confessed to me that her affections
were fixed on you. So now, auspicious sir, if you wish her life
to be saved, take steps to have her wishes fulfilled.' This
nectarous speech of hers delighted me, and I said : c That
altogether depends on you ; I am completely at your disposal.'
When she heard this she returned delighted, and I, relying
on her, conceived hopes, and went home with my mind at
ease.

" The next day an influential young Kshatriya came
from Ujjayini and asked Madiravati's father for her hand.
And her father promised to give him his daughter ; and I
heard that news, terrible to my ears, from her attendants.
Then I was for a long time amazed, as if fallen from heaven,
as if struck with a thunderbolt, as if possessed by a demon.
But I recovered, and said to myself : ' What is the use of
bewilderment now ? I will wait and see the end. It is the
self-possessed man that gains his desire.'

" Buoyed up by such hopes I passed some days, and my
beloved one's companions came to me and supported me by
telling me what she said. But at last Madiravati was in-
formed that the auspicious moment had been fixed, and the
day of her marriage arrived, celebrated with great rejoicings.
So she was shut up in her father's house, and prevented from

1 MSS. Nos. 1882 and 2166 give cha tat for tatha.

2 See Vol. VII, pp. 105-107.— n.m.p.

6 THE OCEAN OF STORY

roaming about at will, and the processional entry of the
bridegroom's friends drew nigh, heralded by the sound of
drums.

" When I saw that, I considered that my miserable life
had lost all its zest, and came to the conclusion that death
was to be preferred to separation. So I went outside the city
and climbed up a banyan-tree, and fastened a noose to it, and
I let myself drop from the tree suspended by that noose, and
let go at the same time my chimerical hope of obtaining my
beloved. And a moment afterwards I found myself, having
recovered the consciousness which I had lost, lying in the lap
of a young man who had cut the noose. And perceiving that
he had without doubt saved my life, I said to him : ' Noble
sir, you have to-day shown your compassionate nature ; but
I am tortured by separation from my beloved and I prefer
death to life. The moon is like fire to me, food is poison,
songs pierce my ear like needles, a garden is a prison, a wreath
of flowers is a series of envenomed shafts, and anointing with
sandalwood ointment and other unguents * is a rain of burning
coals. Tell me, friend, what pleasure can wretched bereaved
ones, like myself, to whom everything in the world is turned
upside down, find in life ? '

" When I had said this, that friend in misfortune asked
me my history, and I told him the whole of my love affair
with Madiravati. Then that good man said to me : ' Why,
though wise, are you bewildered ? What is the use of sur-
rendering life, for the sake of which we acquire all other
things ? A propos of this, hear my story, which I now proceed
to relate to you.

" ' There is in the bosom of the Himalayas a country
named Nishadha, which is the only refuge of virtue, banished
from the earth by Kali, and the native land of truth, and the
The Stranger's home of the Krita age. The inhabitants of that
Story land are insatiable of learning, but not of money-

getting ; they are satisfied with their own wives, but with
benefiting others never. I am the son of a Brahman of that
country who was rich in virtue and wealth. I left my home,

1 See Vol. VII, pp. 105-107.— n.m. p.

2 See Vol. IV, p. 240W1.— n.m.p.

THE LAKE 7

my friend, out of a curiosity which impelled me to see other
countries, and wandering about, visiting teachers, I reached
in course of time the city of Sankhapura not far from here,
where there is a great purifying lake of clear water, sacred
to Sankhapala, King of the Nagas, and called Sankhahrada.

" * While I was living there in the house of my spiritual
preceptor I went one holy bathing festival to visit the lake
Sankhahrada. Its banks were crowded, and its waters
troubled on every side by people who had come from all
countries, like the sea when the gods and Asuras churned it.
I beheld that great lake, which seemed to make the women
look more lovely as their garlands of flowers fell from their
loosened braids, while it gently stroked their waists with its
waves like hands, and made itself slightly yellow l with the
unguents which its embraces rubbed off from their bodies.
I then went to the south of the lake, and beheld a clump of
trees, which looked like the body of Kama being consumed by
the fire of Siva's eye ; its tdpinchas 2 did duty for smoke, its
kimsukas3 for red coals, and it was all aflame with twining
masses of the full-blown scarlet asoka,4

1 For the uses of turmeric see Note 1 at the end of this chapter.

— N.M.P.

2 I.e. Garcinia xanthochymus (Hooker, Flora of British India, vol. i, p. 269).
See also Watt, Economic Products, vol. iii, pp. 478, 479. — n.m.p.

3 Butea frondosa, found throughout India and Burma. It is one of the
most beautiful trees of the plains. Its economic uses are manifold — gum,
lac, dye, tan, pigment, oil, etc. The tree is sacred to Soma, and is used
in many religious ceremonies, particularly in the investiture of the sacred
thread, when the leaves are used as platters, and the stem for the sacred
staff. See Watt, op. cit., vol. i, p. 548 et seq. — n.m.p.

4 Jonesia asoca. This has been described by Roxburgh as perhaps one
of the most beautiful trees, when in full bloom, in the whole vegetable king-
dom. Its flowers are red and orange, while its leaves are abruptly pinnate
and shining. In the Mrichchhakalika we have a description of a garden where
" the asoka, with its rich red blossom, shines like a young warrior bathed in
the sanguine shower of the furious fight." The tree has been regarded as a
symbol of love from the time when Sita took refuge from Ravana in a grove of
asoka trees. Kama himself took refuge in one, when he was burnt, together
with the tree, by Siva. The flowers, owing to their auspicious colour and
delicate perfume, are used largely for temple decoration. See further
W. Dymock, " Flowers of the Hindu Poets," Journ. Anth. Soc. Bomb., vol. ii,
p. 87. — N.M.P.

8 THE OCEAN OF STORY

" ' There I saw a certain maiden gathering flowers at the
entrance of an arbour composed of the atimukta creeper.1
She seemed, with her playful sidelong glances, to be threaten-
ing the lotus in her ear ; she kept raising her twining arm and
displaying half her bosom, and her beautiful loosened hair,
hanging down her back, seemed like the darkness seeking
shelter to escape from her moon-like face. And I said to
myself : " Surely the Creator must have made this girl,
after he had got his hand in by creating Rambha and her
sister-nymphs, but one can see that she is mortal by the
winking of her eyes." 2

" ' The moment I saw that gazelle-eyed maid, she pierced
my heart, like a crescent-headed javelin of Mara, bewildering
the three worlds. And the moment she saw me she was
overcome by Kama, and her hands were rendered nerveless
and listless by love, and she desisted from her amusement of
gathering flowers. She seemed, with the flashings of the ruby
in the midst of her moving flexible chain,3 to be displaying
the flames of affection, that had broken forth from her heart,
in which they could not be contained ; and turning round, she
looked at me again and again with an eye that seemed to be
rendered more charming by the pupil coming down to rest in
its corner.

" ' While we stood for a time looking at one another,
there arose there a great noise of people flying in terror. And
there came that way an infuriated elephant, driven mad by
the smell of wild elephants; it had broken its chain and
thrown its rider, and the elephant-hook was swinging to and
fro at the end of its ear. The moment I saw the animal I
rushed forward, and taking up in my arms my beloved, who
was terrified, and whose attendants had run away, I carried
her into the middle of the crowd. Then she began to recover
her composure, and her attendants came up ; but just at
that moment the elephant, attracted by the noise of the

1 This is the Gaertnera racemosa, usually known in Sanskrit as Mddhavl.
See Hooker, op. cit., vol. i, p. 418, and Watt, op. cit., vol. iv, pp. 252, 253.

N.M.P.

2 Cf. the Nala episode in Vol. IV, p. 239.— n.m.p.

3 More literally, " creeper-like chain."

THE DISEASE OF LOVE 9

people, charged in our direction. The crowd dispersed in
terror at the monster's approach, and she disappeared among
them, having been carried off by her attendants in one
direction, while I went in another.

" ' At last the alarm caused by the elephant came to an
end, and then I searched in every direction for that slender-
waisted maid, but I could not find her, as I did not know her
name, her family or her dwelling-place ; and so roaming about,
with a void in my heart, like a Vidyadhara that has lost his
magic power, I with difficulty tottered in to my teacher's
house. There I remained like one in a faint or asleep, re-
membering the joy of embracing my beloved, and anxious
lest her love might fail.1 And in course of time reflection
lulled me in her lap, as if affected with the compassion natural
to noble women, and showed me a glimpse of hope, and soul-
paining ignorance hugged my heart, and an exceedingly
severe headache took possession of my brain.2 In the mean-
while the day slipped away, and my self-command with it,
and the lotus-thicket folded its cups and my face was con-
tracted with them, and the couples of Brahmany ducks were
dispersed 3 with my hopes, the sun having gone to rest.

" ' Then the moon, the chief friend of love, that gladdens
the eyes of the happy, rose up, adorning the face of the east ;
its rays, though ambrosial, seemed to me like fiery fingers,
and though it lit up the quarters of the sky, it darkened in
me all hope of life. Then one of my fellow-students, seeing
that in my misery I had flung my body into moonlight as
into a fire, and was longing for death, said to me : " Why
are you in this evil case ? You do not appear to have
any disease ; but if you have mental affliction caused by
longing for wealth or by love, I will tell you the truth about
those objects. Listen to me. The wealth, which through
over-covetousness men desire to gain by cheating their

1 I have followed Brockhaus' text, which is supported ,by MS. No. 3003.
The other two read tatpremabhayasotkampam.

2 The words denoting "reflection," "headache" and "ignorance" are
feminine in Sanskrit, and so the things denoted by them have feminine
qualities attributed to them. Ignorance means perhaps "the having no
news of the beloved." All the India Office MSS. read vriddhaya for vrittaya.

3 See Vol. VI, p. 7lw3.— n.m.p.

10 THE OCEAN OF STORY

neighbours, or by robbing them, does not remain. The
poison-trees 1 of wealth, which are rooted in wickedness and
bring forth an abundant crop of wickedness, are soon broken
by the weight of their own fruit. All that is gained by that
wealth in this world is the toil of acquiring it and other
annoyances, and in the next world great suffering in hell —
a suffering that shall continue as long as the moon and stars
endure. As for love, that love which fails of attaining its
object brings disappointment that puts an end to life, and
unlawful love, though pleasing in the mouth, is simply the
forerunner of the fire of hell.2 But a man's mind is sound
owing to good actions in a former life, and a hero, who pos-
sesses self-command and energy, obtains wealth and the
object of his desires, not a spiritless coward like you. So,
my good fellow, have recourse to self-command, and strive
for the attainment of your ends."

" ' When that friend said this to me I returned him a
careless and random answer. However, I concealed my real
thoughts, spent the night in a calm and composed manner,
and in course of time came here, to see if by any chance she
lived in this town. When I arrived here, I saw you with your
neck in a noose, and after you were cut down I heard from
you your sorrow, and I have now told you my own.

" ' So I have made efforts to obtain that fair one whose
name and dwelling-place I know not, and have thus exerted
myself to gain what no heroism could procure ; but why do
you, when Madiravati is within your grasp, play the faint-
heart, instead of manfully striving to win her ? Have you
not heard the legend of old days with regard to Rukmini ?
Was she not carried off by Vishnu after she had been given
to the King of Chedi ? '

'* While that friend of mine was thus concluding his tale,
Madiravati came there with her followers, preceded by the

1 Here the reading of MS. No. 1 882 is Papamula yatah papaphalabharam
prasuyate Tatkshanenaiva bhajyante sighram dhanavishadrumah. No. S003 reads
praptamula, tadbharenaiva and bhujyante. No. 21 66 agrees with No. 1882 in the
main, but substitutes tana for dhana. I have followed No. 1882, adopting
tadbharenaiva from No. 3003.

2 I read yas chadharmyo ' gradutah. MS. No. 1882 reads yas chadhamyo,
No. 3003 reads yas chadharmo, and No. 2166 reads as I propose.

THE TEMPLE OF KAMA 11

usual auspicious band of music, in order to worship the God
of Love in this temple of the Mothers. And I said to my
friend : c I knew all along that maidens on the day of their
Madiravati marriage come here to worship the God of Love :
visits the this is why I tried to hang myself on the banyan-

Tempie ^ree m front Gf this temple, in order that when

Madiravati came here she might see that I had died for her
sake.' When that resolute Brahman friend heard that, he
said : ' Then let us quickly slip into this temple and remain
hidden behind the images of the Mothers, and see whether any
expedient will then present itself to us or not.' When my
friend made this proposal, I consented, and went with him
into that temple, and remained there concealed.

" And Madiravati came there slowly, escorted by the
auspicious wedding music, and entered that temple. And she
left at the door all her female friends and male attendants,
saying to them : ' I wish in private to crave from the awful
God of Love a certain boon l that is in my mind, so remain all
of you outside the building.' Then she came in and addressed
the following prayer to Kamadeva after she had worshipped
him : ' O god, since thou art named " the mind-born," how
was it that thou didst not discern the beloved that was in my
mind ? Why hast thou disappointed and slain me ? If thou
hast not been able to grant me my boon in this birth, at any
rate have mercy upon me in my next birth, O husband of
Rati ! Show me so much favour as to ensure that handsome
young Brahman's being my husband in my next birth.'

" When the girl had said this in our hearing and before
our eyes, she made a noose, by fastening her upper garment
to a peg, and put it round her neck. And my friend said to
me : ' Go and show yourself to her, and take the noose from
her neck.' So I immediately went towards her. And I said
to her with a voice faltering from excess of joy : ' Do not act
rashly, my beloved. See, here is your slave in front of you,
bought by you with the risk of your life, in whom affection
has been produced by your utterance in the moment of your
grief.' And with these words I removed the noose from the
neck of that fair one.

1 The word may mean " bridegroom."

12 THE OCEAN OF STORY

" She immediately looked at me, and remained for a
moment divided between joy and terror, and then my friend
said quickly to me : ' As this is a dimly lighted hour owing
to the waning of the day, I will go out dressed in Madira-
vati's garments with her attendants. And do you go out by
the second door, taking with you this bride wrapped up in
our upper garments. And make for whatever foreign country
you please, during the night, when you will be able to avoid
detection. And do not be anxious about me. Fate will
bestow on me prosperity.' When my friend had said this, he
put on Madiravati's dress and went out, and left that temple
in the darkness, surrounded by her attendants.

" And I slipped out by another door with Madiravati, who
wore a necklace of priceless jewels, and went three yojanas in
the night. In the morning I took food, and slowly travelling
on, I reached in the course of some days, with my beloved, a
city named Achalapura. There a certain Brahman showed
himself my friend, and gave me a house, and there I quickly
married Madiravati.

"So I have been living there in happiness, having ob-
tained my desire, and my only anxiety has been as to what
could have become of my friend. And in course of time I
came here to bathe in the Ganges, on this day which is the
festival of the winter solstice,1 and lo ! I found here this man
who without cause showed himself my friend. And full of
embarrassment I folded him in a long embrace, and at last
made him sit down and asked him to tell me his adventures,
and at that moment your Highness came up. Know, son
of the King of Vatsa, that this other Brahman at my side
is my true friend in calamity, to whom I owe my life and
my wife."

When one Brahman had told his story in these words,
Naravahanadatta said to the other Brahman : "I am much
pleased : now tell me, how did you escape from so great a
danger ? For men like yourself, who disregard their lives
for the sake of their friends, are hard to find."

1 Following the mistaken interpretation in the Sanskrit dictionaries
Tawney translated "summer solstice." See Note 2 at the end of this
chapter. — n.m.p.

THE SUBSTITUTE 13

When the second Brahman heard this speech of the son
of the King of Vatsa, he also began to tell his adventures.

"When I went out that night from the temple in
Madiravati's dress, her attendants surrounded me under the
impression that I was their mistress. And being bewildered
The Adventures™'1^ dancing, singing and intoxication, they put
of the Brahman me in a palankeen 1 and took me to the house of
Fnend Somadatta, which was in festal array. In one

part it was full of splendid raiment, in another of piled-up
ornaments ; here you might see cooked food provided,
there an altar-platform made ready; one corner was full of
singing female slaves, another of professional mimes, and a
third was occupied by Brahmans waiting for the auspicious
moment.

" Into one room of this house I was ushered in the dark-
ness, veiled, by the servants, who were beside themselves
with drink and took me for the bride. And when I sat
down there, the female slaves surrounded me, full of joy at
the wedding festival, busied with a thousand affairs.

" Immediately the sound of bracelets and anklets was
heard near the door, and a maiden entered the room sur-
rounded by her attendants. Like a female snake, her head
was adorned with flashing jewels, and she had a white skin-
like bodice ; like a wave of the sea, she was full of beauty,2
and covered with strings of pearls. She had a garland of
beautiful flowers, arms shapely as the stalk of the creeper,
and bright budlike fingers ; and so she looked like the god-
dess of the garden moving among men. And she came and
sat down by my side, thinking I was her beloved confidante.
When I looked at her I perceived that that thief of my heart
had come to me, the maiden that I saw at the Sankhahrada
lake, whither she had come to bathe, whom I saved from the
elephant, and who, almost as soon as seen, disappeared from
my sight among the crowd. I was overpowered with excess

1 I adopt Dr Kern's conjecture, aropya sibikam. It is found in two out
of three India Office MSS., for the loan of which I am indebted to Dr Rost.
For a note on palankeens see Vol. Ill, p. 14-w1. — n.m.p.

2 The word which means "bodice" means also "the skin of a snake,"
and the word translated "beauty" means also "saltness."

14 THE OCEAN OF STORY

of joy, and I said to myself : ' Can this be mere chance, or is
it a dream, or sober waking reality ? '

"Immediately those attendants of Madiravati said to
the visitor : ' Why do you seem so disturbed in mind, noble
lady ? ' When she heard that, she said, concealing her real
feelings * : ' What ! Are you not aware what a dear friend
of mine Madiravati is ? And she, as soon as she is married,
will go off to her father-in-law's house, and I shall not be
able to live without her ; this is why I am afflicted. So leave
the room quickly, in order that I may have the pleasure of
a little confidential chat with Madiravati.'

" With these words she put them all out, and fastened
the door herself, and then sat down, and, under the impres-
sion that I was her confidante, began to speak to me as
follows : ' Madiravati, no affliction can be greater than this
affliction of yours, in that you are in love with one man and
you are given by your father in marriage to another ; still, you
may possibly have a meeting or be united with your beloved,
whom you know by having been in his society. But for me a
hopeless affliction has arisen, and I will tell you what it is ; for
you are the only repository of my secrets, as I am of yours.

" 'I had gone to bathe on a festival in the lake named the
lake of Sankhahrada,2 in order to divert my mind, which was
oppressed with the approaching separation from you. While
thus engaged, I saw in the garden near that lake a beautiful
blooming young Brahman, whose budding beard seemed like
a swarm of bees come to feed on the lotus of his face ; he him-
self looked like the moon come down from heaven in the day,
like the golden binding-post of the elephant of beauty. I
said to myself : " Those hermits' daughters who have not
seen this youth have only endured to no purpose hardship
in the woods ; what fruit have they of their asceticism ? "
And even as I thought this in my heart, the God of Love
pierced it so completely with his shafts that shame and fear
at once left it together.

1 Because she really wanted to talk to Madiravati about her own love
affair.

2 I omit cha after vinodayitum, as it is not found in the three India Office

MSS.

THE RECOGNITION 15

" ■ Then, while I looked with sidelong looks at him whose
eyes were fixed on me, there suddenly came that way a furious
elephant that had escaped from its binding-post. That
scared away my attendants and terrified myself; and the
young man, perceiving this, ran, and taking me up in his
arms, carried me a long way into the midst of the crowd.
While in his arms, I assure you, my friend, I was rendered
dead to all beside by the joy of his ambrosial touch, and I
knew not the elephant, nor fear, nor who I was, nor where I
was. In the meanwhile my attendants came up, and there-
upon the elephant rushed down on us like Separation in-
carnate in bodily form, and my servants, alarmed at it, took
me up and carried me home ; and in the mSlee my beloved
disappeared, whither I know not. Ever since that time I
do nothing but think on him who saved my life, but whose
name and dwelling I know not, who was snatched from me
as one might snatch away from my grasp a treasure that I
had found ; and I weep all night with the female chakravdkas,
longing for sleep, that takes away all grief, in order that I
may behold him in a dream.

" ' In this hopeless affliction my only consolation, my
friend, is the sight of yourself, and that is now being far re-
moved from me. Accordingly, MadiravatI, the hour of my
death draws nigh, and that is why I am now enjoying the
pleasure of beholding your face.'

" When she had uttered this speech, which was like a
shower of nectar in my ears, staining all the while the moon
of her face with tear-drops mixed with the black pigment of
her eyes, she lifted up the veil from my face, and beheld and
recognised me, and then she was filled with joy, wonder
and fear. Then I said : ' Fair one, what is your cause of
alarm ? Here I am at your service. For Fate, when pro-
pitious, brings about unexpected results. I, too, have endured
for your sake intolerable sorrow : the fact is, Fate produces
a strange variety of effects in this phenomenal universe.1

1 The D. text reads yadrisam as the first word of the line instead of
tadrisi. This must be construed with the preceding line, and the sense would
necessarily be altered as follows : " Hereafter I will tell you of what kind
was the intolerable sorrow I, too, have endured for your sake, and how strange

16 THE OCEAN OF STORY

Hereafter I will tell you my story at full length ; this is not
the time for conversation. Now devise, if you can, my be-
loved, some artifice for escaping from this place.' When I
said this to the girl, she made the following proposal, which
was just what the occasion demanded : * Let us slip out
quietly from this house by the back door ; the garden belong-
ing to the house of my father, a noble Kshatriya, is just out-
side : let us pass through it and go where chance may take
us.' When she had said this, she hid her ornaments, and I left
the house with her by the way which she recommended.

" So in that night I went a long distance with her, for
we feared detection, and in the morning we reached together
a great forest. And as we were going along through that
savage wilderness, with no comfort but our mutual conversa-
tion, noon gradually came on. The sun, like a wicked king,
afflicted with his rays the earth, that furnished no asylum for
travellers, and no shelter.1 By that time my beloved was
exhausted with fatigue and tortured with thirst, so I slowly
carried her into the shade of a tree, which it cost me a great
effort to reach.

" There I tried to restore her by fanning her with my
garment, and while I was thus engaged, a buffalo, that had
escaped with a wound, came towards us. And there followed
in eager pursuit of it a man on horseback armed with a bow,
whose very appearance proclaimed him to be a noble-minded
hero. He slew that great buffalo with a second wound from
a crescent-headed arrow, striking him down as Indra strikes
down a mountain with the dint of a thunderbolt. When he
saw us he advanced towards us, and said kindly to me :
6 Who are you, my good sir ; and who is this lady ; and why
have you come here ? '

" Then I showed my Brahmanical thread, and gave him
an answer which was half truth and half falsehood : 'lam
a Brahman ; this is my wife. Business led us to a foreign land,

a variety of effects in this phenomenal world Fate produces." See Speyer,
op. cit., pp. 141, 142. — n.m.p.

1 The whole passage is an elaborate pun resting upon the fact that the
same word means "tribute" and "ray" in Sanskrit. Akranda sometimes
means "protector."

i

THE RETURN TO KAUSAMBl 17

and on the way our caravan was destroyed by bandits, and
we, separated from it, lost our way, and so came to enter
this forest ; here we have met you, and all our fears are at
an end.' When I said this, he was moved by compassion
for my Brahmanical character, and said : ' I am a chief of
the foresters come here to hunt, and you wayworn travellers
have arrived here as my guests ; so now come to my house,
which is at no great distance, to rest.'

" When he had said this, he made my wearied darling
get up on his horse, and himself walked, and so he led us
to his dwelling. There he provided us with food and other
requisites, as if he had been a relation.1 Even in bad dis-
tricts some few noble-hearted men spring up here and there.
Then he gave me attendants, who enabled me to get out of
that wood, and I reached a royal grant to Brahmans, where
I married that lady. Then I wandered about from country
to country, and meeting with a caravan I have to-day come
here with her to bathe in the water of the Ganges. And here
I have found this man whom I selected for myself as a friend,
and I have seen your Highness. This, Prince, is my story."

When he had said this he ceased, and the Prince of Vatsa
loudly praised that Brahman who had obtained the prize
he desired, the fitting reward of his genuine goodness ; and
in the meanwhile the prince's ministers, Gomukha and the
others, who had long been roaming about looking for him,
came up and found him. And they fell at the feet of Nara-
vahanadatta, and tears of joy poured down their faces,
while he welcomed them all with due and fitting respect.
Then the prince, accompanied by Lalitalochana,2 returned
with those ministers to his city, taking with him those two
young Brahmans, whom he valued on account of the tact and
skill they had displayed in attaining worthy objects.

1 I read bandhavavat so. The late Professor Horace Hay man Wilson ob-
serves of this story : " The incidents are curious and diverting, but they are
chiefly remarkable from being the same as the contrivances by which Madhava
and Makaranda obtain their mistresses in the drama entitled MalaU and Ma-
dhava or The Stolen Marriage." For the plot of Bhavabhuti's Malatlmadhava

{circa a.d. 700) see Keith, Sanskrit Drama, pp. 187, 188, and also pp. 192, 193.

— N.M.P.

2 See Vol. VII, p. 195.— n.m.p.

VOL. VIII. B

18 THE OCEAN OF STORY

NOTE 1.— THE USE OF TURMERIC

Turmeric (Sanskrit : kunkuma) has been used in India as a substitute for
saffron and other yellow dyes from a very early period. In the first place the
very colour, resembling sunlight, was auspicious, and therefore considered
to possess protective powers. Consequently turmeric, as well as the colour
red, figures largely in marriage ceremonies, and, in fact, in all important
functions occurring in the life of a Hindu.

It would not be an exaggeration to say that the general auspiciousness
of reds and yellows is a direct outcome of sun-worship in one form or another
(cf. our expression, a "red-letter" day). The idea of festivity connected
with the colour yellow, through its association with the sun, has given it
an erotic significance. This is another reason why it is the chief colour at
weddings, and in any relations between the sexes. Dymock gives numerous
examples of this, both from Sanskrit and classical European literature (" On
the Use of Turmeric in Hindoo Ceremonial," Journ. Anth. Soc. Bombay, vol. ii,
1892, pp. 441-448). Apart from the custom of smearing the body with
turmeric at weddings, garments dyed, or only marked at the corners, with
the colour became lucky. It is also used in cases of expectant pregnancy.
Thus Mrs Stevenson tells us in Rites of the Twice-Born, p. 113, that the
expectant mother sits on a low stool in the centre of a red-besmeared square
of ground. No men are allowed to be present, and all the ladies sit round
her and sing songs, whilst the husband's sister smears turmeric and rice all
over the young wife's forehead.

It would be superfluous, if not impossible, to name all the occasions On
which turmeric is used. Owing to its cheapness and its auspiciousness it is in
evidence wherever good luck is required, and this applies to worship as well
as to all important personal happenings in everyday life.

The introduction of aniline dyes, by which glaring colours can be easily
and cheaply obtained, has superseded the use of turmeric to some extent, but
so many and varied are the uses of turmeric — from medicine to curry-making
— that it still plays a very important part in the life and ritual of the Hindu.

For numerous references see Watt, Economic Products, vol. ii, p. 659 ;
also H. N. Ridley, Spices, pp. 422-444. The latest article I have seen on the
subject is " The Use of Saffron and Turmeric in Hindu Marriage Ceremonies,"
K. R. Kirtikar, Journ. Anth. Soc. Bombay, vol. ix, 1913, pp. 439-454. — n.m.p.

THE WINTER SOLSTICE 19

NOTE 2.— THE FESTIVAL OF THE WINTER SOLSTICE

As already intimated (p. 12), Tawney has translated the text wrongly.
The word in question is 'uttarayane, the locative case, which simply means
"at" or "in the northward journey" — i.e. the ay ana, or "course" beginning
at the winter solstice. There is no word for " festival " at all, but since bathing
in the sacred rivers takes place immediately after the solstice during the
festivity known as the Makara-sahkranti, Tawney has doubtless considered
the addition necessary. He was probably justified; but the text merely says
he was bathing " at the winter solstice." How Roth, Monier Williams, etc.,
came to call it the "summer solstice" I cannot imagine. Full details of the
sankrantis will be found in Sewell and Dikshit, Indian Calendar, p. 9- The
following is a brief account of the festival from the various sources shown.

Sankranti is the name given to the day on which the sun passes into
a fresh sign of the zodiac, and the Makara corresponds to Capricornus. In
ancient times a twelve nights' celebration was held immediately after the
winter solstice. The period was regarded as sacred, for it was then that
the three Ribhus (Ribhukshan, Vaja and Vibhvan), who by their extreme
skill rose to be the personified seasonal deities, slept. In modern times
the Makara-sankranti forms the chief seasonal festival, corresponding to our
New Year's Day. It is the time for the great pilgrimage to Allahabad and
the annual bath of purification in the sacred rivers of the North. In the
South the corresponding festival is called Pongol, at which the boiling of the
new rice is watched and regarded as an augury for the New Year. In an
interesting article (Hastings' Ency. Rel. Eth., vol. v, pp. 868-869) E. Wr.
Hopkins describes the festival : " Cattle are led about decorated with garlands
and treated with veneration. Presents are given to friends at this time,
and general rejoicing takes place. The festival lasts for three days, and is
officially a celebration of the Vedic gods Indra and Agni, with the addition
of the (later) god, Ganesa."

Speaking of the Uttarayana, as observed in Northern India, Crooke states
(Religion fy Folklore of Northern India, 1926, pp. 31-32) that it is considered
a lucky period for all enterprises ; while on the other hand, the Dakshindyana,
when the sun moves southwards, is the unlucky season.

"In the Lower Himalaya the January Sankranti is observed by baking
little images of birds made of flour in butter and oil, which are hung on the
children's necks and given next day, the winter solstice, probably with the
intention of passing away evil, to the crows and other birds."

Crooke refers us to Atkinson, Himalayan Districts of the North-Western
Provinces oj India, vol. ii, p. 869 et seq.

Under the heading of" Joshi, Jyotishi, Bhadri, Parsai," " the village priests
and astrologers," Russell (Tribes and Castes of the Central Provinces, vol. iii,
p. 26l) discusses the "Sankrants." He says that "the Til Sankrant, or entry
of the sun into Makara or Capricorn, which falls about the 15th January, is
a special festival, because it marks approximately the commencement of the

20 THE OCEAN OF STORY

sun's northern progress and the lengthening of the days, as Christmas roughly
does with us. On this day every Hindu who is able bathes in a sacred river
at the hour indicated by the Joshis of the sun's entrance into the sign.
Presents of til or sesame are given to the Joshi, owing to which the day is
called Til Sankrant. People also sometimes give presents to each other."

Makara is usually taken to mean a sea-monster, often a crocodile. We
have seen, however (Vol. V, p. 48ft1), that in the Panchatantra it is translated
as "crab." This could not be so in the signs of the zodiac, as Karkati
corresponds to Cancer. — n.m.p.

BOOK XIV: PANGHA

CHAPTER CV

INVOCATION

MAY Siva, the granter of boons, who, when pleased,
bestowed on Uma half his own body, grant you your
desire !
May the vermilion-stained trunk which Ganesa at night
throws up in the dance, and so seems to furnish the moon-
umbrella with a coral handle, protect you !

[M] Then Naravahanadatta, son of the King of Vatsa,
possessing as his wives those various ladies, the most beauti-
ful in the three worlds, and Madanamanchuka as his head-
queen, dwelt with Gomukha and his other ministers in
Kausambi, having his every want supplied by his father's
magnificent resources. His days passed pleasantly in dancing,
singing and conversation, and were enlivened by the exquisite
enjoyment of the society of the ladies whom he loved.

Then it happened one day that he could not find his
principal charmer Madanamanchuka anywhere in the female
apartments, nor could her attendants find her either.1 When
he could not see his beloved, he became pale from grief, as
the moon loses its beauty in the morning, by being separated
from the night. And he was distracted by an innumerable
host of doubts, saying to himself : "I wonder whether my
beloved has hidden herself somewhere to ascertain my senti-
ments towards her ; or is she indignant with me for some
trifling fault or other ; or is she concealed by magic, or has
she been carried off by someone ? " When he had searched
for her, and could not find her anywhere, he was consumed

1 I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This

seems to make better sense. See Vol. VII, p. 195. — n.m.p.

21

22 THE OCEAN OF STORY

by violent grief for his separation from her, which raged in
his bosom like a forest conflagration. His father, the King
of Vatsa, who came to visit him as soon as he knew the
state of affairs, and his mother, ministers and servants were
all beside themselves. The pearl necklace, sandalwood oint-
ment, the rays of the moon, lotus fibres and lotus leaves did
not alleviate his torture, but rather increased it. As for
Kalingasena, when she was suddenly deprived of that daughter
she was confounded like a Vidyadhari who has lost her magic
power.

Then an aged female guardian of the women's apartments
said in the presence of Naravahanadatta, so that all there
heard : " Long ago, that young Vidyadhara, named Mana-
savega, having beheld Madanamanchuka, when she was a
maiden, on the top of the palace, suddenly descended from
heaven, and approaching Kalingasena, told her his name, and
asked her to give him her daughter. When Kalingasena
refused, he went as he came. But why should he not have
now come secretly and carried her off by his magic power?
It is of course true that heavenly beings do not carry off the
wives of others ; on the other hand, who that is blinded by
passion troubles himself about the right or wrong of an
action ? " When Naravahanadatta heard this, his heart
was overwhelmed with anger, impatience and the sorrow of
bereavement, and became like a lotus in the waves.

Then Human vat said : " This palace is guarded all
round, and it is impossible to enter or go out from it, except
through the air. Moreover, by the favour of Siva no mis-
fortune can befall her ; so we may be certain that she has
hidden herself somewhere, because her affection has been
wounded. Listen to a story which will make this clear.

164. Story of Sdvitri and Angiras

Once upon a time a hermit, named Angiras, asked
Ashtavakra for the hand of his daughter Savitri. But Ash-
tavakra would not give him his daughter Savitri, though he
was an excellent match, because she was already betrothed
to someone else. Then Angiras married Asruta, his brother's

THE MISTAKEN MEANING 23

daughter, and lived a long time with her as his wife in great
happiness ; but she was well aware that he had previously
been in love with Savitri.

One day that hermit Angiras remained muttering for a
long time in an inaudible voice. Then his wife Asruta asked
him again and again lovingly : " Tell me, my husband, why
do you remain so long fixed in thought ? " He said : " My
dear, I am meditating on the Savitri " ; and she, thinking
that he meant Savitri, the hermit's daughter, was vexed in
soul. She said to herself, " He is miserable," so she went
off to the forest, determined to abandon the body. And after
she had prayed that good fortune might attend her husband,
she fastened a rope round her neck. And at that moment
Gayatri appeared, with rosary of Aksha beads and ascetic's
pitcher, and said to her : " Daughter, do not act rashly !
Your husband was not thinking of any woman, he was
meditating on me, the holy Savitri " ; and with these words
she freed her neck from the noose. And the goddess, merciful
to her votaries, having thus consoled her, disappeared. Then
her husband Angiras, searching for her, found her in the
wood, and brought her home. So you see that women in
this world cannot endure the wounding of their affections.

[M] " So you may be certain that this wife of the prince
is angry on account of some trifling injury, and is hidden
somewhere in this place ; for she is under the protection of
Siva, and we must again search for her."

When Rumanvat said this, the sovereign of Vatsa said :
" It must be so ; for no misfortune can befall her, inasmuch
as a heavenly voice said, 'This Madanamanchuka is an
incarnation of Rati, appointed by the god to be the wife of
Naravahanadatta, who is an emanation of the God of Love,
and he shall rule the Vidyadharas with her as his consort for
a kalpa of the gods,' and this utterance cannot be falsified
by the event. So let her be carefully looked for."

When the king himself said this, Naravahanadatta went
out, though he was in such a miserable state.

24 THE OCEAN OF STORY

But, however much he searched for her, he could not find
her, so he wandered about in various parts of the grounds,
like one distracted. When he went to her dwelling, the rooms
with closed doors seemed as if they had shut their eyes in
despair at beholding his grief; and when he went about in
the groves asking for her, the trees, agitating their shoots like
hands, seemed to say : " We have not seen your beloved."
When he searched in the gardens, the sdrasa birds, flying up
to the sky, seemed to tell him that she had not gone that
way. And his ministers Marubhuti, Harisikha, Gomukha and
Vasantaka wandered about in every direction to find her.

In the meanwhile an unmarried Vidyadhari, of the name
of Vegavati, having beheld Madanamanchuka in her splendid
and glorious beauty, deliberately took her shape, and came
and stood alone in the garden under an asoka tree. Maru-
bhuti saw her, as he was roaming about in search of the queen,
and she seemed at once to extract the dart from his pierced
heart.

And in his joy he went to Naravahanadatta, and said to
him : " Cheer up, I have seen your beloved in the garden."
When he said this, Naravahanadatta was delighted, and
immediately went with him to that garden.

Then, exhausted with long bereavement, he beheld that
semblance of Madanamanchuka with feelings like those with
which a thirsty traveller beholds a stream of water. And
the moment he beheld her, the much-afflicted prince longed
to embrace her, but she, being cunning, and wishing to be
married by him, said to him : " Do not touch me now ; first
hear what I have to say. Before I married you, I prayed to
the Yakshas to enable me to obtain you, and said : ' On my
wedding-day I will make offerings to you with my own hand.'
But, my beloved, when my wedding-day came, I forgot all
about them. That enraged the Yakshas, and so they carried
me off from this place. And they have just brought me here,
and let me go, saying : ■ Go and perform over again that
ceremony of marriage, and make oblations to us, and then
repair to your husband ; otherwise you will not prosper.' So
marry me quickly, in order that I may offer the Yakshas the
worship they demand, and then fulfil all your desire."

THE DISCOVERY 25

When Naravahanadatta heard that, he summoned the
priest Santisoma and at once made the necessary preparations,
and immediately married the supposed Madanamanchuka,
who was no other than the Vidyadhari Vegavati, having been
for a short time quite cast down by his separation from the
real one. Then a great feast took place there, full of the
clang of cymbals, delighting the King of Vatsa, gladdening
the queens, and causing joy to Kalingasena. And the sup-
posed Madanamanchuka, who was really the Vidyadhari
Vegavati, made with her own hand an offering of wine, flesh
and other dainties to the Yakshas. Then Naravahanadatta,
remaining with her in her chamber, drank wine with her in
his exultation, though he was sufficiently intoxicated with
her voice. And then he retired to rest with her who had thus
changed her shape, as the sun with the shadow. And she
said to him in secret : " My beloved, now that we have retired
to rest, you must take care not to unveil my face suddenly
and look at me while asleep." * When the prince heard
this, he was filled with curiosity to think what this might be,
and the next day he uncovered her face while she was asleep
and looked at it, and lo ! it was not Madanamanchuka, but
someone else, who, when asleep, had lost the power of disguis-
ing her appearance by magic.2 Then she woke up while he
was sitting by her awake. And he said to her : " Tell me,
who are you ? " And the discreet Vidyadhari, seeing him
sitting up awake, and being conscious that she was in her own
shape and that her secret was discovered, began to tell her
tale, saying : " Listen, my beloved, I will now tell you the
whole story.

" There is in the city of the Vidyadharas a mountain of
the name of Ashadhapura. There dwells a chief of the Vidya-
dharas, named Manasavega, a prince puffed up with the might
of his arm, the son of King Vegavat. I am his younger
sister, and my name is Vegavati. And that brother of mine
hated me so much that he was not willing to bestow on me
the sciences. Then I obtained them, though with difficulty,

1 This bears a slight resemblance to the story of Psyche. See Vol. II,

p. 252 et seq., for the nuptial taboo. — n.m.p.

2 Cf. Vol. Ill, p. 123.— N.M.P.

26 THE OCEAN OF STORY

from my father, who had retired to a wood of ascetics, and,
thanks to his favour, I possess them of greater power than
any other of our race. I myself saw the wretched Madana-
What happened manchuka, in the palace of Mount Ashadha, in a
to Madana- garden, surrounded by sentinels. I mean your
manchuka beloved, whom my brother has carried off by
magic, as Ravana carried off the afflicted Sita, the wife of
Ramabhadra. And as the virtuous lady repels his caresses,
he cannot subdue her to his will, for a curse has been laid
upon him that will bring about his death if he uses violence
to any woman.

" So that wicked brother of mine made use of me to try
to talk her over; and I went to that lady, who could do
nothing but talk of you. And in my conversation with her
that virtuous lady mentioned your name,1 which was like a
command from the God of Love, and thus my mind then
became fixed upon you alone. And then I remembered an
announcement which Parvati made to me in a dream, much
to the following effect : ' You shall be married to that man,
the mere hearing of whose name overpowers you with love.'
When I had called this to mind, I cheered up Madanaman-
chuka, and came here in her form, and married myself to you
by an artifice. So come, my beloved, I am filled with such
compassion for your wife Madanamanchuka that I will take
you where she is ; for I am the devoted servant of my rival,
even as I am of you, because you love her. For I am so
completely enslaved by love for you that I am rendered quite
unselfish by it."

When Vegavati had said this, she took Naravahanadatta,
and by the might of her science flew up with him into the
sky during the night. And next morning, while she was
slowly travelling through the heaven, the attendants of the
husband and wife were bewildered by their disappearance.

And when the King of Vatsa came to hear of it, he
was immediately, as it were, struck by a thunderbolt, and

1 I read with MSS. Nos. 1882 and 2166 tvadnamnyudlrite ; No. 3003 reads
tvattrasyudirite. This seems to point to the same reading, which agrees with
si. 74a. It is also found in a MS. lent me by the Principal of the Sanskrit
College.

THE MAGICAL COMBAT 27

so were Vasavadatta, Padmavati and the rest. And the
citizens, and the king's ministers Yaugandharayana and the
others, together with their sons Marubhuti and the rest, were
altogether distracted.

Then the hermit Narada, surrounded with a circle of
light, descended there from heaven, like a second sun. The
King of Vatsa offered him the arghya, and the hermit said to
him : " Your son has been carried off by a Vidyadhari to her
country, but he will soon return ; and I have been sent by
Siva to cheer you up." And after this prelude he went on to
tell the king of Vegavatl's proceedings exactly as they took
place. Then the king recovered his spirits and the hermit
disappeared.

In the meanwhile Vegavati carried Naravahanadatta
through the air to the mountain Ashadhapura. And Mana-
savega, hearing of it, hastened there to kill them both. Then
Vegavati engaged with her brother in a struggle which was
remarkable for a great display of magic power ; for a woman
values her lover as her life, and much more than her own
relations. Then she assumed by the might of her magic a
terrible form of Bhairava, and at once striking Manasavega
senseless, she placed him on the mountain of Agni. And she
took Naravahanadatta, whom at the beginning of the con-
test she had deposited in the care of one of her sciences,1 and
placed him in a dry well in the city of the Gandharvas, to keep
him. And when he was there, she said to him : " Remain
here a little while, my husband ; good fortune will befall you
here. And do not despond in your heart, O man appointed
to a happy lot ! for the sovereignty over all the Vidyadharas
is to be yours. But I must leave this for the present, to
appease my sciences, impaired by my resistance to my elder
brother. However, I will return to you soon." When the
Vidyadhari Vegavati had said this, she departed somewhere
or other.

1 Two of the India Office MSS. read haste. So also the Sanskrit College
MS.

CHAPTER CVI

THEN a certain Gandharva, of the name of Vina-
[M] datta, saw Naravahanadatta in that well.
Truly, if there were not great souls in this world,
born for the benefit of others, relieving distress as wayside
trees heat, the world would be a withered forest. Thus the
good Gandharva, as soon as he saw Naravahanadatta, asked
him his name and lineage, and supporting him with his hand,
drew him out of that well, and said to him1 : "If you are
a man and not a god, how did you reach this city of the
Gandharvas inaccessible to man ? Tell me ! "

Then Naravahanadatta answered him : "A Vidyadhari
brought me here, and threw me into the well by her power."
Then the good Gandharva Vinadatta, seeing that he had the
veritable signs of an emperor, took him to his own dwelling,
and waited upon him with all the luxuries at his command.
And the next day Naravahanadatta, perceiving that the
inhabitants of the city carried lyres in their hands, said to
his host : " Why have all these people, even down to the
children, got lyres in their hands ? "

Then Vinadatta gave him this answer : " Sagaradatta,
the King of the Gandharvas, who lives here, has a daughter
named Gandharvadatta, who eclipses the nymphs of heaven :
it seems as if the Creator had blended nectar, the moon, and
sandalwood and other choice things, in order to compose
her body, as a specimen of his skill in making all that is
fair. She is always singing to the lyre the hymn of Vishnu,
which the god himself bestowed on her, and so she has at-
tained supreme skill in music.2 And the princess has firmly

1 I follow Dr Kern in deleting the inverted commas, and the comma
after drisktvd.

2 I read satatam sd cha gdyantl vindydm Saurina svayam Dattam svagitakani
kdsktdm gdndharve paramam gatd. In this all the three India Office MSS.
substantially agree. No. 1882 writes gdyantl with both short and long i and
gandharva, No. 2166 has kdshthdm with short a, and all three have a short a in

28

THE FAIR GANDHARVADATTA 29

resolved that whoever is so well skilled in music that he can
play on the lyre, and sing perfectly in three scales a song in
praise of Vishnu, shall be her husband.1 The consequence
is, that all here are trying to learn to play the lyre, but they
have not acquired the amount of skill demanded by the
princess."

Prince Naravahanadatta was delighted at hearing this
speech from the mouth of Vinadatta, and he said to him :
" All the accomplishments have chosen me for a husband,
and I know all the music that there is in the three worlds."
When he said this, his friend Vinadatta conducted him into
the presence of King Sagaradatta, and said there : " Here
is Naravahanadatta, the son of the King of Vatsa, who has
fallen into your city from the hand of a Vidyadhari. He
is an adept in music, and he knows the song in praise of
Vishnu, in which the Princess Gandharvadatta takes so much
pleasure."

When the king heard this, he said : " It is true. I heard
so much before from the Gandharvas ; so I must to-day
receive him with respect here. And he is an emanation
of a divinity ; he is not out of place in the abode of gods ;
otherwise, if he were a man, how could he have come here
by associating with a Vidyadhari ? So summon Gandharva-
datta quickly and let us test him." When the king said this,
the chamberlains went to fetch her.

And the fair one came there, all glorious with flower-
ornaments, agitating with her beauty, as if with a wind, the
creepers of spring. She sat down at her father's side, and
the servants told her what had taken place, and immediately,
at his command, she sang a song to the lyre. When she was
joining the notes to the quarter- tones, like Sarasvati, the
wife of Brahma, Naravahanadatta was astonished at her
singing and her beauty. Then he said to her : " Princess,
your lyre does not seem to me to sound well. I think there

Gandharve. It is curious to see how nearly this agrees with Dr Kern's con-
jecture. I find that the MS. lent me by the Principal of the Sanskrit College
agrees with the reading I propose, except that it gives gandharva.

1 Cf. Kathakoqa (Tawney, p. 65), where a lyre-playing contest takes place
at a Svayamvara. The name of the heroine is also Gandharvadatta. — n.m.p.

30 THE OCEAN OF STORY

must be a hair on the string." Thereupon the lyre was
examined, and they found the hair where he said, and that
astonished even the Gandharvas. Then the king took the
lyre from his daughter's hand and gave it to him, saying :
" Prince, take this, and pour nectar into our ears." Then he
played on it, and sang the hymn of Vishnu with such skill that
the Gandharvas there became motionless as painted pictures.

Then Gandharvadatta herself threw on him a look tender
with affection, as it were a garland of full-blown blue lotuses,1
and therewith chose him as her husband. When the king
saw it, and called to mind his promise of that import, he at
once gave him his daughter Gandharvadatta in marriage.
As for the wedding that thereupon took place, gladdened by
the drums of the gods and other festal signs, to what could
we compare it, as it served as the standard by which to
estimate all similar rejoicings. Then Naravahanadatta lived
there with his new bride Gandharvadatta in heavenly bliss.

And one day he went out to behold the beauty of the
city, and after he had seen all kinds of places he entered the
park attached to it. There he saw a heavenly female de-
scending from the sky with her daughter, like the lightning
with the rain in a cloudless atmosphere. And she was say-
ing to her daughter, as she descended, recognising him by
her knowledge : " This, my daughter, is your future husband,
the son of the King of Vatsa." When he saw her alight and
come towards him, he said to her : " Who are you, and why
have you come ? "

And the heavenly female said to him, thus introducing
the object of her desire : " Prince, I am Dhanavati, the
wife of a chief of the Vidyadharas, named Simha, and this
is my unmarried daughter, the sister of Chandasimha,
and her name is Ajinavatl. You were announced as
her future husband by a voice that came from heaven.
Then, learning by my magic science that you, the future
emperor of the Vidyadharas, had been deposited here by
Vegavati, I came to tell you my desire. You ought not
to remain in such a place as this, which is accessible to

1 In the Svai/amvara the election used to be made by throwing a garland
on the neck of the favoured suitor. See Vol. IV, pp. 238-240. — n.m.p.

THE CITY OF SRAVASTI 31

the Vidyadharas, for they might slay you out of enmity, as
you are alone, and have not obtained your position of em-
peror. So come, let us now take you to a land which is
inaccessible to them. Does not the moon delay to shine
when the circle of the sun is eclipsed ? 1 And when the
auspicious day arrives you shall marry this daughter of
mine." When she had said this, she took him and flew up
into the air with him, and her daughter accompanied them.
And she took him to the city of Sravasti, and deposited him
in a garden, and then she disappeared with her daughter
Ajinavati.

There King Prasenajit, who had returned from a distant
hunting expedition, saw that prince of noble form and
feature. The king approached him full of curiosity, and
asked him his name and lineage, and then, being much de-
lighted, courteously conducted him to his palace. It was
full of troops of elephants, adorned with lines of horses, and
looked like a pavilion for the Fortune of Empire to rest in
when wearied with her wanderings. Wherever a man born
to prosperity may be, felicities eagerly approach him, as
women do their beloved one. This accounts for the fact
that the king, being an admirer of excellence, gave Narava-
hanadatta his own daughter, named Bhagirathayasas. And
the prince lived happily there with her in great luxury, as
if with Good Fortune created by the Disposer in flesh and
blood for his delectation.

One evening, when the lover of the night had arisen,

1 The meaning is far from clear, and we at once suspect a corrupted
reading in the B. text. The reading is Nenduh kshipati kim kalam, parikshine
'rka-mandale f " Why should the eclipse of the sun be mentioned ? " It needs
only the moon's conjunction with the sun to obliterate tne light. Besides,
the comparison with Naravahanadatta is meaningless.

Kalam kshipati may mean "to delay," but not " to delay to shine."
Now the D. text reads : Nenduh kshipati kim kalam parikshtno ' rkamandale ?
" Does not the moon, when he is in a state of weakness, spend some time
within the circle of the sun?" Here the simile is clear. Naravahanadatta
is in a weak state at the moment, like the new moon. As the moon resides
with the sun, to await his time and regain his strength, so Naravahanadatta is
to reside at Sravasti with King Prasenajit. A pun is apparently contained in
mandale which can mean both "circle" and "territory." See Speyer, op. cit,
pp. 142, 143. — n.m.p.

32 THE OCEAN OF STORY

raining joy into the eyes of men, looking like the full-orbed
face1 of the nymph of the eastern quarter, or rather the
countenance of Bhagirathayasas, charming as nectar, re-
flected in the pure mirror of the cloudless heaven, he drank
wine with that fair one at her request on the top of a palace
silvered over with the elixir of moonlight. He quaffed the
liquor which was adorned with the reflection of his beloved's
face, and so gave pleasure to his eyes as well as to his palate.
And then he considered the moon as far inferior in beauty
to his charmer's face, for it wanted the intoxicating2 play
of the eyes and eyebrows. And after his drinking-bout was
over he went inside the house, and retired to his couch with
Bhagirathayasas.

Then Naravahanadatta awoke from sleep while his be-
loved was still sleeping, and suddenly calling to mind his
home, exclaimed : " Through love for Bhagirathayasas I
have, so to speak, forgotten my other wives ! How can that
have happened ? But in this, too, Fate is all-powerful. Far
away too are my ministers. Of them Marubhuti takes
pleasure in naught but feats of prowess, and Harisikha is
exclusively devoted to policy ; of those two I do not feel
the need, but it grieves me that the dexterous Gomukha,
who has been my friend in all emergencies, is far away from
me." While he was thus lamenting he suddenly heard the
words, " Ah, how sad ! " uttered in a low soft tone, like
that of a woman, and they at once banished sleep. When
he heard them he got up, lighted a lamp,3 and looked about,
and he saw in the window a lovely female face. It seemed

1 MSS. Nos. 1882 and 2166 read mukhamandane — i.e. "face-ornament."

2 Perhaps the word also conveys the meaning "intoxicated." MSS.
Nos. 1882 and 2166 give samadatamranetra, the other, by mistake, atama. This
would mean the " play of the eyes a little red with intoxication and of the
eyebrow." The word I have translated " palate " means the tongue, considered
as the organ of taste. The MS. kindly lent me by the Principal of the
Sanskrit College reads samadattamranetra-bhruvibhramaJi.

3 Tawney translated "candle" for some inexplicable reason. The B.
text reads dipte dlpe, "a lamp having been lit," but the D. text has the
locative case, dipradipe, literally, "in a bright lamp," or, as we would trans-
late, " by the light of a lamp." Thus it might easily have been alight while
Naravahanadatta was sleeping. — n.m.p.

FATAL CURIOSITY 33

as if the Disposer had determined out of playfulness to
show him a second but spotless moon not in the sky, as he
had that night seen the spot-beflecked moon of heaven. And
not being able to discern the rest of her body, but eager to
behold it, his eyes being attracted by her beauty, he im-
mediately said to himself : " Long ago, when the Daitya
Atapin was impeding the creation of Brahma, that god
employed the artifice of sending him to Nandana, saying to
him, ' Go there and see a very curious sight,' and when he got
there he saw only the foot of a woman, which was of wonder-
ful beauty ; and so he died from an insane desire to see the
rest of her body.1 In the same way it may be that the
Disposer has produced this lady's face only to bring about my
destruction." While he was making this momentary surmise,
the lady displayed her shootlike finger at the window, and
beckoned to him to come towards her.

Then he deliberately went out of the chamber in which
his beloved was sleeping, and with eager impatience ap-
proached that heavenly lady ; and when he came near she
exclaimed : " Madanamanchuka, they say that your husband
is in love with another woman ! Alas, you are undone ! " 2
When Naravahanadatta heard this, he called to mind his
beloved, and the fire of separation flamed up in his bosom,
and he said to that fair one : " Who are you ? Where did
you see my beloved Madanamanchuka ? And why have
you come to me ? Tell me ! " Then the bold lady took the
prince away to a distance in the night, and saying to him,
" Hear the whole story," she thus began to speak :

" There is in the city of Pushkaravati a prince of the
Vidyadharas named Pingalagandhara, who has become
yellow with continually adoring the fire. Know that I am
his unmarried daughter, named Prabhavati, for he obtained
me by the special favour of the God of Fire, who was pleased
with his adoration. I went to the city of Ashadhapura to

1 The three India Office MSS., which Dr Rost has kindly lent me, read
tadanydnga. So does the Sanskrit College MS.

2 The D. text reads praqamsanti, which seems preferable : " Alas, Madana-
manchuka, you are undone ! For you praise a husband who is attached to
other women." See Speyer, op. cit, p. 143. — n.m.p.

vol. VIII. 0

34 THE OCEAN OF STORY

visit my friend Vegavati, and I did not find her there, as
she had gone somewhere to perform asceticism. But hearing
from her mother Prithividevi that your beloved Madana-
™ i/'j -ji .manchuka was there, I went to her. I beheld

1 he v idyadhari , * • » * • i i t i

reproaches her emaciated with fasting, pale and squalid, with
Naravahana- ori\y one lock, weeping, talking only of your
virtues, surrounded by tearful bands of Vidya-
dhara princesses, who were divided between grief produced
by seeing her, and joy produced by hearing of you. She told
me what you were like, and I comforted her by promising to
bring you, for my mind was overpowered by pity for her, and
attracted by your excellences. And finding out by means
of my magic skill that you were here at present, I came to
you, to inserve * her interests and my own also. But when I
found that you had forgotten your first love and were talk-
ing here of other persons, I bewailed the lot of that wife of
yours, and exclaimed : ' Ah, how sad ! ' "

When the prince had been thus addressed by her, he
became impatient and said : " Take me where she is, and
impose on me whatever command you think fit." When the
Vidyadhari Prabhavati heard that, she flew up into the air
with him, and proceeded to journey on through the moonlit
night. And as she was going along she saw a fire burning
in a certain place, so she took Naravahanadatta 's hand, and
moved round it, keeping it on the right. In this way the
bold lady managed by an artifice to go through the ceremony
of marriage with Naravahanadatta, for all the actions of
heavenly beings have some important end in view.2 Then
she pointed out to her beloved from the sky the earth look-
ing like a sacrificial platform, the rivers like snakes, the
mountains like ant-hills, and many other wonders did she
show him from time to time, until at last she had gradually
accomplished a long distance.

Then Naravahanadatta became thirsty with his long

1 This is the second time Tawney has used this obsolete word (cf. Vol. VII,
p. 50). Murray, Oxford Dictionary, gives but a single reference (1683) of its
use. — N.M.P.

2 I have altered the division of the words, as there appears to be a
misprint in Brockhaus' text.

THE FORGOTTEN SWEETMEAT 35

journey through the air, and begged for water ; so she
descended to earth from her airy path. And she took him
to the corner of a forest, and placed him near a lake, which
seemed to be full of molten silver, as its water was white
with the rays of the moon. So his craving for water was
satisfied by the draught which he drank in that beautiful
forest, but there arose in him a fresh craving as he felt a
desire to embrace that lovely lady.1 But she, when pressed,
would hardly consent ; for her thoughts reverted with pity
to Madanamanchuka, whom she had tried to comfort. In
truth the noble-minded, when they have undertaken to for-
ward the interests of others, put out of sight their own. And
she said to him : " Do not think ill, my husband, of my
coldness; I have an object in it. And now hear this story
which will explain it.

165. Story of the Child and the Sweetmeat

Once upon a time there lived in the city of Pataliputra a
certain widow who had one child. She was young and
beautiful, but poor, and she was in the habit of making
love to a strange man for her gratification, and at night she
used to leave her house and roam where she pleased. But,
before she went, she used invariably to console her infant
son by saying to him, " My boy, I will bring you a sweet-
meat to-morrow morning," and every day she brought him
one. And the child used to remain quiet at home, buoyed
up by the hope of that sweetmeat.

But one day she forgot, and did not bring him the sweet-
meat. And when the child asked for the sweetmeat, she
said to him : " Sweetmeat indeed ! I know of no sweet but
my sweetheart ! " Then the child said to himself : " She
has not brought me a sweetmeat because she loves another
better than me." So he lost all hope, and his heart broke.

1 The three India Office MSS. give Srantam jalatrisha. In No. 1882 the
line begins with atra, in the other two with tatra : I have given what I believe
to be the sense taking trisha as the instrumental. Sranta appears to be
sometimes used for sdnta. The Sanskrit College MS. reads tatra santam jala-
trisha tasya pitambhaso vane. This exactly fits in with my rendering.

36 THE OCEAN OF STORY

[M] " So if I were over-eager to appropriate you whom I
have long loved, and if Madanamanchuka, whom I consoled
with the hope of a joyful reunion with you, were to hear
of it, and lose all hope through me, her heart, which is as
soft as a flower, would break.1 It is this desire to spare her
feelings which prevents me from being so eager now for
your society, before I have consoled her, though you are my
beloved, dearer to me than life."

When Prabhavati said this to Naravahanadatta, he was
full of joy and astonishment, and he said to himself : " Well,
Fate seems to take a pleasure in perpetually creating new
marvels, since it has produced Prabhavati, whose conduct is
so inconceivably noble ! " With these thoughts in his mind,
the prince lovingly praised her, and said : " Then take me
where that Madanamanchuka is." When Prabhavati heard
that, she took him up, and in a moment carried him through
the air to the mountain Ashadhapura. There she bestowed
him on Madanamanchuka, whose body had long been drying
up with grief, as a shower bestows fullness on a river.

Then Naravahanadatta beheld that fair one there, afflicted
with separation, thin and pale, like a digit of the new moon.
That reunion of those two seemed to restore them to life,
and gave joy to the world like the union of the night and the
moon. And the pair embraced, scorched with the fire of
separation, and as they were streaming with fatigue they
seemed to melt into one. Then they both partook at their
ease of luxuries suddenly provided in the night by the might
of Prabhavati's sciences. And, thanks to her science, no one
there but Madanamanchuka saw Naravahanadatta.

The next morning Naravahanadatta proceeded to loose
Madanamanchuka' s one lock,2 but she, overpowered with
resentment against her enemy, said to her beloved : " Long
ago I made this vow : ' That lock of mine must be loosened
by my husband when Manasavega is slain, but not till then ;

1 I delete the stop at the end of si 100. All the India Office MSS.
read kritasvasa, and so does the Sanskrit College MS., but kritasa sd makes
sense.

2 A single braid of hair worn by a woman as a mark of mourning for an
absent husband. Monier Williams, sub voce " ekaveni"

THE METAMORPHOSIS 37

and if he is not slain, I will wear it till my death, and then
it shall be loosed by the birds, or consumed with fire.' But
now you have loosed it while this enemy of mine is still alive ;
that vexes my soul. For though Vegavati flung him down
on Agniparvata, he did not die of the fall. And you have
now been made invisible here by Prabhavati by means of
her magic power ; otherwise the followers of that enemy,
who are continually moving near you here, would see you,
and would not tolerate your presence."

When Naravahanadatta had been thus addressed by
his wife, he, recognising the fact1 that the proper time for
accomplishing his object had not yet arrived, said to her by
way of calming her : " This desire of yours shall be fulfilled.
I will soon slay that enemy. But first I must acquire the
sciences. Wait a little, my beloved." With speeches of
this kind Naravahanadatta consoled Madanamanchuka, and
remained there in that city of the Vidyadharas.

Then Prabhavati disappeared herself, and, by the power
of her magic science, bestowed in some incomprehensible way
on Naravahanadatta her own shape. And the prince lived
happily there in her shape, and without fear of discovery,
enjoying pleasures provided by her magic science. And all
the people there thought : " This friend of Vegavati's is
attending on Madanamanchuka, partly out of regard for
Vegavati, and partly on account of the friendly feelings
which she herself entertains for the captive princess " ; for
they all supposed that Naravahanadatta was no other
than Prabhavati, as he was disguised in her shape. And this
was the report that they carried to Manasavega. Then
one day something caused Madanamanchuka to relate to
Naravahanadatta her adventures in the following words :

" When Manasavega first brought me here, he tried to
win me to his will by his magic power, endeavouring to alarm
me by cruel actions. And then Siva appeared in a terrible

1 The B. text is corrupted. SI. 118 should read: evam uktas taya patnya
sddhvyd, kdlanurodhavan Naravahanadatto 'tha santvayan sa jagada tarn : " When
Naravahanadatta had been thus addressed by his faithful wife, he, taking account
of the present circumstances, said to her by way of calming her." See Speyer,
op. cit., p. 143. — n.m.p.

38 THE OCEAN OF STORY

form, with drawn sword and lolling tongue, and making an
appalling roar, said to Manasavega : ' How is it that, while
I still exist, thou dost presume to treat disrespectfully the
wife of him who is destined to be emperor over
2t2aZnou«t^ the Vidyadhara kings?' When the villain
of her Treat- Manasavega had been thus addressed by Siva, he
ment while m fejj on tjie earth vomiting blood from his mouth.

Then the god disappeared, and that villain im-
mediately recovered, and went to his own palace, and again
began to practise cruelties against me.1

" Then in my terror, and in the agony of separation, I
was thinking of abandoning my life, but the attendants of
the harem 2 came to me, and said to me by way of consola-
tion : ' Long ago this Manasavega beheld a certain beautiful
hermit maiden and tried to carry her off by force, but was
thus cursed by her relations : " When, villain, you approach
another's wife against her will, your head shall split into a
thousand fragments." So he will never force himself on the
wife of another : do not be afraid. Moreover, you will soon
be reunited writh your husband, as the god announced.'
Soon after the maids had said this to me, Vegavati, the
sister of that Manasavega, came to me to talk me over ; but
when she saw me, she was filled with compassion, and she
comforted me by promising to bring you. And you already
know how she found you.

" Then PrithividevI, the good mother of that wicked
Manasavega, came to me, looking, with her garments white
as moonlight, like the orb of Chandra without a spot, seem-
ing to bathe me with nectar by her charming appearance ;
and with a loving manner she said to me : ' Why do you
refuse food and so injure your bodily health, though you are
destined to great prosperity ? And do not say to yourself :
" How can I eat an enemy's food ? " For my daughter
Vegavati has a share in this kingdom, bestowed on her by her
father, and she is your friend, for your husband has married

1 MSS. Nos. 1882 and 2166 read na cha for mayi: "and did not practise
cruelties"; No. 3003 has mayi. The Sanskrit College MS. has mama
krauryannyavartata (sic).

2 See Vol. II, pp. l6lw4, l62w, l63n. — n.m.p.

THE LOST MAGICAL POWER 39

her. Accordingly her wealth, as belonging to your husband,
is yours as much as hers. So enjoy it. What I tell you is
true, for I have discovered it by my magic knowledge.' This
she said, and confirmed it with an oath, and then, being
attached to me, on account of her daughter's connection, she
fed me with food suited to my condition. Then Vegavati
came here with you, and conquered her brother and saved
you. The sequel I do not know.

44 So I, remembering the magic skill of Vegavati and the
announcement of the god, did not surrender my life, which
was supported by the hope of regaining you, and, thanks to
the power of the noble Prabhavati, I have regained you,
although I am thus beset by my enemies. But my only
anxiety is as to what would happen to us if Prabhavati
here were deprived of her power, and you were so to lose her
shape, which she has bestowed on you by way of disguise."

This and other such things did Madanamanchuka say,
while the brave Naravahanadatta remained there with her,
endeavouring to console her. But one night Prabhavati went
to her father's palace, and in the morning Naravahanadatta,
owing to her being at a distance, lost her shape, which she
had bestowed on him. And next day the attendants beheld
him there in male form, and they all ran bewildered and
alarmed to the king's court, and said, " Here is an adulterer
crept in," thrusting aside the terrified Madanamanchuka,
who tried to stop them.

Then King Manasavega came there at full speed, accom-
panied by his army, and surrounded him. Then the king's
mother Prithividevi hurried thither and said to him : "It
will not do for you or me either to put this man to death.
For he is no adulterer, but Naravahanadatta, the son of the
King of Vatsa, who has come here to visit his own wife. I
know this by my magic power. Why are you so blinded
with wrath that you cannot see it ? Moreover, I am bound
to honour him, as he is my son-in-law, and sprung from the
race of the moon."

When Manasavega's mother said this to him, he flew into
a passion, and said : " Then he is my enemy."

Then his mother, out of love for her son-in-law, used

40 THE OCEAN OF STORY

another argument with him. She said : " My son, you
will not be allowed to act wrongfully in the world of the
Vidyadharas. For here there exists a court of the Vidya-
dharas to protect the right. So accuse him before the presi-
dent of that court.1 Whatever step you take with regard
to your captive in accordance with the court's decision will
be commendable ; but if you act otherwise, the Vidyadharas
will be displeased, and the gods will not tolerate it."

Manasavega, out of respect for his mother, consented to
follow her advice, and attempted to have Naravahanadatta
bound, with the intention of taking him before the court.
But he, unable to endure the indignity of being bound, tore
a pillar from the arched gateway, and killed with it a great
number of his captor's servants. And the hero, whose valour
was godlike, snatched a sword from one of those that he had
killed, and at once slew with it some more of his opponents.
Then Manasavega fettered him by his superhuman powers,
and took him, with his wife, before the court. Then the
Vidyadharas assembled there from all quarters, summoned
by the loud sound of a drum, even as the gods assemble in
Sudharma.2

And the president of the court, King Vayupatha, came
there, and sat down on a jewelled throne surrounded by
Vidyadharas, and fanned by chowries which waved to and
w -7 fro, as if to winnow away all injustice. And

JSaravahana- 7 , .

datta before the wicked Manasavega stood in front of him,
the -Court of the and said as follows: "This enemy of mine, who,

Vidyadharas ,, ■, . i i • i . i i j

-y though a mortal, has violated my harem, and

seduced my sister, ought immediately to be put to death ;
especially as he actually wishes to be our sovereign." When
the president heard this, he called on Naravahanadatta for
an answer, and the hero said in a confident tone : " That is
a court where there is a president ; he is a president who

1 I read tatrasya tatpradhandgre dosham sirasi pataya. The three India
Office MSS. give tatrasya) No. 1882 has prasddagre and dhdraya; No. 3003
pradhanagre and dharaya; No. 21 66 pradhanagre and pataya. The Sanskrit
College MS. agrees with Brockhaus' text.

2 Originally belonging to the gods, but given to Krishna, when it
becomes the great hall where the Yadavas held their court. See the
Mahabharata, i, 220 ; ii, 3 ; and xvi, 7. — n.m.p.

THE TRIAL 41

says what is just ; that is just in which there is truth ;
that is truth in which there is no deceit. Here I am
bound by magic, and on the floor, but my adversary here
is on a seat, and free : what fair controversy can there be
between us ? "

When Vayupatha heard this, he made Manasavega also
sit upon the floor, as was just, and had Naravahanadatta set
free from his bonds. Then before Vayupatha, and in the
hearing of all, Naravahanadatta made the following reply
to the accusations of Manasavega : " Pray, whose harem
have I violated by coming to visit my own wife, Madana-
manchuka here, who has been carried off by this fellow ?
And if his sister came and tricked me into marrying her by
assuming my wife's form, what fault have I committed in
this ? As for my desiring empire, is there anyone who does
not desire all sorts of things ? "

When King Vayupatha heard this, he reflected a little,
and said : " This noble man says what is quite just : take
care, my good Manasavega, that you do not act unjustly
towards one whom great exaltation awaits."

Though Vayupatha said this, Manasavega, blinded with
delusion, refused to turn from his wicked way ; and then
Vayupatha flew into a passion. Then, out of regard for
justice, he engaged in a contest with Manasavega, in which
fully equipped armies were employed on both sides. For
resolute men, when they sit on the seat of justice, keep only
the right in view, and look upon the mighty as weak, and one
of their own race as an alien.1 And then Naravahanadatta,
looking towards the nymphs of heaven, who were gazing at
the scene with intense interest, said to Manasavega : " Lay
aside your magic disguises, and fight with me in visible shape,
in order that I may give you a specimen of my prowess by
slaying you with one blow."

Accordingly those Vidyadharas there remained quarrelling
among themselves, when suddenly a splendid pillar in the

1 Dr Kern would read na cha for vata : " Righteous kings and judges see
no difference between a feeble and powerful person, between a stranger and
a kinsman." But the three India Office MSS. read vata. So does the MS.
which the Principal of the Sanskrit College has kindly lent me.

42 THE OCEAN OF STORY

court cleft asunder in the middle with a loud noise,1 and Siva
issued from it in his terrific form. He filled the whole sky,
in colour like antimony ; he hid the sun ; the gleams of his
fiery eyes flickered like flashes of lightning ; his shining teeth
were like cranes flying in a long row ; and so he was terrible
like a roaring cloud of the great day of doom. The great god
exclaimed, " Villain, this future emperor of the Vidyadharas
shall not be insulted ! " and with these words he dismissed
Manasavega with face cast down, and encouraged Vayupatha.
And then the adorable one took Naravahanadatta up in
his arms, and, in order to preserve his life, carried him in
this way to the beautiful and happy mountain Rishyamuka,
and, after setting him down there, disappeared. And then
the quarrel among the Vidyadharas in that court came to an
end, and Vayupatha went home again accompanied by the
other Vidyadharas his friends. But Manasavega, making
Madanamanchuka, who was distracted with joy and grief,
precede him, went despondent to Ashadhapura, his own
dwelling.

1 The Petersburg lexicographers are of opinion that risad should be tasad
or tasad. Two of the India Office MSS. seem to read tasad.

CHAPTER CVII

I THINK a hero's prosperity must be unequal. Fate
[M] again and again severely tests firmness by the
ordeals of happiness and misery ; this explains why the
fickle goddess kept uniting Naravahanadatta to wife after
wife, when he was alone in those remote regions, and then
separating him from them.

Then, while he was residing on the mountain Rishya-
muka, his beloved Prabhavati came up to him, and said :
" It was owing to the misfortune of my not being present
that Manasavega carried you off on that occasion to the
court, with the intention of doing you an injury. When I
heard of it, I at once went there, and by means of my magic
power I produced the delusion of the appearance of the god,
and brought you here. For, though the Vidyadharas are
mighty, their influence does not extend over this mountain,
for this is the domain of the Siddhas.1 Indeed even my
science is of no avail here for that reason, and that grieves
me, for how will you subsist on the products of the forest as
your only food ? " When she had said this, Naravahana-
datta remained with her there, longing for the time of de-
liverance, thinking of M adanamanchuka. And on the banks
of the sanctifying Pampa lake near that mountain he ate
fruits and roots of heavenly flavour, and he drank the holy
water of the lake, which was rendered delicious and fragrant
by the fruits dropped from trees on its banks, as a relish to
his meal of deer's flesh.2 And he lived at the foot of trees
and in the interior of caverns, and so he imitated the con-
duct of Rama, who once lived in the forests of that region.
And Prabhavati, beholding there various hermitages once
occupied by Rama, told him the story of Rama for his
amusement.

1 See Vol. II, pp. 67, 67ft1 and 75.

2 Here two of the India Office MSS. read marnsopadamsam, the third
ma msopad esam .

43

44 THE OCEAN OF STORY

166. Story of Rama l

In this forest Rama once dwelt, accompanied by Laksh-
mana, and waited on by Sita, in the society of hermits,
making to himself a hut at the foot of a tree. And Sita,
perfuming the whole forest with the perfume given her by
Anasuya, remained here in the midst of the hermits' wives,
wearing a robe of bark.

Here the Daitya Dundubhi was slain in a cave by Bali,
which was the original cause of the enmity between Bali and
Sugriva. For Sugriva, wrongly supposing that the Daitya
had slain Bali, blocked up the entrance of the cave with
mountains, and went away terrified. But Bali broke through
the obstruction and came out and banished Sugriva, saying :
" This fellow imprisoned me in the cave because he wanted
to get my kingdom." But Sugriva fled, and came and estab-
lished himself on this plateau of Rishyamuka with the lords
of the monkeys, of whom Hanuman was the chief.

Then Ravana came here, and beguiling the soul of Rama
with the phantom of a golden deer, he carried off his wife,
the daughter of Janaka. Then the descendant of Raghu,
who longed for news of Sita, made an alliance with Sugriva,
who desired the slaughter of Bali. And in order to let his
might be known he cleft seven palm-trees here with an
arrow, while the mighty Bali with great difficulty cleft one
of them. And then the hero went hence to Kishkindhya,
and after slaying Bali with a single arrow, which he launched
as if in sport, gave his kingdom to Sugriva.

Then the followers of Sugriva, headed by Hanuman,
went hence in every direction to gain information about Sita.
And Rama remained here during the rainy season with the
roaring clouds, which seemed to share his grief, shedding
showery teardrops. At last Hanuman crossed the sea at
the suggestion of Sampati, and by great exertions obtained
for Rama the required information ; whereupon he marched

1 This is merely a very brief resume of the second part of Book II
(Ayodhya-kanda) of the Rdmayana. For an English verse translation see that
by R. T. H. Griffith, 5 vols., London and Benares, 1870-1874; and for a prose
translation that by M. N. Dutt, 7 vols., Calcutta, 1892-1894.— n.m.p.

THE TWO VIDYADHARIS 45

with the monkeys, and threw a bridge over the sea, and killed
his enemy the lord of Lanka, and brought back Queen Slta
in the flying chariot, passing over this place.

[M] " So, my husband, you also shall attain good fortune :
successes come of their own accord to heroes who remain
resolute in misfortunes." This and other such tales did
Prabhavati tell, while she roamed about here and there for
her pleasure with Naravahanadatta.

And one day, as he was in the neighbourhood of Pampa,
two Vidyadharis, Dhanavati and Ajinavati, descended from
heaven and approached him. These were the two ladies who
carried him from the city of the Gandharvas to the city of
Sravasti, where he1 married Bhagicathayasas. And while
Ajinavati was conversing with Prabhavati as an old friend,
Dhanavati thus addressed Naravahanadatta : "I long ago
bestowed on you this daughter of mine, Ajinavati, as far as
promises could do it. So marry her ; for the day of your
exultation is nigh at hand." Prabhavati, out of love for her
friend, and Naravahanadatta both agreed to this proposal.
Then Dhanavati bestowed that daughter of hers, Ajinavati,
on that son of the King of Vatsa, with appropriate ceremonies.
And she celebrated the great feast of her daughter's wedding
in such style that the glorious and heavenly preparations she
had accumulated by means of her magic knowledge made it
really beautiful.

Then the next day she said to Naravahanadatta : " My
son, it will never do for you to remain long in a nondescript
place like this ; for the Vidyadharas are a deceitful race, and
you have no business here. So depart now with your wife
for your own city of Kausambi ; and I will come there with
my son Chandasimha and with the Vidyadhara chiefs that
follow me, to ensure your success." 2 When Dhanavati had

1 Dr Kern reads tena for yena. His conjecture is confirmed by the three
India Office MSS. and the Sanskrit College MS.

2 I have adopted Dr Kern's conjecture of saha for saki and separated
with him abhyudayayate into two words, abhyudayaya te. I find that his
conjecture as to saha is confirmed by the three India Office MSS.

46 THE OCEAN OF STORY

said this, she mounted up into the sky, illuminating it, as it
were, with moonlight, though it was day, by the gleam of her
white body and raiment.

And Prabhavati and AjinavatI carried Naravahanadatta
through the air to his city of Kausambi. When he reached
the garden of the city he descended from heaven into his
capital, and was seen by his attendants. And there arose
there a cry from the people on all sides : " We are indeed
happy ; here is the prince come back ! " Then the King of
Vatsa, hearing of it, came there quickly in high delight, as if
irrigated with a sudden shower of nectar, with Vasavadatta
and Padmavati, and the prince's wives, Ratnaprabha and
the rest ; and Yaugandharayana and the other ministers of
the King of Vatsa, and Kalingasena and the prince's own
ministers, Gomukha and his fellows, approached him in order
of precedence as eagerly as travellers make for a lake in the
hot season. And they saw the hero, whose high birth quali-
fied him for a lofty station, sitting between his two wives,
like Krishna between Rukmini and Satyabhama. And when
they saw him they hid their eyes with tears of joy, as if for
fear lest they should leap out of their skins in their delight.
And the King of Vatsa and his queens embraced after a long
absence that son of theirs, and could not let him go, for they
were, as it were, riveted to him by the hairs of their bodies
erect from joy.1

Then a great feast began by beat of drum, and Vegavati,
the daughter of Vegavat and sister of Manasavega, who was
married to Naravahanadatta, finding it all out by the might
of her recovered science, came down to Kausambi through
the air, and fell at the feet of her father-in-law and mother-
in-law, and prostrating herself before her husband, said to
him : " Auspicious sir, after I had become weak by my
exertions on your behalf, I recovered my magic powers by
self-mortification in a grove of ascetics, and now I have re-
turned into your presence." When she had said this, she was
welcomed by her husband and the others, and she repaired
to her friends, Prabhavati and AjinavatI.

They embraced her and made her sit between them.

1 See Vol. I, p. 120ft1.— n.m.p.

THE TWO DIVISIONS 47

And at that moment Dhanavati, the mother of Ajinavati, also
arrived ; and various kings of the Vidyadharas came with
her, surrounded by their forces, that hid the heaven like
clouds : her own heroic son, the strong-armed Chandasimha,
and a powerful relation of hers, Amitagati by name, and
Pingalagandhara, the mighty father of Prabhavatl, and
Vayupatha, the president of the court, who had previously
declared himself on Naravahanadatta5 s side, and the heroic
King Hemaprabha, the father of Ratnaprabha, accompanied
by his son Vajraprabha and followed by his army. And
Sagaradatta, the King of the Gandharvas, came there, accom-
panied by his daughter Gandharvadatta, and by Chitrangada.
And when they arrived, they were becomingly honoured
by the King of Vatsa and his son, and sat in due order on
thrones.

And immediately King Pingalagandhara said to his son-
in-law Naravahanadatta, as he was in the hall of assembly :
" King, you have been appointed by the god 1 emperor over
us all, and it is owing to our great love for you that we have
all come to you. And Queen Dhanavati here, your mother-
in-law, a strict votary, possessing divine knowledge, wearing
the rosary and the skin of the black antelope, like an incar-
nation of Durga, or Savitri, having acquired magic powers,
an object of reverence to the noblest Vidyadharas, has made
herself ready to protect you ; so you are certain to prosper
in your undertaking. But listen to what I am about to say.
There are two divisions of the Vidyadhara territory 2 on the
Himalayas here, the northern and the southern, both extend-
ing over many peaks of that range ; the northern division is
on the other side of Kailasa, but the southern is on this side
of it. And this Amitagati here has just performed a difficult
penance on Mount Kailasa, in order to obtain the sovereignty
over the northern division, and propitiated Siva. And Siva
made this revelation to him, ' Naravahanadatta thy emperor
will accomplish thy desire,' so he has come here to you. In
that division there is a chief monarch, named Mandaradeva,
who is evilly disposed, but, though mighty, he will be easy for

1 Probably devaninnitah should be one word.

2 See Vol. IV, pp. 1 and 2.— n.m.p.

48 THE OCEAN OF STORY

you to conquer, when you have obtained the sciences peculiar
to the Vidyadharas.

" But the king named Gaurimunda, who rules in the
midst of the southern division, is evil-minded and exceedingly
hard to conquer on account of the might of his magic science.
Moreover, he is a great friend of your enemy Manasavega.
Until he is overcome your undertaking will not prosper ; so
acquire as quickly as possible great and transcendent power
of science."

When Pingalagandhara had said this, Dhanavati spake :
"Good, my son! it is as this king tells thee. Go hence to
the land of the Siddhas x and propitiate the god Siva, in order
that thou mayest obtain the magic sciences, for how can
there be any excelling without his favour ? And these kings
will be assembled there to protect thee." Then Chitrangada
said : " It is even so ; but I will advance in front of all : let
us conquer our enemies."

Then Naravahanadatta determined to do as they had
advised, and he performed the auspicious ceremony before
setting out, and bowed at the feet of his tearful parents and
other superiors, and received their blessing, and then ascended
with his wives and ministers in a splendid palankeen pro-
vided by the skill of Amitagati, and started on his expedition,
obscuring the heaven with his forces, that resembled the
water of the sea raised by the wind at the end of a kalpa, as
it were proclaiming, by the echoes of his army's roar on the
limits of the horizon, that the emperor of the Vidyadharas
had come to visit them.

And he was rapidly conducted by the king of the Gan-
dharvas and the chiefs of the Vidyadharas and Dhanavati to
that mountain, which was the domain of the Siddhas. There
the Siddhas prescribed for him a course of self-mortification,
and he performed asceticism by sleeping on the ground, bath-
ing in the early morning, and eating fruits. And the kings
of the Vidyadharas remained surrounding him on every side,
guarding him unweariedly day and night. And the Vidya-
dhara princesses, contemplating him eagerly while he was
performing his penance, seemed with the gleams of their eyes

1 In Sanskrit Siddhakshetra.

THE FIVE MAIDENS 49

to clothe him in the skin of a black antelope. Others showed
by their eyes turned inwards out of anxiety for him, and their
hands placed on their breasts, that he had at once entered
their hearts.

And five more noble maidens of the Vidyadhara race,
beholding him, were inflamed with the fire of love, and made
this agreement together : " We five friends must select this
prince as our common husband, and we must marry him at
the same time, not separately ; if one of us marries him
separately, the rest must enter the fire on account of that
violation of friendship."

While the heavenly maidens were thus agitated at the
sight of him, suddenly great portents manifested themselves
in the grove of ascetics. A very terrible wind blew, uproot-
ing splendid trees, as if to show that even thus in that place
should heroes fall in fight ; and the earth trembled as if
anxious as to what all that could mean, and the hills cleft
asunder, as if to give an opening for the terrified to escape,
and the sky, rumbling awfully, though cloudless,1 seemed
to say : " Ye Vidyadharas, guard, guard to the best of your
power, this emperor of yours." And Naravahanadatta, in
the midst of the alarm produced by these portents, remained
unmoved, meditating upon the adorable three-eyed god ;
and the heroic kings of the Gandharvas and lords of the
Vidyadharas remained guarding him, ready for battle, ex-
pecting some calamity ; and they uttered war-cries, and
agitated the forest of their lithe swords, as if to scare away
the portents that announced the approach of evil.

And the next day after this the army of the Vidyadharas
was suddenly seen in the sky, dense as a cloud at the end of
the kalpa, uttering a terrible shout. Then Dhanavati, call-
ing to mind her magic science, said : " This is Gaurimunda,
come with Manasavega." Then those kings of the Vidya-
dharas and the Gandharvas raised their weapons, but Gauri-
munda, with Manasavega, rushed upon them, exclaiming :
4 What right has a mere man to rank with beings like us ?

1 Perhaps we may compare Virgil, Geo?'gics, i, 487, and Horace, Odes, i,
34, 35, and Virgil, JEneid, vii, 141, with the passages there quoted by Forbiger.
But MSS. Nos. 1882 and 2166 read udbhuta.

VOL. VIII. D

50 THE OCEAN OF STORY

So I will to-day crush your pride, you sky-goers that take
part with him." When Gaurlmunda said this, Chitrangada
rushed upon him angrily, and attacked him.

And King Sagaradatta, the sovereign of the Gandharvas,
and Chandasimha, and Amitagati, and King Vayupatha, and
Pingalagandhara, and all the chiefs of the Vidyadharas, great
heroes all, rushed upon the wicked Manasavega, roaring like
lions, followed by the whole of their forces. And right ter-
rible was that storm of battle, thick with the clouds of dust
raised by the army, with the gleams of weapons for flashes of
lightning, and a falling rain of blood. And so Chitrangada
and his friends made, as it were, a great sacrifice for the
demons, which was full of blood for wine, and in which the
heads of enemies were strewn as an offering. And streams
of gore flowed away, full of bodies for crocodiles, and floating
weapons for snakes, and in which marrow intermingled took
the place of cuttlefish-bone.

Then Gaurlmunda, as his army was slain, and he himself
was nigh to death, called to mind the magic science of Gauri,
which he had formerly propitiated and made well disposed to
him ; and that science appeared in visible form with three
eyes, armed with the trident,1 and paralysed the chief heroes
of Naravahanadatta's army. Then Gaurlmunda, having re-
gained strength, rushed with a loud shout towards Narava-
hanadatta, and fell on him to try his strength in wrestling.
And being beaten by him in wrestling, the cogging Vidya-
dhara again summoned up that science, and by its power
he seized his antagonist in his arms and flew up to the sky.
However, he was prevented by the might of Dhanavati's
science from slaying the prince, so he flung him down on the
Mountain of Fire.

But Manasavega seized his comrades, Gomukha and the
rest, and flew up into the sky with them, and flung them at
random in all directions. But, after they had been flung up,
they were preserved by a science in visible shape employed by
DhanavatI, and placed in different spots on the earth. And

1 It is clear that the goddess did not herself appear, so trinetra is not
a proper name, unless we translate the passage "armed with the trident of
Gauri."

GANESA IS PROPITIATED 51

that science comforted those heroes, one by one, saying to
them, " You will soon recover that master of yours, successful
and flourishing," and having said this it disappeared.

Then Gaurimunda went back home with Manasavega,
thinking that their side had been victorious.

But Dhanavati said : " Naravahanadatta will return to
you after he has attained his object ; no harm will befall
him." And thereupon the lords of the Gandharvas and the
princes of the Vidyadharas, Chitrangada and the others, flung
off their paralysing stupor, and went for the present to their
own abodes. And Dhanavati took her daughter Ajinavati,
with all her fellow- wives, and went to her own home.

Manasavega, for his part, went and said to Madanaman-
chuka : " Your husband is slain ; so you had better marry me."
But she, standing in front of him, said to him, laughing :
" He will slay you ; no one can slay him, as he has been
appointed by the god."

But when Naravahanadatta was being hurled down by
his enemy on the Mountain of Fire, a certain heavenly being
came there, and received him ; and after preserving his life
he took him quickly to the cool bank of the Mandakini. And
when Naravahanadatta asked him who he was, he comforted
him, and said to him : "I, Prince, am a king of the Vidya-
dharas named Amritaprabha, and I have been sent by Siva
on the present occasion to save your life. Here is the moun-
tain of Kailasa in front of you, the dwelling-place of that
god ; if you propitiate Siva there, you will obtain unimpeded
felicity. So, come, I will take you there." When that noble
Vidyadhara had said this, he immediately conveyed him
there, and took leave of him, and departed.

But Naravahanadatta, when he had reached Kailasa,
propitiated with asceticism Ganesa, whom he found there in
front of him. And, after obtaining his permission, he entered
the hermitage of Siva, emaciated with self-mortification, and
he beheld Nandin at the door. He devoutly circumambulated
him, and then Nandin said to him: "Thou hast well-nigh
attained all thy ends; for all the obstacles that hindered
thee have now been overcome ; so remain here, and perform
a strict vow of asceticism that will subdue sin, until thou

52 THE OCEAN OF STORY

shalt have propitiated the adorable god ; for success depends
on purity." When Nandin had said this, Naravahanadatta
began a severe course of penance there, living on air, and
meditating on the god Siva and the goddess Parvati.

And the adorable god Siva, pleased with his asceticism,
granted him a vision of himself, and, accompanied by the
goddess, thus spake to the prince, as he bent before him :
" Become now emperor over all the Vidyadharas, and let all
the most transcendent sciences be immediately revealed to
thee ! By my favour thou shalt become invincible by thy
enemies, and, as thou shalt be proof against cut or thrust,
thou shalt slay all thy foes. And when thou appearest, the
sciences of thy enemies shall be of no avail against thee. So
go forth : even the science of Gauri shall be subject to thee."
When Siva and Gauri had bestowed these boons on Narava-
hanadatta, the god also gave him a great imperial chariot, in
the form of a lotus, made by Brahma. Then all the sciences
presented themselves to the prince in bodily form, and ex-
pressed their desire to carry out his orders by saying : " What
do you enjoin on us, that we may perform it ? "

Accordingly Naravahanadatta, having obtained many
boons, bowed before the great god, and ascended the heavenly
lotus chariot, after he had received permission from him to
depart, and went first to the city of Amitagati, named
Vakrapura ; and as he went, the sciences showed him the
path, and the bards of the Siddhas sang his praises. And
Amitagati, seeing him from a distance, as he came along
through the air, mounted on a chariot, advanced to meet
him and bowed before him, and made him enter his palace.
And when he described how he had obtained all these magic
powers, Amitagati was so delighted that he gave him as a
present his own daughter named Sulochana. And with her,
thus obtained, like a second imperial fortune of the Vidya-
dhara race, the emperor joyfully passed that day as one long
festival.

CHAPTER CVIII

THE next day, as the new emperor, Naravahana-
[M] datta, was sitting in Vakrapura, in the hall of
audience, a certain man descended from heaven,
with a wand in his hand, and came up to him and, bowing
before him, said to him : " Know, 0 King, that I am Paura-
ruchideva, the hereditary warder of the emperor of the
Vidyadharas, and I have come here to tender my services
to you in that capacity." When Naravahanadatta heard
this, he looked at the face of Amitagati ; and he said : "It
is true, my liege " : so Naravahanadatta gladly admitted the
newcomer to the office of warder.

Then Dhanavati, finding out by her power what had
occurred, with his wives, Vegavati and the others, and her
son, Chandasimha, and King Pingalagandhara with Vayu-
patha, and Chitrangada with Sagaradatta, and Hemaprabha
and the others, came there, obscuring the sun with their
armies, as if declaring beforehand that they would endure
no fire and heat in their foes. When they arrived they fell
at the feet of that emperor, and he honoured them with a
welcome as their rank deserved, but, out of great veneration,
he himself fell at the feet of Dhanavati, and she, being
highly pleased, loaded that son-in-law of hers with blessings.
And when he told the story of his obtaining magic powers,
Chandasimha and the others were exceedingly gratified at
their emperor's success.

And the emperor, seeing that his wives had arrived in
his presence, said to Dhanavati : " Where are my ministers ? "
And she answered him : " When they had been flung in all
directions by Manasavega, I saved them by the help of a
mighty science, and placed them in different spots." Then
he had them brought by a science incarnate in bodily form.
And they came, and inquired after his welfare and clung to
his feet. And then he said to them : " Why and how and
where have you spent so many days ? Tell me one by one
your marvellous tale." Then Gomukha told his story first:
53

54 THE OCEAN OF STORY

" When I was flung away by the enemy on that occasion,
some goddess bore me up in her hands, and comforted me,
and placed me in a distant forest, and disappeared. Then
Gomukhas * was mmded in my affliction to abandon the
Account of Ms body, by hurling myself from a precipice ; but
Adventures a certain ascetic came up to me and dissuaded
me, saying: 'Do not act rashly, Gomukha, you will again
behold your master when he has gained his object.' Then I
said to him : ' Who are you, and how do you know that ? '
He answered : ' Come to my hermitage, and there I will tell
you.' Then I went with that man, who by his knowing my
name had proved the greatness of his knowledge, to his her-
mitage, which was called Sivakshetra. There he entertained
me and told me his story in the following words :

" ' I am a Brahman named Nagasvamin, from a city
called Kundina. When my father went to heaven, I went
to Pataliputra, and repaired to a teacher named Jayadatta,
Nagasvamin to acquire learning. But, in spite of all the
and the teaching I got, I was so stupid that I did not

Witches manage to learn a single syllable ; so all the

pupils there made game of me. Then, being the victim of
contempt, I set out on a pilgrimage to the shrine of the
goddess Durga in the Vindhya mountains ; and when I had
got half-way I came across a city named Vakrolaka.

" ' I went into that city to beg ; and in one house the
mistress gave me with my alms a red lotus. I took it, and
went on to another house, and there the mistress said to me,
when she saw it : " Alas ! a witch has secured possession
of you ! See, she has given you a man's hand,1 which she
has passed off on you for a red lotus." When I heard that,
I looked myself, and lo ! it was no lotus, but a human hand.
I flung it away, and fell at her feet, and said : " Mother,
devise some expedient for me, that I may live." When she
heard this she said : " Go ! In a village of the name of
Karabha, three yojanas distant from this place, there is a

1 Cf, Webster's play, The Dutchess ofMalfey, where the Duchess says :

" What witchcraft doth he practise, that he hath left
A dead man's hand here ? "

For a note on the u Hand of Glory " see Vol. III. pp. 150-154. — n.m.p.

THE BROWN COW 55

Brahman of the name of Devarakshita. He has in his
house a splendid brown cow, an incarnation of Surabhi;
she will protect you during this night, if you repair to her
for refuge."

" ' When she said this, I ran, full of fear, and reached,
at the close of the day, the house of that Brahman in the
village of Karabha. When I had entered, I beheld that
brown cow, and I worshipped her and said : " Being terrified,
goddess, I have come to you for protection." And just
then, night having set in, that witch came there through the
air with other witches, threatening me, longing for my flesh
and blood. When the brown cow saw that, she placed me
between her hoofs, and defended me, fighting against those
witches all the livelong night. In the morning they went
away, and the cow said to me in an articulate voice : " My
son, I shall not be able to protect you the next night. So
go on farther ; at a distance of five yojanas from this
place there is a mighty Pasupata ascetic named Bhutisiva,
dwelling in a temple of Siva in a forest. He possesses super-
natural knowledge, and he will protect you for this one
night, if you take refuge with him."

" ' When I heard that, I bowed before her, and set out
from that place ; and I soon reached that Bhutisiva, and took
refuge with him. And at night those very same witches came
there also, in the very same way. Then that Bhutisiva made
me enter the inner apartment of his house,1 and taking up
a position at the door, trident in hand, kept off the witches.
Next morning, Bhutisiva, having conquered them, gave me
food, and said to me : " Brahman, I shall not be able to
protect you any longer ; but in a village named Sandhya-
vasa, at a distance of ten yojanas from this place, there is a
Brahman named Vasumati : go to him : and if you manage
to get through this third night, you will escape altogether." 2
" ' When he said this to me, I bowed before him, and set
out from that place. But, on account of the length of the
journey that I had to make, the sun set before I had reached

1 I read antargriham as one word.

2 This method of passing on the hero is somewhat similar to the "older
and older" motif, for which see Vol. II, p. 190wl. — n.m.p.

56 THE OCEAN OF STORY

my destination. And when night had set in, the witches
pursued after me and caught me. And they seized me and
went off with me through the air, much pleased. But there-
upon some other witches of great power flew past them in
front. And suddenly there arose between the two parties
a tumultuous fight. And in the confusion I escaped from
the hands of my captors, and fell to the ground in a very
desolate part of the country.1

" * And there I saw a certain great palace, which seemed
to say to me with its open door : " Come in." So I fled
into it bewildered with fear, and I beheld a lady of wonderful
beauty, surrounded with a hundred ladies-in-waiting, gleam-
ing with brightness, like a protecting herb 2 that shines in
the night, made by the Creator out of pity for me. I im-
mediately recovered my spirits and questioned her, and she
said to me : "I am a Yakshini named Sumitra, and I am
thus here owing to a curse. And in order that my curse may
come to an end I have been directed to marry a mortal : so
marry me, as you have unexpectedly arrived here ; fear
not." When she had said this, she quickly gave orders to
her servants ; and she provided me, to my great delight,

1 In the above wild story the hero has to endure the assaults of the
witches on three successive nights. So in the story, " The Headless Princess "
(Ralston's Russian Folk-Tales, p. 271), the priest's son has to read the Psalter
over the dead princess three nights running. He is hardest pressed on the
last night; and on each occasion at daybreak the "devilry vanished." In
the same way in "The Soldier's Midnight Watch" (ibid., p. 274) the soldier
has three nights of increasing severity. So in Southey's Old Woman of
Berkeley, the assaults continue for three nights, and on the third are successful.

Cf. also the tale of Aristomenes in Book I of Apuleius's Golden Ass,

but here the witches' assaults take place on a single night. — n.m.p.

2 Kuhn, in his Sagen aus Westfalen, vol. ii, p. 29, gives a long list of herbs
that protect men from witches. The earliest instance in literature is perhaps

"... that Moly
That Hermes once to wise Ulysses gave."

Milton, Comus, 655-656.

See also Bartsch, Sagen aus Meklenburg, vol. ii, p. 37. Milton's reference

is to Odyssey, x, 302-306. For the possible identification of the herb see
Champault, Pheniciens et Grecs en Italie d'apres VOdyssee, 1906, p. 504 et seq. ;
Berard, Les Pheniciens et VOdyssee, vol. ii, p. 288 et seq., and Henry, Classical
Review, December 1906, p. 434. — n.m.p.

THE MAGICAL HORSE 57

with baths and unguents, food and drink, and garments.
Strange was the contrast between the terror caused by those
witches and the happiness that immediately followed. Even
fate itself cannot comprehend the principle that makes men
fall into happiness or misery.

" ' Then I remained there in happiness with that Yakshini
during those days ; but at last one day she said to me of her
own accord : " Brahman, my curse is at an end ; so I must
leave this place at once. However, by my favour you shall
have divine insight ; and, though an ascetic, you shall have
all enjoyments at your command, and be free from fear.
But as long as you are here, do not visit the middle block of
buildings of this palace of mine." * When she had said this,
she disappeared ; and thereupon, I, out of curiosity, went up
to the middle block of buildings, and there I saw a horse.
I went up to the horse, and he flung me from him with a kick ;
and immediately I found myself in this temple of Siva.2

" c Since that time I have remained here, and I have
gradually acquired supernatural powers. Accordingly, though
I am a mortal, I possess knowledge of the three times.3
In the same way do all men in this world find successes
beset with difficulties. So do you remain in this place ;
Siva will bestow on you the success that you desire.'

" When the wise being had told me all this, I conceived
hopes of recovering you, and I remained there some days,
in his hermitage. And to-day, my lord, Siva in a dream
informed me of your success, and some heavenly nymph
seized me up, and brought me here. This is the history of
my adventures."

When Gomukha had said this, he stopped, and then
Marubhuti began to tell his tale in the presence of Narava-
hanadatta :

1 For the "Taboo" or "Forbidden Chamber" motif see Vol. II, pp. 222,
22.Sn1, 252, 253; and Vol. VII, pp. 21, 21ft3, 212. For its connection with
the " Swan-Maiden " motif see Appendix I, pp. 213, 234.— n.m.p.

2 For instantaneous transportations see Vol. II, p. 223, 223ft1 ; Vol. VI,
pp. 213, 279, and Vol. VII, pp. 24, 225, 225ft1. To the parallels quoted by
Ralston may be added, Prym and Socin's Syrische Marchen, p. 116; Bernhard
Schmidt's Griechischc Marche?i, p. 94 ; and Coelho's Contos Portuguezes, p. 63.

3 Past, present and future. — n.m.p.

58 THE OCEAN OF STORY

" When I was flung away on that occasion by Manasa-
vega, some divinity took me up in her hands, and, placing
me in a distant forest, disappeared. Then I wandered about
MarubhTiiis afflicted, and anxious to obtain some means of
Account of his committing suicide, when I saw a certain hermitage
Adventures encircled by a river. I entered it, and beheld
an ascetic with matted hair sitting on a slab of rock, and
I bowed before him and went up to him. He said to me :
• Who are you, and how did you reach this uninhabited
land ? ' Thereupon I told him my whole story. Then he
understood and said to me : ' Do not slay yourself now ! You
shall learn here the truth about your master, and afterwards
you shall do what is fitting.'

" In accordance with this advice of his I remained there,
eager for tidings of you, my liege : and while I was there
some heavenly nymphs came to bathe in the river. Then
the hermit said to me : c Go quickly * and carry off the
clothes of one of those nymphs bathing there,2 and then
you will learn tidings of your master.' When I heard that,
I did as he advised me, and that nymph whose garments I
had taken followed me, with her bathing-dress dripping with
moisture,3 and with her arms crossed in front of her breasts.

" That hermit said to her : ' If you tell us tidings of
Naravahanadatta you may have back your two garments.'
Then she said : ' Naravahanadatta is at present on Mount
Kailasa, engaged in worshipping Siva, and in a few days he
will be the emperor of the Vidyadharas.'

1 I.e. asu ; but the D. text reads asu, which suggests that the hermit
pointed out one particular girl from "among them " {asu) and told the youth
to get her clothes. Either reading might be correct. — n.m.p.

2 See Appendix I. — n.m.p.

3 There seems to be a corrupted reading here. Both the B. and D.
texts read : hrita-vastrd 'ardra-vasana, which literally means, " the robbed one
clothed in wet clothing/' which is absurd. We have just read that she has
taken off her clothes to bathe, and on seeing they had been taken, follows
the thief, covering her nakedness as best she can with her hands. Unable
to make sense, Tawney changes "dress" to "bathing-dress," which is, of
course, ridiculous. The intended sense is fairly clear, though the correct
reading is unknown. It must either be "with moisture as her only dress,"
or "with her body (or skin) dripping with moisture." The italics show where
the substituted word occurs. — n.m.p.

THE COOKED CHILD 59

" After she had said this, that heavenly nymph became,
in virtue of a curse, the wife of that ascetic, having made
acquaintance with him by conversing with him.1 So the
ascetic lived with that Vidyadhari, and on account of her
prophecy I conceived the hope of being reunited with you,
and I went on living there. And in a few days the heavenly
nymph became pregnant, and brought forth a child, and she
said to the ascetic : ' My curse has been brought to an end
by living with you.2 If you desire to see any more of me,
cook this child of mine with rice and eat it ; then you will
be reunited to me.' When she had said this she went away,
and that ascetic cooked her child with rice, and ate it ; and
then he flew up into the air and followed her.

" At first I was unwilling to eat of that dish, though he
urged me to do so ; but, seeing that eating of it bestowed
supernatural powers, I took two grains of rice from the
cooking-vessel, and ate them. That produced in me the
effect that, wherever I spat, gold 3 was immediately produced.
Then I roamed about, relieved from my poverty, and at last
I reached a town. There I lived in a house of a courtesan,

1 The three India Office MSS. read samstavad.

2 Cf. Vol. Ill, p. 25, 25n2 ; and for what follows Vol. II, p. 234.

3 Cf. Vol. V, p. 11, and the note on that page. In Gonzenbach's
Sicilianiscke M'drchen, Quaddaruni's sister drops pearls and precious stones
from her hair whenever she combs it. Dr Kohler in his note on this tale gives
many European parallels. In a Swedish story a gold ring falls from the
heroine's mouth whenever she speaks, and in a Norwegian story gold coins.
I may add to the parallels quoted by Dr Kohler, No. 36 in Coelho's Contos

Portugueses, in which tale pearls drop from the heroine's mouth. Tales of

gold- and jewel-spitting men or animals occur fairly widely in Russian folklore.
Thus, in a Votyak tale a horse produces silver coins ; and in another one, from
the same source, we read of a youth who, as a result of eating the heart of
a golden eagle, produces spittle which turns to gold (Coxwell, op. cit., pp. 588,
589, 590). In a Finnish tale the hero eats a little bird and spits gold in
consequence, and eventually becomes a tsar (Coxwell, op. cit., p. 644 ; see also
pp. 1029, 1032). In the Kalmuck Siddhi-Kiir the poor man and his companion
spit forth gold and jewels (Jiilg, No. 2 ; Busk, op. cit., No. 2, p. 17 et seq. ; and
Coxwell, op. cit., p. 183 et seq.). In the Tibetan version of the story one
spits gold and the other turquoises (Francke, "Die Geschichten des toten
No-rub-can," Zeit. d. d. morg. Gesell., vol. lxxv, p. 72 et seq.). Cf. Mahabharata,
Drona Parva, 55 ; and Santi Parva, 29. See, further, Ocean, Vol. IX, « Addenda
et Corrigenda." — n.m.p.

60 THE OCEAN OF STORY

and, thanks to the gold I was able to produce, indulged in
the most lavish expenditure ; but the bawd, eager to dis-
cover my secret, treacherously gave me an emetic. That
made me vomit, and in the process the two grains of rice,
that I had previously eaten, came out of my mouth, looking
like two glittering rubies. And no sooner had they come
out, than the bawd snapped them up, and swallowed them.
So I lost my power of producing gold, of which the bawd
thus deprived me.

" I thought to myself : ' Siva still retains his crescent,
and Vishnu his kaustubha jewel * ; but I know what would
be the result if those two deities were to fall into the clutches
of a bawd.2 But such is this world, full of marvels, full of
frauds ; who can fathom it, or the sea, at any time ? '
With such sad reflections in my bosom I went despondent to
a temple of Durga, to propitiate the goddess with asceticism,
in order to recover you. And after I had fasted for three
nights the goddess gave me this command in a dream : ' Thy
master has obtained all he desires : go, and behold him ' ;
upon hearing this I woke up ; and this very morning some
goddess carried me to your feet ; this, Prince, is the story of
my adventures."

When Marubhuti had said this, Naravahanadatta and his
courtiers laughed at him for having been tricked by a bawd.

Then Harisikha said : " On that occasion when I was
seized by my enemy3 some divinity saved me and deposited

1 It was one of the marvellous things which came up at the Churning of
the Ocean. See Mahdbharata, i, 18. — n.m.p.

2 All the India Office MSS. read 'dyapi for yopi and two seem to
read apatane. I find apatana in the Petersburg lexicon, but not apatana. I
have translated the passage loosely so as to make good sense. The Sanskrit
College MS. gives a reading which exactly suits my translation : Sachandrardhah
Sivo 'dydpi Harir yas cha sakaustubhah Tattayorvedmi kuttanya gocharapatane

phalam. D. fully agrees with this reading, except that for yas cha it has

yacca. This changes and improves the meaning slightly: "That Siva still
retains his crescent and Vishnu his kaustubha jewel, they have to thank for it,
I am sure, the fact that they did not fall into the clutches of a bawd." The
italics show the translation as suggested by Speyer, op. cit., pp. 143, 144.

N.M.P.

3 Tawney could not have been pleased with B.'s reading, praptam — "was
seized." Read prastam, with the D. text — "thrown down." — n.m.p.

PREPARATIONS FOR THE BATTLE 61

me in Ujjayini. There I was so unhappy that I conceived
the design of abandoning the body; so at nightfall I went
into the cemetery and proceeded to construct a pyre with
Harisikhas the logs there- 1 lighted it, and began to wor-
Account of Ms ship the fire, and while I was thus engaged a
Adventures prince of the demons, named Talajangha, came
up to me, and said to me : ' Why do you enter the fire ?
Your master is alive, and you shall be united with him, now
that he has obtained the supernatural powers he desired.'
With these words, the demon, though naturally cruel, lovingly
dissuaded me from death : even some stones melt when fate
is propitious. Then I went and remained for a long time
performing asceticism in front of the god ; and some divinity
has to-day brought me to you, my liege."

Thus Harisikha told his tale, and the others in their turn
told theirs, and then, at the suggestion of Amitagati, King
Naravahanadatta incited the venerable Dhanavati, adored
by the Vidyadharas, to bestow all the sciences on those
ministers of his also. Then all his ministers also became
Vidyadharas ; and Dhanavati said : " Now conquer your
enemies " ; so on a fortunate day the hero gave orders that
the imperial troops should march out towards the city of
Gaurimunda, called Govindakuta.

Then the army of the Vidyadharas mounted up into the
sky, obscuring the sun, looking like a rising of Rahu out of
due time, chilling to the foe. And Naravahanadatta himself
ascended the pericarp of the lotus chariot, and placed his
wives on the filaments, and his friends on the leaves, and,
preceded by Chandasimha and the others, set out through
the air to conquer his enemies. And when he had completed
half his journey he came to the palace of Dhanavati, which
was called Matangapura, and he stayed there that day, and
she did the honours of the house to him. And while he was
there, he sent an ambassador to challenge to the combat the
Vidyadhara princes Gaurimunda and Manasavega.

The next day he deposited his wives in Matangapura,
and went with the Vidyadhara kings to Govindakuta. There
Gaurimunda and Manasavega came out to fight with them,
and Chandasimha and his colleagues met them face to face.

62 THE OCEAN OF STORY

When the battle began, brave warriors fell like trees marked
out for the axe, and torrents of blood flowed on the mountain
Govindakuta. The combat, eager to devour the lives of
heroes, yawned like a demon of destruction, with tongues in
the form of flexible swords greedily licking up blood.1 That
great feast of slaughter, terrible with the rhythmic clapping
of hands on the part of Vetalas drunk with blood and flesh,
and covered with palpitating corpses for dancers, gave great
delight to the demons.

Then Manasavega met Naravahanadatta face to face in
the conflict, and the prince himself rushed on him in wrath.
And having rushed on him, that emperor seized the villain
by the hair, and at once cut off his head with his sword.
When Gaurimunda saw that, he too sprang forward in a fury,
and Naravahanadatta dragged him along by the hair, for the
power of his science left him as soon as he saw the prince,
and flung him on the ground, and seizing his legs whirled
him round in the air, and dashed him to pieces on a rock. In
this way he slew Gaurimunda and Manasavega ; and the rest
of their army, being terrified,2 took to flight. And a rain of
flowers fell into the lap of that emperor, and all the gods
in heaven exclaimed : " Bravo ! Bravo ! " Then Narava-
hanadatta, with all those kings that followed him, entered
the palace of Gaurimunda ; and immediately the chiefs of the
Vidyadharas who were connected with Gaurimunda's party
came and submitted humbly to his sway.

Then Dhanavati came up to that sovereign in the midst
of the rejoicings on account of his having taken possession of
his kingdom after slaying all his enemies, and said to him :
" My liege, Gaurimunda has left a daughter named Ihatma-
tika, the belle of the three worlds ; you should marry that
maiden." When she said this to the king, he immediately
sent for the girl, and married her, and passed the day very
happily in her society.

The next morning he sent Vegavati and Prabhavati, and

1 More literally, " smeared with blood and relishing it." Bohtlingk and
Roth seem to think rasat refers to some noise made by the swords.

2 All the India Office MSS. read bhltam for the bhimam of Brockhaus'
text.

THE TWO SPIES 63

had Madanamanchuka brought by them from the town of
Manasavega. When brought, she looked upon that hero in his
prosperity, who had destroyed the darkness of his enemies,
with face expanded and wet with tears of joy ; and at the
end of her night of separation she enjoyed indescribable
happiness, like a lotus bed the open flowers of which are
wet with dew. Then he bestowed on her all the sciences, and,
having pined for her long, he exulted in the society of his
beloved, who had thus in a moment attained the rank of a
Vidyadhari. And in the garden of Gaurimunda's city he
spent those days with his wives in the joys of a banquet.
And then he sent Prabhavati, and had Bhagirathayasas also
brought there, and bestowed on her the sciences.

And one day, as the emperor was sitting in his hall of
audience, two Vidyadharas came and said to him with due
respect : " Your Majesty, we went hence, by the orders of
Dhanavati, to the northern division of the land of the
Vidyadharas, to find out the movements of Mandaradeva.
And there we, being ourselves invisible, saw that king of
the Vidyadharas in his hall of audience, and he happened
to be saying with regard to your Highness : ' I hear that
Naravahanadatta has obtained the sovereignty over the
Vidyadharas, and has slain Gaurimunda and the rest of his
opponents ; so it will not do for me to overlook that enemy ;
on the contrary, I must nip him in the bud.' When we heard
that speech of his, we came here to tell you."

When the assembly of Naravahanadatta's partisans
heard this from the spies, they were all beside themselves
with anger, and appeared like a lotus bed smitten by the
wind. The arms of Chitrangada, frequently waved and
extended,1 seemed with the tinkling of their bracelets to be
demanding the signal for combat. The necklace of Amitagati,
rising up 2 on his breast, as he sighed with anger, seemed to

1 Speyer (op. cit., p. 169) would read khe in preference to svau; thus,
Chitrangada makes strong movements with his arms in the air. Tawney must
have realised that svau, " own/' was superfluous. — n.m.p.

2 Speyer (op. cit., p. 144) would read, with the D. text, utphalan instead
of B.'s utphullak; the latter word does not signify "rise up," but "wide open"
or " expanded." — n.m.p.

64 THE OCEAN OF STORY

say again and again: "Rouse thyself, rouse thyself, hero."
Pingalagandhara, striking the ground with his hand so that
it resounded, seemed to be going through a prelude intro-
ductory to the crushing of his enemies. A frown took its
seat upon the face of Vayupatha, looking like a bow strung
by fate for the destruction of his foes. Chandasimha,
angrily pressing one hand against the other, seemed to say :
" Even thus will I pulverise my enemies." The arm of
Sagaradatta, struck by his hand, produced a sound that
rang through the air, and seemed to challenge that foe. But
Naravahanadatta, though angry, was no whit disturbed ; for
imperturbability is the characteristic sign of the greatness
of great ones.

Then he resolved to march forth to conquer his enemy,
after obtaining the jewels essential to an emperor of the
Vidyadharas. So the emperor mounted a chariot, with his
wives and his ministers, and set out from that Govindakuta.
And all his partisans, the kings of the Gandharvas and the
chiefs of the Vidyadharas, accompanied by their armies,
marched along with him, encircling him, as the planets do
the moon. Then Naravahanadatta reached the Himalayas,
preceded by Dhanavati, and found there a large lake. With
its white lotuses like lofty umbrellas and its soaring swans
like waving chowries, it seemed to have brought a present
fit for a sovereign. With its lofty waves flung up towards
him like beckoning hands at no great distance, it seemed to
summon him again and again to take the bath which should
ensure him supreme sovereignty. Then Vayupatha said to
the king : " My emperor, you must go down and bathe in
this lake " ; so he went down to bathe in it. And a heavenly
voice said : " None but an emperor can ever succeed in
bathing in this lake, so now you may consider the imperial
dignity secured to you."

When the emperor heard that he was delighted, and he
sported in the water of that lake with his wives, as Varuna
does in the sea. He took pleasure in watching them with
the moist garments clinging to their bodies,1 with the fasten-
ings of their hair loosened, and their eyes reddened by the
1 Cf. Vol. I, p. 69, 69n2.— n.m.p.

THE FAIR VAYUVEGAYASAS 65

washing into them of antimony.1 The rows of birds, flying
up with loud cries from that lake, appeared like the girdles
of its presiding nymphs advancing to meet him. And the
lotuses, eclipsed by the beauty of the lotus-like faces of his
wives, plunged beneath the waves as if ashamed. And after
bathing, Naravahanadatta, with his attendants, spent that day
on the bank of that lake.

There the successful prince, with his wives and ministers,
spent his time in jocose conversation, and next morning he set
forth thence in his chariot with his army. And as he was
going along, he reached the city of Vayupatha, which lay in
his way ; and he stayed there a day to please him. There he
fell in love with a maiden, that he came across in a garden,
the sister of Vayupatha, by name Vayuvegayasas. She,
while amusing herself in a garden on the bank of the
Hemabaluka 2 river, saw him arrive, and though in love with
him disappeared at once. Then Naravahanadatta, supposing
that she had turned her back on him for some reason other
than the real one, returned with downcast face to his quarters.
There the queens found out the adventure that had befallen
the king by means of Marubhuti, who was with him (for
Gomukha was too clever for them to try him), and then they
made all kinds of jokes at the king's expense, while Gomukha
stood by ashamed at the indiscretion of Marubhuti.

Then Gomukha, seeing the king out of countenance,
consoled him, and, in order to ascertain the real sentiments
of Vayuvegayasas, went to her city. There Vayupatha saw
him suddenly arrived, as if to take a look at the city, and he

1 See Vol. I, pp. 211, 212. Whether "antimony" or "galena" is the
correct translation here is hard to say. As both are usual for the eyes, in the
form of a black powder, mistakes have often occurred, not only by the Hindus
and Mohammedans (Watt, Economic Products, vol. i, p. 271), but even by
geologists (La Touche, Bibliography of Indian Geology, vol. ii, p. 13). In
modern days galena is used much more than antimony, of which the Indian
output is very small ; so also in Burma, whence some of the Indian supplies
were derived. (See my Mineral Resources of Burma, pp. Ill, 112, with
bibliographical references.) The English word antimony is probably derived
from the Arabic al-ithmid. For its etymological history see L. L. Bonaparte,
"Antimony," Academy, 23rd February 1884, p. 135. — n.m.p.

2 The word means " having sands of gold."

VOL. VIII. B

66 THE OCEAN OF STORY

lovingly entertained him, and taking him aside said to him :
" I have an unmarried sister named Vayuvegayasas, and
holy seers have prophesied that she is destined to be the wife
of an emperor. So I am desirous of giving her as a present
to the Emperor Naravahanadatta ; pray do your best to
bring about the accomplishment of my wish. And with this
very object in view I was preparing to come to you."

When the minister Gomukha had been thus addressed by
Vayupatha, he said to him : " Although this prince of ours set
out primarily with the object of conquering his enemies, still,
you have only to make the request, and I will arrange this
matter for you." With these words Gomukha took leave of
him, and going back informed Naravahanadatta that he had
gained his object without any solicitation.

And the next day Vayupatha came in person and re-
quested the favour, and the sagacious Gomukha said to the
king : " My Prince, you must not refuse the request of
Vayupatha; he is your faithful ally; your Majesty should
do whatever he asks."

Then the king consented to do it; and Vayupatha him-
self brought his younger sister, and bestowed her on the
emperor, against her will. And while the marriage was
being performed she exclaimed : " Ye guardians of the
world, I am being bestowed in marriage by my brother by
force, and against my will, so I have not committed any sin
thereby." When she said this, all the females belonging to
Vayupatha's household made such a noise that no outsiders
heard what she said. But the king was put out of counten-
ance by her speech, so Gomukha was anxious to find some
means of ascertaining its import, and he roamed hither and
thither with that object.

And after he had roamed about a while he saw, in a certain
retired spot, four Vidyadhara maidens preparing to enter the
fire at the same time. And when he asked them the cause,
those fair ones told him how Vayuvegayasas had broken her
solemn agreement. Then Gomukha went and told it to
King Naravahanadatta in the presence of all there, exactly
as he had seen and heard.

When the king heard it he smiled, but Vayuvegayasas

THE AGREEMENT OF THE FIVE 67

said : " Arise, my husband, let us two quickly go and save
these maidens ; afterwards I will tell you the reason of this
act of theirs."

When she said this to the king he went with her, and with
all his followers, to the spot where the tragedy was to take
place.

And he saw those maidens with a blazing fire in front of
them ; and Vayuvegayasas, after dragging them away from
it, said to the king : " This first here is Kalika, the daughter
of the lord of Kalakuta, and this second is Vidyutpunja,
the daughter of Vidyutpunja ; and this third is Matangini, the
daughter of Mandara ; and this fourth is Padmaprabha, the
daughter of Mahadamshtra ; and I am the fifth ; all we five,
when we saw you performing asceticism in the domain of
the Siddhas, were bewildered with love, and we made the
following mutual agreement : ' We will all five * at the same
time take this prince as our dear husband, and no one of us
must surrender herself to him alone ; if any one of us marries
him separately, the others shall enter the fire to bring down
vengeance on her who has been guilty of such treachery to
friends.' It was out of respect for this agreement that I did
not wish to marry you separately ; indeed, I did not even
to-day give myself to you ; you, my husband, and the
guardians of the world can bear testimony as to whether
even now I have broken this agreement willingly. So now,
my husband, marry also those friends of mine ; and you, my
friends, must not let any other lot befall you." 2

When she said this, those maidens, who had escaped from
death, rejoiced, and embraced one another; and the king
was delighted in his heart. And the fathers of the ladies,
hearing what had taken place, came there immediately, and
bestowed their daughters on Naravahanadatta. And those
chiefs of the Vidyadharas, headed by the lord of Kalakuta,3
agreed to accept the sovereignty of their son-in-law. Thus

1 The word asmabhir has been omitted in Brockhaus' text. It follows
panchabhir in the three India Office MSS. and in the Sanskrit College MS.

2 Two of the India Office MSS. have bhavanlyam. In the third the
passage is omitted. But the text of Brockhaus gives a good sense.

3 I read prashthas, which I find in two of the India Office MSS., No. 1882
lias prasthas.

68 THE OCEAN OF STORY

Naravahanadatta obtained at one stroke the daughters of
five great Vidyadharas, and gained great importance thereby.

And the prince remained there some days with those
wives, and then his commander-in-chief, Harisikha, said :
" Why, my liege, though you are versed in the approved
treatises on the subject, do you act contrary to policy ? What
means this devotion on your part to the pleasures of love,
when it is time to fight ? This raising of an expedition to
conquer Mandaradeva, and this your dallying for so many
days with your wives, are things wholly incompatible."

When Harisikha said this, the great king answered him :
"Your reproof is just, but I am not acting for my own
pleasure in all this ; this allying of myself with wives involves
the acquisition of friends ; and so is the most efficacious
method at present of crushing the foe ; this is why I have
had recourse to it. So let these my troops now advance to
the conquest of the enemy."

When the king had given this order, his father-in-law
Mandara said to him : " King, that Mandaradeva lives in a
distant and difficult country, and he will be hard for you to
overcome until you have achieved all the distinctive jewels
of an emperor. For he is protected by the cave, called the
cave of Trisirsha,1 which forms the approach to his kingdom,
and the entrance of which is guarded by the great champion
Devamaya. But that cave can be forced by an emperor who
has obtained the jewels. And the sandalwood-tree,2 which
is one of the jewels of an emperor, is in this country; so
quickly gain possession of it in order that you may attain
the ends you have in view. For no one who is not an emperor
ever gets near that tree."

Having heard this from Mandara, Naravahanadatta set
out at night, fasting and observing a strict vow, for that
sandalwood-tree. As the hero went along, very terrible
portents arose to bewilder him, but he was not terrified at
them, and so he reached the foot of that mighty tree. And
when he saw that sandalwood-tree, surrounded with a lofty
platform made of precious jewels, he climbed up to it with

1 An epithet of Siva.

2 For a note on sandalwood see Vol. VII, pp. 105-107. — n.m.p.

THE SANDAL WOOD-TREE 69

ladders and adored it. The tree then said to him with bodi-
less voice : " Emperor, thou hast won me, the sandalwood-
tree, and when thou thinkest on me I will appear to thee, so
leave this place at present, and go to Govindakuta ; thus
thou wilt win the other jewels also ; and then thou wilt easily
conquer Mandaradeva." On hearing this, Naravahanadatta,
the mighty sovereign of the Vidyadharas, said : "I will do
so." And, being now completely successful, he worshipped
that heavenly tree,1 and went delighted through the air to
his own camp.

There he spent that night ; and the next morning in the
hall of audience he related at full length, in the presence of all,
his night's adventure by which he had won the sandalwood-
tree. And when they heard it, his wives, and the ministers
who had grown up with him from infancy, and those
Vidyadharas who were devoted to him — namely, Vayupatha
and the other chiefs, with their forces — and the Gandharvas,
headed by Chitrangada, were delighted at this sudden attain-
ment of great success, and praised his heroism, remarkable
for its uninterrupted flow of courage, enterprise, and firmness.
And after deliberating with them, the king, determined to
overthrow the pride of Mandaradeva, set out in a heavenly
chariot for the mountain of Govindakuta, in order to obtain
the other jewels spoken of by the sandalwood-tree.

1 See Vol. II, pp. 96, 96nx, 97. Cf. also the story of Aschenkatze, in the
Pentamerone of Basile (Burton, vol. i, pp. 59, 6l) ; the Dummedha Jdtaka,
Cambridge Edition, No. 50, vol. i, p. 126 et seq; Preller, Romische Mythologie,
p. 96; Kuhn, Sagen aus Westfalen, vol. i, pp. 241, 242, 244, 245; Ovid's
Metamorphoses, viii, 722-724 and 743 et seq; and Ralston's Tibetan Tales,
Introduction, p. lii.

BOOK XV: MAHABHISHEKA
CHAPTER CIX

INVOCATION

MAY Ganesa, who at night seems, with the spray-
blown forth from his hissing trunk uplifted in the
tumultuous dance, to be feeding the stars, dispel
your darkness !

[M] Then, as the Emperor Naravahanadatta was in his
hall of audience on the mountain Govindakuta, a Vidyadhara
named Amritaprabha came to him through the air, the
same who had before saved him, when he was flung down by
his enemy on the Mountain of Fire. That Vidyadhara came
and humbly made himself known, and, having been lovingly
entertained by that emperor, said to him : " There is a great
mountain named Malaya in the southern region ; and in a
hermitage on it lives a great hermit named Vamadeva. He,
my liege, invites you to come to him alone for the sake of
some important affair, and on this account he has sent me
to you to-day. Moreover, you are my sovereign, won by
previous merits ; and therefore am I here ; so come along
with me ; let us quickly go to that hermit in order to ensure
your success !

When that Vidyadhara had said this, Naravahanadatta
left his wives and forces there, and himself flew up into the
air with that Vidyadhara, and in that way quickly reached
the Malaya mountain, and approached the hermit Vamadeva.
And he beheld that hermit white with age, tall of stature,
with eyeballs sparkling like bright jewels in the fleshless
sockets of his eyes, the depository of the jewels of the emperor
of the Vidyadharas, with his matted hair waving like creepers,
looking like the Himalaya range accompanying the prince,

70

THE SEVEN JEWELS 71

to assist him in attaining success. Then the prince wor-
shipped the feet of that sage, and he entertained him, and
said to him : " You are the God of Love consumed long ago
by Siva, and appointed by him emperor of all the Vidyadhara
chiefs, because he was pleased with Rati.1 Now, I have in
this my hermitage, within the deep recess of an inner cave,
certain jewels, which I will point out to you, and you must
seize them. For you will find Mandaradeva easy enough to
conquer after you have obtained the jewels; and it was
with this object that I invited you hither by the command
of Siva."

When the hermit had said this to him, and had instructed
him in the right method of procedure, Naravahanadatta joy-
fully entered that cave. In it the hero overcame many and
various obstacles, and then beheld a huge furious elephant
charging him with a deep guttural roar. The king smote it
on the forehead with his fist, and placed his feet on its tusks,
and actively mounted the furious elephant. And a bodiless
voice came from the cave : " Bravo, emperor ! Thou hast won
the jewel of the mighty elephant." Then he saw a sword
looking like a mighty snake, and he fell upon it, and seized
it, as if it were the locks of the Fortune of Empire. Again
a bodiless voice sounded in the cave : " Bravo, conqueror
of thy foes ! Thou hast obtained the victorious sword-jewel."
Then he obtained the moonlight- jewel and the wife- jewel,
and the jewel of charms, named the destroying charm. And
thus having achieved in all seven jewels (useful in time
of need, and bestowers of majesty), taking into account the
two first, the lake and the sandalwood-tree, he went out
from that cave and told the hermit Vamadeva that he had
succeeded in accomplishing all his objects.2

1 The Sanskrit College MS. has Ratya.

2 The seven jewels of the Chakravartin are often mentioned in Buddhist
works. In the Mahavastu, p. 108 (edited by Senart) they are : chariot, elephant,
horse, wife, householder, general. In a legend quoted by Burnouf {Introduction
a I'Histoire du Buddhisme Indien, p. 343) the same six are enumerated as "les
sept joyaux." In both cases the sword is omitted. They are also described
in the Maha-Sudassana-Sutta translated by Rhys Davids in the eleventh volume
of the Sacred Books of the East Series. The term Chakravartin, translated by
Tawney as "emperor/' is usually taken to mean "universal monarch." The

72 THE OCEAN OF STORY

Then the hermit said lovingly to that emperor : " Go,
my son, now that you have obtained the jewels of a great
emperor, and conquer Mandaradeva on the north side of
Kailasa, and enjoy the glorious fortune of the sovereignty
of both sides of that mountain." When the hermit had
said this to him, the successful emperor bowed before him,
and went off through the air with Amritaprabha. And in a
moment he reached his camp on Govindakuta, guarded by
his mighty mother-in-law, Dhanavati. Then those kings of
the Vidyadharas that had sided with him, and his wives
and his ministers, who were all watching for him, saw him,
and welcomed him with delight. Then he sat down and they
questioned him, and he told them how he had seen the hermit
Vamadeva, and how he had entered the cave, and how he
had obtained the jewels. Then a great festival took place
there, in which celestial drums were joyfully beaten, and the
Vidyadharas danced, and people generally were drunk with
wine.

And the next day, in a moment in which a malignant
planet stood in the house of his foe, and one which argued his
own success,1 as a planet benignant to him, predominated
over his enemy's house, and which was fraught with every
kind of prosperity, Naravahanadatta performed the cere-
monies for good fortune, and ascended that car made by
Brahma, which Siva had bestowed on him, and set out with
his army through the air, accompanied by his wives, to
conquer Mandaradeva. And various heroes, his followers,
marched surrounding him, and kings of the Gandharvas and

etymology of the word has been variously interpreted, but that advanced by
Jacobi seems most acceptable. Chakra must be taken in its original sense
of "circle," while vartin denotes the idea of "abiding in." Thus the whole
expression denotes "he who abides in the circle." The "circle" refers to
the discus of Vishnu, the symbol of the sun, and only he who had attained
the highest honours could rejoice in the name of Chakravartin, so closely
connected with the deity. The number and variety of the "jewels" or
ratnas varies, although seven was the usual number. For further details see
H. Jacobi, " Chakravartin," Hastings' Ency. Bel, FAh., vol. iii, pp. 336, 337.
Dr Barnett puts a query to the above derivation. — n.m.p.

1 For atmasamarddhina the India Office MS. No. 1882 has atmasamriddhina\
No. 2166 has samashtina, and No. 3003 agrees with Brockhaus' text. So does
the Sanskrit College MS.

MOUNT KAILASA 73

chiefs of the Vidyadharas, fearless and faithful, obedient to
the orders of the general, Harisikha, and Chandasimha, with
his mother, the wise Dhanavati, and the brave Pingala-
gandhara, and Vayupatha the strong, and Vidyutpunja and
Amitagati, and the lord of Kalaktita, and Mandara, and
Mahadamshtra and his own friend Amritaprabha, and the hero
Chitrangada, with Sagaradatta — all these, and others who
were there of the party of the slain Gaurimunda, pressed
eagerly after him, with their hosts, as he advanced intent on
victory. Then the sky was obscured by his army, and the
sun hid his face, as if for shame, somewhere or other, his
brightness being eclipsed by the splendour of the monarch.

Then the emperor passed the Manasa lake, haunted by
troops of divine hermits, and left behind him Gandasaila, the
pleasure garden of the nymphs of heaven, and reached the
foot of Mount Kailasa, gleaming white like crystal, resembling
a mass of his own glory.1 There he encamped on the bank
of the Mandakini; and while he was sitting there the wise
chief of the Vidyadharas, named Mandara, came up to him,
and addressed to him the following pleasing speech : " Let
your army halt here, King, on the bank of the river of the
gods ! It is not fitting that you should advance over this
mountain, Kailasa. For all sciences are destroyed by cross-
ing this dwelling-place of Siva. So you must pass to the
other side of the mountain by the cave of Trisirsha. And it
is guarded by a king named Devamaya, who is exceedingly
haughty ; so how can you advance farther without conquer-
ing him ? " When Mandara said this, Dhanavati approved
it, and Naravahanadatta waited there for a day.

While he was there, he sent an ambassador to Devamaya
with a conciliatory message, but he did not receive the order
it conveyed in a conciliatory spirit. So the next day the
emperor moved out against Devamaya, with all the allied
kings, prepared for battle. And Devamaya too, when he
heard it, marched out towards him to give battle, accom-
panied by numerous kings, Varaha, Vajramushti, and others,
and followed by his army. Then there took place on Kailasa

1 We have often had occasion to remark that the Hindu poets conceive
of glory as white.

74 THE OCEAN OF STORY

a battle between those two armies, and while it was going on
the sky was obscured by the chariots of the gods, who came
to look on. Terrible was that thundercloud of war, awful
with the dense hailstorm of many severed heads, and loud
with the shouting of heroes. That Chandasimha slew
Varaha, the general of Devamaya, as he fought in the front
rank, was in truth by no means wonderful ; but it was
strange that Naravahanadatta, without employing any
magic power, took captive Devamaya himself, when ex-
hausted by the wounds he received from him in the combat.
And when he was captured his army was broken, and fled,
together with the great champions Vajramushti, Mahabahu,
Tikshnadamshtra, and their fellows. Then the gods in their
chariots exclaimed : " Bravo ! Bravo ! " And all present
congratulated the victorious emperor. Then that mighty
monarch consoled Devamaya, who was brought before him
bound, and welcomed him kindly, and set him at liberty.
But he, having been subdued by the emperor's arm, humbly
submitted to him, together with Vajramushti and the others.

Then, the battle having come to an end, that day passed
away, and next morning Devamaya came to the place of
audience, and stood by the side of the emperor, and when
questioned by him about the cave of Trisirsha, which he
wished to enter, related the following true history of it.

" In old time, my liege, the two sides of Mount Kailasa,
the north and the south side, formed different kingdoms,
having been assigned to distinguished Vidyadharas. Then
The History of one> Rishabha by name, propitiated Siva with aus-
the Cave of terities, and was appointed, by that god, emperor
Trisirsha over berth of them. But one day he was passing
over Kailasa, to go to the northern side, and lost his magic
science owing to the anger of Siva, who happened to be below,
and so fell from the sky. Rishabha again propitiated Siva
with severe asceticism, and the god again appointed him
supreme sovereign of both sides ; so he thus humbly addressed
the god : ' I am not permitted to pass over Kailasa, so by
what path am I to travel in order to be able to exercise my
prerogatives on both sides of the mountain ? ' When Siva,
the trident-bearing god, heard this, he cleft asunder Kailasa,

THE CAVE OF TRISIRSHA

75

and made this cavelike opening for Rishabha to pass to the
northern side.

" Then Mount Kailasa, having been pierced, was des-
pondent, and addressed this petition to Siva : ' Holy one, this
north side of me used to be inaccessible to mortals, but it
has now been made accessible to them by this cave-passage ;
so provide that this law of exclusion be not broken.' When
Siva had been thus supplicated by the mountain, he placed
in the cave, as guards, elephants of the quarters, mighty
basilisks,1 and Guhyakas ; and at its southern opening
Kalaratri, the invincible Chandika.2

" When Siva had thus provided for the guarding of the
cave, he produced great jewels, and made this decree with
regard to the cave : ' This cave shall be open at both ends
to anyone who has obtained the jewels, and is emperor over
the Vidyadharas with their wives and their messengers,3 and
to those who may be appointed by him as sovereigns over
the northern side of the mountain — by these, I say, it may
be passed, but by no one else in the world.' When the three-
eyed god had made this decree, Rishabha went on holding
sway over the Vidyadharas, but in his pride made war on the
gods, and was slain by Indra. This is the history, my liege,
of the cave, named the cave of Trisirsha; and the cave
cannot be passed by any but persons like yourself.

" And in course of time I, Devamaya, was born in the family

1 See Sir Thomas Browne's Vulgar Errors (Pseudodoxia Epidemica),
Book III, chapter vii, and vol. iii, 112ft1. The point about the basilisk was
that its glance was fatal, and this is how Tawney expresses the word
drigvishahindra. We have seen (Vol. II, p. 298) that drig-visha or drishti-visha
denotes "poison in a glance," but in Hindu fiction this "fatal look" occurs
in humans as well as in monsters, and is a power that can be acquired by
prolonged austerities. (See Vol. IV, p. 232, and Vol. V, p. 123.) The idea is
found in remote antiquity; thus, after the death of Osiris, Isis at last finds
the box containing his body at Byblos. One of the king's sons spies on her
while she is embracing the dead body. Isis becomes aware of this and, turn-
ing round, kills him on the spot by a terrible look. See Budge, Osiris and the
Egyptian Resurrection, vol. i, p. 7. — n.m.p.

2 One of the saktis (" energies") of Siva. Others are Durga, Kali, etc.

3 Two of the India Office MSS. and the Sanskrit College MS. read cha
charanam for sadaranam. This would mean, I suppose, that the cave might be
passed by all the scouts and ambassadors of the Vidyadharas.

76 THE OCEAN OF STORY

of Mahamaya, the keeper of the entrance of the cave. And
at my birth a heavenly voice proclaimed : ' There is now
born among the Vidyadharas a champion hard for his foes to
conquer in fight ; and he who shall conquer him shall be
emperor over them ; he shall be the master of this child now
born, and shall be followed by him as a lord.' I, that
Devamaya, have been now conquered by you, and you
have obtained the jewels, and are the mighty sole emperor
of both sides of Mount Kailasa — the lord of us all here. So
now pass the cave of Trisirsha, and conquer the rest of your
enemies."

When Devamaya had told the story of the cave in these
words the emperor said to him : " We will march now and
encamp for the present at the mouth of the cave, and to-
morrow morning, after we have performed due ceremonies,
we will enter it." When Naravahanadatta had said this, he
went and encamped with all those kings at the mouth of
the cave. And he saw that underground passage with deep
rayless cavity, looking like the birthplace of the sunless and
moonless darkness of the day of doom.

And the next day he offered worship, and entered it in
his chariot, with his followers, assisted by the glorious jewels,
which presented themselves to him when he thought of them.
He dispelled the darkness with the moonlight- jewel, the basi-
lisks with the sandalwood-tree, the elephants of the quarters
with the elephant- jewel, the Guhyakas with the sword-jewel,
and other obstacles with other jewels ; and so passed that
cave with his army, and emerged at its northern mouth.
And, coming out from the bowels of the cave, he saw before
him the northern side of the mountain, looking like another
world, entered without a second birth. And then a voice came
from the sky : " Bravo, emperor ! Thou hast passed this
cave by means of the majesty conferred by the power of the
jewels."

Then Dhanavati and Devamaya said to the emperor :
" Your Majesty, Kalaratri is always near this opening. She
was originally created by Vishnu, when the sea was churned
for the nectar, in order that she might tear in pieces the
chiefs of the Danavas, who wished to steal that heavenly

KALARATRI IS PROPITIATED IN VAIN 77

drink. And now she has been placed here by Siva to guard
this cave, in order that none may pass it except those beings,
like yourself, of whom we spoke before. You are our emperor
and you have obtained the jewels, and have passed this cave ;
so, in order to gain the victory, you must worship this goddess,
who is a meet object of worship."

In such words did Dhanavati and Devamaya address
Naravahanadatta, and so the day waned for him there.
And the northern peaks of Kailasa were reddened with the
evening light, and seemed thus to foreshadow the bloodshed
of the approaching battle. The darkness, having gained
power, obscured the army of that king, as if recollecting its
animosity, which was still fresh and new. And goblins, vam-
pires, jackals and the sisterhood * of witches roamed about,
as it were the first shoots of the anger of Kalaratri enraged
on account of Naravahanadatta having omitted to worship
her. And in a moment the whole army of Naravahanadatta
became insensible, as if with sleep, but he alone remained in
full possession of his faculties. Then the emperor perceived
that this was a display of power on the part of Kalaratri,
angry because she had not been worshipped, and he proceeded
to worship her with flowers of speech :

" Thou art the power of life, animating all creatures, of
loving nature, skilful in directing the discus to the head of
thy foes ; thee I adore. Hail ! thou, that under the form
of Durga dost console the world with thy trident and other
weapons streaming with the drops of blood flowing from the
throat of the slain Mahisha.2 Thou art victorious, dancing
with a skull full of the blood of Ruru 3 in thy agitated hand,
as if thou wast holding the vessel of security of the three
worlds. Goddess beloved of Siva, with uplifted eyes, though
thy name means the night of doom, still, with skull sur-
mounted by a lighted lamp, and with a skull in thy hand,
thou dost shine as if with the sun and moon."

Though he praised Kalaratri in these words, she was not
propitiated, and then he made up his mind to appease her

1 Or possibly " Ganas (Siva's attendants) and witches."

2 The giant slain by Durga. See Wilkins, Hindu Mythology, p. 250.— n.m.p.

3 See Vol. II, p. 228ft1.— n.m.p.

78 THE OCEAN OF STORY

by the sacrifice of his head ; and he drew his sword to that
purpose.

Then the goddess said to him: "Do. not act rashly, my
son. Lo ! I have been won over by thee, thou hero. Let
this thy army be as it was before, and be thou victorious ! "
And immediately his army awoke as it were from sleep. Then
his wives, and his companions, and all the Vidyadharas,
praised the might of that emperor ! And the hero, having
eaten and drunk and performed the necessary duties, spent
that night, which seemed as long as if it consisted of a
hundred watches instead of three.1

And the next morning he worshipped Kalaratri, and
marched thence to engage Dhumasikha, who had barred his
further advance with an army of Vidyadharas. Then the
emperor had a fight with that king, who was the principal
champion of Mandaradeva, of such a desperate character
that the air was full of swords, the earth covered with the
heads of warriors, and the only speech heard was the terrible
cry of heroes shouting, " Slay ! Slay ! " Then the emperor
took Dhumasikha captive in that battle by force, and after-
wards treated him with deference ; and made him submit
to his sway. And he quartered his army that night in his
city, and the host seemed like fuel consumed with fire, as it
had seen the extinction of Dhumasikha's 2 pride.

And the next day, hearing from the scouts that Mandara-
deva, having found out what had taken place, was advancing
to meet him in fight, Naravahanadatta marched out against
him with the chiefs of the Vidyadharas, determined to con-
quer him. And after he had gone some distance he beheld
in front of him the army of Mandaradeva, accompanied by
many kings, attacking in order of battle. Then Narava-
hanadatta, with the allied kings at his side, drew up his
forces in an arrangement fitted to encounter the formation
of his enemies, and fell upon his army.

1 The measures of time vary considerably, according to the different
authorities. Yama is the word used here for "watch." It occurs in the table
as given in the Bhagavata-purana (iii. 2). For further details see Barnett,
Antiquities of India, p. 219- — n.m.p.

2 Dhumasikha, literally "the smoke-crested," means "fire."

THE MIGHTY BATTLE 79

Then a battle took place between those two armies, which
imitated the disturbed flood of the ocean overflowing its bank
at the day of doom. On one side were fighting Chandasimha
and other great champions, and on the other Kanchana-
damshtra and other mighty kings. And the battle waxed
sore, resembling the rising of the wind at the day of doom, for
it made the three worlds tremble, and shook the mountains.
Mount Kailasa, red on one side with the blood of heroes,
as with saffron paint, and on the other of ashy whiteness,
resembled the husband of Gauri. That great battle was
truly the day of doom for heroes, being grimly illuminated
by innumerable orbs of the sun arisen in flashing sword-
blades. Such was the battle that even Narada and other
heavenly beings, who came to gaze at it, were astonished,
though they had witnessed the fights between the gods and
the Asuras.

In this fight, which was thus terrible, Kanchanadamshtra
rushed on Chandasimha, and smote him on the head with a
formidable mace. When Dhanavati saw that her son had
fallen under the stroke of the mace, she cursed and paralysed
both armies by means of her magic power. And Narava-
hanadatta, on one side, in virtue of his imperial might,1 and
on the other side, Mandaradeva, were the only two that
remained conscious. Then even the gods in the air fled in
all directions, seeing that Dhanavati, if angry, had power
to destroy a world.

But Mandaradeva, seeing that the Emperor Naravahana-
datta, for his part, descended from his chariot, drawing
the sword which was one of his imperial jewels, quickly met
him. Then Mandaradeva, wishing to gain the victory by
magic arts, assumed by his science the form of a furious
elephant maddened with passion. When Naravahanadatta,
who was endowed with pre-eminent skill in magic, saw this,
he assumed by his supernatural power the form of a lion.

1 I read saptva, which I find in MSS. Nos. 1882 and 2166; the other has
sasva. I also find chakravartibalad in No. 1882 (with a short *), and this reading
I have adopted. The Sanskrit College MS. seems to have saptva. In si. 119
I think we ought to delete the h in sangramah. In 121 the apostrophe before
gra-bhasvarah is useless and misleading. In 122 y ad should be separated from
vismayam.

80 THE OCEAN OF STORY

Then Mandaradeva flung off the body of an elephant, and
Naravahanadatta abandoned that of a lion, and fought with
him openly in his own shape.1 Armed with sabres, and
skilled in every elaborate trick and attitude of fence, they
appeared like two actors skilled in gesticulation, engaged in
acting a pantomime. Then Naravahanadatta by a dexterous
sleight forced from the grasp of Mandaradeva his sword,
the material symbol of victory. And Mandaradeva, having
been thus deprived of his sword, drew his dagger, but the
emperor quickly made him relinquish that in the same way.
Then Mandaradeva, being disarmed, began to wrestle with
the emperor, but he seized him by the ankles, and laid him
on the earth.

And then the sovereign set his foot on his enemy's breast,
and laying hold of his hair was preparing to cut off his head
with his sword, when the maiden Mandaradevi, the sister of
Mandaradeva, rushed up to him, and in order to prevent him
said : " When I saw you long ago in the wood of ascetics I
marked you for my future husband, so do not, my sovereign,
kill this brother of mine, who is your brother-in-law." When
the resolute king had been thus addressed by that fair-eyed
one he let go Mandaradeva, who was ashamed at having been
conquered, and said to him : "I set you at liberty ; do not
be ashamed on that account, Vidyadhara chief ; victory and
defeat in war bestow themselves on heroes with varying
caprice." When the king said this, Mandaradeva answered
him : "Of what profit is my life to me, now that I have been
saved in war by a woman ? So I will go to my father in the
wood where he is, and perform asceticism ; you have been
appointed emperor over both divisions of our territory here.
Indeed this occurrence was foretold long ago to me by my
father as sure to take place." When the proud hero had said
this, he repaired to his father in the grove of ascetics.

Then the gods, that were present in the air on that
occasion, exclaimed : " Bravo, great emperor, you have
completely conquered your enemies, and obtained sovereign
sway ! " When Mandaradeva had gone, Dhanavati, by her
magic power, restored her own son, and both armies with him,
1 Cf. Vol. Ill, p. 195, 195W1.

THE FESTIVAL OF VICTORY 81

to consciousness. So Naravahanadatta's followers, ministers
and all, arose as it were from sleep, and, finding out that the
foe had been conquered, congratulated Naravahanadatta,
their victorious master. And the kings of Mandaradeva's
party, Kanchanadamshtra, Asokaka, Raktaksha, Kalajihva
and the others, submitted to the sway of Naravahanadatta.
And Chandasimha, when he saw Kanchanadamshtra, remem-
bered the blow of the mace which he received from him in
fight, and was wroth with him, brandishing his good sword
firmly grasped in his strong hand. But Dhanavati said to
him : " Enough of wrath, my beloved son ! Who could conquer
you in the van of battle ? But I myself produced that
momentary glamour, in order to prevent the destruction of
both armies." With these words she pacified her son, and
made him cease from wrath, and she delighted the whole
army and the Emperor Naravahanadatta1 by her magic
skill. And Naravahanadatta was exceedingly joyful, having
obtained the sovereignty of the north side of Kailasa, the
mountain of Siva, a territory now free from the scourge of
war, since the heroes who opposed him had been conquered,
or had submitted, or fled, and that too with all his friends
unharmed. Then shrill kettledrums were beaten for the great
festival of his victory over his enemies,2 and the triumphant
monarch, accompanied by his wives and ministers, and girt
with mighty kings, spent that day, which was honoured by
the splendid dances and songs of the Vidyadhara ladies, in
drinking wine, as it were the fiery valour of his enemies.

1 All the India Office MSS. and the Sanskrit College MS. read chakravartij
with a short i.

2 The India Office MSS. Nos. 1882 and 2166 and the Sanskrit College
MS. read taraturyam. It makes the construction clearer, but no material
difference in the sense.

VOL. VIII.

CHAPTER CX

THEN, the next day, the Emperor Naravahanadatta,
[M] with his army, left that plateau of Kailasa,
and by the advice of King Kanchanadamshtra, who
showed him the way, went to that city of Mandaradeva
named Vimala. And he reached that city, which was
adorned with lofty ramparts of gold, and looked like Mount
Sumeru come to adore Kailasa, and, entering it, found that
it resembled the sea in all but the presence of water, being
very deep, characterised by unfailing prosperity,1 and an
inexhaustible mine of jewels.

And as the emperor was sitting in the hall of audience in
that city, surrounded by Vidyadhara kings, an old woman of
the royal harem came and said to him : " Since Mandara-
deva has gone to the forest, having been conquered by you,
his wives desire to enter the fire ; your Highness has now been
informed and will decide upon the proper course." When
this had been announced, the emperor sent those kings
to them, and dissuaded them from suicide, and bestowed
upon them dwelling-houses and other gifts, treating them
like sisters. By that step he caused the whole race of the
Vidyadhara chiefs to be bound to him with bonds of affection.
And then the grateful monarch anointed Amitagati, who
had been designated before by Siva, king over the realm of
Mandaradeva, since he was loyal and could be trusted not
to fall away, and he placed under him the princes who had
followed Mandaradeva — namely, Kanchanadamshtra and his
fellows. And he diverted himself there in splendid gardens
for seven days, being caressed by the fortune of the northern
side of Kailasa, as by a newly married bride.

And then, though he had acquired the imperial authority
over the Vidyadhara kings of both divisions, he began to long
for more. He set out, though his ministers tried to dissuade

1 Or "adorned with Vishnu's Lakshml." Here we have a pun, as she
sprang from the sea.

82

THE ABANDONED ENTERPRISE 83

him, to conquer the inaccessible fields of Meru situated in
the northern region, the home of the gods. For high-spirited
men, though abundantly loaded with possessions, cannot rest
without acquiring something still more glorious, advancing
like blazing forest fires.

Then the hermit Narada came and said to the king :
" Prince, what means this striving after things out of your
reach, though you know policy ? For one who out of over-
weening self-confidence attempts the impossible is disgraced
like Havana, who, in his pride, endeavoured to uproot
Kailasa. For even the sun and moon find Meru hard to
overstep ; moreover, Siva has not bestowed on you the
sway over the gods, but the sway over the Vidyadharas, so
what need have you of Meru, the home of the gods ? Dismiss
from your mind this chimerical scheme. Moreover, if you
desire good fortune, you must go and visit the father of
Mandaradeva, Akampana by name, in the forest, where he
is residing." When the hermit Narada had said this, the
emperor consented to do as he directed, and so he took leave
of him, and returned whence he came.

And the politic emperor, having been advised by Narada
to relinquish his enterprise,1 and remembering the destruc-
tion of Rishabha, of which he had heard from Devamaya,
and having reflected over the matter in his own mind, gave
up the idea, and went to visit the kingly sage Akampana
in the grove of ascetics. And when he reached that ascetic
grove, it was crowded with great sages, engaged in con-
templation, sitting in the posture called padmdsana, and so
resembled the world of Brahma.2 There he saw that aged
Akampana, wearing matted hair and a deerskin, looking like
a great tree resorted to by hermits. So he went and wor-
shipped the feet of that ascetic, and that royal sage welcomed

1 Herein he showed himself wiser than King Mandhatar, the hero of the
first story in Ralston's Tibetan Tales, who, after acquiring all earthly riches,
aspired to the throne of Sakra, king of the gods. As soon as he had conceived
this idea his good fortune came to an end (see Ralston, op. cit., p. 18, and
also p. 36). The best-known example of a sudden fall after aspiring too high
is, of course, Grimm's tale of "The Fisherman and his Wife." For numerous
analogues see Bolte and Polivka, op. cit., No. 19, vol. i, pp. 138-148. — n.m.p.

2 See Vol. II, p. Il6n*.— n.m.p.

84 THE OCEAN OF STORY

him and said to him : " You have done well, King, in coming
to this hermitage, for if you had passed on, neglectful of it,
these hermits here would have cursed you."

While the royal sage was saying this to the emperor,
Mandaradeva, who was staying in that grove of ascetics,
having taken the vows of a hermit, came to his father,
accompanied by his sister, the Princess Mandaradevi. And
Naravahanadatta, when he saw him, embraced him, for it
is fitting that truly brave men should show kindness to foes
when conquered and pacified.

Then the royal sage Akampana, seeing Mandaradevi
come with her brother, said to that emperor : " Here, King,
is my daughter, Mandaradevi by name ; and a heavenly
voice said that she should be the consort of an emperor ; so
marry her, Emperor, for I give her to you."

When the royal sage said this, his daughter said : " I
have four companions here, of like age, noble maidens ; one
is a maiden called Kanakavati, the daughter of Kanchana-
damshtra ; the second is the daughter of Kalajihva, Kalavati
by name ; the third is the offspring of Dirghadamshtra, named
Sruta ; the fourth is the daughter of the King of Paundra,
named Ambaraprabha, and I am the fifth of those Vidyadhara
maidens. We five, when roaming about, saw previously in
a grove of ascetics this my destined husband, and, setting
our hearts on him, we made an agreement together that we
would all, at one and the same time, take him for our husband,
but that, if any single one married him alone, the others
should enter the fire, and lay the guilt at her door. So it is
not fitting that I should marry without those friends of mine ;
for how could persons like myself commit the outrageous
crime of breaking plighted faith ? " 1

When that self-possessed lady had said this, her father,
Akampana, summoned those four Vidyadhara chiefs, who
were the fathers of the four maidens, and told them exactly
what had occurred; and they immediately thought them-
selves very fortunate, and brought those maidens, their
daughters. Then Naravahanadatta married the five in
order, beginning with Mandaradevi. And he remained there

1 Cf. the similar incident on p. 67 of this volume. — n.m.p.

THE RISHABHA MOUNTAIN 85

with them many days, worshipping the hermits three times
a day, at dawn, noon and sunset, while his attendants held
high festival.

And Akampana said to him : " King, you must now go
to the Rishabha mountain for the great ceremony of your
coronation." And thereupon Devamaya also said to him :
" King, you must indeed do so, for the emperors of old
time, Rishabhaka and others, were anointed ' on that
mountain."

When Harisikha heard that, he spoke in favour of
Naravahanadatta's being anointed emperor on the splendid
mountain of Mandara, which was near ; but a voice came
from heaven : " King, all former emperors went through the
ceremony of their coronation on the Rishabha mountain;
do you also go there, for it is a holy place." 2

When the heavenly voice said this, Naravahanadatta
bowed before the hermits and Akampana, and set out thence
for that mountain on an auspicious day. And he reached
that northern opening of the cave of Trisirsha, with many
great chiefs of the Vidyadharas, headed by Amitagati.
There the emperor worshipped that Kalaratri, and entered
the cave by that opening, and came out by the southern
opening. And after he had come out with his forces he
rested, at Devamaya's request, in his palace for that day,
together with his attendants.

And while he was there, he reflected that Siva was near
him on that mountain of Kailasa, and he went of his own
accord, with Gomukha, to visit the god. And when he
reached his hermitage, he saw and adored the cow Surabhi
and the sacred bull, and approached Nandin, the doorkeeper.
And Nandin was pleased when the king circumambulated
him, and opened the door to him, and then he entered and
beheld Siva, accompanied by Devi. The god diffused glad-
ness afar by the streams of rays from the moon on his crest,

1 Of course, in the original the word expresses the idea of sprinkling
with water.

2 It may possibly mean, "land of the Siddhas." In Chapter CVII the
Siddhas are mentioned as directing Naravahanadatta's devotions on their
holy mountain.

86 THE OCEAN OF STORY

that seemed to dart hither and thither as if conquered by
the splendour of Gauri's face. He was playing with his
beloved with dice, that, like eyes, were allowed at will to
pursue their objects independently — that, though under his
command, were ever restlessly rolling. And when Naravahana-
datta saw that giver of boons, and that goddess, the daughter
of the mountain, he fell at their feet, and circumambulated
them three times. The god said to him : " It is well, my
son, that thou hast come hither ; for otherwise thou mightest
have suffered loss. But now all thy magic powers shall ever
be unfailing. So go thou to the Rishabha mountain, that
holy place, and obtain there at once in fitting time thy great
auguration."

When the emperor had received this command from the
god, he hastened to obey it, exclaiming : "I will do thy
will," and bowed before him and his wife, and returned
to that palace of Devamaya. The Queen Madanamanchuka
playfully said to him on his return : " Where have you been,
my husband ? You appear to be pleased. Have you man-
aged to pick up here another set of five maidens ? " When
she made use of these playful taunts, the prince gladdened
her by telling her the real state of affairs, and remained with
her in happiness.

And the next day, Naravahanadatta, accompanied by a
host of Gandharvas and Vidyadharas, making, as it were, a
second sun in the heavens by his glorious presence, ascended
his splendid car, with his wives and his ministers, and made
for the Rishabha mountain. And when he reached that
heavenly hill, the trees, like hermits, with their creepers like
matted hair waving in the wind, shed their flowers before him
by way of a respectful offering. And there various kings of
the Vidyadharas brought the preparations for the coronation
on a scale suited to the might of their master. And the Vidya-
dharas came to his coronation from all quarters, with presents
in their hands, all loyal, terrified, vanquished or respectful.

Then the Vidyadharas said to him : " Tell us, King, who
is to occupy half your throne, and to be anointed as queen
consort ? " The king answered : " The Queen Madana-
manchuka is to be anointed together with me " ; and this at

THE CORONATION

87

once set the Vidyadharas thinking. Then a bodiless voice
came from the air : " Hearken, Vidyadharas ! This Madana-
manchuka is not a mortal ; for she is Rati become incarnate,
in order to be the wife of this your master, who is the God of
Love. She was not born to Madanavega by Kalingasena, but,
being of superhuman origin, was immediately substituted
by the gods, who employed their deluding power, for the
infant to which Kalingasena gave birth.1 But the infant
to which she gave birth was named Ityaka, and remained
at the side of Madanavega, having been assigned to him
by the Creator. So this Madanamanchuka is worthy to
share the throne of her husband, for Siva long ago granted
her this honour as a boon, having been pleased with her
asceticism." When the voice had said so much, it ceased,
and the Vidyadharas were pleased, and praised the Queen
Madanamanchuka .

Then, on an auspicious day, the great hermits sprinkled
with water from many sacred bathing-places, brought in
pitchers of gold, Naravahanadatta seated on the imperial
throne, while Madanamanchuka occupied the left half of it.
And during the ceremony Santisoma, the domestic chaplain,
was busily occupied, and the assembled cymbals of the
heavenly nymphs resounded aloud,2 and the murmur made
by Brahmans reciting prayers filled the ten points of the sky.
Strange to say, when the water, made more purifying by
holy texts, fell on his head, the secret defilement 3 of enmity
was washed out from the minds of his foes. The Goddess of
Fortune seemed to accompany in visible presence that water
of consecration, under the impression that it came from the
sea, and so was a connection of her own, and to join with
it in covering the body of that king. A series of flower
garlands, flung by the hands of the nymphs of heaven, falling
on him, appeared like the Ganges spontaneously descending on
his body with a full stream. Adorned with red unguent and

1 See Vol. Ill, p. 131.— n.m.p.

2 The corresponding line in the D. text reads : mangalyaturyanadeshu
suglteshu dyuyoshitam — "at the beautiful songs of the heavenly nymphs ac-
companied by the auspicious sound of the (heavenly) musical instruments."
See Speyer, op. cit. p. 145. — n.m.p.

3 I read vairamalam. The reading in Brockhaus' text is a misprint.

88 THE OCEAN OF STORY

valour, he appeared like the sun in the glory of rising, washed
in the water of the sea.1 And crowned with a garland of
manddra flowers, resplendent with glorious raiment and orna-
ments, having donned a heavenly diadem, he wore the majesty
of Indra. And Queen Madanamanchuka, having been also
anointed, glittered with heavenly ornaments at his side, like
Saehi at the side of Indra.

And that day, though drums sounded like clouds, and
flowers fell from the sky like rain, and though it was full 2 of
heavenly nymphs like lightning gleams, was, strange to say,
a fair one. On that occasion, in the city of the chief of the
mountains, not only did beautiful Vidyadhara ladies dance,
but creepers shaken by the wind danced also ; and when
cymbals were struck by minstrels at that great festival, the
mountain seemed to send forth responsive strains from its
echoing caves ; and covered all over with Vidyadharas
moving about intoxicated with the liquor of heavenly cordials
it seemed to be itself reeling with wine ; and Indra, in his
chariot, having beheld the splendour of the coronation which
has now been described, felt his pride in his own altogether
dashed.

Naravahanadatta, having thus obtained his long-desired
inauguration as emperor, thought with yearning of his
father. And having at once taken counsel with Gomukha,
and his other ministers, the monarch summoned Vayupatha,
and said to him : "Go and say to my father : ' Narava-
hanadatta thinks of you with exceeding longing,' and tell
him all that has happened, and bring him here, and bring his

1 Cf. Holinshed's account of Richard II's coronation: "The Archbishop,
having stripped him, first anointed his hands, after his head, breast, shoulders,
and the joints of his arms, with the sacred oil, saying certain prayers, and in
the meanwhile did the choir sing the anthem, beginning ' Unxerunt regem
Salomonem.' " The above quotation comes from the Clarendon Press Edition
of King Richard II, p. 137, sub calcem.

2 I read vritam, which appears to be the reading of the three India Office
MSS. and of the Sanskrit College MS. It is clear enough in No. 2166.
In si. 85 I think that the reading of MS. No. 3003, nanrityatkevalam yavad
vatoddhidalata api, must be something near the truth, as yaval, in Brockhaus*
text, gives no meaning. (The Sanskrit College MS. gives Anrityannaiva vatena
dhuta yaval lata api.} Of course the plural must be substituted for the singular.
I have translated accordingly. Two MSS. have valgad for vallad in //. 87.

VAYUPATHA'S INVITATION

89

queens and his ministers too, addressing the same invitation
to them." When Vayupatha heard this, he said : " I will do
so," and made for Kausambi through the air.

And he reached that city in a moment, beheld with fear
and astonishment by the citizens, as he was encircled by
seventy million Vidyadharas. And he had an interview with
Udayana, King of Vatsa, with his ministers and wives, and
the king received him with appropriate courtesy. And the
Vidyadhara prince sat down and asked the king about his
health, and said to him, while all present looked at him with
curiosity :

" Your son, Naravahanadatta, having propitiated Siva, and
beheld him face to face, and having obtained from him sciences
difficult for enemies to conquer, has slain Manasavega and
Gaurlmunda in the southern division of the Vidyadhara
territory, and conquered Mandaradeva who was lord in
the northern division, and has obtained ' the high dignity
of emperor over all the kings of the Vidyadharas in both
divisions, who acknowledge his authority ; and has now gone
through his solemn coronation on the Rishabha mountain,
and is thinking, King, with eager yearning of you and your
queens and ministers. And I have been sent by him, so
come at once ; for fortunate are those who live to see their
offspring elevate their race."

When the King of Vatsa heard Vayupatha say this, being
full of longing for his son, he seemed like a peacock that
rejoices when it hears the roaring of the rain-clouds. So he
accepted Vayupatha's invitation, and immediately mounted
a palankeen with him, and by the might of his sciences
travelled through the air, accompanied by his wives and
ministers, and reached that great heavenly mountain called
Rishabha. And there he saw his son on a heavenly throne,
in the midst of the Vidyadhara kings, accompanied by
many wives; resembling the moon reclining on the top of
the eastern mountain, surrounded by the planetary host, and
attended by a company of many stars. To the king the sight
of his son in all his splendour was a shower of nectar, and

1 Two of the India Office MSS. and the Sanskrit College MS. read
asadya ; the line appears to be omitted in the third.

90 THE OCEAN OF STORY

when he was bedewed with it his heart swelled with joy, and
he closely resembled the sea when the moon rises.

Naravahanadatta, for his part, beholding that father of
his after a long separation, rose up hurriedly and eager, and
went to meet him with his train. And then his father em-
braced him, and folded him to his bosom, and he went
through a second sprinkling,1 being bathed in a flood of
his father's tears of joy. And Queen Vasavadatta long
embraced her son, and bathed him with the milk that flowed
from her breasts at beholding him, so that he remembered
his childhood. And Padmavati, and Yaugandharayana, and
the rest of his father's ministers, and his uncle Gopalaka,
beholding him after a long interval, drank in with thirsty
eyes his ambrosial frame, like partridges ; while the
king treated them with the honour which they deserved.
And Kalingasena, beholding her son-in-law, and also her
daughter, felt as if the whole world was too narrow for her,
much less could her own limbs contain her swelling heart.
And Yaugandharayana and the other ministers, beholding
their sons, Harisikha and the others, on whom celestial
powers had been bestowed by the favour of their sovereign,
congratulated them.2

And Queen Madanamanchuka. wearing heavenly orna-
ments, with Ratnaprabha, Alankaravati, Lalitalochana,
Karpurika, Saktiyasas and Bhaglrathayasas, and the sister
of Ruchiradeva, who bore a heavenly form, and Vegavati,
and Ajinavati with Gandharvadatta, and Prabhavati and
Atmanika and Vayuvegayasas, and her four beautiful friends,
headed by Kalika, and those five other heavenly nymphs, of
whom Mandaradevi was the chief — all these wives of the
Emperor Naravahanadatta bowed before the feet of their
father-in-law the King of Vatsa, and also of Vasavadatta
and Padmavati, and they in their delight loaded them with
blessings, as was fitting.

And when the King of Vatsa and his wives had occupied

1 An allusion to the sprinkling at his coronation. The king " put him on
his lap."

2 I read drisktva prabhuprasadaptadivyatvan, which I find in two of the
India Office MSS. No. 3003 has prata for prabhu.

THE BANQUET 91

seats suited to their dignity, Naravahanadatta ascended
his lofty throne. And Queen Vasavadatta was delighted
to see those various new daughters-in-law, and asked their
names and lineage. And the King of Vatsa and his suite,
beholding the godlike splendour of Naravahanadatta, came
to the conclusion that they had not been born in vain.

And in the midst of their great rejoicing * at the reunion
of relations, the brave warder Ruchideva entered and said :
" The banqueting hall is ready, so be pleased to come there."
When they heard it they all went to that splendid banqueting
hall. It was full of goblets made of various jewels, which
looked like so many expanded lotuses, and strewn with many
flowers, so that it resembled a lotus bed in a garden ; and it
was crowded with ladies with jugs full of intoxicating liquor,
who made it flash like the nectar appearing in the arms of
Garuda. There they drank wine that snaps those fetters of
shame that bind the ladies of the harem ; wine, the essence
of love's life, the ally of merriment. Their faces, expanded
and red with wine, shone like the lotuses in the lake, ex-
panded and red with the rays of the rising sun. And the
goblets of the rosy hue of the lotus, finding themselves sur-
passed by the lips of the queens, and seeming terrified at
touching them, hid with their hue of wine.

Then the queens of Naravahanadatta began to show signs
of intoxication, with their contracted eyebrows and fiery
eyes, and the period of quarrelling2 seemed to be setting in;
nevertheless they went thence in order to the hall 3 of feast-
ing, which was attractive with its various viands provided by

1 All the India Office MSS. read sangamahotsave. The Sanskrit College
MS. reads bandhunam sangamotsave.

2 This reading seems doubtful, as no further mention is made of the
"quarrelling." The D. text reads asann akopakdle (see p. 524 of the second
edition) instead of B.'s dsanne kopakdle 'pi, thus the meaning is : "The wives of
Naravahanadatta, though there was no opportunity then of being angry, had
nevertheless contracted eyebrows and fiery eyes — for they were intoxicated."
There is no gap, as Tawney supposed. The D. reading is undoubtedly correct.
See further Speyer, op. cit., p. 145. — n.m.p.

3 Literally, "ground." No doubt they squatted on the ground at the
feast as well as at the banquet — which preceded it, instead of following it —
as in the days of Shakespeare.

92 THE OCEAN OF STORY

the magic power. It was strewed with coverlets, abounding
in dishes, and hung with curtains and screens, full of all
kinds of delicacies and enjoyments, and it looked like the
dancing-ground of the goddesses of good fortune.

There they took their meal, and, the sun having retired
to rest with the twilight on the western mountain, they re-
posed in sleeping pavilions. And Naravahanadatta, dividing
himself by his science into many forms, was present in
the pavilions of all the queens. But in his true personality
he enjoyed the society of his beloved Madanamanchuka,
who resembled the night in being moon-faced, having eyes
twinkling like stars, and being full of revelry. And the King
of Vatsa too, and his train, spent that night in heavenly
enjoyments, seeming as if they had been born again with-
out changing their bodies. And in the morning all woke up,
and delighted themselves in the same way with various enjoy-
ments in splendid gardens and pavilions produced by magic
power.

Then, after they had spent many days in various amuse-
ments, the King of Vatsa, wishing to return to his own city,
went, full of affection, to his son, the king of all the Vidya-
dharas, who bowed humbly before him, and said to him : " My
son, who that has sense can help appreciating these heavenly
enjoyments ? But the love of dwelling in one's mother-
country naturally draws every man l ; so I mean to return to
my own city ; but do you enjoy this fortune of Vidyadhara
royalty, for these regions suit you as being half god and half
man. However, you must summon me again some time,
when a suitable occasion presents itself ; for this is the fruit
of this birth of mine, that I behold this beautiful moon of
your countenance, full of nectar worthy of being drunk in
with the eyes, and that I have the delight of seeing your
heavenly splendour."

When King Naravahanadatta heard this sincere speech

1 The King of Vatsa feels like Ulysses in the island of Calypso :

te tffiaTa S'afA TT€Tpr)(Ti Kol rj'iovtcrcri Kadifav

8a.Kpv(rL koll o"TOva)(rj(ri kcu aX.ye<ri Ovjxbv epkydoiv
ttovtov €7r' drpvyerov StpKeo-Ktro SaKpva \€i/3u)V."

Odyssey, v, 156-158.

THE DEPARTURE OF THE KING OF VATSA 93

of his father, the King of Vatsa, he quickly summoned
Devamaya, the Vidyadhara prince, and said to him in a voice
half-choked with a weight of tears : " My father is returning
to his own capital with my mothers, and his ministers, and
the rest of his train, so send on in front of him a full
thousand bhdras * of gold and jewels, and employ a thousand
Vidyadhara serfs to carry it."

When Devamaya had received this order, given in the
kind tones of his master, he bowed and said : " Bestower
of honour, I will go in person with my attendants to
Kausambi to perform this duty." Then the emperor sent
Vayupatha and Devamaya to attend on their journey his
father and his followers, whom he honoured with presents of
raiment and ornaments. Then the King of Vatsa and his
suite mounted a heavenly chariot, and he went to his own
city, after making his son, who followed him a long way,
turn back. And Queen Vasavadatta, whose longing regret
rose at that moment with hundredfold force, turned back
her dutiful son with tears, and, looking back at him, with
difficulty tore herself away. And Naravahanadatta, accom-
panied by his ministers, Gomukha and the rest, who had
grown up with him from his youth, and with hosts of Vidya-
dhara kings, with his wives, and with Madanamanchuka
at his side, in the perpetual enjoyment of heavenly pleasures
was ever free from satiety.2

1 A bhdra is 20 tulds.

2 In the above chapter we have seen how, after the defeat of Mandaradeva,
Naravahanadatta proceeds with his coronation ceremony. As in the longest
tale in the Nights, " King Omar bin al-Nu'uman and his Sons " (see Burton,
vol. iii, p. 112), all the chief characters of the tale assemble, and, with a final
blaze of glory, the curtain falls. Surely this should be the end of the whole
work. The great object of the hero has been achieved, all the seemingly
unsurmountable obstacles have been overcome, every enemy has been con-
quered, and every maiden has been won. Yet, to our great astonishment, we
find three more complete Books before us. As we shall see in the " Terminal
Essay," the chief value of the Books is to clear up some of the unsolved
mysteries of order and arrangement which have presented themselves in
previous Books. — n.m.p.

BOOK XVI : SURATAMAN JARI
CHAPTER CXI

INVOCATION

MAY Ganesa protect you, the ornamental streaks
of vermilion on whose cheeks fly up in the dance,
and look like the fiery might of obstacles swallowed
and disgorged by him.

[M] While Naravahanadatta was thus living on that
Rishabha mountain with his wives and his ministers, and
was enjoying the splendid fortune of emperor over the kings
of the Vidyadharas, which he had obtained, once on a time
spring came to increase his happiness. After long inter-
mission the light of the moon was beautifully clear, and the
earth, enfolded by the young fresh grass, showed its joy by
sweating dewy drops, and the forest trees, closely embraced
again and again by the winds of the Malaya mountain, were
all trembling, bristling with thorns, and full of sap.1 The
warder of Kama, the cuckoo, beholding the stalk of the
mango-tree, with his note seemed to forbid the pride of coy
damsels ; and rows of bees fell with a loud hum from the
flowery creepers, like showers of arrows shot from the bow
of the great warrior Kama. And Naravahanadatta's
ministers, Gomukha and the others, beholding at that time
this activity of spring, said to Naravahanadatta : " See, King,
this mountain of Rishabha is altogether changed, and is
now a mountain of flowers, since the dense lines of forest
with which it is covered have their blossoms full-blown with

1 There is a play on words here. Sanskrit poets suppose that joy
produces in human beings trembling, horripilation and perspiration.

94

THE RIVER MANDAKINI 95

spring. Behold, King, the creepers, which, with their flowers
striking against one another, seem to be playing the cas-
tanets * ; and with the humming of their bees to be singing,
as they are swayed to and fro by the wind ; while the pollen,
that covers them, makes them appear to be crowned with
garlands ; and the garden made ready by spring, in which
they are, is like the Court of Kama. Look at this mango-
shoot with its garland of bees ; it looks like the bow of the
God of Love with loosened string, as he reposes after conquer-
ing the world. So come, let us go and enjoy this festival
of spring on the bank of the River Mandakini, where the
gardens are so splendid."

When Naravahanadatta had thus been exhorted by his
ministers, he went with the ladies of his harem to the
bank of the Mandakini. And there he diverted himself in
a garden resounding with the song of many birds, adorned

1 So Tawney translates samyatalavatlr. Sdmyatala means literally a wooden
clapper for beating time, but whether it consisted of pear-shaped bowls of
hard wood, which is what we mean by castanets, is impossible to say. Two
distinct forms exist in India to-day — the Jhang, made of metal, which mostly
resembles the Moorish and Spanish castanets, but consist of only one pair, and
the Khartdls, which are long, smooth stones in the shape of a cow's tongue,
rather similar to nigger-minstrels' "bones." A pair is held in each hand.
See Atiya Begum Fyzee Rahamin, Music of India, p. 62. She informs me
that there remain very few people who can play the Khartal. Whether India
was the original home of the Castanet is not known for certain, but what
evidence there is, appears to be in favour of the theory. It is generally agreed
that the Moors introduced the instrument into Spain " from the East." Such
a dance-loving nation as the Spaniards not only received it enthusiastically,
but discovered that the pomegranate wood was unrivalled in the manufacture
of the instrument. The tones differ considerably and improve with age.
When in Granada I made detailed inquiries about them, and discovered the
most prized pairs are those made from the black wood, with hardly any of the
lighter brown showing at all. My finest-sounding pair, a deep rich note, is
almost entirely black ; while a light brown set I have is shrill in comparison.
The KporaXa of the Greeks were a kind of castanet made of a split reed, and
were used to accompany dances. They corresponded to the Roman crotala
used in the Dionysiac and Bacchanalian rites. Literature on castanets seems
very scarce, and the only article I can find entirely devoted to them is : Soy
Yo, "Antiquity of the Castanet," Once a Week, vol. viii, 1863, pp. 609-610.
Castanets of various woods, metals and ivory are found throughout the East,,
and specimens from China, Burma, India, Siam, Japan and Arabia can be seen
at the South Kensington Museum. — n.m.p.

96 THE OCEAN OF STORY

with cardamom - trees,1 clove - trees,2 vakulas* asohas* and
manddras.5 And he sat down on a broad slab of moonstone,6
placing Queen Madanamanchuka at his left hand, accom-

1 Sanskrit eld, which may apply either to the Greater cardamom, Amomum
subulatum, a native of Nepal ; or to the Lesser cardamom, Elettaria cardamomum,
which is indigenous in West and South India, as well as in Burma. Eld is
mentioned by Sus>uta in the first century a.d. or b.c. as forming part of a
medicated " drum " used for snake-bites. It is also given as one of the three
aromatic drugs (Tri-sugandhi) ; the other two being patra (or tejpatra, Cassia
lignea) and tvak (or gudatvak, cinnamon). See Bhishagratna's translation,
vol. ii, p. 739, and vol. iii, p. 313. For full details of the two varieties of
cardamom see Watt, Diet. Econ. Prod. Ind., vol. i, pp. 222-223, and (especially)
vol. iii, pp. 227-236. For its use in betel-chewing see e.g. pp. 242, 247 of this
volume. — n.m.p.

2 Caryophyllus aromaticus (or Eugenia caryophyllata) is a native of the
Moluccas, the flower-buds of which yield the cloves of commerce. In spite
of attempts by the Dutch to restrict the cultivation to the island of Amboyna
the clove-tree was introduced into Mauritius by the French in 1770 (who
used the word clou, from which our " cloves " is derived, through its resem-
blance to a nail). Cloves were subsequently cultivated in Guiana, Brazil, the
West Indies, Zanzibar, Java, Sumatra and India.

The history of the clove trade and the struggles between the Portuguese,
Dutch, French and English forms a most exciting, though very bloody, story
of early sea adventure to the "spice islands." See Watt, op. cit., vol. ii,
p. 202 et seq. ; H. N. Ridley, Spices, pp. 155-196. Interesting accounts appear
in several of the Hakluyt Society volumes : see e.g. G. P. Badger, Travels of
Ludovico di Varthema, p. 245 et seq. ; M. L. Dames, Book of Duarte Barbosa,
vol. ii, p. 199; Yule and Cordier, Cathay and the Way Thither, vol. iv, p. 101
et seq. For the use of cloves in betel-chewing see e.g. pp. 241, 246, 247, 255
of the present volume. — n.m.p.

3 I.e. Mimusops elengi, largely cultivated in India, but found wild in the
Deccan and Malay Peninsula. The tree is chiefly cultivated for its orna-
mental appearance and its fragrant flowers. The latter are used for making
garlands, stuffing pillows, etc., while the attar distilled from them is esteemed
as a perfume. See further Watt, op. cit., vol. v, p. 249 et seq. — n.m.p.

4 See p. 7n* of this volume. — n.m.p.

5 Calotropis gigantea, the giant swallow-wort, known in Vedic times as
arka ("wedge") and in modern days as maddr. It is used for numerous
purposes — gutta-percha, dye, tan, paper-making, etc. — besides being largely
employed for sacred, domestic, medicinal and agricultural purposes. For full
details and references see Watt, op. cit., vol. ii, pp. 34-49. — n.m.p.

6 This particular variety of feldspar comes almost entirely from the
Dumbara district of the Central Province of Ceylon. It has been fully
described in various papers by A. K. Coomaraswamy, as enumerated in La
Touche, Bibliography of Indian Geology, pt. i, 1917, p. 102 et seq. — n.m.p.

THE DEVOTED COUPLE 97

panied by the rest of his harem, and attended by various
princes of the Vidyadharas, of whom Chandasimha and
Amitagati were the chief ; and while drinking wine and talk-
ing on various subjects, the sovereign, having observed the
beauty of the season, said to his ministers : " The southern
breeze is gentle and soft to the feel ; the horizon is clear ;
the gardens in every corner are full of flowers and fragrant ;
sweet are the strains of the cuckoo, and the joys of the
banquet of wine ; what pleasure is wanting in the spring ?
Still, separation from one's beloved is during that season hard
to bear. Even animals * find separation from their mates in
the spring a severe affliction. For instance, behold this hen-
cuckoo here distressed with separation ! For she has been
long searching for her beloved, who has disappeared from her
gaze, with plaintive cries, and not being able to find him she
is now cowering on a mango, mute and like one dead."

When the king had said this, his minister, Gomukha, said
to him : " It is true, all creatures find separation hard to
bear at this time ; and now listen, King ; I will tell you in
illustration of this something that happened in Sravasti.

167. Story of the Devoted Couple, Surasena and Sushend 2

In that town there dwelt a Rajput, who was in the service
of the monarch, and lived on the proceeds of a village. His
name was Surasena, and he had a wife named Sushena, who
was a native of Malava. She was in every respect well suited
to him, and he loved her more than life. One day the king
summoned him, and he was about to set out for his camp,
when his loving wife said to him : " My husband, you ought
not to go off and leave me alone ; for I shall not be able to
exist here for a moment without you." When Surasena's
wife said this to him, he replied : " How can I help going,
when the king summons me ? Do you not understand my
position, fair one ? You see, I am a Rajput, and a servant,

1 For anyonyasya the three India Office MSS. and the Sanskrit College
MS. read anyasyastam, which means : " Not to speak of other beings, even
animals, etc."

2 This is only another form of the story on pp. 9-10 of Vol. II.
VOL. VIII. G

98 THE OCEAN OF STORY

dependent on another for my subsistence." When his wife
heard this she said to him, with tears in her eyes : "If you
must of necessity go, I shall manage to endure it somehow,
if you return not one day later than the commencement of
spring."

Having heard this, he at last said to her : " Agreed, my
dear ! I will return on the first day of the month Chaitra,
even if I have to leave my duty."

When he said this, his wife was at last induced to let him
go ; and so Stirasena went to attend on the king in his camp.
And his wife remained at home, counting the days in eager ex-
pectation, looking for the joyful day on which spring begins,
on which her husband was to return. At last, in the course
of time, that day of the spring festival arrived, resonant
with the songs of cuckoos, that seemed like spells to summon
the God of Love. The humming of bees, drunk with the
fragrance of flowers, fell on the ear, like the twanging of
Kama's bow as he strung it.

On that day Siirasena's wife Sushena said to herself : " Here
is that spring festival arrived ; my beloved will, without
fail, return to-day." So she bathed, and adorned herself,
and worshipped the God of Love, and remained eagerly
awaiting his arrival. But the day came to an end and her
husband did not return, and during the course of that night
she was grievously afflicted by despondency, and said to
herself : " The hour of my death has come, but my husband
has not returned ; for those whose souls are exclusively
devoted to the service of another do not care for their own
families." While she was making these reflections, with her
heart fixed upon her husband, her breath left her body, as if
consumed by the forest-fire of love.

In the meanwhile Siirasena, eager to behold his wife, and
true to the appointed day, got himself, though with great
difficulty, relieved from attendance on the king, and mount-
ing a swift camel accomplished a long journey and, arriving
in the last watch of the night, reached his own house. There
he beheld that wife of his lying dead, with all her ornaments
on her, looking like a creeper, with its flowers full blown,
rooted up by the wind. When he saw her, he was beside

THE EARLY MORNING DREAM 99

himself, and he took her up in his arms, and the bereaved
husband's life immediately left his body in an outburst of
lamentation.

But when their family goddess, Chandl, the bestower of
boons, saw that that couple had met their death in this
way, she restored them to life out of compassion. And after
breath had returned to them, having each had a proof of
the other's affection, they continued inseparable for the rest
of their lives.

[M] " Thus, in the season of spring, the fire of separation,
fanned by the wind from the Malaya mountain, is intolerable
to all creatures." When Gomukha had told this tale, Nara-
vahanadatta, thinking over it, suddenly became despondent.
The fact is, in magnanimous men, the spirits, by being
elevated or depressed, indicate beforehand the approach of
good or evil fortune.1

Then the day came to an end, and the sovereign performed
his evening worship, and went to his bedroom, and got into
bed, and reposed there. But in a dream at the end of the
night 2 he saw his father being dragged away by a black

1 Cf. Hamlet, Act V, sc. 2, 1. 223 ; Julius Ccesar, Act V, sc. 1,1. 71 et seq.

2 See Vol. IV, p. 58, 58n2. The theory about the fulfilment of dreams
dreamt just before morning seems to have been a widely spread view in
classical times. In Ovid, Heroides, xix, 195, 196, we read:

" Namque sub aurora, iam dormitante lucerna,
Somnia quo cerni tempore vera solent."

And in Horace, Sat. i, 1 0, 11. 32, 33 :

"... vetuit me tali voce Quirinus,
Post mediam noctem visus cum somnia vera."

(See Wickham's edition, vol. ii, 1891, p. 103.)

And^Moschus, Idyll, ii, 2 et seq. :

" vvktos ore rpiTarov \ayos tWarat kyyvOi 8' rjcos,

evre kol olt p€K€(ov TTOifMaiver at eOvos oveipiov."

Cf. also Inferno, xxvi, 7 :

" Ma se presso al mattin del ver si sogna,
Tu sentirai, di qua da picciol tempo,
Di quel che Prato, non ch'altri, t'agogna " :

100 THE OCEAN OF STORY

female towards the southern quarter. The moment he had
seen this he woke up, and, suspecting that some calamity
might have befallen his father, he thought upon the science
named Prajnapti,1 who thereupon presented herself, and he
addressed this question to her : " Tell me, how has my father
the King of Vatsa been going on ? For I am alarmed about
him on account of a sight which I saw in an evil dream."

When he said this to the science that had manifested
herself in bodily form, she said to him : " Hear what has
happened to your father the King of Vatsa. When he was
in Kausambi, he suddenly heard from a messenger, who
had come from Ujjayini, that King Chandamahasena was
Bad Xeics dead, and the same person told him that his wife,
fnm Kausambi the Queen Angara vati, had burned herself with
his corpse. This so shocked him, that he fell senseless upon
the ground : and when he recovered consciousness, he wept
for a long time, with Queen Vasavadatta and his courtiers,

and Purgatorio, ix, 13-18 :

Nell' ora che comincia i tristi lai

La rondinella, presso alia mattina,

Forse a memoria de' suoi prirai guai ;

E che la mente nostra, pellegrina

Piu dalla came, e men da' pensier presa,

Alle sue vision quasi e divina. . . ."

(I quote from Lombardi's edition, 3 vols., Rome, 1820.)

It is also an accepted fact in English folk-lore, see e.g. Britten's edition of
Aubrey's Remaines of Geniilisme, p. 57. Writing on the same sabject in North
Africa, Doutte says, Magie et Religion dans rAfrique du Xordf p. 400, " Les
oneirocritiques arabes sont d'accord pour reconnaitre comme les plus veridiques
les songes que Ton a au point du jour ; l'observation scientifique montre, du
reste, que ce sont les songes precedent le reveil qui sont les plus nets. . . ."
Among the Prophet's sayings is : " The truest dream is the one which you
have about daybreak " (Mishiat, XXI, iv, 3). (Matthews' translation, vol. ii,
p. 392, quoted by Westermarck, Ritual and Belief in Morocco, vol. ii, p. 55.)
For the Indian practice see Julius von Negelein, Der Traumschlussd des
Jagaddeva, p. 14 d seq. Here we read that a dream in the first watch of
the night takes a year to come true, one in the second watch six months,
one in the third watch three months, one in the fourth watch one month,
one in the last two ghatika within ten days, while if the dream occurs at sun-
rise immediate fulfilment will result. For the four latter references I am
indebted to Professor Halliday. — n.m.p.
1 See Vol. II, p. SISn1.— n.m.p.

THIS TRANSIENT WORLD 101

for his father-in-law and mother-in-law who had gone to
heaven. But his ministers roused him by saying to him :
4 In this transient world what is there that hath permanence ?
Moreover, you ought not to weep for that king, who has you
for a son-in-law, and Gopalaka for a son, and whose daughter's
son is Naravahanadatta. ' When he had been thus admonished,
and roused from his prostration, he gave the offering of water
to his father-in-law and mother-in-law.

" Then that King of Vatsa said, with throat half-choked
with tears, to his afflicted brother-in-law, Gopalaka, who re-
mained at his side out of affection ■ : c Rise up, go to Uj jayini,
and take care of your father's kingdom, for I have heard
from a messenger that the people are expecting you.' When
Gopalaka heard this he said, weeping, to the King of Vatsa :
1 1 cannot bear to leave you and my sister, to go to Uj jayini.
Moreover, I cannot bring myself to endure the sight of my
native city, now that my father is not in it. So let Palaka,
my younger brother, be king there with my full consent.'
When Gopalaka had by these words shown his unwilling-
ness to accept the kingdom, the King of Vatsa sent his
commander-in-chief, Rumanvat, to the city of Uj jayini, and
had his younger brother-in-law, named Palaka, crowned king
of it, with his elder brother's consent.

" And reflecting on the instability of all things he became
disgusted with the objects of sense, and said to Yaugandha-
rayana and his other ministers : ' In this unreal cycle of
mundane existence all objects are at the end insipid ; and I
have ruled my realm, I have enjoyed my pleasures, I have
conquered my enemies ; I have seen my son in the possession
of paramount sway over the Vidyadharas ; and now my
allotted time has passed away, together with my connections ;
and old age has seized me by the hair to hand me over to
death ; and wrinkles have invaded my body, as the strong
invade the kingdom of a weakling 2 ; so I will go to Mount
Kalinjara, and, abandoning this perishable body, will there
obtain the imperishable mansion of which they speak.' When

1 I read parsvasthitam for parhastham. The former is found in the three
India Office MSS. and in* the Sanskrit College MS.

2 The word which means "wrinkles" also means "strong."

102 THE OCEAN OF STORY

the ministers had been thus addressed by the king, they
thought over the matter ; and then they all, and Queen
Vasavadatta, said to him, with calm equanimity : ' Let it be,
King, as it has pleased your Highness ; by your favour we also
will try to obtain a high position in the next world.'

" When they had said this to the king, being like-minded
with himself, he formed a deliberate resolution, and said to
his elder brother-in-law, Gopalaka, who was present : ' I look
upon you and Naravahanadatta as equally my sons ; so take
care of this Kausambi: I give you my kingdom.' When
the King of Vatsa said this to Gopalaka, he replied : * My
destination is the same as yours, I cannot bear to leave you.'
This he asserted in a persistent manner, being ardently
attached to his sister ; whereupon the King of Vatsa said
to him, assuming * an anger that he did not feel : * To-day
you have become disobedient, so as to affect a hypocritical
conformity to my will ; and no wonder, for who cares for the
command of one who is falling from his place of power ? '
When the king spoke thus roughly to him, Gopalaka wept, with
face fixed on the ground, and, though he had determined
to go to the forest, he turned back for a moment from his
intention.

" Then the king mounted an elephant, and accompanied
by his queens, Vasavadatta and Padmavati, set out with his
ministers. And when he left Kausambi the citizens followed
him, with their wives, children and aged sires, crying aloud
and raining a tempest of tears. The king comforted them
by saying to them : ' Gopalaka will take care of you.' And so
at last he induced them to return, and passed on to Mount
Kalinjara ; and he reached it, and went up it, and worshipped
Siva, and holding in his hand his lyre, Ghoshavati, that he
had loved all his life, and accompanied by his queens that
were ever at his side, and Yaugandharayana and his other
ministers, he hurled himself from the cliff. And even as they
fell, a fiery chariot came and caught up the king and his
companions, and they went in a blaze of glory to heaven."

When Naravahanadatta heard this from the science he
exclaimed, " Alas ! My father ! " and fell senseless on the

1 The three India Office MSS. read kritvaiva for kritveva.

THE BLACK MOUNTAIN

103

ground. And when he recovered consciousness he bewailed
his father and mother and his father's ministers, in company
with his own ministers, who had lost their fathers.

But the chiefs of the Vidyadharas and Dhanavati ad-
monished him, saying : " How is it, King, that you are beside
yourself, though you know the nature of this versatile world,
that perishes in a moment, and is like the show of a juggler ?
And how can you lament for your parents, that are not to be
lamented for, as they have done all they had to do on earth :
who have seen you their son sole emperor over all the Vidya-
dharas ? " When he had been thus admonished he offered
water to his parents, and put another question to that science :
" Where is my Uncle Gopalaka now ? What did he do ? "

Then that science went on to say to that king : " When
the King of Vatsa had gone to the mountain from which he
meant to throw himself, Gopalaka, having lamented for him
and his sister, and considering all things unstable, remained
outside the city, and summoning his brother, Palaka, from
UjjayinI, made over to him that kingdom of Kausambi also.
And then, having seen his younger brother established in
two kingdoms, he went to the hermitage of Kasyapa in the
ascetic grove on the Black Mountain,1 bent on abandoning
the world. And there your uncle Gopalaka now is, clothed in
a dress of bark, in the midst of self-mortifying hermits."

When Naravahanadatta heard that, he went in a chariot
to the Black Mountain, with his suite, eager to visit that
uncle. There he alighted from the sky, surrounded by Vidya-
dhara princes, and beheld that hermitage of the hermit
Kasyapa. It seemed to gaze on him with many roaming,
black, antelope-like, rolling eyes, and to welcome him with the
songs of its birds. With the lines of smoke ascending into the
sky, where pious men were offering the Agnihotra oblations,
it seemed to point the way to heaven to the hermits. It was
full of many mountain-like, huge elephants, and resorted to
by troops of monkeys2; and so seemed like a strange sort
of Patala, above ground, and free from darkness.

1 Asitagiri.

2 This passage is full of lurking puns.

It may mean "full of world-
upholding kings of the snakes, and of many Kapilas."

104 THE OCEAN OF STORY

In the midst of that grove of ascetics he beheld his uncle,
surrounded by hermits, with long matted locks, clothed in
the bark of a tree, looking like an incarnation of patience.
And Gopalaka, when he saw his sister's son approach, rose
up and embraced him, and pressed him to his bosom with
tearful eyes. Then they, both of them, lamented their lost
dear ones with renewed grief : whom will not the fire of grief
torture, when fanned by the blast of a meeting with relations?
When even the animals there were pained to see their grief,
Kasyapa and the other hermits came up and consoled those
two. Then that day came to an end, and next morning the
emperor entreated Gopalaka to come to dwell in his kingdom.
But Gopalaka said to him : " What, my child ; do you not
suppose that I have all the happiness I desire by thus seeing
you ? If you love me, remain here in this hermitage, during
this rainy season, which has arrived."

When Naravahanadatta had been thus entreated by his
uncle, he remained in the hermitage of Kasyapa on the Black
Mountain, with his attendants, for the term mentioned.

CHAPTER CXII

NOW, one day, when Naravahanadatta was in the
[M] hall of audience on the Black Mountain, his
commander-in-chief came before him, and said :
" Last night, my sovereign, when I was on the top of my
house, looking after my troops, I saw a woman being carried
off through the air by a heavenly being, crying out : ' Alas !
My husband ! ' And it seemed as if the moon, which is
powerful at that season, had taken her and carried her off,
finding that she robbed it of all its beauty. I exclaimed :
• Ah, villain ! Where will you go, thus carrying off the wife
of another? In the kingdom of King Naravahanadatta the
protector, which is the territory of the Vidyadharas, extend-
ing over sixty thousand yojanas, even animals do not work
wickedness, much less other creatures.5 When I had said
this, I hastened with my attendants and arrested that swift-
footed * one, and brought him down from the air with the
lady : and when we looked at him, after bringing him down,
we found that it was your brother-in-law, the Vidyadhara
Ityaka, the brother of your principal queen, born to Madana-
vega by Queen Kalingasena. We said to him : ' Who is this
lady, and where are you taking her ? ' And then he answered :
1 This is Suratamanjarl, the daughter of the Vidyadhara
chief, Matangadeva, by Chxitamanjari. Her mother promised
her to me long ago ; and then her father bestowed her on
another, a mere man. So, if I have to-day recovered my own
wife, and carried her off, what harm have I done ? ' When
Ityaka had said so much, he was silent.

" Then I said to Suratamanjarl : ' Lady, by whom were
you married, and how did this person get possession of you ? '
Then she said : c There is in Ujjayini a fortunate king named
Palaka, he has a son, a prince named 2 Avantivardhana ; by

1 For supddy No. 1182 reads puman and No. 2166 suman.

2 Two of the India Office MSS. have sunamavantivardhanah in si. 13. In
the third there is a lacuna.

105

106 THE OCEAN OF STORY

him I was married ; and this night, when I was asleep on
the top of the palace, and my husband was asleep also, I was
carried off by this villain.' When she said this I kept both
of them here, the lady and Ityaka, the latter in fetters ; it
now remains for your Majesty to decide what is to be done."

When the emperor heard this from his commander-in-
chief, Harisikha, he went in some perplexity to Gopalaka and
told him the story. Gopalaka said : " My dear nephew, I
do not know about this ; I know so much that the lady was
lately married to Palaka's son ; so let the prince be summoned
from Ujjayini, together with the minister, Bharataroha ; then
we shall get at the truth." When the emperor received
this advice from his uncle, he sent the Vidyadhara Dhuma-
sikha to Palaka, his younger uncle, and summoned from
Ujjayini that prince, his son and the minister. When they
arrived, and bowed before the emperor, he and Gopalaka
received them with love and courtesy, and questioned them
about the matter under consideration.

Then, in the presence of Avantivardhana, who looked
like the moon robbed of the night,1 of Suratamanjari, her
father, and of Ityaka, of Vayupatha and his peers, and the
hermit Kasyapa, and the men-at-arms, Bharataroha began
to speak as follows :

168. Story of King Palaka and his Son Avantivardhana

Once on a time all the citizens of Ujjayini met together
and said to Palaka, the king of that city : " To-morrow the
festival called the giving of water will take place in this city,
and if your Majesty has not heard the true account of the
origin of this festival, please listen to it now.

168a. King Chandamahdsena and the Asurats Daughter2

Long ago your father, Chandamahasena, propitiated tlie
goddess Chandi with asceticism, in order to obtain a splendid

1 In Sanskrit the moon is masculine and the night feminine.

2 This story is found in Vol. I, pp. 124-128. See also the note on the
"External Soul" motif on pp. 129-132 of the same volume. The examples

THE RAKSHASA 107

sword and a wife. She gave him her own sword, and about
a wife said to him : " Thou shalt soon slay, my son, the
Asura called Angaraka, and obtain his beautiful daughter
Angaravati for a wife." When the king had been favoured
with this revelation from the goddess, he remained thinking
on the Asura's daughter. Now, at this time, everybody that
was appointed head police officer in Ujjayini was at once
carried off by some creature at night and devoured. And
this went on night after night. Then Chandamahasena,
roaming leisurely about the city at night, to investigate the
matter for himself, found an adulterer. He cut off with his
sword his oiled and curled head, and no sooner was his neck
severed than a certain Rakshasa came and laid hold of him.
The king exclaimed, " This is the gentleman that comes and

there given afford only a small idea of the enormous distribution of the motif.
I am therefore glad to add the following further references sent me by
Dr A. H. Krappe.

(1) General: Frazer, Folk-Lore in the Old Testament, vol. ii, p. 491 et. seq.,
(in connection \rith Samson and Delilah); Panzer, Sigfrid, Miinchen, 1912,
p. 253 et seq. ; and Bolte and Polivka, op. cit., vol. iii., p. 424 et seq., No. 197
(Grimm, " The Crystal Ball ").

(2) Life in Egg: Cosquin, Contes Populaires de Lorraine, vol. ii, p. 131 (see
also vol. i, p. 168).

(3) Life bound up with Animal: Hans Naumann, Primitive Gemeinschafts-
kultur, pp. 99, 104; Cosquin, op. cit., vol. ii, pp. 144, 356; Chauvin, op. cit.,
v, p. 235 ; vi, p. 88 ; vii, p. 67 ; O. Tobler, Die Epiphanie der Seele in deutscher
Volkssage (Dissertation), Kiel, 191 1* p. 24. [Not seen by me.]

(4) Life in Special Part of Body : RadlofF, Proben der Volkslitteratur . . .,
vol. i, p. 66; Apollodorus, ed. Frazer, vol. i, pp. 165, 173 ; V. Tille, Verzeichnis
d. Bohmischen Marchen, 1921 (FF Communications 34), p. 75 et seq.; B. Ilg,
Maltesische Marchen, vol. i, p. 154 ; G. Jungbauer, Marchen aus Turkestan u. Tibet,
Jena, 1923, p. 197; A. P. Graves, The Irish Fairy Book, p. 140; Revue des
Traditions Populaires, tome xxv, August-September 1910, p. 293.

(5) Life in Weapon, Ornament, or other Object : Von der Leyen, Das Marchen^
1917, p. 32 ; Cosquin, op. cit., vol. i, p. 25 ; W. Larminie, West Irish Folk-Tales,
p. 152; T. Menzel, Turkische Marchen. Billur K'dschk, Hanover, 1923, p. 79;
Jungbauer, op. cit., p. 68.

(6) Life in Burning Candle : Hartland, Science of Fairy Tales, p. 205 ;
A. Stober, Alsatia, 1858-1861, p. 263; John Rhys, Lectures on the Origin and
Growth of Religion . . ., Hibbert Lectures, Ldn., 1888, p. 514; J. G. Frazer,
Apollodorus, vol. i, p. 65 ; Tille, op. cit., p. 113 ; W. Hertz, Deutsche Sage im
Elsass, 1872, p. 118; W. Anderson, Philologus, vol. lxxiii, Leipzig, 1914-1916,
p. 159. — N.M.P.

108 THE OCEAN OF STORY

eats the heads of the police at night," and laying hold of that
Rakshasa by the hair he prepared to slay him.

Then the Rakshasa said : " King, do not slay me under
a false impression ! There is another creature in this
neighbourhood that eats the heads of the police." The
king said : " Tell me I Who is it ? " And the Rakshasa
continued : " There is in this neighbourhood an Asura of the
name of Angaraka, whose home is in Patala. He it is that
eats your police officers at the dead of night, O smiter of
your foes. Moreover, Prince, he carries off by force the
daughters of kings from every quarter, and makes them
attend on his daughter, Angaravatl. If you see him roaming
about in the forest slay him, and attain your object in that
way."

When the Rakshasa had said this, the king let him go,
and returned to his palace. And one day he went out to
hunt. And in the place where he was hunting he saw a
monstrous boar, with eyes red with fury, looking like a piece
of the Mountain of Antimony1 fallen from heaven. The king
said to himself : " Such a creature cannot be a real boar. I
wonder whether it is the Asura Angaraka, who has the power
of disguising himself " ; so he smote the boar with shafts.
But the boar recked not of his shafts, and, overturning his
chariot, entered a wide opening in the earth.

But the heroic king entered after him, and did not see
that boar, but saw in front of him a splendid castle. And he
sat down on the bank of a lake, and saw there a maiden, with
a hundred others attending on her, looking like an incarna-
tion of Rati. She came up to him and asked him the reason
of his coming there, and having conceived an affection for
him said to him, with tearful eyes : " Alas ! What a place

1 So Tawney translates Anjanadri, but I can find no trace of such a
mountain. Dr Barnett thinks it is probably a fuller form of the name Anjana
— " antimony " — which is given to the imaginary elephant of the regent of the
West, Varuna. See Amara-kosa, I, i, 2, 5. There are several mountains of the
name mentioned in the Puranas — e.g. two in Jambu-dvipa and one in Gomeda-
dvipa. But they are on the earth, and cannot fall out of the sky, which is a
feat suitable for a Diggaja, or elephant of the sky quarters (see Mahabharata
xiii, 132), who stands normally in the middle of one of the quarters of space in
the sky. — n.m.p.

THE VITAL SPOT 109

have you entered.1 That boar that you saw was really a
Daitya, Angaraka by name, of adamantine frame and vast
strength. At present he has abandoned the form of a boar
and is sleeping, as he is tired, but when the time for taking
food comes he will wake up, and do you a mischief. And I,
fair sir, am his daughter, Angara vati by name ; and, fearing
that some misfortune may befall you, I feel as if my life
were in my throat."

When she said this to the king, he, remembering the boon
that the goddess Chandi had given him, felt that he had now
a good hope of accomplishing his object, and answered her :
" If you have any love for me, do this which I tell you : when
your father awakes, go and weep at his side, and when he
asks you the reason say, fair one : ' Father, if anyone were
to kill you in your reckless daring, what would become of
me ? ' If you do this, you will ensure the happiness of both
of us."

When the king said this to her she went, bewildered with
love, and sat down and wept at the side of her father, who
had woke up ; and when he asked her the cause of her weep-
ing she told him how she was afraid that someone would slay
him.2 Then the Daitya said to her : " Why, who can slay
me, who am of adamantine frame ? The only vulnerable
and vital point I have is in my left hand,3 and that the bow

1 Cf. the well-known story of Medea. See J. R. Bacon, Voyage of the
Argonauts, pp. 135-136. — n.m.p.

2 For the group of stories to which this incident belongs see Grimm
No. 91, Bolte and Polivka, op. cit., vol. ii, p. 297 et seq. Cf. Cosquin, Contes
Poptdaires de Lorraine, vol. i, pp. 1-27. See also Dawkins, Modern Greek in
Asia Minor, p. 274. — n.m.p.

3 I find a curious legend given by Thurston, op. cit., vol. vi, p. 4, telling
the origin of the Palli or Vanniyan caste of Southern India. It appears that
two giants, Vatapi and Mahi by name, worshipped Brahma with such devotion
that they obtained from him immunity from death from every cause save fire,
which element they had carelessly omitted to include in their enumeration.
After enveloping the world in complete darkness and stillness, by swallowing
the sun and wind, they struck terror into the minds of all living creatures. In
answer to fervent prayers, Brahma, remembering the omission of the giants, told
his suppliants to perform a fire sacrifice. Armed horsemen sprang from the
flames and destroyed the giants. Their leader became ruler of the country,
and his five sons were the ancestors of the Vanniyan caste. — n.m.p.

110 THE OCEAN OF STORY

protects." This speech of his was heard by the king, who
was at the time concealed near.

Then the Daitya bathed, and proceeded to worship Siva.
At that moment the king appeared with his bow strung, and
challenged to mortal combat the Daitya, who was observing
religious silence. The Daitya lifted up his left hand, his
right hand being engaged, and made a sign to the king
to wait a little. That very moment the king smote him
in that hand, which was his vital point, with a well- aimed
arrow, and the Daitya fell on the earth. And just before
he expired he said : "If that man who has thus slain me,
when thirsty, does not every year offer water to my manes,
his five ministers shall perish." The Daitya being thus slain,
the king took his daughter, Angaravati, and returned to his
city of Ujjayini.

168. Story of King Pdlaka and his Son Avantivardhana

" And after that king, your father, had married that
queen, he used every year to have an offering of water made
to the manes of Angaraka ; and all here celebrate the feast
called the giving of water ; and to-day it has come round.
So do, King, what your father did before you."

When King Palaka heard this speech of his subjects, he
proceeded to set going in that city the festival of the giving
of water. When the festival had begun, and the people had
their attention occupied by it, and were engaged in shouting,
suddenly an infuriated elephant, that had broken its fasten-
ings, rushed in among them. That elephant, having got the
better of its driving-hook, and shaken off its driver, roamed
about in the city, and killed very many men in a short time.
Though the elephant-keepers ran forward, accompanied by
professional elephant-drivers, and the citizens also, no man
among them was able to control that elephant. At last, in
the course of its wanderings, the elephant reached the quarter
of the Chandalas, and there came out from it a Chandala
maiden. She illuminated the ground with the beauty of the
lotus that seemed to cling to her feet, delighted because she

THE POWER OF BEAUTY m

surpassed with the loveliness of her face the moon its enemy.1
She looked like the night that gives rest to the eyes of the
world, because its attention is diverted from other objects,
and so it remains motionless at that time.2

That maiden struck that mighty elephant, that came
towards her, with her hand, on its trunk ; and smote it with
those sidelong looks askance of hers. The elephant was
fascinated with the touch of her hand and pene-
Maiden who trated with her glance, and remained with head
fascinated the bent down, gazing at her, and never moved a

Elephant step>8 Then that Mj, j^y made a swmg with

her upper garment, which she fastened to its tusks, and
climbed and got into it, and amused herself with swinging.
Then the elephant, seeing that she felt the heat, went into
the shade of a tree ; and the citizens who were present, see-
ing this great wonder, exclaimed : " Ah ! This is some
glorious heavenly maiden who charms even animals by her
power, which is as transcendent as her beauty."

And in the meanwhile Prince Avantivardhana, hearing
of it, came out to see the wonderful sight, and beheld that
maiden. As he gazed, the deer of his heart ran into that net
of the hunter, Love, and was entangled by it. She too, when
she saw him, her heart being charmed by his beauty, came
down from that swing, which she had put up on the elephant's
tusks, and took her upper garment. Then a driver mounted
the elephant, and she went home, looking at the prince with
an expression of shame and affection.

And Avantivardhana, for his part, the disturbance caused
by the elephant having come to an end, went home to his
palace with his bosom empty, his heart having been stolen
from it by her. And when he got home, he was tortured
by no longer seeing that lovely maiden, and forgetting the
feast of the giving of water, which had begun, he said to his

1 The moon hates the kamala and loves the kumuda.

2 I read stimitasthiteh, which I find in MS. No. 21 66, and in the Sanskrit
College MS.

3 Cf. Vol. Ill, p. 172, I72w2. The story in the Gesta Romanorum, to which
reference is there made, bears a close resemblance to the present story ; but in
the present case it appears as if beauty had more to do with fascinating the ele-
phant than modesty. See further Vol. IX, " Addenda et Corrigenda." — n.m.p.

112 THE OCEAN OF STORY

companions : " Do you know whose daughter that maiden is,
and what her name is ? " When his friends heard that, they
said to him : " There is a certain Matanga,1 in the quarter of
the Chandalas, named Utpalahasta, and she is his daughter,
Suratamanjari by name. Her lovely form can give pleasure
to the good 2 only by being looked at, like that of a pictured
beauty, but cannot be touched without pollution." When
the prince heard that from his friends, he said to them :
" I do not think she can be the daughter of a Matanga, she
is certainly some heavenly maiden; for a Chandala maiden
would never possess such a beautiful form. Lovely as she is,
if she does not become my wife, what is the profit of my life ? 5
So the prince continued to say, and his ministers could not
check him, but he was exceedingly afflicted with the fire of
separation from her.

Then Queen Avantivati and King Palaka, his parents,
having heard that, were for a long time quite bewildered.
The queen said : " How comes it that our son, though born
in a royal family, has fallen in love with a girl of the lowest 3
caste ? " Then King Palaka said : " Since the heart of our
son is thus inclined, it is clear that she is really a girl of
another caste, who, for some reason or other, has fallen
among the Matangas. The minds of the good tell them by
inclination or aversion what to do and what to avoid. In
illustration of this, Queen, listen to the following tale, if you
have not already heard it.

168b. The Young Chandala who married the Daughter of
King Pra^enajit 4

Long ago King Prasenajit, in a city named Supratishthita,
had a very beautiful daughter named Kurangi. One day she

1 The Petersburg lexicographers explain this as a Chandala, a man of the
lowest rank, a kind of Kirata. See Thurston, op. cit.y vol. ii, p. 15. — n.m.p.

2 The word "good" is used in a sense approximating to that in which it
is used by Theognis and the patricians in Coriolanus (i, I, 16).

3 I read antyajam, which I find in two of the India Office MSS. and the
Sanskrit College MS. In No. 3003 there is apparently a lacuna.

4 Cf. the Sigala Jataka, No. 142, Cambridge Edition, vol. i, pp. 304-305.
A barber's son dies of love for a Lichchhavi maiden. The Buddha then tells
the story of a jackal whose love for a lioness cost him his life.

THE YOUNG CHANDALA 113

went out in the garden, and an elephant, that had broken
from its fastenings, charged her, and flung her up on his tusks,
litter and all. Her attendants dispersed, shrieking, but a
young Chandala snatched up a sword and ran towards the
elephant. The brave fellow cut off the trunk of that great
elephant with a sword-stroke, and killed it, and so delivered
the princess. Then her retinue came together again, and she
returned to her palace with her heart captivated by the great
courage and striking good looks of the young Chandala. And
she remained in a state of despondency at being separated from
him, saying to herself : " Either I must have that man who
delivered me from the elephant for a husband, or I must
die."

The young Chandala, for his part, went home slowly, and
having his mind captivated by the princess was tortured by
thinking on her. He said to himself : " What a vast gulf is
fixed between me, a man of the lowest caste, and that prin-
cess ! How can a crow and a female swan ever unite ? The
idea is so ridiculous that I cannot mention it or consider
it, so, in this difficulty, death is my only resource." After
the young man had gone through these reflections he went
at night to the cemetery, and bathed, and made a pyre, and
lighting the flame thus prayed to it : " O thou purifying fire,
Soul of the Universe, may that princess be my wife hereafter
in a future birth, in virtue of this offering up of myself as a
sacrifice to thee ! "

When he had said this, he prepared to fling himself into
the fire, but the God of Fire, pleased with him, appeared in
visible shape before him, and said to him : " Do not act
rashly, for she shall be thy wife, for thou art not a Chandala
by birth, and what thou art I will tell thee. Listen.

"There is in this city a distinguished Brahman of the
name of Kapilasarman ; in his fire-chamber I dwell in visible
bodily shape. One day his maiden daughter came near me,
and, smitten with her beauty, I made her my wife, inducing
her to forgo her objections by promising her immunity from
disgrace. And thou, my son, wert immediately born to her
by virtue of my power, and she thereupon, out of shame,
flung thee away in the open street ; there thou wast found

VOL. VIII. h

114 THE OCEAN OF STORY

by some Chandalas and reared on goat's milk.1 So thou art
my son, born to me by a Brahman lady. Therefore thou
canst not be deemed impure, as thou art my son ; and thou
shalt obtain that Princess Kurangi for a wife."

When the God of Fire had said this he disappeared, and
the Matanga's adopted child was delighted, and conceived
hope, and so went home. Then King Prasenajit, having
been urged by the god in a dream, investigated the case,
and finding out the truth gave his daughter to the son of the
God of Fire.

168. Story of King Pdlaka and his Son Avantivardhana

" Thus, Queen, there are always to be found heavenly
beings in disguise upon the earth, and you may be assured

1 Cf. the story of the birth of Servius Tullius, as told by Ovid, Fasti, vi,
627. The following are Ovid's lines :

° Namque pater Tulli Vulcanus, Ocresia mater,
Praesignis facie Corniculana fuit.
Hanc secum Tanaquil sacris de more peractis
Jussit in ornatum fundere vina focum.
Hie inter cineres obscaeni forma virilis
Aut fuit aut visa est, sed fuit ilia magis.
Jussa loco captiva sedet. Conceptus ab ilia
Servius a caelo semina gentis habet."

There are several other versions of the story, which differ only in details. Cf.
Pliny, Nat. Hist., xxxvi, 204 (Bohn's translation, vol. vi, chap, lxx, p. 384),
where we read :

" In the reign of Tarquinius Priscus, it is said, there appeared upon his
hearth a resemblance of the male generative organ in the midst of the ashes.
The captive Ocrisia, a servant of Queen Tanaquil, who happened to be sitting
there, arose from her seat in a state of pregnancy, and became the mother
of Servius Tullius, who eventually succeeded to the throne. It is stated, too,
that while the child was sleeping in the palace, a flame was seen playing round
his head, the consequence of which was, that it was believed that the Lar of
the household was his progenitor. It was owing to this circumstance, we are
informed, that the Compitalian games in honour of the Lares were instituted."

Cf. also Dionysios of Halikarnassos : 'Pw/xaiVo) apyacoXoyia, iv, 2.

For the latest discussion on the legend Professor Halliday refers me
to Rose, Primitive Culture in Italy, 1926, p. 80 et seq. The author compares the
well-known passage in Scott, Lady of the Lake, iii, 5. His case, however, is
weakened considerably by his apparent ignorance of the version in Somadeva.

— N.M.P.

THE LOVE-SICK FISHERMAN 115

Suratamanjari is not a woman of the lowest caste, but a
celestial nymph. For such a pearl as she is must belong
to some other race than that of the Matangas, and without
doubt she was the beloved of my son in a former birth;
and this is proved by his falling in love with her at first
sight."

When King Palaka said this in our presence I proceeded
to relate the following story about a man of the fisher caste :

168c. The Young Fisherman who married a Princess

Long ago there lived in Rajagriha a king named Malaya-
simha, and he had a daughter named Mayavati, of matchless
beauty. One day a young man of the fisher caste, named
Suprahara, who was in the bloom of youth and good looks,
saw her as she was amusing herself in a spring garden. The
moment he saw her he was overpowered by love ; for Destiny
never considers whether a union is possible or impossible.
So he went home, and abandoning his occupation of catching
fish he took to his bed, and refused to eat, thinking only on
the princess. And when persistently questioned, he told his
wish to his mother, named Rakshitika, and she said to her son :
" My son, abandon your despondency, and take food ; I will
certainly compass this your end for you by my ingenuity."

When she said this to him, he was consoled, and cherished
hopes, and took food ; and his mother went to the palace of
the princess with fish from the lake.1 There that fisher- wife
was announced by the maids, and went in, on the pretext of
paying her respects, and gave the princess that present of fish.
And in this way she came regularly, day after day, and
made the princess a present, and so gained her good will, and
made her desirous of speaking. And the pleased princess
said to the fisher- wife : " Tell me what you wish me to do ;
I will do it, though it be ever so difficult."

Then the fisher-wife begged that her boldness might be
pardoned, and said in secret to the princess : " Royal lady,
my son has seen you in a garden, and is tortured by the

1 All the India Office MSS. and the Sanskrit College MS. read hridyan—
** delicious fish."

116 THE OCEAN OF STORY

thought that he cannot be near you ; and I can only manage
to prevent his committing suicide by holding out hopes to
him ; so, if you feel any pity for me, restore my son to life
by touching him." When the princess was thus entreated
by the fisher- wife, hesitating between shame and a desire to
oblige, after reflection, she said to her : " Bring your son to
my palace secretly at night."

When the fisher- wife heard this, she went in high spirits
to her son. And when night came she deliberately adorned
her son as well as she could, and brought him to the
private apartments of the princess. There the princess took
Suprahara, who had pined for her so long, by the hand,
and affectionately welcomed him, and made him lie down on
a sofa, and comforted him, whose limbs were withered by
the fire of separation, by shampooing him with her hand, the
touch of which was cool as sandalwood.1 And the fisher-
boy was thereby, as it were, bedewed with nectar, and
thinking that, after long waiting, he had attained his desire
he took his rest, and was suddenly seized by sleep. And
when he was asleep the princess escaped, and slept in another
room, having thus pleased the fisher-boy, and having avoided
being disgraced through him.

Then that son of the fisher-folk woke up, owing to the
cessation of the touch of her hand, and not seeing his beloved,
who had thus come within his grasp, and again vanished —
like a pot of treasure in the case of a very poor man, who is
despondent for its loss — he was reft of all hope, and his breath
at once left his body. When the princess found that out,
she came there, and blamed herself, and made up her mind
to ascend the funeral pyre with him next morning.

Then her father, King Malayasimha, heard of it, and
came there, and, finding that she could not be turned from her
resolve, he rinsed his mouth, and spake this speech : " If I
am really devoted to the three-eyed god of gods, tell me, ye
guardians of the world, what it is my duty to do."

WTien the king said this, a heavenly voice answered him :
" Thy daughter was in a former life the wife of this son of
the fisher-folk.

1 For a note on sandalwood see Vol. VII, pp. 105-107. — n.m.p.

THE MIGHT OF ASCETICISM 117

" For, long ago, there lived in a village called Nagasthala
a virtuous Brahman, of the name of Baladhara, the son of
Mahidhara. When his father had gone to heaven, he was
robbed of his wealth by his relations, and being disgusted
with the world he went, with his wife, to the bank of the
Ganges. While he was remaining there without food, in
order to abandon the body, he saw some fishermen eating
fish, and his hunger made him long for it in his heart. So
he died with his mind polluted by that desire, but his wife
kept her aspirations pure, and, continuing firm in penance,
followed him in death.1

" That very Brahman, owing to that pollution of his
desires, has been born in the fisher caste. But his wife,
who remained firm in her asceticism, has been born as thy
daughter, O King. So let this blameless daughter of thine,
by the gift of half her life,2 raise up this dead youth, who
was her husband in a former life. For, owing to the might of
asceticism, this youth, who was thus purified by the splendour
of that holy bathing-place, shall become thy son-in-law, and
a king."

When the king had been thus addressed by the divine
voice he gave his daughter in marriage to that youth Supra-
hara, who recovered his life by the gift of half hers. And
Suprahara became a king by means of the land, elephants,
horses and jewels which his father-in-law gave him, and,
having obtained his daughter as a wife, lived the life of a
successful man.

1 See Vol. Ill, pp. 10-11.

2 See Vol. I, pp. 188, 188rc2, 189n. In si. 143 the India Office MSS.
Nos. 2166 and 1882 and the Sanskrit College MS. give pramayat for prabhaya.

I suppose it means " from dying in that holy place." Cf. the story of " Die

verschenkten Lebensjahre " in Wesselski, M'drchen des Mittelalters, Berlin, 1925,
pp. 12-15, and also the note on p. 192. I am indebted to Dr A. H. Krappe
for the following additional references to the incident of ceding part of one's
life for the benefit of another : Zeitschr. d. Vereins f. Volksk., vol. ii, p. 1 27 ;
L. Friedlander, Darstellungen aus der Sittengeschichte Roms, 1888-1890, vol. i,
p. 513, vol. iii, p. 529; Hertz, Spielmannsbuch, 1900, p. 364; Frazer, Apollo-
dorus, vol. i, pp. 93, 193 ; J. Grimm, Kleinere Schriften, vol. i, p. 193 ; G. Paris,
Zeitschr. d. Vereins f. Volksk., vol. xiii, pp. 10, 15, 17, 20-21 ; Ex Oriente Lux,
vol. ii, p. 217; and Bolte and Polivka, op. cit., vol. i, p. 129. — n.m.p.

118 THE OCEAN OF STORY

168. Story of King Pdlaka and his Son Avantivardhana

" In this way a connection in a former birth usually pro-
duces affection in embodied beings ; moreover, in illustration
of this truth, listen to the following story about a thief :

168d. The Merchant's Daughter who fell in love with a Thief1

In Ayodhya there lived of old time a king named Vira-
bahu, who always protected his subjects as if they were his
own children. And one day the citizens of his capital came
to him and said : " King, some thieves plunder this city
every night, and, though we keep awake for the purpose, we
cannot detect them ! " When the king heard that, he placed
scouts in the city at night to keep watch. But they did not
catch the thieves, and the mischief did not abate. Accord-
ingly the king went out himself at night to investigate the
matter.

And as he was wandering about in every direction, alone,
sword in hand, he saw a man going along on the top of the
rampart ; he seemed to tread lightly out of fear ; his eyes
rolled rapidly like those of a crow ; and he looked round like
a lion, frequently turning his neck. He was rendered visible
by the steel gleams that flashed from his naked sword, which
seemed like binding ropes sent forth to steal those jewels
which men call stars.2 And the king said to himself: " I
am quite certain that this man is a thief ; no doubt he sallies
out alone and plunders this my city."

Having come to this conclusion, the wily monarch went
up to the thief ; and the thief said to him with some trepi-
dation : " Who are you, sir ? " Then the king said to him :
" I am a desperate robber, whose many vices make him

1 This is another version of the Vetala's fourteenth story, which appears
in Vol. VII, pp. 35-39- See also the Appendix of that volume, pp. 215-221.
— N.M.P.

2 I read iva serana : I suppose serana comes from si. Dr Kern would read
ahrasva-sana (the former word hesitatingly). But iva is required. Prerana
would make a kind of sense. See Taranga 43, si. 26a. The sloka is omitted
in all the three India Office MSS. and in the Sanskrit College MS.

THE SUDDEN LOVE FOR A THIEF 119

hard to keep ■ ; tell me in turn who you are." The thief
answered : " I am a robber who goes out to plunder alone ;
and I have great wealth ; so come to my house ; I will satisfy
your longing for riches." When the thief made him this
promise the king said, "So be it," and went with him to his
dwelling, which was in an underground excavation. It was
inhabited by beautiful women, it gleamed with many jewels,
it was full of ever-new delights, and seemed like the city of
the snakes.2

Then the thief went into the inner chamber of his
dwelling, and the king remained in the outer room ; and
while he was there, a female servant, compassionating him,
came and said to him : " What kind of place have you
entered ? Leave it at once, for this man is a treacherous
assassin, and as he goes on his expeditions alone, will be
sure to murder you, to prevent his secrets being divulged." 3
When the king heard that he went out at once, and quickly
returned to his palace ; and summoning his commander-in-
chief returned with his troops. And he came and surrounded
the thief's dwelling, and made the bravest men enter it, and
so brought the thief back a prisoner, and carried off all his
wealth.

When the night came to an end the king ordered his
execution; and he was led off to the place of execution
through the middle of the market. And as he was being
led through that part of the town a merchant's daughter
saw him, and fell in love with him at first sight. And she
immediately said to her father : " Know that if this man,
who is being led off to execution preceded by the drum of
death, does not become my husband, I shall die myself."

Then her father, seeing that she could not be dissuaded
from her resolution, went and tried to induce the king to
spare that thief's life by offering ten millions of coins. But

1 The Petersburg lexicographers translate durbharah by schwer beladen.
I think it means that the supposed thief had many costly vices, which he
could not gratify without stealing. Of course it applies to the king in a
milder sense.

2 In the realms below the earth.

3 I read, after Dr Kern, vihastaghatakah, " a slayer of those who confide
in him." I also read kvasi for kvapi, as the three India Office MSS. give kvasi.

120 THE OCEAN OF STORY

the king, instead of sparing the thief's life, ordered him to be
immediately impaled,1 and was very angry with the merchant.
Then the merchant's daughter, whose name was Vamadatta,
took the corpse of that robber, and out of love for him entered
the fire with it.

168. Story of King Pdlaka and his Son Avantivardhana

" So you see, creatures are completely dependent upon
connections in previous births, and this being the case, who
can avoid a destiny that is fated to him, and who can prevent
such a destiny's befalling anybody ? Therefore, King, it is
clear that this Suratamanjari is some excellent being that
was the wife of your son, Avantivardhana, in a previous birth,
and is therefore destined to be his wife again ; otherwise how
could such a high-born prince have formed such an attach-
ment for her, a woman of the Matanga caste ? So let this
Matanga, her father Utpalahasta, be asked to give the prince
his daughter ; and let us see what he says."

When I had said this to King Palaka, he at once sent
messengers to Utpalahasta to ask for his daughter. And the
Matanga, when entreated by these messengers to give her in
marriage, answered them : "I approve of this alliance, but
I must give my daughter Suratamanjari to the man who
makes eighteen thousand of the Brahmans that dwell in this
city eat in my house." When the messengers heard this
speech of the Matanga's, that contained a solemn promise,
they went back and reported it faithfully to King Palaka.

Thinking that there was some reason for this,2 the king
called together all the Brahmans in the city of Ujjayini, and
telling them the whole story said to them : " So you must
eat here, in the house of the Matanga Utpalahasta, eighteen
thousand of you ; I will not have it otherwise." When the
Brahmans had been thus commanded by the king, being at
the same time afraid of touching the food of a Chandala, and
therefore at a loss what to do, they went to the shrine of
Mahakala and performed self-torture. Then the god Siva,

1 The three India Office MSS. give tu for tarn.

2 I take sakdranam as one word.

THE CURSE OF SIVA 121

who was present there in the form of Mahakala, commanded
those Brahmans in a dream, saying : " Eat food here in the
house of the Matanga Utpalahasta, for he is a Vidyadhara ;
neither he nor his family are Chandalas.55 Then those Brah-
mans rose up and went to the king, and told him the dream,
and went on to say : "So let this Utpalahasta cook pure
food for us in some place outside the quarter of the Chan-
dalas, and then we will eat it at his hands." When the king
heard this, he had another house made for Utpalahasta, and,
being highly delighted, he had food cooked for him there by
pure cooks ; and then eighteen thousand Brahmans ate there,
while Utpalahasta stood in front of them, bathed, and clothed
in a pure garment.

And after they had eaten, Utpalahasta came to King
Palaka, in the presence of his subjects, and bowing before
him said to him : " There was an influential prince of the
Vidyadharas, named Gaurimunda; I was a dependent of
his, named Matangadeva ; and when, King, that daughter of
mine, Suratamanjari, had been born, Gaurimunda secretly
said to me : ' The gods assert that this son of the King of
Vatsa, who is called Naravahanadatta, is to be our emperor :
so go quickly, and kill that foe of ours by means of your magic
power, before he has attained the dignity of emperor.5

" When the wicked Gaurimunda had sent me on this
errand, I went to execute it, and while going along through
the air I saw Siva in front of me. The god, displeased, made
an angry roar, and immediately pronounced on me this curse :
4 How is it, villain, that thou dost plot evil against a noble-
minded man ? So go, wicked one, and fall with this same
body of thine into the midst of the Chandalas in Ujjayini,
together with thy wife and daughter. And when someone
shall make eighteen thousand of the Brahmans that dwell
in that city eat in thy house, by way of a gift to purchase
thy daughter, then thy curse shall come to an end, and
thou must marry thy daughter to the man who bestows
on thee the gift.5

" When Siva had said this he disappeared, and I, that
very Matangadeva, assuming the name of Utpalahasta, fell
among the men of the lowest caste; but I do not mix with

122 THE OCEAN OF STORY

them. However, my curse is at an end, owing to the favour
of your son, so I give him my daughter, Suratamanjari.
And now I will go to my own dwelling-place among the
Vidyadharas, in order to pay my respects to the Emperor
Naravahanadatta." When Matangadeva had said this, he
solemnly gave the prince his daughter, and, flying up into
the air with his wife, repaired, King, to thy feet.

And King Palaka, having thus ascertained the truth,
celebrated with great delight the marriage of Suratamanjari
and his son. And his son, Avantivardhana, having obtained
that Vidyadhari for a wife, felt himself fortunate in having
gained more than he had ever hoped for.

Now, one day, that prince went to sleep on the top of the
palace with her, and at the end of the night he woke up, and
suddenly discovered that his beloved was nowhere to be seen.
He looked for her, but could not find her anywhere, and
then he lamented, and was so much afflicted that his father,
the king, came, and was exceedingly discomposed. We all,
being assembled there at that time, said : " This city is
well guarded, no stranger could enter it during the night ; no
doubt she must have been carried off by some evilly disposed
wanderer of the air." And even while we were saying that,
your servant, the Vidyadhara Dhumasikha, descended from
the sky. He brought here this Prince Avantivardhana, and
King Palaka also was asked to part with me, in order that I
might state the facts of the case. Here too is Suratamanjari
with her father, and the facts concerning her are such as I have
said : your Majesty is the best judge of what ought to be
done now.

[M] When Bharataroha, the minister of Palaka, had told
this tale, he stopped speaking ; and the assessors put this
question to Matangadeva in the presence of Naravahanadatta ;
" Tell us, to whom did you give this daughter of yours,
Suratamanjari ? " He answered : " I gave her to Avanti-
vardhana." Then they put this question to Ityaka : " Now
do you tell us why you carried her off." He answered :

THE END OF THE TRIAL 123

" Her mother promised her to me originally." The assessors
said to Ityaka : " While the father is alive, what authority has
the mother ? Moreover, where is your witness to prove the
fact of the mother having promised her to you ? So she is,
with regard to you, the wife of another, villain ! " When
Ityaka was thus put to silence by the assessors, the Emperor
Naravahanadatta, being angry with him, ordered his im-
mediate execution, on the ground of his misconduct. But
the good hermits, with Kasyapa at their head, came and
entreated him, saying : " Forgive now this one fault of his :
for he is the son of Madanavega, and therefore your brother-
in-law." So the king was at last induced to spare his life,
and let him off with a severe reprimand.

And he reunited that son of his maternal uncle, Avanti-
vardhana, to his wife, and sent them off with their ministers
to their own city, in the care of Vayupatha.

CHAPTER CXIII

WHEN Naravahanadatta, on the Black Mountain,
[M] had thus taken away the virtuous Surata-
manjari from his brother-in-law, Ityaka, who had
carried her off, and had reprimanded him, and had given
her back to her husband, and was sitting in the midst of the
hermits, the sage Kasyapa came and said to him : " There
never was a king and there never will be an emperor like
you, since you do not allow passion and other feelings of the
kind to influence your mind when you are sitting on the
seat of judgment. Fortunate are they who ever behold such
a righteous lord as you are ; for, though your empire is such
as it is, no fault can be found with you.

" There were in former days Rishabha, and other emperors,
and they, being seized with various faults, were ruined, and fell
from their high state. Rishabha, and Sarvadamana, and the
third Bandhujivaka, all these, through excessive pride, were
punished by Indra. And the Vidyadhara prince, Jimuta-
vahana, when the sage Narada came and asked him the reason
of his obtaining the rank of emperor, told him how he gave
away the wishing-tree and his own body,1 and thus he fell
from his high position by revealing his own virtuous deeds.
And the sovereign named Visvantara, who was emperor
here, he too, when his son, Indivaraksha, had been slain by
Vasantatilaka, the King of Chedi, for seducing his wife, being
wanting in self-control, died on account of the distracting
sorrow which he felt for the death of his wicked son.

" But Taravaloka alone, who was by birth a mighty
human king, and obtained by his virtuous deeds the imperial
sovereignty over the Vidyadharas, long enjoyed the high
fortune of empire, without falling into sin, and at last aban-
doned it of his own accord, out of distaste for all worldly
pleasures, and went to the forest. Thus, in old times, did
most of the Vidyadhara emperors, puffed up with the attain-

1 See Vol. II, p. 138 et seq.t and Vol. VII, pp. 49-63.— n.m.p.

124

THE TALE OF KASYAPA 125

ment of their high rank, abandon the right path, and fall,
blinded with passion. So you must always be on your guard
against slipping from the path of virtue, and you must take
care that your Vidyadhara subjects do not swerve from
righteousness."

When the hermit Kasyapa said this to Naravahanadatta,
the latter approved his speech, and said to him, with
deferential courtesy: "How did Taravaloka, being a man,
obtain in old time the sway over the Vidyadharas ? Tell me,
reverend sir." When Kasyapa heard this he said : " Listen,
I will tell you his story.

169. Story of Taravaloka

There lived among the Sivis l a king of the name of
Chandravaloka. That sovereign had a head wife named
Chandralekha. Her race was as spotless as the sea of milk,
she was pure herself, and in character like the Ganges. And
he had a great elephant that trampled the armies of his
enemies, known on the earth as Kuvalayapida. Owing to the
might of that elephant the king was never conquered by any
enemy in his realm, in which the real power wras in the hands
of the subjects.

And when his youth came to an end, that king had a son,
with auspicious marks, born to him by Queen Chandralekha.
He gave the son the name of Taravaloka, and he gradually
grew up, and his inborn virtues of liberality, self-control
and discernment grew with him. And the mighty-minded
youth learned the meaning of all words except one ; but he
was so liberal to suppliants that he cannot be said ever to
have learned the meaning of the word " No." Gradually he
became old in actions, though young in years ; and though like
the sun in fire of valour, he was exceedingly pleasing to look at2;

1 The Petersburg lexicographers spell the word "Sibi." The story is
really the same as the sixteenth of Ralston's Tibetan Tales, p. 257. It is
also found in the Chariya Pitaka. See Oldenberg's Buddha, p. 302. Dr Kern
points out that we ought to read dugdhabdinirmala. The India Office MSS.
give the words correctly.

2 The word saumya means " pleasing " and also " moonlike " ; kala, in the
next line, means " digit of the moon " and also " accomplishment."

126 THE OCEAN OF STORY

like the full moon he became beautiful by the possession of
all noble parts ; like the God of Love he excited the longing
of the whole world ; in obedience to his father he came to
surpass Jimutavahana, and he was distinctly marked with
the signs of a great emperor.

Then his father, the King Chandravaloka, brought for
that son of his the daughter of the King of the Madras,
named Madri. And when he was married, his father, pleased
with the super-eminence of his virtues, at once appointed him
crown prince. And when Taravaloka had been appointed
crown prince, he had made, with his father's permission,
almshouses for the distribution of food and other necessaries.
And every day, the moment he got up, he mounted the
elephant, Kuvalayapida, and went round to inspect those
almshouses.1 To whosoever asked anything he was ready
to give it, even if it were his own life : in this way the fame
of that crown prince spread in every quarter.

Then he had two twin sons born to him by Madri, and the
father called them Rama and Lakshmana. And the boys
grew like the love and joy of their parents, and they were
dearer than life to their grandparents. And Taravaloka and
Madri were never tired of looking at them, as they bent before
them, being filled with virtue, like two bows of the prince,
being strung.2

Then the enemies of Taravaloka, seeing his elephant,
Kuvalayapida, his two sons, and his reputation for gener-
osity, said to their Brahmans : "Go and ask Taravaloka to
give you his elephant, Kuvalayapida. If he gives it you,
we shall be able to take from him his kingdom, as he will
be deprived of that bulwark ; if he refuses to give it, his
reputation for generosity will be at an end." When the
Brahmans had been thus entreated they consented, and asked
Taravaloka, that hero of generosity, for that elephant.

Taravaloka said to himself : " What do Brahmans mean
by asking for a mighty elephant ? So I know for certain that

1 I read satrani or sattrani for patrani, which would mean (t fit recipients."
I find sattrani in MS. No. 1882.

2 A perpetually recurring pun ! Guna in Sanskrit means u bowstring "
and also "virtue," and is an unfailing source of temptation to our author.

THE ELEPHANT KUVALAYAPlDA 127

they have been put up to asking me by someone. Happen
what will, I must give them my splendid elephant, for how
can I let a suppliant go away without obtaining his desire,
while I live ? " After going through these reflections,
Taravaloka gave the elephant to those Brahmans with un-
wavering mind.

Then Chandravaloka's subjects, seeing that splendid
elephant being led away by those Brahmans, went in a rage
to the king, and said : " Your son has now abandoned this
kingdom, and surrendering all his rights has taken upon
him the vow of a hermit. For observe, he has given to some
suppliants this great elephant Kuvalayapida, the foundation
of the kingdom's prosperity, that scatters with its mere smell
all other elephants. So you must either send your son to
the forest to practise asceticism, or take back the elephant,
or else we will set up another king in your place." *

When Chandravaloka had been thus addressed by the
citizens he sent his son a message, in accordance with their
demands, through the warder. When his son, Taravaloka,
heard that, he said : "As for the elephant, I have given it
away, and it is my principle to refuse nothing to suppliants ;
but what do I care for such a throne as this, which is under
the thumb of the subjects, or for a royal dignity which does
not benefit others,2 and anyhow is transient as the lightning ?
So it is better for me to live in the forest, among trees, which
give the fortune of their fruits to be enjoyed by all, and not
here, among such beasts of men as these subjects are." 3

When Taravaloka had said this he assumed the dress of
bark, and after kissing the feet of his parents, and giving
away all his wealth to suppliants, he went out from his own

1 This story was evidently composed at a time when the recollections of
the old clan system were vivid in the minds of the Hindus. See Rhys Davids'
Buddhism, p. 28. Gautama's relations "complained in a body to the Raja
Suddhodana that his son, devoted to home pleasures, neglected those manly
exercises necessary for one who might hereafter have to lead his kinsmen
in case of war."

2 I read anyanupayoginya, which I find in MS. No. 3003. No. 1882 has
anyanupabhoginya. In the other MS. the passage is omitted. Another syllable
is clearly required. The Sanskrit College MS. reads kim chanyanupayoginyatra-

3 Cf. Richard II, v, 1, 35.

128 THE OCEAN OF STORY

city, accompanied by his wife, who was firm in the same
resolution as himself, and his two children, comforting, as
well as he could, the weeping Brahmans. Even beasts and
birds, when they saw him setting forth, wept so piteously
that the earth was bedewed with the rain of their tears.

Then Taravaloka went on his way, with no possessions
but a chariot and horses for the conveyance of his children ;
but some other Brahmans asked him for the horses belonging
to the chariot ; he gave them to them immediately, and drew
the chariot himself, with the assistance of his wife, to convey
those tender young sons to the forest. Then, as he was
wearied out in the middle of the forest, another Brahman
came up to him, and asked him for his horseless chariot.
He gave it to him without the slightest hesitation, and the
resolute fellow, going along on his feet, with his wife and sons,
at last with difficulty reached the grove of mortification.
There he took up his abode at the foot of a tree, and lived
with deer for his only retinue, nobly waited on by his wife,
Madri. And the forest regions ministered to the heroic
prince, while living in this kingdom of devotion ; their
clusters of flowers waving in the wind were his beautiful
chowries, broad-shaded trees were his umbrellas, leaves his
bed, rocks his thrones, bees his singing- women, and various
fruits his savoury viands.

Now one day his wife, Madri, left the hermitage to gather
fruits and flowers for him with her own hands, and a certain
old Brahman came and asked Taravaloka, who was in his
hut, for his sons, Rama and Lakshmana. Taravaloka said
to himself : "I shall be better able to endure letting these
sons of mine, though they are quite infants, be led away,1
than I could possibly manage to endure the sending a sup-
pliant away disappointed : the fact is, cunning fate is eager
to see my resolution give way " : then he gave those sons ta
the Brahman. And when the Brahman tried to take them
away they refused to go ; then he tied their hands and beat
them with creepers ; and as the cruel man took them away
they kept crying for their mother, and turning round and

1 India Office MS. No. 1882 reads nitau ; the other two seem to omit the
lines altogether.

GENEROSITY REWARDED 129

looking at their father with tearful eyes. Even when Tara-
valoka saw that he was unmoved, but the whole world of
animate and inanimate existences was moved at his fortitude.

Then the virtuous Madri slowly returned, tired, from a
remote part of the forest to her husband's hermitage, bring-
ing with her flowers, fruits and roots. And she saw her
husband, who had his face sadly fixed on the ground, but she
could not see anywhere those sons of hers, though their toys,
in the form of horses, chariots and elephants of clay, were
scattered about. Her heart foreboded calamity, and she said
excitedly to her husband : " Alas ! I am ruined ! Where
are my little sons ? " Her husband slowly answered her :
" Blameless one, I gave those two little sons away to a
poor Brahman, who asked for them." When the good lady
heard that, she rose superior to her distraction, and said to
her husband : " Then you did well ; how could you allow a
suppliant to go away disappointed ? " When she said this,
the equally matched goodness of that married couple made
the earth tremble and the throne of Indra rock.

Then Indra saw by his profound meditation that the
world was made to tremble by virtue of the heroic generosity
of Madri and Taravaloka. Then he assumed the form of a
Brahman, and went to Taravaloka's hermitage, to prove him,
and asked him for his only wife, Madri. And Taravaloka was
preparing to give without hesitation, by the ceremony of
pouring water over the hands,1 that lady who had been his
companion in the wild forest, when Indra, thus disguised as
a Brahman, said to him : " Royal sage, what object do you
mean to attain by giving away a wife like this ? " Then
Taravaloka said : " I have no object in view, Brahman ;
so much only do I desire : that I may ever give away to
Brahmans even my life." When Indra heard this he resumed
his proper shape, and said to him : " I have made proof of
thee, and I am satisfied with thee; so I say to thee, thou
must not again give away thy wife ; and soon thou shalt be
made emperor over all the Vidyadharas." When the god had
said this he disappeared.

1 As Anathapindika gives the Jetavana garden to Buddha in the Bharhut
Sculptures ; see also Vol. VII, p. 79.

VOL. VIII. I

130 THE OCEAN OF STORY

In the meanwhile that old Brahman took with him those
sons of Taravaloka, whom he had received as a Brahman's
fee, and, losing his way, arrived, as fate would have it, at the
city of that King Chandravaloka, and proceeded to sell those
princes in the market. Then the citizens recognised those
two boys, and went and informed King Chandravaloka, and
took them, with the Brahman, into his presence. The king,
when he saw his grandsons, shed tears, and after he had
questioned the Brahman, and had heard the state of the case
from him, he was for a long time divided between joy and
grief. Then, perceiving the exceeding virtue of his son, he
at once ceased to care about a kingdom, though his subjects
entreated him to remain, but with his wealth he bought
those two grandsons from the Brahman, and taking them
with him went with his retinue to the hermitage of his son,
Taravaloka.

There he saw him, with matted hair, wearing a dress of
bark, looking like a great tree, the advantages of which are
enjoyed by birds coming from every quarter, for he in like
manner had bestowed all he had upon expectant Brahmans.1
That son ran towards him, while still a long way off, and fell
at his feet, and his father bedewed him with tears, and took
him up on his lap; and thus gave him a foretaste of his
ascent of the throne, as emperor over the Vidyadharas, after
a solemn sprinkling with water.

Then the king gave back to Taravaloka his sons, Rama
and Lakshmana, saying that he had purchased them; and,
while they were relating to one another their adventures, an
elephant with four tusks and the goddess Lakshmi descended
from heaven. And when the chiefs of the Vidyadharas
had also descended, Lakshmi, lotus in hand, said to that
Taravaloka : " Mount this elephant, and come to the country
of the Vidyadharas, and there enjoy the imperial dignity 2
earned by your great generosity."

When Lakshmi said this, Taravaloka, after bowing at the

1 The pun is intelligible enough : dvija means " Brahman " and also
"bird"; asagata means "coming from every quarter" and "coming in hope
to get something."

2 Tat should not be separated from the next word.

THE ROYAL PROCLAMATION 131

feet of his father, mounted that celestial elephant, with her,
and his wife, and his sons, in the sight of all the inhabitants
of the hermitage, and surrounded by the kings of the Vidya-
dharas went through the air to their domain. There the
distinctive sciences of the Vidyadharas repaired to him, and he
long enjoyed supreme sway, but at last, becoming disgusted
with all worldly pleasures, he retired to a forest of ascetics.

[M] " Thus Taravaloka, though a man, acquired in old
time by his deeds of spotless virtue the sovereignty of all
the Vidyadharas. But others, after acquiring it, lost it by
their offences : so be on your guard against unrighteous
conduct either on your own part or on that of another." *

When the hermit Kasyapa had told this story, and had
thus admonished Naravahanadatta, that emperor promised
to follow his advice. And he had a royal proclamation made
all round the mountain of Siva, to the following effect :
"Listen, Vidyadharas; whoever of my subjects after this
commits an unrighteous act will certainly be put to death by
me." The Vidyadharas received his commands with implicit
submission, and his glory was widely diffused on account of
his causing Suratamanjari to be set at liberty; and so he
lived with his retinue in the hermitage of that excellent sage,
on the Black Mountain,2 in the society of his maternal uncle,
and in this manner spent the rainy season.

1 The three India Office MSS. read apacharam tvaw. The Sanskrit College
MS. gives apavaram.

2 The metre shows that 'sta is a misprint for 'sita. All the three India
Office MSS. read 'sita. So does the Sanskrit College MS.

BOOK XVII: PADMAVATI
CHAPTER CXIV

INVOCATION

GLORY to Siva, who assumes various forms; who,
though his beloved takes up half his body,1 is an
ascetic, free from qualities, the due object of a world's
adoration ! We worship Ganesa, who, when fanning away the
cloud of bees, that flies up from his trunk, with his flapping
ears, seems to be dispersing the host of obstacles.

[M] Thus Naravahanadatta, who had been established
in the position of lord paramount over all the kings of the
Vidyadharas, remained on that Black Mountain in order to get
through the rainy season, spending the time in the hermitage
of that sage Kasyapa, and in the society of his maternal
uncle, Gopalaka, who was living the life of an ascetic. He was
accompanied by his ministers, and surrounded by twenty-
five of his wives, and attended by various Vidyadhara princes,
and he occupied himself in telling tales. One day the hermits
and his wives said to him : " Tell us, now ! When Manasa-
vega took away Queen Madanamanchuka, by his magic power,
who amused you, impatient of separation, and how did he
do it ? "

When Naravahanadatta had been asked this question by
those hermits, and by his wives, he proceeded to speak as
follows : " Can I tell now how great grief I endured when I
found out that that wicked enemy had carried off my queen ?
There was no building, and no garden, or room, into which I
did not roam seeking for her in my grief, and all my ministers
with me. Then I sat down, as if beside myself, in a garden
at the foot of a tree, and Gomukha, having obtained his

1 An allusion to the Ardhanarisa form of Siva.

132

THE CITY OF VARANASl 133

opportunity, said to me, in order to console me : 'Do not be
despondent, my sovereign ; you will soon recover the queen ;
for the gods promised that you should rule the Vidyadharas
with her as your consort ; that must turn out as the gods
predicted, for their promises are never falsified ; and resolute
men, after enduring separation, obtain reunion with those
they love. Were not Ramabhadra, King Nala and your
own grandfather,1 after enduring separation, reunited to their
beloved wives ? And was not Muktaphalaketu, emperor of
the Vidyadharas, reunited to Padmavati, after he had been
separated from her ? And now, listen, King ; I will tell you
the story of that couple.' When Gomukha had said this, he
told me the following tale.

170. Story of King Brahmadatta and the Swans 2

There is in the country a city famous over the earth by
the name of Varanasi, which, like the body of Siva, is adorned
with the Ganges, and bestows emancipation. With the flags
on its temples swayed up and down by the wind it seems
to be ever saying to men : " Come hither, and attain
salvation." With the pinnacles of its white palaces it looks
like the plateau of Mount Kailasa, the habitation of the god
with the moon for a diadem, and it is full of troops of Siva's
devoted servants.3

In that city there lived of old time a king named Brahma-
datta,4 exclusively devoted to Siva, a patron of Brahmans,
brave, generous and compassionate. His commands passed
current through the earth: they stumbled not in rocky
defiles ; they were not whelmed in seas ; there were no con-
tinents which they did not cross. He had a queen named

1 Pitamahah must be a misprint for pitamakak, as is apparent from the
India Office MSS.

2 This story is in the original prefaced by " Iti Padmavati hatha." It con-
tinues to the end of the Book, but, properly speaking, the story of Padmavati
does not commence until Chapter CXV.

3 There is a reference to the sectaries of Siva in Benares, and the Ganas
of Siva on Mount Kailasa.

4 Here we have a longer form of the story of Brahmadatta, found in
Vol. I, pp. 20-21.

134 THE OCEAN OF STORY

Somaprabha,1 who was dear and delightful to him as the
moonlight to the chakora, and he was as eager to drink her
in with his eyes. And he had a Brahman minister named
Sivabhtiti, equal to Brihaspati in intellect, who had fathomed
the meaning of all the Sastras.

One night, that king, as he was lying on a bed on the top
of a palace exposed to the rays of the moon, saw a couple of
swans crossing through the air, with bodies of gleaming gold,
looking like two golden lotuses opened in the water of the
heavenly Ganges,2 and attended by a train of king geese.
When that wonderful pair had passed from his eyes, the king
was for a long time afflicted, and his mind was full of regret
at no longer enjoying that sight. He passed that night
without sleeping, and next morning he told his minister,
Sivabhuti, what he had seen, and said to him : " So, if I
cannot feast my eyes on those golden swans to my heart's
content, of what profit to me is my kingdom or my life ? "

When the king said this to his minister, Sivabhuti, he
answered him : " Do not be anxious ; there is a means of
bringing about what you desire ; listen, King, I will tell you
what it is. Owing to the various influence of actions in a
previous birth, various is this infinite host of sentient beings
produced by the Creator in this versatile world. This world
is really fraught with woe, but owing to delusion there arises
in creatures the fancy that happiness is to be found in it,
and they take pleasure in house, and food, and drink, and so
become attached to it. And Providence has appointed that
different kinds of food, drink and dwellings should be agree-
able to different creatures, according to the classes to which
they respectively belong. So have made, King, a great lake
to be the dwelling-place of these swans, covered with various
kinds of lotuses, and watched by guards, where they will
be free from molestation. And keep always scattering on
the bank food of the kind that birds love, in order that
water-birds may quickly come there from various quarters.
Among them these two golden swans will certainly come ;

1 I.e. "moonlight."

2 There is probably a double meaning. The clouds are compared to the
Ganges, and it is obvious that geese would cluster round lotuses.

THE GOLDEN SWANS 135

and then you will be able to gaze on them continually : do
not be despondent."

When King Brahmadatta's minister said this to him, he
had that great lake made according to his directions, and it
was ready in a moment. The lake was frequented by swans,
sdrasas and chakravdkas,1 and after a time that couple of
swans came there, and settled down on a clump of lotuses
in it. Then the guards set to watch the lake came and in-
formed the king of the fact, and he went down to the lake
in a state of great delight, considering that his object had
been accomplished. And he beheld those golden swans, and
worshipped them from a distance, and ministered to their
comfort by scattering for them grains of rice dipped in milk.
And the king took so much interest in them that he spent his
whole time on the bank of that lake watching those swans,
with their bodies of pure gold, their eyes of pearl, their beaks
and feet of coral, and the tips of their wings of emerald,2
which had come there in perfect confidence.

Now, one day, as the king was roaming along the bank
of the lake, he saw in one place a pious offering made with
unfading flowers. And he said to the guards there : " Who
made this offering ? " Then the guards of the lake said to
the king : " Every day, at dawn, noon and sunset, these
golden swans bathe in the lake, and make these offerings,
and stand absorbed in contemplation : so we cannot say,
King, what is the meaning of this great wonder." When
the king heard this from the guards he said to himself :
" Such a proceeding is quite inconsistent with the nature
of swans ; surely there must be a reason for this. So I will
perform asceticism until I find out who these swans are."
Then the king and his wife and his minister gave up food,

1 The sarasa is a large crane ; the chakravdka the Brahmany duck, for
which see Vol. VI, p. 7ln3. — n.m.p.

2 I.e. Tarkshyaratna. I have no idea what the jewel is. B. and R. give ein
bestimmter dunkelfarbiger Edelstein. In Jataka No. 136 there is a golden goose
who had been a Brahman. He gives his feathers to his daughters to sell,
but his wife pulls out all the feathers at once ; they become like the feathers
of a baka. Afterwards they all grow white. See Rhys Davids' Buddhist Birth
Stories, p. ix, note. In si. 4, 1, I read tadrasad for tatra sada, with MSS.
Nos. 1882 and 2166; No. 3003 has tatrasad.

136 THE OCEAN OF STORY

and remained performing penance and absorbed in meditation
on Siva. And after the king had fasted for twelve days
the two heavenly swans came to him, and said to him in a
dream, with articulate voice : " Rise up, King ; to-morrow
we will tell you and your wife and minister, after you have
broken your fast, the whole truth of the matter in private."
When the swans had said this they disappeared, and next
morning the king and his wife and his minister, as soon as
they awoke, rose up, and broke their fast. And after they had
eaten, the two swans came to them, as they were sitting in
a pleasure pavilion near the water. The king received them
with respect, and said to them : " Tell me who you are."
Then they proceeded to tell him their history.

170a. How Pdrvati condemned her Five Attendants to be
reborn on Earth

There is a monarch of mountains, famous on the earth
under the name of Mandara, in whose groves of gleaming
jewels all the gods roam, on whose table-lands, watered
with nectar from the churned sea of milk, are to be found
flowers, fruits, roots and water that are antidotes to old age
and death. Its highest peaks, composed of various precious
stones, form the pleasure grounds of Siva, and he loves it
more than Mount Kailasa.

There, one day, that god left Parvati, after he had been
diverting himself with her, and disappeared, to execute some
business for the gods. Then the goddess, afflicted by his
absence, roamed in the various places where he loved to
amuse himself, and the other gods did their best to console
her.

And one day the goddess was much troubled by the ad-
vent of spring, and she was sitting surrounded by the Ganas
at the foot of a tree, thinking about her beloved, when a
noble Gana, named Manipushpesvara, looked lovingly at
a young maiden, the daughter of Jaya, called Chandralekha,
who was waving a chowrie over the goddess. He was a
match for her in youth and beauty, and she met his glance
with a responsive look of love, as he stood by her side. Two

THE CURSES OF THE GODDESS 137

other Ganas, named Pingesvara and Guhesvara, when they
saw that, interchanged glances, and a smile passed over their
faces. And when the goddess saw them smiling she was
angry in her heart, and she cast her eyes hither and thither,
to see what they were laughing at in this unseemly manner.
And then she saw that Chandralekha and Manipushpesvara
were looking lovingly in one another's faces.

Then the goddess, who was quite distracted with the
sorrow of separation, was angry, and said : " These young
people have done well to look lovingly * at one another in the
absence of the god, and these two mirthful people have done
well to laugh when they saw their glances : so let this lover
and maiden, who are blinded with passion, fall into a human
birth ; and there the disrespectful pair shall be man and wife ;
but these unseasonable laughers shall endure many miseries
on the earth ; they shall be first poor Brahmans, and then 2
Brahman-Rakshasas, and then Pisachas, and after that
Chandalas, and then robbers, and then bob-tailed dogs, and
then they shall be various kinds of birds — shall these Ganas
who offended by laughing ; for their minds were unclouded
when they were guilty of this disrespectful conduct."

When the goddess had uttered this command, a Gana of
the name of Dhurjata said : " Goddess, this is very unjust ;
these excellent Ganas do not deserve so severe a curse, for a
very small offence." When the goddess heard that she said
in her wrath to Dhurjata also : " Fall thou also, great sir,
that knowest not thy place, into a mortal womb." When
the goddess had inflicted these tremendous curses, the female
warder, Jaya, the mother of Chandralekha, clung to her feet,
and addressed this petition to her : " Withdraw thy anger,
goddess ; appoint an end to the curse of this daughter of
mine, and of these thy own servants, that have through
ignorance committed sin." When Parvati had been thus
entreated by her warder, Jaya, she said : " When all these,
owing to their having obtained insight, shall in course of

1 It may possibly mean "acted a love drama." I cannot find the sense
I have assigned to it in any dictionary.

2 Before anu we should, with the India Office MSS., insert tad. Monier
Williams explains Brahman- Rakshasa as a "fiend of the Brahmanical class."

138 THE OCEAN OF STORY

time meet together, they shall, after visiting Siva, the lord
of magic powers, in the place l where Brahma and the other
gods performed asceticism, return to our court, having been
freed from their curse. And this Chandralekha, and her
beloved, and that Dhurjata shall, all three of them, be happy
in their lives as mortals, but these two shall be miserable."

When the goddess had said this, she ceased ; and at that
very moment the Asura Andhaka came there, having heard
of the absence of Siva. The presumptuous Asura hoped to
win the goddess, but having been reproached by her at-
tendants he departed ; but he was slain on that account by
the god, who discovered the reason of his coming, and pursued
him.2 Then Siva returned home, having accomplished his
object, and Parvati, delighted, told him of the coming of
Andhaka, and the god said to her : "I have to-day slain a
former mind-born son of thine, named Andhaka, and he shall
now be a Bhringin here, as nothing remains of him but skin
and bone." When Siva had said this he remained there,
diverting himself with the goddess, and Manipushpesvara
and the other five descended to earth.

170. Story of King Brahmadatta and the Swans

" Now, King, hear the long and strange story of these
two, Pingesvara and Guhesvara.

170a. How Parvati condemned her Five Attendants to be

reborn on Earth

There is on this earth a royal grant to Brahmans, named
Yajnasthala. In it there lived a rich 3 and virtuous Brah-
man named Yajnasoma. In his middle age he had two sons
born to him ; the name of the elder was Harisoma and of the

1 It is worth while remarking that all the India Office MSS. read kshetram,
which would make Siddhisvara the name of a place here.

2 All the India Office MSS. read gatva fox jnatva. I have adopted this ;
and I take tatkdranarp. adverbially. MS. No. 1882 has gatovijnata.

3 It appears from the India Office MSS. that dhanavdn should be inserted
after brahmano. In si. 82 the India Office MSS. read chitrayatam, which I have
adopted.

THE TWO BROTHERS 139

younger Devasoma. They passed through the age of child-
hood, and were invested with the sacred thread,1 and then
the Brahman, their father, lost his wealth, and he and his
wife died.

Then those two wretched sons, bereaved of their father,
and without subsistence, having had their grant taken from
them by their relations, said to one another : " We are now
reduced to living on alms, but we get no alms here. So we
had better go to the house of our maternal grandfather,
though it is far off. Though we have come down in the
world, who on earth would welcome us, if we arrive of our
own accord ? Nevertheless, let us go. What else indeed are
we to do, for we have no other resource ? "

After deliberating to this effect they went, begging their
way, by slow stages, to that royal grant, where the house of
their grandfather was. There the unfortunate young men
found out, by questioning people, that their grandfather,
whose name was Somadeva, was dead, and his wife also.

Then, begrimed with dust, they entered despairing the
house of their maternal uncles, named Yajnadeva and Kratu-
deva. There those good Brahmans welcomed them kindly,
and gave them food and clothing, and they remained in
study. But in course of time the wealth of their maternal
uncles diminished, and they could keep no servants, and
then they came and said to those nephews, in the most affec-
tionate way : " Dear boys, we can no longer afford to keep
a man to look after our cattle, as we have become poor, so
do you look after our cattle for us." When Harisoma and
Devasoma's uncles said this to them their throats were
full of tears, but they agreed to their proposal. Then they
took the cattle to the forest every day, and looked after them
there, and at evening they returned home with them, wearied
out.

Then, as they went on looking after the cattle, owing to
their falling asleep in the day some animals were stolen, and
others were eaten by tigers. That made their uncles very
unhappy ; and one day a cow and goat intended for sacrifice,
belonging to their uncles, both disappeared somewhere or

1 For a note on the sacred thread see Vol. VII, pp. 26-28. — n.m.p.

140 THE OCEAN OF STORY

other. Terrified at that, they took the other animals home
before the right time, and, running off in search of the two
that were missing, they entered a distant forest. There they
saw their goat half eaten by a tiger, and after lamenting,
being quite despondent, they said : " Our uncles were keep-
ing this goat for a sacrifice, and now that it is destroyed
their anger will be something tremendous. So let us dress
its flesh with fire, and eat enough of it to put an end of our
hunger, and then let us take the rest, and go off somewhere
and support ourselves by begging."

After these reflections they proceeded to roast the goat,
and while they were so engaged their two uncles arrived,
who had been running after them, and saw them cooking
TheMeta- *^e goat. When they saw their uncles in the
morphoses of distance they were terrified, and they rose up in
Pingesvara and great trepidation, and fled from the spot. And

Guhehara .-% . i . ,, . , -, -, 1

those two uncles m their wrath pronounced x on
them the following curse : " Since, in your longing for flesh,
you have done a deed worthy of Rakshasas, you shall become
flesh-eating Brahman-Rakshasas." And immediately those
two young Brahmans became Brahman-Rakshasas, having
mouths formidable with tusks, flaming hair and insatiable
hunger ; and they wandered about in the forest, catching
animals and eating them.

But one day they rushed upon an ascetic, who possessed
supernatural power, to slay him, and he in self-defence cursed
them, and they became Pisachas. And in their condition as
Pisachas they were carrying off the cow of a Brahman, to
kill it, but they were overpowered by his spells, and reduced
by his curse to the condition of Chandalas.

One day, as they were roaming about in their condition
as Chandalas, bow in hand, tormented with hunger, they
reached, in their search for food, a village of bandits. The
warders of the village, supposing them to be thieves, arrested
them both, as soon as they saw them, and cut off their ears
and noses. And they bound them, and beat them with
sticks, and brought them in this condition before the chiefs
of the bandits. There they were questioned by the chiefs,

1 The three India Office MSS. have viteratuh.

EVIL OMENS DISREGARDED 141

and being bewildered with fear, and tormented with hunger
and pain,1 they related their history to them. Then the
chiefs of the gang, moved by pity, set them at liberty, and
said to them : " Remain here and take food ; do not be
terrified. You have arrived here on the eighth day of the
month, the day on which we worship Karttikeya, and so you
are our guests, and should have a share in our feast." 2 When
the bandits had said this they worshipped the goddess Durga,
and made the two Chandalas eat in their presence,3 and
having, as it happened, taken a fancy to them, they would
not let them out of their sight. Then they lived with those
bandits by robbing, and, thanks to their courage, became
eventually the chiefs of the gang.

And one night those chiefs marched with their followers
to plunder a large town, a favourite abode of Siva, which
some of their spies had selected for attack. Though they
saw an evil omen they did not turn back, and they reached
and plundered the whole city and the temple of the god.
Then the inhabitants cried to the god for protection, and
Siva in his wrath bewildered the bandits by making them
blind. And the citizens suddenly perceiving that, and think-
ing that it was due to the favour of Siva, assembled, and
smote those bandits with sticks and stones. And Ganas, mov-
ing about invisibly, flung some of the bandits into ravines,
and dashed others to pieces against the ground.

And the people, seeing the two leaders, were about to put
them to death, but they immediately turned into bob-tailed
dogs. And in this transformation they suddenly remembered
their former birth, and danced in front of Siva, and fled to
him for protection. When the citizens, Brahmans, mer-
chants, and all, saw that, they were delighted at being free
from fear of robbers, and went laughing to their houses. And
then the delusion that had possessed those two beings, now
turned into dogs, disappeared, and they awoke to reality,

1 Dr Kern would read kshudduhkavaptasarnklesau. I find that all the three
India Office MSS. confirm this conjecture, so I have adopted it.

2 Cf. Virgil's JEneid, viii, 172 et seq.

3 All the three India Office MSS. and the Sanskrit College MS. read
svagra, which I have endeavoured to translate. Perhaps it may mean M before
they took any food themselves."

142 THE OCEAN OF STORY

and in order to put an end to their curse they fasted, and
appealed to Siva by severe asceticism. And the next morn-
ing the citizens, making high festival, and worshipping Siva,
beheld those dogs absorbed in contemplation, and though
they offered them food the creatures would not touch it.

And the two dogs remained in this state for several days,
beheld by all the world, and then Siva's Ganas preferred
this prayer to him : " O god, these two Ganas, Pingesvara
and Guhesvara, who were cursed by the goddess, have been
afflicted for a long time, so take pity on them." When the
holy god heard that, he said : " Let these two Ganas be
delivered from their canine condition and become crows ! "
Then they became crows, and broke their fast upon the rice
of the offering, and lived happily, remembering their former
state, exclusively devoted to Siva.

After some time, Siva having been satisfied by their de-
votion to him, they became by his command first vultures,
and then peacocks ; then those noble Ganas, in course of time,
became swans ; and in that condition also they strove with
the utmost devotion to propitiate Siva. And at last they
gained the favour of that god by bathing in sacred waters,
by performing vows, by meditations and acts of worship, and
they became all composed of gold and jewels, and attained
supernatural insight.

170. Story of King Brahmadatta and the Swans

" Know, that we are those very two, Pingesvara and
Guhesvara, who, by the curse of Parvati, endured a succes-
sion of woes, and have now become swans. But the Gana
Manipushpesvara, who was in love with the daughter of Jay a,
and was cursed by the goddess, has become a king upon earth,
even yourself, Brahmadatta. And that daughter of Java has
been born as this lady, your wife, Somaprabha ; and that
Dhurjata has been born as this your minister, Sivabhuti. And
therefore we, having attained insight, and remembering the end
of the curse appointed by Parvati, appeared to you at night.
By means of that artifice we have all been reunited here to-
day ; and we will bestow on you the perfection of insight.

SIDDHISVARA 143

" Come, let us go to that holy place of Siva on the Tri-
dasa mountain, rightly named Siddhisvara,1 where the gods
performed asceticism in order to bring about the destruction
of the Asura Vidyuddhvaja. And they slew that Asura in
fight, with the help of Muktaphalaketu, the head of all the
Vidyadhara princes, who had been obtained by the favour
of Siva. And that Muktaphalaketu, having passed through
the state of humanity brought upon him by a curse, obtained
reunion with Padmavati by the favour of the same god. Let
us go to that holy place, which has such splendid associations
connected with it, and there propitiate Siva, and then we
will return to our own home, for such was the end of the
curse appointed to all of us by the goddess, to take place at
the same time." When the two heavenly swans said this
to King Brahmadatta, he was at once excited with curiosity to
hear the tale of Muktaphalaketu.

1 Here the name of a place sacred to Siva. Before we have had it as the
god's title. See Bohtlingk and Roth, s.v. It means "lord of magic powers."

CHAPTER CXV

170. Story of King Brahmadatta and the Swans

THEN King Brahmadatta said to those celestial
swans : " How did Muktaphalaketu kill that Vid-
yuddhvaja ? And how did he pass through the
state of humanity inflicted on him by a curse, and regain
Padmavati ? Tell me this first, and afterwards you shall
carry out your intentions." When those * birds heard this,
they began to relate the story of Muktaphalaketu as follows :

170b. Muktaphalaketu and Padmavati

Once on a time there was a king of the Daityas named
Vidyutprabha, hard for gods to conquer. He, desiring a son,
went to the bank of the Ganges, and with his wife performed
asceticism for a hundred years to propitiate Brahma. And
by the favour of Brahma, who was pleased with his as-
ceticism, that enemy of the gods obtained a son named
Vidyuddhvaja, who was invulnerable at their hands.

That son of the king of the Daityas, even when a child,
was of great valour ; and one day, seeing that their town was
guarded on all sides by troops, he said to one of his com-
panions : " Tell me, my friend, what have we to be afraid of,
that this town is guarded on all sides by troops ? " Then his
companion said to him : " We have an adversary in Indra,
the king of the gods ; and it is on his account that this
system of guarding the town is kept up. Ten hundred
thousand elephants, and fourteen hundred thousand chariots,
and thirty thousand horsemen, and a hundred millions of
footmen guard the city in turn for one watch of the night,
and the turn of guarding comes round for every division in
seven years."

1 It appears from the India Office MSS. that tav should be inserted after
evam.

144

THE WEAPONS OF BRAHMA 145

When Vidyuddhvaja heard this, he said : " Out on such a
throne, that is guarded by the arms of others, and not by its
own might ! However, I will perform such severe asceticism
as will enable me to conquer my enemy with my own arm,
and put an end to all this insolence of his." When Vidyud-
dhvaja had said this, he put aside that companion of his, who
tried to prevent him, and without telling his parents went to
the forest to perform penance.

But his parents heard of it, and in their affection for their
child they followed him, and said to him : " Do not act
rashly, son ; severe asceticism ill befits a child like you. Our
throne has been victorious over its enemies ; is there one
more powerful in the whole world ? What do you desire to
get by withering yourself in vain ? Why do you afflict us ? "
When Vidyuddhvaja's parents said this to him, he answered
them : "I will acquire, even in my childhood, heavenly arms
by the force of asceticism : as for our empire over the world
being unopposed of enemies, do I not know so much from the
fact that our city is guarded by troops ever ready in their
harness ? "

When the Asura Vidyuddhvaja, firm in his resolution,
had said so much to his parents, and had sent them away,
he performed asceticism to win over Brahma. He continued
for a period of three hundred years living on fruits only, and
successively for similar periods living on water, air, and
nothing at all. Then Brahma, seeing that his asceticism
was becoming capable of upsetting the system of the world,
came to him, and at his request gave him the weapons of
Brahma. He said : " This weapon of Brahma cannot be
repelled by any weapon except the weapon of Pasupati
Rudra, which is unattainable by me. So, if you desire vic-
tory, you must not employ it unseasonably." WThen Brahma
had said this, he went away, and that Daitya went home.

Then Vidyuddhvaja marched out to conquer his enemies
with his father, and with all his forces, who came together to
that great feast of war. Indra, the ruler of the gods' world,
heard of his coming, and kept guard in heaven, and when
he drew near marched out to meet him, eager for battle,
accompanied by his friend Chandraketu, the king of the

VOL. VIII. K

146 THE OCEAN OF STORY

Vidyadharas, and by the supreme lord of the Gandharvas,
named Padmasekhara. Then Vidyuddhvaja appeared, hiding
the heaven with his forces, and Rudra and others came there
to behold that battle. Then there took place between those
two armies a battle, which was involved in darkness,1 by the
sun's being eclipsed with the clashing together of missiles;
and the sea of war swelled high, lashed by the wind of wrath,
with hundreds of chariots for inflowing streams, and rolling
horses and elephants for marine monsters.

Then single combats took place between the gods and
Asuras, and Vidyutprabha, the father of Vidyuddhvaja,
rushed in wrath upon Indra. Indra found himself being
gradually worsted by the Daitya in the interchange of mis-
siles ; so he flung his thunderbolt at him. And then that
Daitya, smitten by the thunderbolt, fell dead. And that
enraged Vidyuddhvaja so that he attacked Indra. And
though his life was not in danger, he began by discharging at
him the weapon of Brahma ; and other great Asuras struck
at him with other weapons. Then Indra called to mind the
weapon of Pasupati, presided over by Siva himself, which
immediately presented itself in front of him ; he worshipped
it, and discharged it among his foes. That weapon, which
was of the nature of a destroying fire, consumed the army
of the Asuras ; but Vidyuddhvaja, being a child, only fell
senseless when smitten by it, for that weapon does not harm
children, old men or fugitives. Then all the gods returned
home victorious.

And Vidyuddhvaja, for his part, who had fallen senseless,
recovered his senses after a very long time, and fled weeping,
and then said to the rest of his soldiers, who had assembled :
" In spite of my having acquired the weapon of Brahma, we
were not victorious to-day, though victory was in our grasp ;
on the contrary we were defeated. So I will go and attack
Indra, and lose my life in battle. Now that my father is
slain, I shall not be able to return to my own city." When
he said this, an old minister of his father's said to him : " The
weapon of Brahma, discharged unseasonably, is too languid

1 I have adopted the reading andhakaritam, which I find in the three India
Office MSS.

THE BOON GRANTED

147

to contend with other weapons discharged, for that great
weapon was to-day overcome by the weapon of Siva, which
will not brook the presence of others. So you ought not
unseasonably to challenge your victorious enemy, for in this
way you will strengthen him and destroy yourself. The calm
and resolute man preserves his own life, and in due time
regains might, and takes revenge on his enemy, and so wins
a reputation esteemed by the whole world."

When that old minister said this to Vidyuddhvaja, he said
to him : " Then go you and take care of my kingdom, but
I will go and propitiate that supreme lord Siva."

When he had said this, he dismissed his followers, though
they were loth to leave him, and he went with five young
Daityas, companions of equal age, and performed asceticism
on the bank of the Ganges, at the foot of Mount Kailasa.
During the summer he stood in the midst of five fires, and
during the winter in the water, meditating on Siva ; and for
a thousand years he lived on fruits only. For a second
thousand years he ate only roots, for a third he subsisted on
water, for a fourth on air, and during the fifth he took no
food at all.1

Brahma once more came to grant him a boon, but he
did not show him any respect : on the contrary he said :
"Depart ! I have tested the efficiency of thy boon." And he
remained fasting for another period of equal duration, and
then a great volume of smoke rose up from his head, and
Siva manifested himself to him, and said to him : " Choose
a boon." When thus addressed, that Daitya said to him :
" May I, Lord, by thy favour slay Indra in fight ? " The
god answered : " Rise up ! There is no distinction between
the slain 2 and the conquered ; so thou shalt conquer Indra
and dwell in his heaven."

When the god had said this, he disappeared, and Vidyud-
dhvaja, considering that the wish of his heart was attained,

1 For a note on the austerities of Hindu ascetics see Vol. I, p. 79ft1.

— N.M.P.

2 I read nihatasya, which I find supported by two of the India Office MSS.
No. 1882 has nihitasya, No. 21 66 nihatasya, and No. 3003 has anitahasya. The
Sanskrit College MS. has tihatasya.

148 THE OCEAN OF STORY

broke his fast, and went to his city. There he was welcomed
by the citizens, and met by that minister of his father's who
had endured suffering for his sake, and who now made great
rejoicing. He then summoned the armies of the Asuras, and
made preparation for battle, and sent an ambassador to
Indra to warn him to hold himself in readiness for fight. And
he marched out, hiding with his banners the sky, which he
clove with the thunderous roar of his host, and so he seemed
to be fulfilling the wish * of the inhabitants of heaven. And
Indra, for his part, knowing that he had returned from win-
ning a boon, was troubled, but, after taking counsel with the
adviser of the gods,2 he summoned his forces.

Then Vidyuddhvaja arrived, and there took place between
those two armies a great battle, in which it was difficult to
distinguish between friend and foe. Those Daityas, who
were headed by Subahu, fought with the wind-gods, and
Pingaksha and his followers with the gods of wealth, Maha-
maya and his forces with the gods of fire, and Ayahkaya and
his hosts with the sun-gods, and Akampana and his warriors
with the Vidyadharas, and the rest with the Gandharvas and
their allies. So a great battle continued between them for
twenty days, and on the twenty-first day the gods were
routed in fight by the Asuras.

And when routed they fled, and entered heaven ; and
then Indra himself issued, mounted on Airavana. And the
forces of the gods rallied round him, and marched out again,,
with the leaders of the Vidyadharas, headed by Chandraketu..
Then a desperate fight took place, and Asuras and gods 3
were being slain in great numbers when Vidyuddhvaja
attacked Indra, to revenge the slaughter of his father. The
king of the gods cleft over and over again the bow of that
chief of the Asuras, who kept repelling his shafts with answer-
ing shafts. Then Vidyuddhvaja, elated with the boon of
Siva, seized his mace, and rushed furiously on Indra. He

1 Perhaps there is a pun here. The word ishta may also mean " sacrifice,"
" sacred rite."

2 I.e. Brihaspati.

3 The word for god here is amara, literally "immortal." This may remind
the classical reader of the passage in Birds, 1224, where Iris says, "aAA.' dOdvaros;
el/A," and Peisthetaerus imperturbably replies, " d\\' o/xws av d-n-tdaves."

THE DEFEAT OF INDRA 149

leapt up, planting his feet on the tusks of Airavana, and
climbed up on his forehead and killed his driver. And he
gave the king of the gods a blow with his mace, and he quickly
returned it with a similar weapon. But when Vidyuddhvaja
struck him a second time with his mace, Indra fell senseless
on to the chariot of the wind-god. And the wind-god
carried him away in his chariot out of the fight with the
speed of thought ; and Vidyuddhvaja, who sprang after him,1
fell on the ground.

At that moment a voice came from the air : " This is an
evil day, so carry Indra quickly out of the fight." Then the
wind-god carried off Indra at the utmost speed of his chariot,
and Vidyuddhvaja pursued them, mounted on his ; and in
the meanwhile Airavana, infuriated and unrestrained by the
driver's hook, ran after Indra, trampling and scattering the
forces. And the army of the gods left the field of battle and
followed Indra ; and Brihaspati carried off his wife Sachi, who
was much alarmed, to the heaven of Brahma. Then Vidyud-
dhvaja, having gained the victory, and having found Amaravati
empty, entered it, accompanied by his shouting troops.

And Indra, having recovered consciousness, and seeing
that it was an evil time, entered that heaven of Brahma
with all the gods. And Brahma comforted him, saying: "Do
not grieve : at present this boon of Siva is predominant ; but
you will recover your position." And he gave him, to dwell
in, a place of his own, furnished with all delights, named
Samadhisthala, situated in a region of the world of Brahma.
There the king of the gods dwelt, accompanied by Sachi and
Airavana ; and by his orders the Vidyadhara kings went to the
heaven of the wind-god. And the lords of the Gandharvas
went to the inviolable world of the moon ; and others went
to other worlds, abandoning severally their own dwellings.
And Vidyuddhvaja, having taken possession of the territory
of the gods with beat of drum, enjoyed sway over heaven2
as an unlimited monarch.

1 I read dattajhampo, which I find in MS. No. 3003. The other two have
dattajampo. The Sanskrit College MS. has dattajhampo.

2 Cf. Ovid's Metamorphoses, v, 321-331, for the flight of the inhabitants
of the Grecian heaven from the giant Typhosus.

150 THE OCEAN OF STORY

At this point of the story, Chandraketu, the Vidyadhara
king, having remained long in the world of the wind-god,
said to himself : " How long am I to remain here, fallen
from my high rank ? The asceticism of my enemy Vidyud-
dhvaja has not even now spent its force ; but I have heard
that my friend Padmasekhara, the king of the Gandharvas,
has gone from the world of the moon to the city of Siva to
perform asceticism. I do not know as yet whether Siva has
bestowed a boon on him or not ; when I have discovered
that, I shall know what I myself ought to do."

While he was going through these reflections, his friend,
the king of the Gandharvas, came towards him, having
obtained a boon. That king of the Gandharvas, having
been welcomed with an embrace by Chandraketu, and ques-
tioned,1 told him his story : "I went to the city of Siva and
propitiated Siva with asceticism ; and he said to me : 'Go!
thou shalt have a noble son ; and thou shalt recover thy
kingdom, and obtain a daughter of transcendent beauty,
whose husband shall be the heroic slayer of Vidyuddhvaja.' 2
Having received this promise from Siva, I have come here to
tell you."

When Chandraketu had heard this from the king of the
Gandharvas, he said : " I too must go and propitiate Siva
in order to put an end to this sorrow ; without propitiating
him we cannot obtain the fulfilment of our desires." When
Chandraketu had formed this resolution, he went with his
wife Muktavali to the heavenly abode of Siva, to perform
asceticism.

And Padmasekhara told the story of his boon to Indra,
and having conceived a hope of the destruction of his enemy,
went to the world of the moon. Then that king of the gods
in Samadhisthala, having also conceived a hope of the de-
struction of his enemy, called to mind the counsellor of the
immortals. And he appeared as soon as he was thought
upon, and the god, bowing before him, and honouring him,
said to him : " Siva, pleased with the asceticism of Padma-
sekhara, has promised that he shall have a son-in-law who

1 All the India Office MSS. read prishtas.

2 All the India Office MSS. read Vidyuddhvajantako.

VISHNU IS SUPPLICATED 151

shall slay Vidyuddhvaja. So we shall eventually see an end
put to his crimes : in the meanwhile I am despondent, dwell-
ing here in misery on account of my having fallen from my
high position. So devise, holy sir, some expedient that will
operate quickly." When the adviser of the gods heard this
speech of Indra's, he said to him : " It is true that that
enemy of ours has nearly exhausted his asceticism by his
crimes ; so now we have an opportunity of exerting ourselves
against him. Come, then, let us tell Brahma ; he will point
out to us an expedient."

When Brihaspati had said this to Indra, he went with him
to Brahma, and, after worshipping him, he told him what was
in his mind. Then Brahma said : " Am I not also anxious
to bring about the same end ? But Siva alone can remove
the calamity that he has caused. And that god requires a
long propitiation 1 : so let us go to Vishnu, who is like-minded
with him; he will devise an expedient."

When Brahma and Indra and Brihaspati had deliberated
together to this effect, they ascended a chariot of swans and
went to Svetadvipa,2 where all the inhabitants carried the
conch, discus, lotus and club, and had four arms, being as-
similated to Vishnu in appearance as they were devoted to
him in heart. There they saw the god in a palace composed
of splendid jewels, reposing on the serpent Sesha, having his
feet adored by Lakshmi. After bowing before him, and
having been duly welcomed by him, and venerated by the
divine sages, they took the seats befitting them. When the
holy one asked the gods how they prospered, they humbly
said to him : " What prosperity can be ours, 0 God, as long
as Vidyuddhvaja is alive ? For you know all that he has
done to us, and it is on his account that we have come here
now : it now rests with you to determine what further is to
be done in this matter."

When the gods said this to Vishnu, he answered them :
" Why, do I not know that my regulations are broken by that
Asura ? But what the great lord, the slayer of Tripura, has

1 MS. No. 1882 here reads chiraprapyas : the other two agree with
Brockhaus.

2 See Vol. IV, p. 185, 185w2.— n.m.p.

152 THE OCEAN OF STORY

done, he alone can undo : I cannot. And from him must
proceed the overthrow of that wicked Daitya. You must
make haste, provided I tell you an expedient ; and I will tell
you one : listen ! There is a heavenly abode of Siva, named
Siddhisvara. There the god Siva is found ever manifest.
And long ago that very god manifested to me and Prajapati *
his form as the flame-Zmga, and told me this secret. So come,
let us go there and entreat him with asceticism ; he will put
an end to this affliction of the worlds ! " When the god
Vishnu had uttered this behest, they all went to Siddhisvara
by means of two conveyances, the bird Garuda and the
chariot of swans. That place is untouched by the calamities
of old age, death and sickness, and it is the home of unalloyed
happiness, and in it beasts, birds and trees are all of gold.
There they worshipped the linga of Siva, that exhibits in
succession all his forms,2 and is in succession of various jewels ;
and then Vishnu, Brahma, Indra and Brihaspati, all four,
with their minds devoted to Siva, proceeded to perform a
severe course of asceticism in order to propitiate him.

And in the meanwhile Siva, . propitiated by the severe
asceticism of Chandraketu, bestowed a boon on that prince
of the Vidyadharas : " Rise up, King ! a son shall be born to
thee who shall be a great hero, and shall slay in fight thy
enemy Vidyuddhvaja ; he shall become incarnate among the
human race by a curse, and shall render a service to the gods,
and shall recover his position by virtue of the asceticism of
Padmavati, the daughter of the king of the Gandharvas :
and with her for a wife he shall be emperor over all the
Vidyadharas for ten kalpas" 3 When the god had granted
this boon he disappeared, and Chandraketu went back to
the world of the wind-god with his wife.

In the meanwhile Siva was pleased with the severe asceti-
cism of Vishnu and his companions in Siddhisvara, and he
appeared to them in the linga and delighted them by the
following speech : " Rise up, afflict yourselves no longer ! I
have been fully propitiated with self-torture by your partisan

1 A title of Brahma. See Muir's Sanskrit Texts, vol. iv, p. 18.

2 For anyonya I read any any a, but all the MSS. confirm Brockhaus' text.

3 The three India Office MSS. have dasa ka/pa?i.

THE BIRTH OF MUKTAPHALAKETU 153

Chandraketu, the prince of the Vidyadharas. And he shall
have a heroic son, sprung from a part of me, who shall soon
slay in fight that Daitya Vidyuddhvaja. Then, in order
that he may perform another service to the gods, he shall
fall 1 by a curse into the world of men, and the daughter of
the Gandharva Padmasekhara shall deliver him from that
condition. And he shall rule the Vidyadharas with that
lady, who shall be an incarnation of a portion of Gaurl, and
shall be named Padmavati, for his consort, and at last he
shall come to me. So bear up for a little : this desire of
yours is already as good as accomplished." When Siva had
said this to Vishnu and his companions, he disappeared ;
then Vishnu, Brahma, Indra and Brihaspati went, in high
delight, back to the places from which they came.

Then Muktavali, the wife of that king of the Vidyadharas
named Chandraketu, became pregnant, and in time she
brought forth a son, illuminating the four quarters with his
irresistible splendour,2 like the infant sun arisen to remove
the oppression under which those ascetics were groaning.
And as soon as he was born this voice was heard from
heaven : " Chandraketu, this son of thine shall slay the
Asura Vidyuddhvaja, and know that he is to be by name
Muktaphalaketu, the terror of his foes."

When the voice had said so much to the delighted
Chandraketu, it ceased, and a rain of flowers fell ; and
Padmasekhara and Indra, hearing what had taken place,
came there, and the other gods who were lurking concealed.
Conversing to one another of the story of the boon of
Siva, and having rejoiced thereat, they went to their own
abodes. And Muktaphalaketu had all the sacraments per-
formed for him, and gradually grew up ; and as he grew,
the joy of the gods increased.

Then, some time after the birth of his son, a daughter was
born to Padmasekhara, the supreme lord of the Gandharvas.
And when she was born a voice came from the air : " Prince

1 I read cyutam for cyuta. See Taranga 117, si. 152 et seq. But all the
India Office MSS. agree with Brockhaus' text. The tale itself will justify my
correction.

2 The word tejasd also means "valour."

154

THE OCEAN OF STORY

of the Gandharvas, this daughter of thine, Padmavati, shall
be the wife of that king of the Vidyadharas who shall be
the foe of Vidyuddhvaja." Then that maiden Padmavati
gradually grew up, adorned with an overflowing effulgence of
beauty, as if with billowy nectar acquired by her being born
in the world of the moon.1

And that Muktaphalaketu, even when a child, was high-
minded, and being always devoted to Siva, he performed
asceticism, in the form of vows, fasts and other penances.
And once on a time, when he had fasted twelve days, and
was absorbed in meditation, the adorable Siva appeared to
him, and said : "I am pleased with this devotion of thine,
so by my special favour the weapons, the sciences, and all
the accomplishments shall manifest themselves to thee. And
receive from me this sword named Invincible,2 by means of
which thou shalt hold sovereign sway, unconquered by thy
enemies." When the god had said this, he gave him the
sword and disappeared, and that prince at once became
possessed of powerful weapons and great strength and courage.

Now one day, about this time, that great Asura Vidyud-
dhvaja, being established in heaven, was disporting himself
in the water of the heavenly Ganges. He saw the water of
that stream flowing along brown with the pollen of flowers,
and remarked that it was pervaded by the smell of the ichor
of elephants, and troubled with waves. Then, puffed up with
pride of his mighty arm, he said to his attendants : "Go and
see who is disporting himself in the water above me."

1 Literally "the nectar-rayed one."

2 Cf. Vol. I, p. 109W1, and Vol. VI, p. 72, 72W1 ; also Silius Italicus,i, 430,

quoted by Preller, Griechische Mythologie, vol. ii, p. 354. The passage from

the Punica of Silius Italicus is as follows : —

" Hannibal agminibus passim furit et quatit ensem,
Cantato nuper senior quern fecerat igni
Litore ab Hesperidum Temisus, qui carmine pollens
Fidebat magica ferrum crudescere lingua. ..."

In my note on swords and their names in Vol. I, p. 109W1, I referred to Caesar's
sword as " Crocea Mors." In a review of the volume Professor Halliday doubted
its genuineness and suggested some mediaeval source. My reference to
Brewer supports this view, as it occurs in Geoffrey of Monmouth, iv, 4
(d. a.d. 1154). — N.M.P.

THE BULL OF SIVA 155

When the Asuras heard that, they went up to the stream,
and saw the bull of Siva sporting in the water with the
elephant of Indra. And they came back and said to that
prince of the Daityas : " King, the bull of Siva has gone
higher up the stream, and is amusing himself in the water
with Airavana ; so this water is full of his garlands and of
the ichor of Airavana." When that Asura heard this he
was wroth, in his arrogance making light of Rudra, and in-
fatuated by the full ripening of his own evil deeds he said to
his followers : " Go and bring that bull and Airavana here,
bound." Those Asuras went there and tried to capture
them, and thereupon the bull and elephant ran upon them
in wrath and slew most of them. And those who escaped
from the slaughter went and told Vidyuddhvaja ; and he was
angry, and sent a very great force of Asuras against those
two animals. And those two trampled to death that army,
upon which destruction came as the result of matured crime,
and then the bull returned to Siva, and the elephant to Indra.

Then Indra heard about that proceeding of the Daityas
from the guards, who followed Airavana to take care of him,
and he concluded that the time of his enemy's destruction
had arrived, as he had treated with disrespect even the
adorable Siva. He told that to Brahma, and then he united
himself with the assembled forces of the gods and the
Vidyadharas and his other allies, and then he mounted
the chief elephant of the gods and set out to slay that
enemy of his ; and on his departure Sachi performed for
him the usual ceremony to ensure good fortune.

CHAPTER CXVI

170b. Muktaphalaketu and Padmdvatl

THEN Indra reached heaven and surrounded it with
his forces, that were rendered confident by the favour
of Siva, and had gained the suitable opportunity and
the requisite strength. When Vidyuddhvaja saw that, he
marched out with his army, ready for battle ; but as he
marched out evil omens manifested themselves to him :
lightning flashes struck his banners, vultures circled above
his head, the state umbrellas were broken, and jackals uttered
boding howls.1 Disregarding these evil omens, nevertheless
that Asura sallied forth ; and then there took place a mighty
battle between the gods and the Asuras.

And Indra said to Chandraketu, the king of the Vidya-
dharas : " Why has Muktaphalaketu not yet come ? " Then
Chandraketu humbly made answer : " When I was marching
out I was in such a hurry that I forgot to tell him ; but he
is sure to hear of it, and will certainly follow me quickly."
When the king of the gods heard this he quickly sent the
dexterous charioteer of the wind-god to bring the noble
Muktaphalaketu. And his father, Chandraketu, sent with
Indra's messenger his own warder, with a force and a chariot,
to summon him.

1 See Vol. IV, pp. 93, 93n2, 94<n ; Zimmer's Altindisches Leben, p. 60, and
Preller, Rbmische Mythologie, pp. 102-103: the vultures will remind the
English reader of Shakespeare's Julius Ccesar, v, 1, 84 et seq. ; for the ominous
import of lightning see Smith's Dictionary of Antiquities, art. " Bidental " ; and
Preller, op. cit., p. 172. There is a very similar passage in Achilles Tatius,
Lib. V, c, 3 : M '12s ovv Trpo^Xdofxev twv dvpiav, o'uovbs rjplv yuverai 7rovr)pbs' x^AtSdi/a
xtpKOs SaoKiov rr]V A.€VKLirirrjV 7raTao-tr€t t/£> Trrepip els tyjv KecfiaXrjv." See also
Sir Thomas Browne's Vulgar Errors, Book V, chap, xxiii, sec. 1 ; Webster's
Dutchess of Ma If ey, Act II, sc. 2 :

" How superstitiously we mind our evils !

The throwing down salt, or crossing of a hare,

Bleeding at nose, the stumbling of a horse,

Or singing of a cricket, are of power

To daunt whole man in us."

156

THE TEMPLE OF GAURI 15T

But Muktaphalaketu, hearing that his father had gone
to battle with the Daityas, was eager to set out for that
fight with his followers. Then he mounted his elephant of
victory, and his mother performed for him the ceremony to
ensure good fortune, and he set out from the world of the
wind bearing the sword of Siva. And when he had set out,
a rain of flowers fell on him from heaven, and the gods beat
their drums and favouring breezes blew. And then the hosts
of the gods, that had fled and hid themselves out of fear of
Vidyuddhvaja, assembled and surrounded him. As he was
marching along with that large army, he saw in his way a
great temple of Parvati, named Meghavana. His devotion
to the goddess would not allow him to pass it without wor-
shipping * ; so he got down from his elephant, and taking in;
his hand heavenly flowers, he proceeded to adore the goddess.

Now it happened that, at that very time, Padmavati, the
daughter of Padmasekhara, the king of the Gandharvas, who-
had now grown up, had taken leave of her mother, who was
engaged in austerities to bring good fortune to her husband
who had gone to war, and had come, with her attendant
ladies, in a chariot, from the world of Indra, to that temple
of Gauri, with the intention of performing asceticism in order
to ensure success to her father in battle, and to the bridegroom
on whom she had set her heart.

On the way one of her ladies said to her : " You have not
as yet any chosen lover, who might have gone to the war,,
and your mother is engaged in asceticism for the well-being
of your father ; for whose sake, my friend, do you, a maiden,,
seek to perform asceticism ? " When Padmavati had been
thus addressed by her friend on the way, she answered : " My
friend, a father is to maidens a divinity procuring all happi-
ness ; moreover, there has already been chosen for me a
bridegroom of unequalled excellence. That Muktaphalaketu,
the son who has been born to the Vidyadhara king, in order
that he may slay Vidyuddhvaja, has been destined for my
husband by Siva. This I heard from the mouth of my father
when questioned by my mother. And that chosen bridegroom

1 I read tadanullanghayan with MSS. No. 1882 and 2166 and the Sanskrit
College MS. No. 3003 has anullanghaya.

158 THE OCEAN OF STORY

of mine has either gone or certainly is going to battle ;
so I am about to propitiate with asceticism the holy Gauri,
desiring victory for my future husband * as well as for my
father."

When the princess said this, her attendant lady answered
her : " Then this exertion on your part, though directed to-
wards an object still in the future, is right and proper : may
your desire be accomplished ! " Just as her friend was say-
ing this to her, the princess reached a large and beautiful lake
in the neighbourhood of the temple of Gauri. It was covered
all over with bright full-blown golden lotuses, and they seemed
as if they were suffused with the beauty flowing forth from
the lotus of her face. The Gandharva maiden went down
into that lake and gathered lotuses with which to worship
Ambika, and was preparing to bathe, when two Rakshasis
came that way, as all the Rakshasas were rushing to the
battle between the gods and Asuras, eager for flesh. They
had upstanding hair, yellow as the flames vomited forth from
their mouths terrible with tusks, gigantic bodies black as
smoke, and pendulous breasts and bellies. The moment that
those wanderers of the night saw that Gandharva princess,
they swooped down upon her and seized her, and carried her
up towards the heaven.

But the deity, that presided over her chariot, impeded
the flight of those Rakshasis, and her grieving retinue cried
for help ; and while this was going on Muktaphalaketu issued
from the temple of the goddess, having performed his worship,
and hearing the lamentation, he came in that direction.
When the great hero beheld Padmavati gleaming bright in
the grasp of that pair of Rakshasis, looking like a flash of
lightning in the midst of a bank of black clouds, he ran for-
ward and delivered her, hurling the Rakshasis senseless to
earth by a blow from the flat of his hand. And he looked
on that torrent river of the elixir of beauty, adorned with
a waist charming with three wavelike wrinkles,2 who seemed

1 I read patyus for pitus, with the three India Office MSS. and the
Sanskrit College MS.

2 Burton (Nights, vol. vii, p. I30n7) quotes this passage as apposite to
description in his text : " . . . but the perfect whiteness of her body overcame

THE FAIR PADMAVATI 159

to have been composed by the Creator of the essence of all
beauty when he was full of the wonderful skill he had ac-
quired by forming the nymphs of heaven. And the moment
he looked on her his senses were benumbed by love's opiate,
though he was strong of will ; and he remained for a moment
motionless, as if painted in a picture.

And Padmavati too, now that the alarm caused by the
Rakshasis was at an end, at once recovered her spirits, and
looked on the prince, who possessed a form that was a feast
to the eyes of the world, and who was one fitted to madden
womankind, and seemed to have been created by fate by a
blending together in one body of the moon and the God of
Love. Then, her face being cast down with shame, she said
of her own accord to her friend : " May good luck befall him !
I will depart hence, from the presence of a strange man."

Even while she was saying this Muktaphalaketu said to
her friend : " What did this young lady say ? " And she
answered : " This lovely maiden bestowed a blessing on you,
the saver of her life, and said to me : ' Come, let us depart
from the presence of a strange man.' " When Muktaphala-
ketu heard this, he said to her, with eager excitement : " Who
is she ? Whose daughter is she ? To what man of great
merit in a former life is she to be given in marriage ? " *

When he addressed this question to the princess's com-
panion she answered him : " Fair sir, this my friend is the
maiden named Padmavati, the daughter of Padmasekhara,
the king of the Gandharvas, and Siva has ordained that her
husband is to be Muktaphalaketu, the son of Chandraketu,
the darling of the world, the ally of Indra, the destined slayer
of Vidyuddhvaja. Because she desires the victory for that
future husband of hers and for her father in the battle now
at hand, she has come to this temple of Gaurl to perform
asceticism."

When the followers of Chandraketu's son heard this, they

the redness of her shift, through which glittered two breasts like twin
granadoes, and a waist as it were a roll of fine Coptic linen, with creases like
scrolls of pure white paper stuffed with musk." — n.m.p.

1 The India Office MSS. have kasmai dattd va ; but the sense is much the
same.

160 THE OCEAN OF STORY

delighted the princess by exclaiming : " Bravo ! here is that
future husband of yours." Then the princess and her lover
had their hearts filled with joy at discovering one another, and
they both thought, " It is well that we came here to-day,"
and they continued casting loving sidelong timid glances
at one another ; and while they were thus engaged the sound
of drums was heard, and then a host appeared, and a chariot
with the wind-god,1 and the warder of Chandraketu coming
quickly.

Then the wind-god and the warder respectfully left the
chariot and went up to that Muktaphalaketu, and said to
him : " The king of the gods and your father, Chandraketu,
who are in the field of battle, desire your presence ; so ascend
this chariot, and come quickly." Then the son of the Vidya-
dhara king, though fettered by love of Padmavati, ascended
the chariot with them, out of regard for the interests of his
superiors. And putting on a heavenly suit of armour 2 sent
by Indra he set out quickly, often turning back his head to
look at Padmavati.

And Padmavati followed with her eyes, as long as he was
in sight, that hero, who with one blow from the flat of his
hand had slain the two Rakshasis, and with him ever in her
thoughts she bathed, and worshipped Siva and Parvati, and
from that time forth kept performing asceticism in that very
place, to ensure his success.

And Muktaphalaketu, still thinking on his sight of her,
which was auspicious and portended victory, reached the
place where the battle was going on between the gods and
Asuras. And when they saw that hero arrive, well-armed and
accompanied by a force, all the great Asuras rushed to attack
him. But the hero cut their heads to pieces with a rain of
arrows, and made with them an offering to the gods of the
cardinal points, by way of inaugurating the feast of battle.

But Vidyuddhvaja, seeing his army being slain by that

1 It appears from the beginning of the chapter that this was the
charioteer of Vayu, the chief god of the wind. In Chapter XV, si. 57, the
wind-gods are opposed to the Daityas. Bohtlingk and Roth identify these
wind-gods with the Maruts, s.v. Vayu.

2 Dr Kern corrects kavachanam to kavacham. The latter word is found in
the three India Office MSS. and the Sanskrit College MS.

THE FEAST OF BATTLE 161

Muktaphalaketu, himself rushed in wrath to attack him.
And when he smote with arrows that Daitya, as he came
on, the whole army of the Asuras rushed upon him from
every quarter. When Indra saw that, he at once attacked
the army of the Daityas, with the Siddhas, Gandharvas,
Vidyadharas and gods at his back.

Then a confused battle arose, with dint of arrow, javelin,
lance, mace and axe, costing the lives of countless soldiers ;
rivers of blood flowed along, with the bodies of elephants
and horses for alligators, with the pearls from the heads of
elephants 1 for sands, and with the heads of heroes for
stones.

That feast of battle delighted the flesh-loving demons,
who, drunk with blood instead of wine, were dancing with
the palpitating trunks. The fortune of victory of the gods
and Asuras in that sea of battle swayed hither and thither
from time to time, fluctuating like a tide-wave. And in
this way the fight went on for twenty-four days, watched
by Siva, Vishnu and Brahma, who were present in their
chariots.2

And at the end of the twenty-fifth day a series of single
combats was taking place between the principal warriors of
both armies along the greater part of the line of fight. And
then a duel began between the noble Muktaphalaketu and
Vidyuddhvaja, the former in a chariot, the latter on an
elephant. Muktaphalaketu repelled the weapon of dark-
ness with the weapon of the sun, the weapon of cold with
the weapon of heat, the rock-weapon with the thunderbolt-
weapon, the serpent-weapon with the weapon of Garuda,
and then he slew that elephant-driver of that Asura with one
arrow, and his elephant with another. Then Vidyuddhvaja
mounted a chariot, and Muktaphalaketu killed the charioteer
and the horses. Then Vidyuddhvaja took refuge in magic.
He ascended into the sky invisible with his whole army,
and rained stones and weapons on all sides of the army of

1 I read mauktika for maulika. The three India Office MSS. and the
Sanskrit College MS. have mauktika.

2 Cf. the somewhat similar battle descriptions in the Nights (Burton,
vol. vii, p. 6 1, and vol. viii, p. 136). — n.m.p.

vol. VIII. L

162 THE OCEAN OF STORY

the gods. And as for the impenetrable net of arrows which
Muktaphalaketu threw around it, that Daitya consumed it
with showers of fire.

Then Muktaphalaketu sent against that enemy and his
followers the weapon of Brahma, which was capable of de-
stroying the whole world, after he had pronounced over it
the appropriate spells. That weapon killed the great Asura
Vidyuddhvaja and his army, and they fell down dead from
the sky, And the rest — namely, Vidyuddhvaja's son and
his followers, and Vajradamshtra and his crew — fled in fear
to the bottom of the Rasatala.1

And then the gods from heaven exclaimed " Bravo !
Bravo ! " and they honoured the noble Muktaphalaketu
with a rain of flowers. Then Indra, having recovered his
sway, as his enemy was slain, entered heaven, and there was
a great rejoicing in the three worlds. And Prajapati him-
self came there, making SachI precede him, and fastened a
splendid crest- jewel on the head of Muktaphalaketu. And
Indra took the chain from his own neck and placed it on
the neck of that victorious prince, who had restored his king-
dom to him. And he made him sit on a throne equal in all
respects to his own ; and the gods, full 2 of joy, bestowed
upon him various blessings. And Indra sent on his warder
to the city of the Asiira Vidyuddhvaja, and took posses-
sion of it in addition to his own city, with the intention
of bestowing it on Muktaphalaketu, when a fitting time
presented itself.

Then the Gandharva Padmasekhara, wishing to bestow
Padmavati on that prince, looked meaningly at the face of
the Disposer. And the Disposer, knowing what was in his
heart, said to that prince of the Gandharvas : " There is
still a service remaining to be done, so wait a little." Then
there took place the triumphal feast of Indra, with the songs
of Haha and Huhu, and the dances of Rambha and others,
which they accompanied with their own voices. And when
the Disposer had witnessed the festive rejoicing he departed,

1 One of the seven hells (not places of torment).

2 But the three India Office MSS. read ghurnad for purna. It could, I
suppose, mean "reeling with joy." The Sanskrit College MS. has pTtrvva.

THE TRIUMPH OF MUKTAPHALAKETU 163

and Indra honoured the Lokapalas 1 and dismissed them to
their several stations. And after honouring that Gandharva
monarch Padmasekhara, and his train, he dismissed them
to their own Gandharva city. And Indra, after treating with
the utmost respect the noble Muktaphalaketu and Chandra-
ketu, sent them to their own Vidyadhara city to enjoy them-
selves. And then Muktaphalaketu, having destroyed the
plague of the universe, returned to his palace, accompanied
by his father and followed by many Vidyadhara kings. And
on account of the prince having returned victorious with his
father after a long absence, that city displayed its joy, being
adorned with splendid jewels and garlanded with flags. And
his father, Chandraketu, at once bestowed gifts on all his
servants and relations, and kept high festival in the city
for the triumph of his son, showering wealth on it as a cloud
showers water. But Muktaphalaketu, though he had gained
glory by conquering Vidyuddhvaja, derived no satisfaction
from his enjoyments without Padmavati. However, being
comforted in soul by a friend named Samyataka, who re-
minded him of the decree of Siva, and consoling topics of
that kind, he managed, though with difficulty, to get through
those days.

1 The Lokapalas are the guardians of the four cardinal and intermediate
points of the compass. They appear to be usually reckoned as Indra, guardian
of the East, Agni of the South-East, Varuna of the West, Yama of the South,
Surya of the South-West, Pavana or Vayu of the North-West, Kuvera of the
North, Soma or Chandra of the North-East. Some substitute Nirriti for
Surya and Isani or Prithivi for Soma.

CHAPTER CXVII

170b. Muktdphalaketu and Padmavati

IN the meanwhile that king of the Gandharvas, Padma-
gekhara, re-entered his city, celebrating a splendid triumph;
and hearing from his wife that his daughter Padmavati
had performed asceticism in the temple of Gauri, to procure
for him victory, he summoned her. And when his daughter
came, emaciated with asceticism and separation from her
lover, and fell at his feet, he gave her his blessing, and said
to her : " Dear girl, for my sake you have endured great
hardship in the form of penance, so obtain quickly for a
husband the noble Muktaphalaketu, the son of the king of
the Vidyadharas, the slayer of Vidyuddhvaja, the victorious
protector of the world, who has been appointed to marry you
by Siva himself."

When her father said this to her, she remained with face
fixed on the ground, and then her mother, Kuvalayavali,
said to him : " How, my husband, was so terrible an Asura,
that filled the three worlds with consternation, slain by that
prince in fight ? " When the king heard that, he described
to her the valour of that prince, and the battle between the
gods and Asuras. Then Padmavati' s companion, whose name
was Manoharika, described the easy manner in which he slew
the two Rakshasis. Then the king and queen, finding out
that he and their daughter had met and fallen in love, were
pleased, and said : " What could those Rakshasis do against
one who swallowed the whole army of the Asuras, as Agastya
swallowed the sea ? " l Then the fire of Padmavati's love
blazed up more violently, being fanned by this description of
her lover's surpassing courage as by a breeze.

Then the princess left her parents' presence and immedi-
ately ascended, in eager longing, a jewelled terrace in the
women's apartments, which had pillars of precious stone

1 See Vol. VI, pp. 43H1, 44w. — n.m.p.

164

UNABATED PASSION

165

standing in it, and lattices of pearl fastened to them, and had
placed on its pavement, of costly mosaic, luxurious couches
and splendid thrones, and was rendered still more delightful
by means of the various enjoyments which there presented
themselves as soon as thought of. Even when there, she was
exceedingly tortured with the fire of separation. And she
saw from the top of this terrace a magnificent heavenly
garden, planted with trees and creepers of gold, and full of
hundreds of tanks adorned with costly stone. And when she
saw it she said to herself : " Wonderful ! This splendid
city of ours is more beautiful even than the world of the
moon in which I was born. And yet I have not explored
this city, which is the very crest- jewel of the Himalayas, in
which there is such a splendid suburban garden excelling
Nandana. So I will go into this lovely shrubbery, cool with
the shade of trees, and alleviate a little the scorching of the
fires of separation."

After the young maiden had gone through these reflec-
tions, she dexterously managed to descend slowly from the
terrace alone, and prepared to go to that city garden. And
as she could not go on foot she was carried there by some
birds that were brought to her by her power, and served as
her conveyance. When she reached the garden she sat in an
arbour formed of plantains growing together, on a carpet of
flowers, with heavenly singing and music sounding in her ears.
And even there she did not obtain relief, and her passion did
not abate : on the contrary, the fire of her love increased
still more, as she was separated from her beloved.

Then in her longing she was eager to behold that loved
one, though only in a picture, so by her magic power she
summoned for herself a tablet for painting and colour-pencils.
And she said to herself : " Considering even the Disposer is
unable to create a second like my beloved, how can I, reed l
in hand, produce a worthy likeness of him ? Nevertheless, I
will paint him as well as I can for my own consolation." After
going through these reflections she proceeded to paint him
on a tablet, and while she was thus engaged, her confidante,

1 The reed was no doubt used as a brush or pencil. The Sanskrit
College MS. reads utkantha-sannapanir aham katham.

166 THE OCEAN OF STORY

Manoharika, who had been troubled at not seeing her,
came to that place to look for her. She stood behind the
princess, and saw her languishing alone in the bower of
creepers, with her painting-tablet in her hand. She said
to herself : " I will just see now what the princess is doing
here alone." So the princess's confidante remained there
concealed.

And then Padmavati, with her lotus-like eyes gushing
with tears, began to address, in the following words, her be-
loved in the painting : " When thou didst slay the formidable
Asuras and deliver Indra, how comes it that thou dost not
deliver me from my woe, though near me, by speaking to me
at any rate ? To one whose merits in a former life are small,
even a wishing-tree is ungenerous, even Buddha is wanting in
compassion, and even gold becomes a stone. Thou knowest
not the fever of love, and canst not comprehend my pain :
what could the poor archer Love, whose arrows are but
flowers, do against one whom the Daityas found invincible ?
But what am I saying ? Truly fate is adverse to me, for fate
stops my eyes with tears, and will not allow me to behold thee
for long together, even in a picture." When the princess
had said this, she began to weep with teardrops that were
so large that it appeared as if her necklace were broken, and
great pearls were falling from it.

At that moment her friend Manoharika advanced to-
wards her, and the princess concealed the picture and said
to her : " My friend, I have not seen you for ever so long ;
where have you been ? " When Manoharika heard this she
laughed and said : "I have been wandering about, my friend,
for a long time to look for you ; so, why do you hide the
picture ? I saw, a moment ago, a wonderful picture." *

When Padmavati's friend said this to her she seized her
hand, and said to her with a face cast down from shame, and
a voice choked with tears : " My friend, you knew it all long
ago ; why should I try to conceal it ? 2 The fact is, that

1 The three India Office MSS. read atha srutam, which, I suppose, means,
"and I heard something too."

2 This line in Brockhaus' text is unmetrical. Nos. 1882 and 3003 read
kirn nu guhyate, No. 2 1 66 has na for nu.

THE DARTS OF KAMA 167

prince, though on that occasion, in the sacred enclosure of
Gauri, he delivered me from the terrible fire of the Rakshasis'
wrath, plunged me nevertheless in the fire of love, with this
intolerable flame of separation. So I do not know where to
go, whom to speak to, what to do, or what expedient I must
have recourse to, since my heart is fixed on one hard to obtain."

When the princess said this, her friend answered her :
" My dear, this attachment of your mind is quite becoming
and suitable ; your union would certainly be to the enhance-
ment of one another's beauty, as the union of the digit of
the new moon with the hair of Siva matted into the form of a
diadem. And do not be despondent about this matter: of
a truth he will not be able to live without you. Did you not
see that he was affected in the same way as yourself ? Even
women who see you 1 are so much in love with your beauty
that they desire to become men ; so what man would not be
a suitor for your hand ? Much more will he be, who is equal
to you in beauty. Do you suppose that Siva, who declared
that you should be man and wife, can say what is false ?
However, what afflicted one feels quite patient about an
object much desired, even though it is soon to be attained ?
So cheer up ! He will soon become your husband. It is not
hard for you to win any husband, but all men must feel that
you are a prize hard to win."

When the princess's attendant said this to her, she
answered her : " My friend, though I know all this,' what am
I to do ? My heart cannot endure to remain for a moment
without that lord of my life, to whom it is devoted, and
Kama will not bear to be trifled with any further. For when
I think of him my mind is immediately refreshed,2 but my
limbs burn, and my breath seems to leave my body with
glowing heat."

Even as the princess was saying this she, being soft as a
flower, fell fainting with distraction into the arms of that
friend of hers. Then her weeping friend gradually brought

1 I adopt Dr Kern's conjecture of yam for yd. It is confirmed by the
three India Office MSS. and by the Sanskrit College MS.

2 This meaning is assigned by Bohtlingk and Roth to the word nirvati in
this passage.

168 THE OCEAN OF STORY

her round by sprinkling her with water and fanning her with
plantain leaves. Her friend employed with her the usual
remedies of a necklace and bracelet of lotus fibres, a moist
anointing with sandalwood unguent, and a bed of lotus
leaves * ; but these contracted heat by coming in contact
with her body, and seemed by their heating and withering
to feel the same pain as she felt.

Then Padmavati, in her agitation, said to that friend :
" Why do you weary yourself in vain ? My suffering cannot
be alleviated in this way. It would be a happy thing if you
would take the only step likely to alleviate it." When she
said this in her pain, her friend answered her : " What would
not I do for your sake? Tell me, my friend, what that
step is."

When the princess heard this, she said with difficulty, as if
ashamed : " Go, my dear friend, and bring my beloved here
quickly ; for in no other way can my suffering be allayed, and
my father will not be angry : on the contrary, as soon as he
comes here he will give me to him." When her friend heard
that, she said to her in a tone of decision : " If it be so, re-
cover your self-command. This is but a little matter. Here
am I, my friend, setting out for Chandrapura, the famous and
splendid city of Chandraketu, the king of the Vidyadharas,
the father of your beloved, to bring your beloved to you.
Be comforted ! What is the use of grief ? "

When the princess had been thus comforted by Mano-
harika, she said : " Then rise up, my friend ; may your
journey be prosperous! Go at once! And you must say
courteously from me to that heroic lord of my life, who
delivered the three worlds : ' When you delivered me so
triumphantly in that temple of Gauri from the danger of the
Rakshasis, how is it that you do not deliver me now, when I
am being slain by the god Kama, the destroyer of women ?
Tell me, my lord, what kind of virtue is this in persons like
yourself, able to deliver the worlds, to neglect in calamity one
whom you formerly saved, though she is devoted to you.' 2

1 For a note on sandalwood see Vol. VII, pp. 105-107, and for the bed of
lotus leaves cf. Vol. VII, pp. 101 and 143. — n.m.p.

2 I follow MSS. Nos. 3003 and 2166, which give jano' ?nwritto' pi.

THE PRAYER TO SIVA 169

This is what you must say, auspicious one, or something to
this effect, as your own wisdom may direct." When Padma-
vati had said this, she sent that friend on her errand. And
she mounted a bird, which her magic knowledge brought to her,
to carry her, and set out for that city of the Vidyadharas.

And then Padmavati, having to a certain extent recovered
her spirits by hope, took the painting- tablet and entered the
palace of her father. There she went into her own apartment,
surrounded by her servants, and bathed, and worshipped Siva
with intense devotion, and thus prayed to him : " Holy one,
without thy favouring consent no wish, great or small, is ful-
filled for anyone in these three worlds. So if thou wilt not
give me for a husband that noble son of the emperor of the
Vidyadharas, on whom I have set my heart, I will abandon
my body in front of thy image."

When she addressed this prayer to Siva, her attendants
were filled with grief and astonishment, and said to her :
" Why do you speak thus, Princess, regardless of your body's
weal ? Is there anything in these three worlds difficult for
you to obtain ? Even Buddha would forget his self-restraint
if loved by you ! So he must be a man of exceptional merit
whom you thus love." When the princess heard this, carried
away by the thought of his virtues, she said : " How can I
help loving him, who is the only refuge of Indra and the rest
of the gods, who alone destroyed the army of the Asuras, as
the sun destroys the darkness, and who saved my life ? "
Saying such things, she remained there full of longing, en-
gaged in conversation about her beloved with her confidential
attendants.

In the meanwhile her friend Manoharika, travelling at
full speed, reached Chandrapura, that city of the king of the
Vidyadharas, which Visvakarman made wonderful, and of
unparalleled magnificence, as if dissatisfied with the city of
the gods, though of that also he was the architect. There she
searched for Muktaphalaketu, but could not find him, and
then, riding on her bird, she went to the garden belonging to
that city. She derived much pleasure from looking at that
garden, the magic splendour of which was inconceivable :
the trees of which were of glittering jewels, and had this

170 THE OCEAN OF STORY

peculiarity, that one tree produced a great many flowers of
different kinds ; which was rendered charming by the blend-
ing of the notes of various birds with the sound of heavenly
songs ; and which was full of many slabs of precious stones.

And then various gardeners, in the form of birds, saw
her, and came up to her, speaking with articulate voice and
addressing her kindly, and they invited her to sit down on
a slab of emerald at the foot of a pdrijdta tree, and when
she was seated, served her with appropriate luxuries. And
she received that attention gratefully, and said to herself :
" Wonderful are the magic splendours of the Vidyadharas,
since they possess such a garden in which enjoyments present
themselves unlooked for, in which the servants are birds, and
the nymphs of heaven keep up a perpetual concert." When
she had said this to herself, she questioned those attendants,
and at last, searching about, she found a thicket of pdrijdta
and other trees of the kind, and in it she saw Muktaphalaketu,
appearing to be ill,1 lying on a bed of flowers sprinkled with
sandalwood juice. And she recognised him, as she had become
acquainted with him in the hermitage of Gauri, and she said
to herself: "Let me see what his illness is, that he is lying
here concealed."

In the meanwhile Muktaphalaketu began to say to his
friend Samyataka, who was attempting to restore him with
ice, and sandalwood, and fanning : " Surely this God of Love
has placed hot coals in the ice for me, and in the sandalwood
juice a flame of chaff, and in the air of the fan a fire as of a
burning forest, since he produces a scorching glow on every
side of me, who am tortured with separation. So why, my
friend, do you weary yourself in vain ? In this garden, which
surpasses Nandana, even the delightful songs and dances
and other sports of heavenly nymphs afflict my soul. And
without Padmavati, the lotus-faced, the daughter of Padma-
sekhara, this fever produced by the arrows of love cannot be
alleviated. But I do not dare to say this, and I do not find a
refuge in anyone ; indeed I know of only one expedient for
obtaining her. I will go to the temple of Gauri, where I saw

1 Bohtlingk and Roth consider that sakalyaka is the true reading. One
MS. certainly has y, and I think probably the others.

NEWS OF THE BELOVED 171

my beloved, and where she tore out my heart with the arrows
of her sidelong glances, and carried it away. There Siva, who
is united with the daughter of the king of the mountains,
will, when propitiated with penance, show me how to become
united with my beloved."

When the prince had said this he was preparing to rise
up, and then Manoharika, being much pleased, showed her-
self ; and Samyataka, delighted, said to that prince : " My
friend, you are in luck ; your desire is accomplished ! Look !
Here is that beloved's female attendant come to you. I be-
held her at the side of the princess in the hermitage of the
goddess Ambika." Then the prince, beholding the friend of
his beloved, was in a strange state — a state full of the burst-
ing forth of joy, astonishment and longing. And when she
came near him, a rain of nectar to his eyes, he made her sit
by his side, and asked her about the health of his beloved.

Then she gave him this answer : " No doubt my friend
will be well enough when you become her husband ; but at
present she is afflicted. For ever since she saw you, and you
robbed her of her heart, she has been despondent, and neither
hears nor sees. The maiden has left off her necklace and
wears a chain of lotus fibres, and has abandoned her couch
and rolls on a bed of lotus leaves. Best of conquerors, I tell
you, her limbs, now white with the sandalwood juice which
is drying up with their heat, seem laughingly * to say : ' That
very maiden, who formerly was too bashful to endure the
mention of a lover,2 is now reduced to this sad condition
by being separated from her dear one.5 And she sends you
this message." Having said so much, Manoharika recited
the two verses which Padmavati had put into her mouth.

When Muktaphalaketu heard all that, his pain departed,
and he joyfully welcomed Manoharika, and said to her :
" This my mind has been irrigated by your speech as by
nectar, and is refreshed ; and I have recovered my spirits
and got rid of my languor : my good deeds in a former life

1 By the canons of Hindu rhetoric a smile is white. Hence this frigid
conceit.

2 I read na for in. Two out of the three India Office MSS. and the
Sanskrit College MS. give na.

172 THE OCEAN OF STORY

have to-day borne fruit, in that that daughter of the Gan-
dharva king is so well disposed towards me. But though I
might possibly be able to endure the agony of separation,
how could that lady, whose body is as delicate as a sirisha
flower, endure it ? So I will go to that very hermitage of
Gaurl ; and do you bring your friend there, in order that we
may meet at once. And go quickly, auspicious one, and
comfort your friend, and give her this crest- jewel, which puts
a stop to all grief, which the Self-existent gave me when
pleased with me. And this necklace, which Indra gave
me, is a present for yourself." When the prince had said
this, he gave her the crest- jewel from his head, and took
the necklace from his neck and put it on hers.

Then Manoharika was delighted, and she bowed before
him, and set out, mounted on her bird, to find her friend
Padmavati. And Muktaphalaketu, his languor having been
removed by delight, quickly entered his own city with
Samyataka.

And Manoharika, when she came into the presence of
Padmavati, told her of the love-pain of her beloved as she
had witnessed it, and repeated to her his speech, sweet and
tender with affection, as she had heard it ; and told her of the
arrangement to meet her in the hermitage of Gauri which
he had made, and then gave her the crest- jewel which he had
sent, and showed her the chain which he had given herself
as a present. Then Padmavati embraced and honoured that
friend of hers who had been so successful, and forgot that
pain of the fire of love which had tortured her before, and she
fastened that crest- jewel on her head, as if it were joy, and
began to prepare to go to the wood of Gauri.

In the meanwhile it happened that a hermit, of the name
of Tapodhana, came to that grove of Gauri, with his pupil,
named Dridhavrata. And while there the hermit said to
his pupil Dridhavrata : "I will engage in contemplation for
a time in this heavenly garden. You must remain at the
gate, and not let anyone in, and after I have finished my
contemplation I will worship Parvati." When the hermit
had said this, he placed that pupil at the gate of the garden
and began to engage in contemplation under a pdrijdta tree.

THE PUPIL'S CURSE 173

After he rose up from his contemplation he went into the
temple to worship Ambika, but he did not tell his pupil, who
was at the gate of the garden.

And in the meanwhile Muktaphalaketu came there
adorned, with Samyataka, mounted on a heavenly camel.
And as he was about to enter that garden that pupil of the
hermit forbade him, saying : " Do not do so ! My spiritual
superior is engaged in contemplation within." But the
prince, longing to see his beloved, said to himself : " The
area of this garden is extensive, and it is possible that she
may have arrived and may be somewhere within it, whereas
the hermit is in only one corner of it." So he got out of sight
of that hermit's pupil, and with his friend entered the garden
by flying through the air.

And while he was looking about, the hermit's pupil came
in to see if his spiritual superior had completed his meditation.
He could not see his superior there, but he did see the noble
Muktaphalaketu with his friend, who had entered the garden
by a way by which it was not meant to be entered. Then
that pupil of the hermit cursed the prince in his anger, saying
to him : "As you have interrupted the meditation of my
spiritual guide, and driven him away, go with your friend to
the world of men on account of this disrespect*" After he
had pronounced this curse he went in search of his superior.
But Muktaphalaketu was thrown into great despondency
by this curse having fallen on him like a thunderbolt when
his desire was on the point of being fulfilled. And in the
meanwhile Padmavati, eager to meet her beloved, came
mounted on a bird, with Manoharika and her other attend-
ants. And when the prince saw that lady, who had come to
meet him of her own accord, but was now separated from
him by a curse, he was reduced to a painful frame of mind,
in which sorrow and joy were blended. And at that very
moment Padmavati's right eye throbbed, boding evil fortune,1
and her heart fluttered. Then the princess, seeing that her
lover was despondent, thought that he might be annoyed
because she had not come before he did, and approached him
with an affectionate manner. Then the prince said to her :

1 See Vol. II, pp. 144W1, 145w; and Vol. V, pp. 20C»3, 201ft.-— n.m.p.

174 THE OCEAN OF STORY

" My beloved, our desire, though on the point of fulfilment,
has been again baffled by fate." She said excitedly : " Alas !
how baffled ? " And then the prince told her how the curse
was pronounced on him.

Then they all went, in their despondency, to entreat the
hermit, who was the spiritual guide of him who inflicted the
curse, and was now in the temple of the goddess, to fix an
end to the curse. When the great hermit, who possessed
supernatural insight, saw them approach in humble guise,
he said in a kind manner to Muktaphalaketu : " You have
been cursed by this fool, who acted rashly before he had re-
flected 1 ; however, you have not done me any harm, since I
rose up of myself. And this curse can only be an instrument,
not the real reason of your change : in truth, you have in your
mortal condition to do the gods a service. You shall come,
in the course of destiny, to behold this Padmavati, and, sick
with love, you shall abandon your mortal body, and be
quickly released from your curse. And you shall recover
this lady of your life, wearing the same body that she wears
now; for, being a deliverer of the universe, you do not de-
serve to lie long under a curse. And the cause of all this
that has befallen you is the slight stain of unrighteousness
which attaches to you on account of your having slain with
that weapon of Brahma, which you employed, old men and
children."

When Padmavati heard this, she said, with tears in her
eyes, to that sage : " Holy sir, let me have the same lot as
my future husband ! I shall not be able to live for a moment
without him." When Padmavati made this request the
hermit said to her : " This cannot be : do you remain here
for the present engaged in asceticism, in order that he may
be quickly delivered from his curse, and may marry you.
And then, as the consort of that Muktaphalaketu, you shall
rule the Vidyadharas and Asuras for ten kalpas.2 And while
you are performing asceticism, this crest- jewel, which he gave

1 Here MSS. Nos. 3003 and 21 66 and the Sanskrit College MS. read
aprekshdpurvakdrma, the nominative case of which word is found in Taranga 64,
//, 20 and 26. No. 1882 has aprekshydpurvakdrind.

2 One kalpa is 4320 million years. See further Vol. V, p. 27n\ — n.m.p.

THE COUNTER-CURSE 175

you, shall protect you ; for it is of great efficacy, having
sprung from the water-pot of the Disposer."

When the hermit, possessing divine insight, had said this
to Padmavati, Muktaphalaketu, bending low, addressed this
prayer to him : " Holy sir, may my faith in Siva be unwaver-
ing during my life as a man, and may my mind never be
inclined to any lady but Padmavati." The hermit replied :
" So let it be ! " And then Padmavati, sorely grieved,
pronounced on that pupil, whose fault had entailed these
misfortunes, the following curse : " Since you have cursed in
your folly my destined husband, you shall be a vehicle for him
to ride on in his human condition, possessing the property of
going with a wish and changing your shape at will." When
the pupil had been thus cursed he was despondent, and then
the hermit, Tapodhana, disappeared with him.

Then Muktaphalaketu said to Padmavati : " I will now
go to my city and see what will happen to me there." When
Padmavati heard this, being terrified at separation, she at
once fell on the earth with all her ornaments, as a creeper,
broken by the wind, falls with all its flowers. And Mukta-
phalaketu comforted, as well as he could, his crying love, and
departed with his friend, frequently turning his eyes to look
at her. And after he was gone, Padmavati was much grieved,
and, weeping, said to her friend Manoharika, who tried to
comfort her : " My friend, I am certain that I saw the god-
dess Parvati to-day in a dream, and she was about to throw
a garland of lotuses round my neck, when she said, ' Never
mind ! I will give it you on some future occasion,' and de-
sisted from her intention. So I understand that she wished
in this way to let me know that my union with my beloved
would be hindered." When she was mourning in this way
over what had occurred, her friend said to her : " This
dream was no doubt sent to you when you say, by the
goddess, in order to comfort you. And the hermit said the
very same to you, and the gods have clearly thus ordained.
So, be of good cheer, you will soon be reunited with your
beloved."

This and other speeches from her friend, and the magic
efficacy of the crest- jewel, made Padmavati recover her self-

176 THE OCEAN OF STORY

command, and she remained there in the hermitage of Gauri.
And she performed asceticism, worshipping there Siva and
Parvati three times a day, and also the picture of her beloved,
which she had brought from her own city, looking upon it as
the image of a divinity. Her parents, hearing what had
taken place, came to her in tears, and tried to prevent her,
saying : " Do not uselessly fatigue yourself with penance to
bring about a desired end which will anyhow take place." But
she said to them : " How could I live here with any comfort,
now that the husband recently appointed for me by the
god has fallen into misery owing to a curse ? For to ladies
of good family a husband is a god. And no doubt this
calamity may soon be brought to an end by austerities, and
Siva may be propitiated, and then I may be reunited with
my beloved, for there is nothing 1 that austerities cannot
accomplish."

When Padmavati had said this with firm resolution, her
mother, Kuvalay avail, said to her father, the king : " King,
let her perform this severe asceticism ! Why trouble her
further on false grounds ? This is appointed for her by
Destiny : there is a reason for it. Listen. Long ago, in
the city of Siva, the daughter of the king of the Siddhas,
named Devaprabha, was performing a very severe penance,
in order to obtain the husband she desired. Now my
daughter Padmavati had gone there with me to visit the
shrine of the god, and she went up to the Siddha maiden
and laughed at her, saying : ' Are you not ashamed to practise
austerities in order to obtain a husband ? ' Then the Siddha
maiden cursed her in her rage, saying : ' Fool ! your laughter
proceeds from childishness : you also shall perform painful
austerities to your heart's content to obtain a husband/
Accordingly she must of necessity endure the misery which
the curse of the Siddha maiden has entailed ; who can alter
that ? So let her do what she is doing." When the queen
had said this to the king of the Gandharvas, he took leave
at last, though reluctantly, of his daughter, who bowed at his
feet, and went to his own citv. And Padmavati remained in

1 Two of the India Office MSS. and the Sanskrit College MS. insert
kinchit before tapasam.

CONTINUED ASCETICISM 177

that hermitage of Parvati, intent on religious observances
and prayers, and every day she went through the air and
worshipped that Siddhisvara that was worshipped by
Brahma and the other gods, of which Siva had told her
in a dream.

vol. vni.

CHAPTER CXVIII

170b. Muktdphalaketu and Padmdvati

WHILE Padmavati was engaged in asceticism, in
order that she might be reunited to Muktaphala-
ketu, the son of the emperor of the Vidyadharas,
that prince, feeling that his descent into the world of men
was nigh at hand owing to the curse of the Brahman, in his
fear fled to Siva as a refuge.

And while he was worshipping Siva he heard a voice
issue from the inner cell of his temple : " Fear not ! For thou
shalt not have to endure misery while dwelling in the womb,
and thou shalt not have to suffer during thy life as a mortal,
nor shalt thou long remain in that condition.1 Thou shalt
be born as a strong and valorous prince. Thou shalt obtain
from the hermit Tapodhana the control of all weapons, and
my Gana named Kinkara shall be thy younger brother. With
his help thou shalt conquer thy enemies, and accomplish the
required service for the gods, and thou shalt be reunited with
Padmavati and rule the Vidyadharas." When that prince had
heard this voice he conceived hope, and remained waiting for
the ripening, so to speak, of the fruit of the curse pronounced
upon him.

At this point of my story there was a city in the eastern
region named Devasabha, that surpassed in splendour the
court of the gods. In it there lived a universal monarch
named Merudhvaja, the comrade of Indra when war arose
between the gods and Asuras. That great-hearted prince
was greedy of glory, not of the goods of others ; his sword
was sharp, but not his punishments ; he feared sin, but not
his enemy. His brows were sometimes curved in anger, but
there was no crookedness in his heart. His arm was hard
where it was marked with the horny thickening produced by

1 MS. No. 1882 reads garbhavase kleso; and this seems to give a sense
more clearly in accordance with the sequel of the story.

178

THE PROMISE OF INDRA 179

the bowstring, but there was no hardness in his speech. He
spared his helpless enemies in battle, but he did not exhibit
any mean parsimony with regard to his treasure * ; and he
took pleasure in virtuous deeds and not in women.

That king had always two anxieties in his heart : the
first was that not even one son was as yet born to him ; the
second was that the Asuras, who escaped from the slaughter
in the great fight long ago between the gods and Asuras and
fled to Patala, kept continually sallying out to a distance
from it and treacherously destroying holy places, temples
and hermitages in his land, and then retiring into Patala
again ; and the king could not catch them, as they could
move through the air as well as through Patala : that afflicted
the brave monarch, though he had no rivals upon earth.

It happened that once, when he was afflicted with these
anxieties, he went to the assembly of the gods, on the day
of the full moon in the month Chaitra, in Indra's splendid
chariot, which he sent to fetch him ; for Indra always held
a general assembly in the early part of that day, and King
Merudhvaja always went to it in his chariot. But on that
occasion the king kept sighing, though he was amused with
the dances and songs of the heavenly nymphs, and honoured
by Indra.

When the king of the gods saw that, knowing what was
in his heart, he said to him : " King, I know what thy grief
is ; dismiss it from thy mind. One son shall be born to thee,
who shall be called Muktaphaladhvaja, and shall be a portion
of Siva, and a second, named Malayadhvaja, who shall be an
incarnation of a Gana. Muktaphaladhvaja and his younger
brother shall obtain from the hermit Tapodhana the sciences
and all weapons and a creature to ride on, that shall possess
the power of assuming any shape. And that invincible
warrior shall again obtain the great weapon of Pasupati, and
shall slay the Asuras, and get into his power the earth and
Patala. And receive from me these two air-going elephants,
Kanchanagiri and Kanchanasekhara, together with mighty
weapons." When Indra had said this to Merudhvaja, he

1 Literally, u too careful guarding of his dinaras." Thnara is the Latin
denarius.

180 THE OCEAN OF STORY

gave him the arms and the elephants, and dismissed him,
and he went delighted to his own city on the earth. But
those Asuras, who had managed by their treachery to cast
discredit upon the king, escaped being caught by him, even
when mounted on the sky-going elephant, for they took
refuge in Patala.

Then the king, desiring a son, went, on his heavenly
elephant, to the hermitage of that hermit Tapodhana, of
whom Indra had told him. There he approached that hermit
and told him that command of Indra, and said to him :
" Reverend sir, quickly tell me what course I ought to take
to gain my end." And the hermit recommended that the
king and his wife should immediately take upon them a
vow for the propitiation of Siva, in order that they might
attain their end. The king then proceeded to propitiate
Siva with that vow, and then that god, being pleased, said
to the king in a dream : " Rise up, King ! Thou shalt soon *
obtain one after another two invincible sons for the destruc-
tion of the Asuras." When the king had heard this, he
told it to the hermit when he woke up in the morning, and
after he and his wife had broken their fast he returned to
his own city.

Then that august and beautiful lady, the queen of Meru-
dhvaja, became pregnant within a few days. And Mukta-
phalaketu was in some mysterious way conceived in her,
having been compelled by the curse to abandon his Vidya-
dhara body. And that body of his remained in his own city
of Chandrapura, guarded by his relations, kept by magic
from corrupting.

So the queen of Merudhvaja, in the city of Devasabha,
delighted her husband by becoming pregnant. And the
more the queen was oppressed by her condition, the more
sprightly was her husband, the king. And when the time
came, she gave birth to a boy resembling the sun, who,
though an infant, was of great might, even as Parvati
gave birth to the God of War. And then not only did

1 Of course we must read avilambitani, which is found in two out of the
three India Office MSS., and in the Sanskrit College MS. No. 1882 has
vilambitam.

THE HERMIT'S REQUEST 181

rejoicing take place over the whole earth, but in the heaven
also, in which the gods struck their drums. And the hermit
Tapodhana, who possessed heavenly insight, came there in
person to congratulate that King Merudhvaja. With the
help of that hermit the rejoicing king gave his son the name
Muktaphaladhvaja mentioned by Indra.

Then the hermit departed. But after the lapse of a year
a second son was born to the king by that queen, and the
king, with the help of that hermit, who, in the same way,
came there out of joy, named him Malayadhvaja.

Then Samyataka was born as the son of the king's minister,
in accordance with the curse, and his father gave him the
name of Mahabuddhi. Then those two princes gradually
grew up, like lions' whelps, with that minister's son, and as
they grew their might developed also.

And after eight years only had passed, the hermit
Tapodhana came and invested those princes with the sacred
thread.1 And during eight more years he instructed them 2
in knowledge, and in the accomplishments, and in the use of
all the mighty weapons. Then King Merudhvaja, seeing that
his sons were young men, able to fight with all weapons,
considered that he had not lived in vain.

Then the hermit was about to return to his hermitage,
but the king said to him : " Reverend sir, now take whatever
present you desire." The great sage answered : " This is
the present I desire from you, King : that, with your sons,
you would slay the Asuras that impede my sacrifices." The
king said to him : " Then, reverend sir, you must now take
your present. So begin a sacrifice : the Asuras will come to
impede it, and then I will come with my sons. For formerly
those Daityas, after they had treacherously wrought you
wrong, used to fly up into the air, and dive into the sea,
and go to Patala. But now I have two air-going elephants
given me by Indra ; by means of those two I and my sons
will catch them, even if they do fly through the air."

When the hermit heard that he was pleased, and he said
to the king : " Then do you make in the meantime fit

1 For a note on the sacred thread see Vol. VII, pp. 26-28. — n.m.p.

2 Viriiyate is a misprint for viniyete.

182 THE OCEAN OF STORY

preparation for my sacrifice, in order that I may go and begin
a long sacrificial session that will be famous in every corner
of the earth. And I will send you as a messenger this my
pupil Dridhavrata, who has acquired the shape of an un-
restrained mighty bird going with a wish ; and on him shall
Muktaphaladhvaja ride." 1

When the hermit had said this he returned to his hermit-
age, and the king sent after him the preparations for the
sacrifice. With those he began a sacrifice, at which the gods
and rishis assembled in a body, and the Danavas, dwelling
in Patala, were excited when they heard of it.

When the hermit knew that, he sent his pupil Dridha-
vrata, who had been made by the curse to assume the form
of a bird, to the city of Devasabha. When King Merudhvaja
saw him arrive there, he remembered the words of the hermit,
and got ready those two heavenly elephants. And he him-
self mounted the chief one, which was named Kanchanagiri,
and the lesser one, which was named Kanchanasekhara, he
gave to the younger of his sons. But Muktaphaladhvaja,
taking with him the heavenly weapons, mounted the great
bird Dridhavrata, and the bards hailed him with songs. Then
those three heroes sent their armies on in front, and set forth,
mounted on air- going steeds, and blessed by holy Brahmans.
And when they reached the hermitage, the hermit, being
pleased with them, granted them this boon, that they should
be invulnerable by all weapons.

In the meanwhile the army of the Asuras came to impede
the sacrifice, and the soldiers of Merudhvaja, when they saw
the Asuras, charged them with a shout. Then a battle took
place between the Daityas and the men, but the Daityas,
being in the air, pressed sore on the men who were on the
ground. Then Muktaphaladhvaja, mounted on his winged
steed, rushed forward and cut and crushed the Daityas with
a shower of arrows. And those Daityas who escaped his
destroying hand, seeing him mounted on a bird, and re-
splendent with brightness, took to flight, supposing that he

1 To my references to the Garuda and other legendary birds in Vol. I,
pp. 103-105, I must now add Bolte and Polivka, op. cit.} vol. ii, pp. 134, 135.

— N.M.P.

THE SECOND GREAT BATTLE 183

was Narayana. And all of them fled in fear to Patala, and
told what had happened to Trailokyamalin, who was at that
time king of the Daityas.

When the king of the Asuras heard that, he quickly in-
quired into the matter by means of his spies, and found out
that Muktaphaladhvaja was a mortal ; and, unable to endure
the disgrace of having been defeated by a man, he collected
all the Danavas in Patala, and, though warned by omens to
desist, went to that hermitage to fight. But Muktaphala-
dhvaja and his men, who were on the alert there, rushed to
attack the king of the Danavas as soon as they saw him
arrive with his army. Then a second great battle took place
between the Asuras and the men ; and the gods, headed by
Rudra and Indra, came in their chariots to witness it.

And then Muktaphaladhvaja saw instantly presenting
itself before him there a great weapon of Pasupati, of irre-
sistible might, of huge size, with a flame of fire streaming up
The Weapon from it, with three eyes, with four faces, with one
of Pasupati ]eg and eight arms, looking like the fire which is
to burn up the world at the end of the kalpa. The weapon
said : " Know that I have come by the command of Siva
to ensure your victory." When the weapon said this, the
prince worshipped it and clutched it.

In the meanwhile those Asuras in the air, raining arrows,
pressed hard the fainting army of Merudhvaja that was be-
low them. Then Muktaphaladhvaja, who fought in various
manners, came to deliver that army, and fought with the
Asuras, placing a net of arrows between them and his own
men.

And when Trailokyamalin, the king of the Asuras, saw
him and his father and brother mounted on their air-going
steeds, he sent forth the snake-weapon. Innumerable terrible
venomous snakes came out of it, and these Malayadhvaja
slew with Garuda birds, that came out of the Garuda weapon.
Then Muktaphaladhvaja repelled with ease every weapon that
the king of the Daityas and his son sent forth.

Then that enemy of the gods and his son and the other
Danavas were enraged, and they all at once launched at him
their fiery weapons. But those weapons, seeing the weapon

184 THE OCEAN OF STORY

of Pasupati blazing in front of him, were immediately terrified,
and fled.

Then the Daityas were terrified and tried to escape, but
the hero Muktaphaladhvaja perceived their intention, and
immediately constructed above them, on all sides of them,
an impenetrable net of arrows, like a cage of adamant.
And while the Danavas were circling within this, like birds,
Muktaphaladhvaja, with the help of his father and brother,
smote them with sharp arrows. And the several hands,
feet, bodies and heads of those Daityas fell on the ground,
and streams of blood 1 flowed. Then the gods exclaimed
" Bravo ! " and followed up their acclamation with a rain of
flowers, and Muktaphaladhvaja used the bewildering weapon
against those enemies. That made the Asuras and their king
fall senseless on the earth, and then by means of the weapon
of Varuna the prince bound them all with nooses.

Then the hermit Tapodhana said to King Merudhvaja :
" You must by no means kill those Asura warriors that have
escaped the slaughter ; but you must win them over, and win
Rasatala with them. As for this king of the Daityas, and
his son, and his ministers, you must take them with the
great Asuras, and the malignant Nagas, and the principal
Rakshasas, and imprison them in the cave of Svetasaila in
Devasabha."2 When the hermit had said this to Merudhvaja
he said to the Daitya warriors : " Do not be afraid ! We
must not slay you, but you must henceforth be subject to the
sway of this Muktaphaladhvaja and his brother." When the
king said this to the Danavas, they joyfully consented to his
proposal. Then the king had Trailokyamalin, the sovereign
of the Daityas, with his son and the others, conveyed to
Svetasaila. And he placed them in confinement in that cave,
and had them guarded by his principal minister, who was
backed by a force of many brave warriors.

Then, the battle having come to an end, and the gods,
who were present in their chariots, having departed, after
showering manddra flowers, a universal rejoicing took place

1 We should probably read asranimnagah, with two India Office MSS.
No. 3003 has asrunimnagah.

2 The three India Office MSS. give Devasabhasanne — " near Devasabha."

THE SEVEN RASATALAS 185

over the whole world, and the victorious King Merudhvaja
said to his two sons : "I will remain here for the present to
guard the sacrifice, and do you march to Patala with these
soldiers of ours, who have possessed themselves of many
chariots belonging to the Daityas, and with those soldiers of
the Asura army who have escaped destruction. And con-
ciliate and win over to our allegiance the inhabitants of Patala,
and appoint chief governors throughout the territory; and
having thus taken possession of it, you must return here."

When the heroic Muktaphaladhvaja, who was mounted
on his heavenly steed, that went with a wish, and Malaya-
dhvaja heard this, the two brothers, with their forces, entered
Rasatala, together with that portion of the army of the
Danavas that had made submission, which marched in
front of them. And they killed the guards that opposed them
in various places, and proclaimed an amnesty to the others
by beat of drum. And as the people showed confidence,
and were submissive, they took possession of the seven
Rasatalas, adorned with splendid palaces * built of various
jewels, and they enjoyed those palaces, which were rendered
delightful by gardens that gratified every wish, and had in
them lakes of heavenly wine, with many ladders of precious
stones. And there they beheld Danava ladies of wonderful
beauty, and their daughters, who by means of magic concealed
their forms within trees.

And then Svayamprabha, the wife of Trailokyamalin,
began austerities in order to bring about the welfare of her
imprisoned husband, and in the same way her daughters,
Trailokyaprabha and Tribhuvanaprabha, began austerities for
the welfare of their father.

And those princes honoured with various favours all the
inhabitants of Patala, who were happy now that they had
obtained repose; and they appointed Sangramasimha and
other governors, and went to their father in the hermitage
of Tapodhana.

And in the meanwhile the sacrifice of the hermit there
reached completion, and the gods and the rishis prepared to

1 The three India Office MSS. read purasatair, " hundreds of cities " ? In
any case varais should be varair.

186 THE OCEAN OF STORY

go to their own abodes.1 And as Indra was exceedingly-
pleased, Merudhvaja said to him : " Come with me to my
city, king of heaven, if thou be pleased with me." When
Indra visits Indra heard that, he went, in order to please him,
Merudhvaja with the king and his sons to the city of Deva-
sabha, after taking leave of the hermit. And there the king,
who was sovereign of two worlds, entertained Indra so sump-
tuously that he forgot his happiness in heaven. Then Indra
too, being gratified, took the king and his sons in his own
heavenly chariot to his celestial abode, and in that place,
which was charming with the pleasures of a concert in which
Narada, Rambha and others performed, he made Meru-
dhvaja, with Muktaphaladhvaja and Malayadhvaja, forget
their toils, and gave them garlands from the pdrijdta tree,
and celestial diadems, and after honouring them sent them
home.

And they, when they returned, kept going to and fro
between the earth and Patala, and, though kings of men, held
sway in two worlds. Then Merudhvaja said to Muktaphala-
dhvaja : " Our enemies are conquered. You two brothers
are young men, and I have various princesses who are subject
to my sway, and I have sent for some of them : the fitting
time has come ; so take to yourselves wives."

When Muktaphaladhvaja's father said this to him, he
answered : " Father, my mind is not inclined to marriage
at present. I will now perform a course of austerities to
propitiate 1 Siva ; but let this Malayadhvaja, my dear younger
brother, be married." When his younger brother, Malaya-
dhvaja, heard this, he said : "Noble brother, is it fitting that
I should be married before you have taken a wife, or that
I should hold sway while you are without a kingdom ? I
follow in your footsteps."

1 Bohtlingk and Roth would read svadhishnyani for svadhishthani in Taranga
120, 25. Here Brockhaus reads svadhishthan rishayas, which I find in MS.
No. 1882; No. 3003 has what, judging from the way shn is written in this
MS., I take to be svadhishnydnyashayas. No. 21 66 has what for similar
reasons I take to be svadhishnanrishayas. The Sanskrit College MS. has
svadhishtanyrishayas.

2 For aradhayitum Nos. 1882 and 21 66 give aradhayan, which satisfies the
metre. The Sanskrit College MS. has aradhitum.

THE REVELATION FROM SIVA 187

When Malayadhvaja said this, King Merudhvaja said to his
elder son, Muktaphaladhvaja : " Your younger brother here
has spoken rightly, but what you have just said is not right.
It is no time for asceticism in this fresh youth of yours ; the
present should be to you a time of enjoyment. So abandon,
my son, this perverse crotchet of yours, which is most in-
opportune." Though the king addressed these admonitions
to his elder son that prince resolutely refused to take a wife ;
so the king remained silent, to wait for a more favourable time.

In the meanwhile, in Patala, the two daughters of Trailo-
kyamalin's wife, Svayamprabha, who were engaged in aus-
terities, said to their mother : " Mother, when one of us was
seven and the other eight years old, owing to our want of
merits,1 our father was imprisoned, and we were hurled from
the royal rank. It is now the eighth year that we have been
engaged in austerities, and yet Siva is not pleased with us,
and our father has not, as yet, been released from his im-
prisonment. So let us even consume these unlucky bodies
in the fire, before we also are imprisoned, or experience some
other insult at the hands of our enemy."

When Svayamprabha's daughters said this to her, she
answered them : " Wait a while, my daughters ; we shall
regain our former glory. For I know that while I was en-
gaged in austerities the god Siva said to me in a dream :
' My child, be of good courage ! Thy husband shall recover
his kingdom, and the princes Muktaphaladhvaja and Malaya-
dhvaja shall be the husbands of thy two daughters. And do
not suppose that they are men ; for one of them is a noble
Vidyadhara, and the other is a Gana of mine.' When I had
received this revelation from Siva I woke up at the close of
night ; and supported by this hope I have borne great suffer-
ing. So I will inform the king, your father, of this matter,
and with his consent I will endeavour to bring about your
marriage."

When Queen Svayamprabha had in these words com-
forted her daughters, she said to Indumati, an old woman of
the harem : " Go to my husband in the cave of Svetasaila,

1 I read akritapunyayoh — "not having done meritorious actions." This is
the reading of all the India Office MSS. and the Sanskrit College MS.

188 THE OCEAN OF STORY

and fall at his feet, and say to him from me : ' My husband,
the Creator has formed me of such strange wood that, though
the fire of separation from you burns fiercely, I have not yet
been consumed by it. But it is because I entertain a hope
of seeing you again that I have not abandoned life.' When
you have said this, tell him the revelation that Siva made
to me in a dream, then ask him about the marriage of our
daughters, and come back and tell me what he says. I will
then act accordingly."

When she had said this she sent off Indumati ; and she
left Patala and reached the well-guarded entrance of that
mountain cave. She entreated the guards and entered, and
seeing Trailokyamalin there a prisoner, she burst into tears,
and embraced his feet. And when he asked her how she was,
she slowly told him all his wife's message. Then that king
said : "As for what Siva says about my restoration to my
kingdom, may that turn out as the god announced ; but the
idea of my giving my daughters to the sons of Merudhvaja
is preposterous ! I would rather perish here than give my
daughters as a present to enemies, and men too, while myself
a prisoner ! "

When Indumati had been sent away by the king with
this message, she went and delivered it to his wife, Svayam-
prabha. And when Trailokyaprabha and Tribhuvanaprabha,
the daughters of the Daitya sovereign, heard it, they said
to their mother, Svayamprabha : "Anxiety lest our youthful
purity should be outraged makes the fire seem our only place
of safety, so we will enter it, mother, on the fourteenth day,
that is now approaching."

When they had thus resolved, their mother and her suite
also made up their minds to die. And when the fourteenth
day arrived, they all worshipped Hatakesvara, and made
pyres in a holy bathing-place called Paparipu.

Now it happened that on that very day King Merudhvaja,
with his sons and his wife, was coming there to worship
Hatakesvara. And as he was going to the holy water of
Paparipu, with his suite, to bathe, he saw smoke arising from
the midst of a grove on its bank. And when the king asked,
"How comes smoke to be rising here?" those governors he

THE ACT OF TRUTH 189

had set over Patala, Sangramasimha and the others, said
to him : " Great King, Svayamprabha, the wife of Trailo-
kyamalin, is engaged in austerities here with her daughters,
the princesses. Without doubt they are now performing here
some sacrificial rite in honour of the fire, or possibly they are
wearied out with excessive asceticism, and are immolating
themselves by entering it."

When the king heard that, he went to see what was going
on, with his sons, and his wife, and those governors of Patala,
ordering the rest of his suite to remain behind. And con-
cealing himself there, he beheld those Daitya maidens, with
their mother, worshipping the fire of the pyres, which was
burning brightly.1 They seemed, with the effulgence of the
great beauty of their faces which shone out in all directions,
to be creating in the lower world a hundred discs of the moon,
and to be installing the God of Love as king after the conquest
of the three worlds, with their swiftly moving necklaces, that
looked like liquid streams poured down from the golden
pitchers of their breasts. Their broad hips, surrounded with
the girdles which they wore, looked like the head of the
elephant of love adorned with a girdle of constellations. The
long wavy masses of hair which they bore seemed like snakes
made by the Creator to guard the treasure of their beauty.
When the king saw them he was astonished, and he said :
" The creation of the Maker of All is surprising for the novelty
that is ever being manifested in it,2 for neither Rambha
nor Urvasi nor Tilottama is equal in beauty to these two
daughters of the Asura king."

While the king was making these reflections to himself,
Trailokyaprabha, the elder of the two Daitya maidens, after
worshipping the god present in the fire, addressed this prayer
to him : " Since, from the time that my mother told me of
the revelation of Siva received by her in a dream, my
mind has been fixed upon Prince Muktaphaladhvaja, that

1 The three India Office MSS. give susamiddham3 which is perhaps
preferable to the reading of Brockhaus' text. The Sanskrit College MS. gives
susamitam.

2 MSS. Nos. 1882 and 2166 and the Sanskrit College MS. give lasanna-
vanavadbhuta — "is ever displaying new marvels." No. 3003 gives lasanna-
vatavddbhutd. The t is, no doubt, a mere slip of the pen for n.

190 THE OCEAN OF STORY

treasure-house of virtue, as my chosen husband, I pray,
holy one, that he may be my husband in a future birth,
inasmuch as, though in this birth my mother wishes to
The Prayer Sive me to mm> my haughty father, being a
of the Daitya captive, will not consent to it." * When Tri-
Mmden bhuvanaprabha, heard that, she, in the same

way, prayed to the Fire God that Malayadhvaja might be
her husband in a future life.

Then King Merudhvaja, who was delighted at hearing
that, and the queen, his wife, said to one another : "If our
two sons could obtain these two maidens for their wives,
they would reap fruit from their conquest of the two worlds.
So let us go to them and their mother, before they have cast
themselves into the fire, as they intend to do in a moment,
and dissuade them from doing so." When the king, in con-
sultation with the queen, had made up his mind to this, he
went up to them, and said : " Do not act rashly ; for I will
put a stop to your sorrow." When all the Asura ladies heard
this speech of the king's, that seemed like a rain of nectar to
their ears, and afterwards saw him, they all bowed before
him.

And Svayamprabha said to him : " Before, we were con-
cealed by magic, and you did not see us, though we saw you ;
but now we have been seen here by you, the sovereign of the
two worlds. And now that we have been seen by you, our
sorrow will soon come to an end — much more since you have
bestowed on us by your own mouth a boon we never craved.
So take a seat, and receive the arghya and water for the feet.2
For you deserve to be honoured by the three worlds ; and
this is our hermitage." When she said this, the king answered,
laughing : " Give the arghya and water for the feet to these
your sons-in-law." Then Svayamprabha said : "To them
the god Siva will give the arghya, and soon, but do you re-
ceive it to-day." Then Merudhvaja said : "I have already

1 An act of truth. See Vol. II, pp. 31-33 ; Vol. Ill, pp. 179-182.— n.m.p.

2 I read arghyapadyadi in si. 180, 6; as in si. 181, 6. The y is found
in the three India Office MSS. and the Sanskrit College MS. I also read, in
si. 1 79, svagira datte devendnarthite vare, which I find in the three India Office
MSS. and the Sanskrit College MS.

THE FEVER OF LOVE 191

received it all ; but do you, ladies, immediately give up your
intention of committing suicide, and go and dwell in one of
your cities, where every wish can be gratified; then I will
take steps to ensure your welfare."

When the king said this, Svayamprabha said to him :
" In accordance with your Majesty's order we have given up
our intention of abandoning the body ; but while our lord is in
prison, how would it be becoming for us to live in our palace ?
So we will remain here, King, for the present, until your High-
ness shall perform the promise which you spontaneously made
to us, and shall cause our lord to be set free, with his servants
and ministers. And he will hold sway as your Majesty's
zealous officer, and will make over his realm to you if you
desire it. Indeed he will make a strict agreement with you
to this effect. And for this we and all the inhabitants of
Patala will be your sureties ; so take our jewels from the
regions of Patala and make them your own."

When she said this, King Merudhvaja said to her : " I
will see about that, but you must remember your promise."
When the king had said this, he bathed, and worshipped
Hatakesvara. And those Daitya princesses, having now seen
his sons with their own eyes, had their minds entirely fixed
on them. Then all the inhabitants of Rasatala * fell at the
feet of the virtuous King Merudhvaja and asked that Trailo-
kyamalin should be set at liberty. And then King Merudhvaja,
with his wife, sons and servants, left the world of the Asuras
and returned to his own city, covering the regions with his
umbrellas white 2 as his own glory. There his son Malaya-
dhvaja spent the night in thinking on the younger daughter
of the king of the Danavas, being tortured with the fever of
love, and though he closed his eyes he never slept. But that
sea of self-control, Muktaphaladhvaja, though he thought
upon the elder daughter of the Asura monarch, who was

1 Patala and Rasatala seem to be used indiscriminately to denote "the
nether world " in this passage. Strictly speaking, Rasatala is one of the seven
Patalas. The words in si. 189 which I have translated "regions of Patala"
mean, literally, "the Patalas." In si 192 the three India Office MSS. read
sudrishtayoh — " having had a good look at them."

2 For the significance of the white umbrella see Vol. II, pp. 264-265.

— N.M.P.

192 THE OCEAN OF STORY

deeply in love with him, and though he was young, and she
was fair enough to shake with love the saintly minds of
anchorites, still, in virtue of the boon he had craved from the
hermit, he was no whit disturbed in mind. But Merudhvaja,
finding that his elder son was determined not to take a wife,
while Malayadhvaja was desperately in love, and that on the
other hand that great Asura was averse to giving him his
daughters, remained with his mind bewildered as to how to
devise an expedient.

CHAPTER CXIX

170b. Muktdphalaketu and Padmdvati

THEN King Merudhvaja, seeing that Malayadhvaja
was thus overpowered with the fever of love, said
to his queen : "If those two daughters of Trailo-
kyamalin, whom I saw in Patala, do not become the wives of
my two sons, what advantage shall I have gained ? And my
son Malayadhvaja is consumed with smouldering flame, be-
cause he cannot obtain the younger of the two, though shame
makes him conceal the fire of love. It is for this very reason
that, though I promised Trailokyamalin's queen that I would
set him at liberty, I do not at once make my promise good.
For, if he is set free from his imprisonment, his pride as an
Asura will prevent his ever giving his daughters to my sons,
as being men. So it is now advisable to propose this matter
to him in a conciliatory manner."

When he had gone through these reflections with the
queen, he said to his warder : " Go to the cave of Svetasaila,
and say, as from me, in a kind manner to Trailokyamalin,
the king of the Daityas, who is imprisoned there : ' King of
the Daityas, by the appointment of Destiny you have been
long afflicted here, so now do what I advise, and bring your
affliction to an end. Give to my two sons your two daughters,
who fell in love with them at first sight, and thus procure
your release, and rule your kingdom, after you have given
security for your fidelity.' "

With this message the king sent off his warder, and he
went and delivered it to the Daitya monarch in that cave.
The monarch answered : "I will not give my two daughters
to two men ! " And the warder returned and reported his
answer to the king.

Then King Merudhvaja began to look about for some
other means of attaining his end, and in the course of
vol. vin. 193 n

194 THE OCEAN OF STORY

some days Svayamprabha heard how he had sped, so she
again sent Indumati from Patala to his palace with a
message.

And Indumati arrived, and had herself announced by the
female warder, and went into the presence of the great queen,
who received her graciously. And she bowed before her,
and said to her : " Queen, Queen Svayamprabha sends you
this message : ' Have you forgotten your own promise ?
The seas and the principal mountains will suffer change at
the day of doom, but the promises of people like you will not
change even then. Although my husband has not consented
to bestow our daughters as you wished, reflect, how could he
have given them as a present while himself a prisoner ? If
you release him in a proper way as an act of kindness l he
will certainly make you a return by giving you his daughters.
Otherwise Svayamprabha and her daughters will abandon
their lives, and in this way you will fail to obtain daughters-
in-law, and also to keep your promise.' So manage, Queen,
to make the king set our lord free on the conditions of
compact and security and so on, in order that all may turn
out well ; and accept this ornament sent by Svayamprabha,
studded with various gems, that confer the power of becoming
a Vidyadhara, and other advantages."

When Indumati said this, the queen answered her :
" How can I take this from your mistress now that she is
in trouble ? " But Indumati urged her vehemently to take
it, saying : " We shall be quite unhappy if you refuse to
accept it, but if you take it, we shall consider our affliction
alleviated."

Being thus strongly urged by Indumati, the queen took
from her that jewelled ornament, to comfort her; and she
made her wait there, saying to her : " Remain here, noble
lady, until the king shall come this way."

In the meanwhile the king came there, and Indumati rose
up and, having been introduced by the queen, bowed before
him, and he received her graciously. And she gave to that
king a crest- jewel sent by Svayamprabha that was a talisman

1 I read muchyate, with the three India Office MSS. and the Sanskrit
College MS.

THE WATER OF ORDEAL 195

against poison, Rakshasas, old age and disease.1 The
king said : "I will accept this jewel when I have kept my
promise." But the ready-witted Indumati said to him : "A
promise made by the king is as good as kept. But if your
Majesty will accept this, we shall be very much comforted."
When she made this speech the queen observed, " Well
said ! " and took that crest- jewel and fastened it on the king's
head.

Then Indumati repeated to the king the message of
Svayamprabha as she had delivered it to the queen. Then
the king, being entreated to the same effect by the queen,
went on to say to Indumati : " Remain here for to-day ;
to-morrow morning I will give you an answer."

Having said this, King Merudhvaja allowed a night to
pass, and the next morning he summoned his ministers, and
said to Indumati : " Noble lady, go with these ministers of
mine, and after informing Trailokyamalin, bring from Patala
those Asura ladies, Svayamprabha and the others, and all
the principal, inhabitants of Patala, and the water of ordeal
connected with Hatakesvara, in a sealed vessel. And let
Svayamprabha and the others touch the feet of Svayam-
prabha's husband, in the presence of my ministers, and by
solemn oaths make themselves sureties for this — namely,
that Trailokyamalin, with his friends and servants, shall ever
remain firm in his allegiance to me, and that the Nagas shall
not injure the crops. And let all the lords in Patala be
sureties to the same effect ; and let them all, with their king,
give their children as hostages2; and let them all, with their
king, put this in writing, and drink the water of ordeal in
which the image of Hatakesvara has been washed 3 : then I
will release Trailokyamalin from prison."

1 The KaKwv /cat yijpaos aki<ap of Empedocles, Frag, iii (Diels). Sir Thomas
Browne, in his Vulgar Errors, Book II, chap, v, sect. 11, makes mention of the
supposed magic virtues of gems. He will not deny that "bezoar is antidotal/'
but will not believe that a "sapphire is preservative against enchantments."

2 All the India Office MSS. and the Sanskrit College MS. read apatyani
for asatydni. I have adopted it. In si. 29 two MSS. and the Sanskrit College
MS. have sarvdnga, the other sarvdngam. I do not understand the passage.

3 The practice of ordeal by sacred libation figures in the list of the five
ordeals given in the Ydjnavalkya-smriti, the standard law code of the Mithild

196 THE OCEAN OF STORY

Having said so much, the king sent off Indumati with
his ministers. She went with them and informed Trailo-
kyamalin of what was being done, and as he approved of
her proceedings she went in the same way to Patala, and she
brought there Svayamprabha and the others, and the water
of ordeal, and she made them all do in the presence of the
king's ministers all that he had prescribed. And when King
Trailokyamalin had in this way given security, King Meru-
dhvaja set him free from prison with his suite. And he had
him brought to his own palace with his family and his at-
tendants, and courteously entertained him ; and then he took
possession of all the jewels of the Asuras, and sent Trailo-
kyamalin back to his kingdom. And Trailokyamalin returned
to Rasatala, his home, and, having recovered his kingdom,
rejoiced with his servants and relations. And Merudhvaja

school (c. fourth century a.d.). The other four ordeals were: (1) the balance,

where the defendant is weighed twice, and must be of lighter weight the

second time ; (2) fire, where he must walk across seven circles carrying a piece

of red-hot iron in his hand ; (3) water, in which he must keep immersed while

a runner fetches an arrow shot from a bow, and returns ; (4) poison, usually

made from aconite, is drunk, and must show no ill effects during the day.

The ordeal of sacred libation consists in drinking three mouthfuls of water

in which images either of dread deities or of the man's special deity have

been bathed. The test of innocence is the freedom in the following seven,

fourteen or twenty-one days from any calamity such as illness, fire, death

of kin, punishment by the king — the latter provision affording considerable

room for unfair treatment of the accused. The codes of Brihaspati and

Pitamaha (c. a.d. 600) omit this latter detail. See A. B. Keith, "Ordeal

(Hindu)," Hastings' Ency. Rel. Eth., vol. ix, p. 524 ; and J. Jolly, Recht und

Sitte, p. 144. Four further ordeals are added by Brihaspati and Pitamaha, the

first of which somewhat resembles the ordeal of sacred libation. It consists

in chewing unhusked rice-grains mixed with water in which an image of the

sun has been bathed. The accused states the charge and faces east — i.e.

towards the sun — as he eats; injury to the gums, the appearance of blood

when he spits out the grains on a leaf, or trembling, is a proof of guilt.

The other ordeals consist in removing a hot piece of gold or a ring from a

pot of boiling ghi, licking a red-hot ploughshare, and the last consists of

drawing lots from a jar. For further details see Keith, op. cit., sup. Cf.

with the above the ordeal of the adulterous woman in Numbers vi, 15-31,

and also the Mohammedan practice of charming away sickness and disease

by writing passages of the Quran on the inner surface of a bowl and pouring

water until the writing is washed off. The concoction is then drunk. See

E. W. Lane, Modern Egyptians, 5th edit., p. 253. — n.m.p.

THE ASURA KING'S PROPOSAL 197

filled the earth with abundant treasures that came from
Patala, as a rain- cloud showers water.

Then Trailokyamalin, the king of the Daityas, took
counsel with his wife, desiring to bestow his two beautiful
daughters on Merudhvaja's sons, and he invited him to his
palace, with his relations, and came himself to escort him
there, remembering the benefit conferred on him. So he
came to King Merudhvaja, who entertained him, and then
he said to him : " On a former occasion your great joy
prevented your seeing Rasatala properly. But now come
and see it, while we give ourselves up to attending on you ;
and accept from me my two beautiful daughters for your

sons."

When the Asura king had said this to Merudhvaja, the
latter summoned his wife and his two sons. And he told
them the speech of the Asura king, and how he proposed to
give his two daughters. Then his elder son, Muktaphala-
dhvaja, said to him : " I will not marry until I have propitiated
Siva. I said this long ago. You must pardon this fault in
me. When I have gone, let Malayadhvaja marry ; for he will
never be happy without that Patala maiden." When the
younger son heard this, he said to his elder brother : " Noble
sir, while you are alive I will never perform such a disgrace-
ful and unrighteous act." Then King Merudhvaja earnestly
exhorted Muktaphaladhvaja to marry, but he would not
consent to do so ; and therefore Trailokyamalin took leave of
the king, who was in a state of despondency, and went back
with his suite to Patala as he had come.

There he told what had taken place, and said to his wife
and son : " Observe how exclusively bent on humiliating us
Fortune is. Those very men to whom formerly I refused to
The Irony of give my daughters in marriage when they asked
Life for them now refuse to accept them, though I ask

them to do so." When thev heard it, thev said : " Who can
tell how this matter is in the mind of Destiny ? Can Siva's
promise be falsified ? "

While they were saying these things, those maidens,
Trailokyaprabha and Tribhuvanaprabha, heard what had
happened, and took upon them the following vow : " We

198 THE OCEAN OF STORY

will remain without food for twelve days, and if at the end
of that time the god does not show us favour, by bringing
about our marriage, we will enter the fire together, and we
will not preserve our bodies for insult, or merely for the sake
of continuing in life."

When the daughters of the Daitya sovereign had made
this vow, they remained fasting in front of the god, engaged
in meditation and muttering prayers. And their mother and
their father, the sovereign of the Daityas, hearing of it, and
being very fond of their daughters, remained fasting in the
same way.

Then Svayamprabha, their mother, quickly sent off
Indumati once more to Merudhvaja's queen-consort, to tell
her how matters were going. She went and told the queen the
trouble in her master's house, and so Merudhvaja also came
to hear of it. Then that couple abandoned food out of regard
for the other royal couple, and their sons did so as well, out
of regard for their parents.

Thus in two worlds the royal families were in trouble.
And Muktaphaladhvaja remained without eating, and medi-
tated on Siva as his refuge. And after six nights had passed,
in the morning the prince woke up and said to his friend
Mahabuddhi, who had formerly been Samyataka : " My
friend, I remember that last night in a dream I mounted
my steed given me by the hermit Tapodhana, that changes
its shape at will, and goes where the mind directs, and had
become a flying chariot, and in my despondency I went to
a heavenly temple of Siva, very far from here, on the slope
of Meru. There I saw a certain celestial maiden emaciated
with austerities ; and a certain man with matted hair, point-
ing to her, said to me, laughing: 'You have come here in
this way to escape from one maiden, and lo ! here is another
waiting for you.' When I heard this speech of his I remained
gazing at the beauty of that maiden, but found it impossible
to gaze my fill, and so at the end of the night I suddenly
woke up.

"Sol will go there to obtain that heavenly maiden, and
if I do not find her there I will enter the fire. What can
Destiny mean, by causing my mind to become attached to

THE TEMPLE OF SIVA 199

this maiden seen in a dream, after rejecting, in the way I did,
the Daitya maiden offered to me a short time ago ? At any
rate, I am persuaded that, if I go there, good fortune will
certainly befall me."

Having said this, he called to mind that vehicle given
him by the hermit, which would carry him to any place con-
ceived in the mmd, and assume any desired form. It turned
into an air-going chariot, and he mounted it and set out for
that heavenly temple of Siva, and when he reached it he
saw that it was just as it had seemed in his dream, and he
rejoiced. Then he proceeded to perform religious ablution,
with all the attendant rites, in the holy water there, named
Siddhodaka, with no one to wait on him but his friend.

Then his father, King Merudhvaja, who was in his own
city, emaciated with fasting, accompanied by his wife, son
and suite, heard that he had gone off somewhere secretly,
and became bewildered with grief. And all this was at once
known in Patala, exactly as it had taken place. Then
Trailokyamalin took with him his two daughters, and came
fasting, with his wife and suite, to visit King Merudhvaja.
And they all resolved on the following course of action :
" Surely, as it is the fourteenth day, the prince has gone
somewhere to worship Siva; so we will wait for him here
this day. But to-morrow, if he has not returned, we will
go where he is : then, happen what will."

In the meanwhile Padmavati, who was in that hermitage
of Siva named Meghavana, said that very day to her ladies-
in-waiting : " My friends, I remember that last night I went
in a dream * to Siddhisvara, and a certain man wearing
matted hair came out of the temple of the god and said to
me: 'My daughter, thy sorrow is at an end; thy reunion
with thy husband is nigh at hand.' When he had said this he
departed, and night and sleep left me together. So come, let
us go there."

When Padmavati had said this, she went to that temple
of Gauri on the slope of Meru. There she saw with astonish-
ment that Muktaphaladhvaja at a distance bathing in Sid-
dhodaka, and she said to her friends : " This man is like my

1 See the note on pp. 99-100 of this volume. — n.m.p.

200 THE OCEAN OF STORY

beloved. Observe how very like he is ! Wonderful ! Can he
be the very same ? It cannot be, for he is a mortal." When
her ladies-in-waiting heard that, and saw him, they said to
her : " Princess, not only is this man very like your beloved,
but observe, his companion also bears a resemblance to your
lover's friend Samyataka. So we know for certain that, in
accordance with your last night's dream which you related
to us, Siva has by his power brought those two here, after
their becoming incarnate as men owing to a curse. Other-
wise, how, being mortals, could they have come to this region
of the gods ? " When Padmavati had been thus addressed
by her ladies-in-waiting, she worshipped Siva, and in a state
of eager excitement remained concealed near the god's symbol
to find out who the stranger was.

In the meanwhile Muktaphaladhvaja, having bathed,
came into the temple to worship the god, and after looking
all round, said to Mahabuddhi : " Strange to say, here is
that very temple which I saw in my dream, made of precious
stone, with the form of Siva visible within the linga. And
now I behold here those very localities which I saw in my
dream, full of jewel-gleaming trees, which are alive with
heavenly birds. But I do not see here that heavenly maiden
whom I then saw ; and if I do not find her I am determined
to abandon the body in this place."

When he said this, Padmavati's ladies-in-waiting said to
her in a whisper : " Listen ! It is certain that he has come
here because he saw you here in a dream, and if he does not
find you he intends to surrender his life ; so let us remain
here concealed, and see what he means to do."

And while they remained there in concealment, Mukta-
phaladhvaja entered, and worshipped the god, and came out.
And when he came out he walked devoutly round the temple
Mukta hala- three times, keeping his right hand towards it,1
dhvaja and then he and his friend remembered their

remembers his former birth, and in their joy they were telling
to one another the events of their life as Vidya-
dharas, when Padmavati met their view. And Muktaphala-
dhvaja, remembering the occurrences of his former life, as

1 See Vol. I, pp. 190-193.— n.m.p.

THE MOMENTARY MEETING 201

soon as he saw her, was filled with joy, and said to his friend :
" Lo, this very Princess Padmavati, the lady I saw in my
dream ! And she has come here by good luck ; so I will at
once go and speak to her."

When he had said this, he went up to her weeping, and
said : " Princess, do not go away anywhere now ; for I am
your former lover, Muktaphalaketu. I became a man by the
curse of the hermit Dridhavrata, and I have now remembered
my former birth." When he had said this he tried, in his
eagerness, to embrace her. But she was alarmed and made
herself invisible, and remained there with her eyes full of
tears ; and the prince, not seeing her, fell on the ground in
a swoon.

Then his friend sorrowfully spoke these words into the
air : " How is it, Princess Padmavati, that, now this lover
has come, for whom you suffered such severe austerities, you
will not speak to him ? I too am Samyataka, the comrade
of your beloved : why do you not say something kind to me,
as I was cursed for you ? " After saying this, he restored
the prince, and said to him : " This punishment has come
upon you as the result of the crime you committed in not
accepting the Daitya princess, who offered herself to you out
of love."

When Padmavati, who was concealed, heard this, she said
to her ladies-in-waiting: "Listen! He has no inclination
for Asura maidens." Then her ladies said to her : " You
see that all tallies together. Do you not remember that long
ago, when your beloved was cursed, he craved as a boon from
the hermit Tapodhana that while he was a man his heart
might never be inclined to anyone but Padmavati ? It is in
virtue of that boon that he now feels no love for other women."
When the princess heard this she was bewildered with doubt.

Then Muktaphaladhvaja, who had no sooner seen his
beloved than she disappeared from his eyes, cried out :
" Ah, my beloved Padmavati ! Do you not see that when I
was a Vidyadhara I incurred a curse in Meghavana for your
sake ? And now be assured that I shall meet my death here."

When Padmavati heard him utter this and other laments,
she said to her ladies-in-waiting : " Though all indications

202 THE OCEAN OF STORY

seem to tally, still these two may possibly have heard these
things at some time or other by communication from mouth
to mouth, and therefore my mind is not convinced. But I
cannot bear to listen to his sorrowful exclamations, so I will
go to that temple of Gauri : moreover, it is the hour of
worship for me there." When Padmavati had said this, she
went with her ladies-in-waiting to that hermitage of Ambika,
and after worshipping the goddess she offered this prayer :
" If the man I have just seen in Siddhisvara is really my
former lover, bring about for me, goddess, my speedy reunion
with him."

And while Padmavati was there, longing for her be-
loved, Muktaphaladhvaja, who had remained behind in
Siddhisvara, said to his friend Mahabuddhi, who had been in
a former life his friend Samyataka : "I am convinced, my
friend, that she has gone to her own haunt, that temple of
Gauri ; so come, let us go there." When he had said this, he
ascended that chariot of his, which went wherever the mind
desired, and flew to that hermitage of Ambika.

When Padmavati's ladies-in-waiting saw him afar off
coming down in the chariot from the sky, they said to Padma-
vati : " Princess, behold this marvel ! He has come here
also, travelling in an air-going chariot. How can he, a mere
man, have such power ? " Then Padmavati said : " My
friends, do you not remember that on Dridhavrata, who
cursed him, I laid the following curse : ' When my beloved
is incarnate as a man, you shall be his vehicle, assuming
any desired shape, and moving in obedience to a wish.' So,
no doubt, this is that hermit's pupil, his vehicle, wearing at
present the form of an air-going chariot, and by means of it
he roams everywhere at will."

When she said this, her ladies-in-waiting said to her : " If
you know this to be the case, Princess, why do you not speak
to him ? What are you waiting for ? " When Padmavati
heard this speech of her ladies, she went on to say : "I
think that this probably is the case, but I am not absolutely
certain as yet. But, even supposing he really is my beloved,
how can I approach him, now that he is not in his own
body, but in another's body ? So let us for a time watch his

THE RETURN TO SIDDHISVARA 203

proceedings, being ourselves concealed." When the princess
had said this, she remained there concealed, surrounded by
her ladies-in-waiting.

Then Muktaphaladhvaja descended from the chariot in
that hermitage of Ambika, and, being full of longing, said
to his friend : " Here I had my first interview with my be-
loved, when she had been terrified by the Rakshasis; and
I again saw her in the garden here when she came, having
chosen me for her own ; and here I received the curse, and
she wished to follow me by dying, but was, though with
difficulty, prevented by that great hermit : and now, see,
that very same lady flies out of reach of my eyes ! "

When Padmavati heard him speak thus, she said to her
ladies-in-waiting : " True, my friends, it is really my be-
loved, but how can I approach him, before he has entered his
former body ? In this matter Siddhisvara is my only hope.
He sent me the dream, and he will provide for me a way out
of my difficulties." When she had formed this resolution,
she went back to Siddhisvara. And she worshipped that
manifestation of Siva, and offered this prayer to him :
" Unite me with my beloved in his former body, or bestow
death on me. I see no third way of escape from my woe."
And then she remained with her friends in the court of the
god's temple.

In the meanwhile Muktaphaladhvaja searched for the
princess in the temple of Gauri, and, not finding her, was
despondent, and said to that friend : " I have not found her
here. Let us go back to that temple of Siva ; if I cannot
find her there I will enter the fire."

When that friend heard it, he said : " Good luck will
befall you ! The word of the hermit and Siva's promise
in your dream cannot be falsified." With these words did
Muktaphaladhvaja's friend try to comfort him. And then
Muktaphaladhvaja ascended the chariot and went with him
to Siddhisvara.

When Padmavati saw him arrive, she still remained there
invisible, and she said to her ladies-in-waiting : " Look ! He
has come to this very place." He too entered, and seeing
that offerings had been recently placed in front of the god,

204 THE OCEAN OF STORY

Prince Muktaphaladhvaja said to that companion of his :
" Look, my friend ! Someone has been quite recently-
worshipping this symbol of the god. Surely that beloved of
mine must be somewhere here, and she must have done this
worship." When he had said this he looked for her, but
could not find her ; and then in the anguish of separation he
cried out again and again : " Ah, my beloved Padmavati ! "

Then, thinking that the cry of the cuckoo was her voice,
and that the tail of the peacock was her hair, and that the
lotus was her face, the prince ran wildly about, overpowered
with an attack of the fever of love, and with difficulty did
his friend console him ; and, coaxing him, he said to him :
" What is this that you have taken up, being weak with
much fasting? Why do you disregard your own welfare,
though you have conquered the earth and Patala ? Your
father, Merudhvaja, and King Trailokyamalin, the king of
the Danavas, your future father-in-law, and his daughter
Trailokyaprabha, who wishes to marry you, and your mother,
Vinayavati, and your younger brother, Malayadhvaja, will,
if you do not go to them, suspect that some misfortune has
happened, and, fasting as they are, will give up their breath.
So come along ! Let us go and save their lives, for the day
is at an end."

When Muktaphaladhvaja's friend said this to him, he
answered him : " Then go yourself in my chariot and com-
fort them." Then his friend said : " How will that hermit's
pupil, who has been made your vehicle by a curse, submit to
me?" When the prince's friend said this, he replied : " Then
wait a little, my friend : let us see what will happen here."

When Padmavati heard this conversation of theirs, she
said to her ladies-in-waiting : "I know that this is my former
lover, by all the notes tallying, but he is degraded by the curse,
being enclosed in a human body ; and I too am thus afflicted
with a curse, because I laughed at the Siddha maiden." While
she was saying this the moon rose, red in hue — the fire that
devours the forest of separated lovers. And gradually the
moonlight filled the world on every side, and the flame of
love's fire filled the heart of Muktaphaladhvaja.

Then the prince began to lament like a chakravdka at

THE ACCURSED FRAME OF MORTALITY 205

the approach of night ; and Padmavati, who was concealed,
being despondent, said to him : " Prince, though you are my
former lover, still, as you are now in another body, you are
to me a strange man, and I am to you as the wife of another ;
so why do you lament again and again ? Surely some means
will be provided, if that speech of the hermit's was true."

When Muktaphaladhvaja heard this speech of hers, and
could not see her, he fell into a state which was painful
from the contending emotions of joy and despondency ; and
he said to her : " Princess, my former birth has returned to
my recollection, and so I recognised you as soon as I saw
you, for you still wear your old body; but as you saw me
when I was dwelling in my Vidyadhara * body, how can you
recognise me, now that I am in a mortal body ? So I must
certainly abandon this accursed frame." When he had
said this he remained silent, and his beloved continued in
concealment.

Then, the night being almost gone, and his friend Maha-
buddhi, who was formerly Samyataka, having gone to sleep
out of weariness, Prince Muktaphaladhvaja, thinking that
Muktaphala- ne cou^ never obtain Padmavati as long as he
dhvaja enters continued in that body, collected wood 2 and
the Fire lighted a fire, and worshipped Siva embodied in

the linga, uttering this prayer : " Holy one, may I by thy
favour return to my former body, and soon obtain my be-
loved Padmavati ! " And having said this, he consumed his
body in that blazing fire.

And in the meanwhile Mahabuddhi woke up, and not
being able, in spite of careful search, to find Muktaphala-
dhvaja, and seeing the fire blazing up, he came to the con-
clusion that his friend, distracted with separation, had burnt
himself, and out of regret for his loss he flung himself into
that same fire.

When Padmavati saw that, she was tortured with grief,
and she said to her ladies-in-waiting : " Alas ! Shame ! The

1 The Sanskrit adjective corresponding to the noun Vidyadhara is, of
course, Vaidyadhara, but perhaps it is better to retain the noun in English.

2 I read ahritya for dhatya. The three India Office MSS. and the Sanskrit
College MS. have ahritya.

206 THE OCEAN OF STORY

female heart is harder than the thunderbolt, otherwise my
breath must have left me, beholding this horror. So, how
long am I to retain this wretched life ? Even now, owing
to my demerits, there is no end to my woe. Moreover, the
promise of that hermit has been falsified ; so it is better that
I should die. But it is not fitting that I should enter this
fire and be mixed up with strange men, so in this difficult
conjuncture hanging, which gives no trouble, is my best
resource." When the princess had said this, she went in
front of Siva, and proceeded to make a noose by means of
a creeper, which she fastened to an asoka tree.

And while her ladies-in-waiting were trying to prevent
her by encouraging speeches, that hermit Tapodhana came
there. He said : " My daughter, do not act rashly ! That
promise of mine will not be falsified. Be of good courage !
You shall see that husband of yours come here in a moment.
His curse has been just now cancelled by virtue of your
penance ; so why do you now distrust the power of your own
austerities ? And why do you show this despondency when
your marriage is at hand? I have come here because I
learned all this by my power of meditation."

When Padmavati saw the hermit approaching, uttering
these words, she bowed before him, and was for a moment,
as it were, swung to and fro by perplexity. Then her be-
loved Muktaphalaketu, having by the burning of his mortal
body entered his own Vidyadhara body, came there with his
friend. And Padmavati, seeing that son of the king of the
Vidyadharas coming through the air, as a female chdtaka
beholds a fresh rain- cloud, or a kumudvati the full moon
newly risen, felt indescribable joy in her heart. And Mukta-
phalaketu, when he saw her, rejoiced, and, so to speak, drank
her in with his eyes, as a traveller, wearied with long wander-
ing in a desert, rejoices when he beholds a river. And those
two, reunited like a couple of chakravdkas by the termination
of the night of their curse,1 took their fill of falling at the feet
of that hermit of glowing brilliancy.2 Then that great hermit

1 See Vol. VI, p. 7 In3. — n.m.p.

2 Probably the passage also means that they sunned themselves in
his rays.

THE GOD OF FIRE 207

welcomed them in the following words : " My heart has been
fully gratified to-day by seeing you reunited, happy at having
come to an end of your curse."

And when the night had passed, King Merudhvaja came
there in search of them, mounted on the elephant of Indra,
accompanied by his wife and his youngest son, and also Trailo-
kyamalin, the sovereign of the Daityas, with his daughter
Trailokyaprabha, mounted on a chariot, attended by his harem
and his suite. Then the hermit pointed out Muktaphalaketu
to those two kings, and described what had taken place — how
he had become a man by a curse, in order to do a service to
the gods, and how he had been delivered from his human
condition. And when Merudhvaja and the others heard that,
though they were before eager to throw themselves into the
fire, they bathed in Siddhodaka and worshipped Siva, by the
hermit's direction, and were at once delivered from their
sorrow. Then that Trailokyaprabha suddenly called to mind
her birth, and said to herself : " Truly I am that same Deva-
prabha, the daughter of the king of the Siddhas, who, when
undergoing austerities * in order that the emperor of all the
Vidyadharas might be my husband, was ridiculed by Padma-
vati, and entered the fire to gain the fulfilment of my desire.
And now I have been born in this Daitya race ; and here is
this very prince with whom I was in love, who has recovered
his Vidyadhara body. But it is not fitting that, now that his
body is changed, he should be united to this body of mine,
so I will consume my Asura body also in the fire, in order to
obtain him."

Having gone through these reflections in her mind, and
having communicated her intentions to her parents, she
entered2 the fire which had consumed Muktaphaladhvaja.
And then the God of Fire himself appeared with her, on
whom, out of pity, he had bestowed her former body, and
said to Muktaphaladhvaja : " Muktaphaladhvaja, this lady,
Devaprabha, the daughter of the king of the Siddhas, for

1 I read tapasyanti for na pasyanti. See Taranga 117, £L 111 et seq. The
three India Office MSS. and the Sanskrit College MS. have tapasyanti.

2 All the India Office MSS. and the Sanskrit College MS. read anupra-
vishtam.

208 THE OCEAN OF STORY

thy sake abandoned her body in me ; so receive her as thy
wife."

When the God of Fire had said this, he disappeared ; and
Brahma came there with Indra and the rest of the gods, and
Padmasekhara, the king of the Gandharvas, with Chandraketu,
the sovereign of the Vidyadharas. Then that prosperous
king of the Gandharvas * gave his daughter Padmavati, with
due rites and much activity on the part of his followers,
as wife to Muktaphalaketu, who bowed before him, con-
gratulated by all. And then that prince of the Vidyadharas
having obtained that beloved, whom he had so long desired,
considered that he had gathered the fruit of the tree of his
birth, and married also that Siddha maiden. And Prince
Malayadhvaja was united to that Daitya princess, his be-
loved Tribhuvanaprabha, whom her father bestowed on him
with due rites.

Then Merudhvaja having, on account of his son Malay a-
dhvaja's complete success, anointed him to be sole ruler of a
kingdom extending over the earth with all its islands, went
with his wife to the forest to perform austerities. And
Trailokyamalin, the king of the Daityas, went with his wife
to his own region, and Indra gave to Muktaphalaketu the
splendid kingdom of Vidyuddhvaja. And this voice came
from heaven : " Let this Muktaphalaketu enjoy the sove-
reignty over the Vidyadharas and Asuras, and let the gods
go to their own abodes ! "

When they heard that voice, Brahma and Indra and the
other gods went away delighted, and the hermit Tapodhana
went with his pupil, who was released from his curse, and
Chandraketu went to his own Vidyadhara home with his
son Muktaphalaketu, who was graced by two wives. And
there the king, together with his son, long enjoyed the
dignity of emperor over the Vidyadharas. But at last he
threw on him the burden of his kingdom, and, disgusted with
the world and its pleasures, went with the queen to an ascetic

1 Gandharvarajaya in Brockhaus' text must be a misprint. MS. No. 1882
has Gandharvaradvyagraparigrahas, which satisfies the metre and makes sense.
This is also the reading of the Sanskrit College MS. No. 3003 seems to have
the same, but it is not quite clear. No. 2166 has vyadra for vyagra.

THE FINAL TRIUMPH 209

grove of hermits. And Muktaphalaketu, having before ob-
tained from Indra the rule over the Asuras, and again from
his father the empire over the Vidyadharas, enjoyed, in the
society of Padmavati, who seemed like an incarnation of
happiness, for ten kalpas, the good fortune of all the pleasures
which the sway of those two wealthy realms could yield, and
thus obtained the highest success. But he saw that passions
are in their end distasteful, and at last he entered a wood
of mighty hermits, and by the eminence of his asceticism
obtained the highest glory, and became a companion of the
lord Siva.

170. Story of King Brahmadatta and the Swans

Thus King Brahmadatta and his wife and his minister
heard this romantic tale from the couple of swans, and gained
knowledge from their teaching, and obtained the power of
flying through the air like gods. And then they went,
accompanied by those two birds, to Siddhisvara,1 and there
they all laid aside the bodies they had entered in consequence
of the curse, and were reinstated in their former position as
attendants upon Siva.2

[M] " Hearing this story from Gomukha in the absence of
Madanamanchuka for a moment only, hermits, I cheered my
heart with hope."

When the Emperor Naravahanadatta had told this story,
those hermits in the hermitage of Kasyapa, accompanied by
Gopalaka, rejoiced exceedingly.

1 I read tadbharyasachivau ; the three words should be joined together.

2 In the original we find inserted here : M Here ends the story of
Padmavati."

VOL. VIII.

APPENDIX I

APPENDIX I

THE "SWAN-MAIDEN" MOTIF

On p. 58 of this volume we read that, on arriving at a certain
hermitage, Marubhuti chanced to see some heavenly nymphs
who had come to bathe in the river. At the advice of the
hermit he stole the clothes of one of them, who immediately
followed him, hoping to recover them. The hermit then
informed her that she could have them back if she gave him
certain information about Naravahanadatta. On complying,
she became the wife of the hermit, and shortly afterwards
gave birth to a child. She then departed, saying that if he
wished to be united with her he must cook and eat the child.
On doing so the hermit was able to fly into the air, and was
thus united with the mysterious nymph.

Such, briefly, is the story,1 or rather motif, which at once
suggests to us the so-called Swan-Maiden cycle, so well known
throughout European folk-literature.

At the outset of any inquiry on such a widely spread motif,
we should pause a moment to satisfy ourselves as to what we
mean by the " Swan-Maiden " motif. We mean, I take it, a
story that tells of the hero coming by chance on a number of
girls bathing, or he may see a flock of birds who turn into girls.
For some reason or other he steals their clothes or plumages
(in many cases only that of one), and by so doing obtains one
of them for his wife. He usually loses her, either by his
breaking some taboo, or else by her regaining her lost dress
or plumage. In some cases fresh adventures end in a happy
reunion ; in others he remains alone and disconsolate for the
rest of his life.

Accepting this as the typical example of the "Swan-
Maiden motif, we can look back at the incident in Somadeva
and unhesitatingly say that here we have a version of the
motif in question, though an unusual form of it. We have
the girls bathing, the stealing of the clothes, the marriage,
the desertion, and the final reunion, In fact, the only thing
omitted is the " swan " element. But of this more anon.

1 Cf. also the Apsaras-swan-maidens who occur in Story No. 172aaa, in
Vol. IX, Chapter CXXI.
213

214 THE OCEAN OF STORY

The stealing of clothes of girls, while they are bathing,
forms, as most readers are well aware, one of the best-known
incidents of the early life of Krishna. The Prema Sdgara,1
following the Bhdgavata Pur ana,2 thus recounts the incident :

" One day all the Braj girls, collectively, went to an un-
frequented ghat to bathe, and having gone there [and] taken
off their clothes [and] placed [them] on the bank, becoming
naked, [and] entered the water, they began to sing repeatedly
the virtues of Hari, and to sport [in] the water. At that very
time Sri Krishna also, seated in the shade of a fig-tree, was
grazing cows.

" [By] chance having heard the sound of their singing, he
also silently approached, and began to look on, concealedly.
At last, as he gazed, when something entered his mind, [he]
stole all the clothes [and] went [and] ascended a Kadam-
tree ; and tying [them in] a bundle, placed [them] before
[himself]. Hereupon, when the cowherdesses looked, [and
saw] there were no clothes on the bank, then, in alarm, rising
up on all sides, they began to look about, and to say among
themselves : ' Just now not even a bird came here ; who has
taken away the clothes, Mother ? ' In the meantime a cow-
herdess saw that, with a crown on [his] head, a staff in [his]
hand, with a yellow sectarial mark, a necklace of wild flowers,
wearing yellow robes, with a tied-up bundle of clothes, pre-
serving silence, Sri Krishna mounted on the Kadam-tree,
is seated, concealed. On seeing him [she] cried: 'Friend!
behold him, the stealer of our hearts, the stealer of clothes,
on the Kadam-tree, holding the bundle, [seated] resplendent.'
Hearing this speech, and all the young women having seen
Krishna, ashamed, entered the water, joined [their] hands,
bowed [their] heads, supplicated, [and] coaxingly said :

" " Compassionate to the humble ! beloved remover of grief !

O Mohan ! please give our clothes.'
Hearing thus, Kanhai says : ' I will not give thus, appealing

[to] Nand, [I swear] ;
Come out one by one, then you'll receive your clothes.'

" The Braj girls angrily said : ' This is a nice lesson you
have learnt, in that you are saying to us, " Come out naked."
We will go at once [and] tell our fathers [and] friends, then

1 Pincott's edition, 1 897, p. 60 et seq.

2 See M. N. Dutt's edition, Calcutta, 1895-1896, pp. 104-107.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 215

they will come [and] seize you as a thief; and we will go
[and] relate [this] to Nand [and] Jasoda, then they also
will properly impart to you instruction. We are ashamed
of something ; you have blotted out all recognition [on our
part].'

On hearing this statement, angrily, Sri Krishna Ji said :
' Now you shall obtain the clothes when you fetch them
[yourselves], not otherwise.' Hearing this [and] fearing,
the cowherdesses said : ' Compassionate to the humble ! you
yourself hold us in remembrance, you are the protector
of our husbands ; whom shall we bring ? For you alone,
having made vows, we are bathing in the month Mangsir.'
Sri Krishna said : ' If you, with sincerity, on my account
are bathing [in] Aghan, then abandon shame [and] evasion,
[and] come [and] take your clothes.' When Sri Krishna
Chand had said this, the cowherdesses, having reflected
among themselves, began to say : * Come, friends ! what
Mohan says, that alone we should respect ; because he knows
all [the state] of our body [and] mind ; what shame [is there]
in this ? ' Having thus settled among themselves, obeying
the direction of Sri Krishna, concealing with the hands the
breast [and] privities, all the young women issued from the
water, with heads bowed down, [and] when they went [and]
stood before [him] on the shore, Sri Krishna laughingly said :
' Now, with joined hands, come forward, then I will give the
clothes.' The cowherdesses said :

" ' Why are you deceiving [us], Darling of Nand ! we are

plain simple Braj girls.
A trick has been played ; consciousness [and] sense are

gone ; you have played this prank, O Hari !
Fortifying [our] hearts we have committed shame ; now do

you do something, O Ruler of Braj ! '

"Having said this, when the cowherdesses joined [their]
hands, Sri Krishna Chand Ji, having given the clothes, came
to them [and] said : 4 In your hearts, do not be anywise dis-
pleased at this affair ; I have given you this lesson, because
in the water is the abode of the god Varuna ; hence if any-
one becomes naked [and] bathes in the water, all this virtue
passes away. Perceiving the affection of your hearts, [and]
being delighted, I have imparted this secret to you. Now go
home ; then, in the month of Katik, come [again, and] sport
with me.' "

216 THE OCEAN OF STORY

There is perhaps no actual connection whatever between
the two stories. I merely wish to emphasise the fact that
one of the chief incidents in the motif under consideration
has been known throughout India from a very early date.

Of even older date, however, is the story of Urvasi and
Pururavas, for which I must ask readers to refer back to
Appendix I of Vol. II, p. 245 et seq. Here we saw that among
other incidents Urvasi deserts her mortal husband on his
breaking a taboo. He goes in search of her, and comes
upon nymphs swimming in a lake in the shape of swans,
among whom is the lost Urvasi. They " appear " to him
in their normal shape, but in vain he tries to persuade her
to return.

This is according to the Satapatha Brdhmana version. In
the later Vishnu Pur ana, however, we find the " swan " inci-
dent has disappeared, and he discovers his beloved " sporting
with four other nymphs of heaven in a lake beautiful with
lotuses."

Can we justly claim this ancient legend as a version, or
perhaps even the origin, of the "Swan-Maiden" motifs At
this stage of our inquiry I doubt it. In the first place, it is
the " fairy " woman who falls in love with the man — a mortal.
She it is who imposes the taboo. The lover plays a distinctly
passive part, and is naturally heartbroken when deserted.
There is nothing about stolen clothes or plumages, and in fact
we have no hint of her power of changing into a swan until
she has returned to her celestial home.

If, however, we take the stories in the Satapatha Brdh-
mana and the Bhdgavata Purdna together, we find a full tally
of all the " swan-maiden " incidents that are so familiar to
us, and which appear in numerous collections of modern
Indian tales.1 We can then, I think, safely say that Sanskrit
literature contains sufficient material to produce a complete
swan-maiden story without having to borrow a single incident
from outside India. But whether we can regard India as the
one original home of the story from whence it migrated in
all directions 2 is quite another matter.

Let us shift our field of inquiry to Europe and look at the
familiar story of " The Drummer," in Grimm, No. 193, where
the hero finds three pieces of white linen lying on the shore

1 See Bolte and Polivka, op. cit.f vol. iii, p. 414.

2 For versions are found in Tibet, China, Japan, Sumatra, Celebes, the
Philippines, etc.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 217

of a lake. He puts one in his pocket and goes home, think-
ing no more of the incident. Just as he is going to sleep
he hears his name softly called and a voice of a maiden
begs for the return of her dress. The drummer gives it
back on the condition that she tells him who she is. The
girl does so and then flies away. The rest of the tale does
not concern us.

A glance at Bolte and Polivka,1 and still more at the
important work on the subject by Holmstrom,2 will show
the extraordinarily wide distribution of the motif.

To attempt to give a list of variants here would be both
superfluous and unproductive. I shall, therefore, confine
myself to a discussion on the subject of the origin of the motif
— whether it is a migrant from the East, whether it is one of
those tales which form the common stock of ideas in all parts
of the world, or whether, perchance, it has travelled from
Northern Europe to the East. We have already seen that
India possessed ample material in her Vedic and Puranic
literature to produce a complete swan-maiden story which
would naturally, in course of time and translation, assume
different forms, as it passed from mouth to mouth, and later
from hand to hand.

Can we find a similar supply of material in Europe to
produce such a story at a time before Indian fiction began
to filter through from the East ?

This, then, is the first question that presents itself, and
one, I would add, that is as fascinating as it is hard to
answer.

When examining the European variants we must never
lose sight of the chain of incidents which we have accepted as
forming a "swan-maiden" story, and be on our guard lest we
be led away by some of the numerous tales in which birdlike
beings figure. Thus the sirens, harpies, keres, erinyes, etc.,
are to be shunned by us as surely as they were by the wiser
of the ancient Greeks.

The first point, then, which strikes us forcibly is that we
do not find a true " swan-maiden " story in classical myth-
ology. This may seem a sweeping statement, but it is true
nevertheless. The only type of classical " fairy " being
whose attributes and behaviour approach the swan-maiden

1 Op. cit.} iii, pp. 406-417.

2 Studier over svanjungfrumotivet i Volundarkvida och annorst'ddes, Malmo,
1919.

218 THE OCEAN OF STORY

at all closely is the nereid or nymph (the Bulgarian samo-
divas, the Serbian vilas, and the Rumanian z&nas). Even
her similarity depends rather on her modern role of nymph
of the woods, streams, groves, hills, meadows, etc., than the
classical nereid, who was in reality a sea-maiden. As has
been shown by Holmstrom,1 there exists in the Balkan
countries, and especially in modern Greece, a large number
of stories in which the hero marries a nymph by stealing some
portion of her dress. These nymphs were famous for their
dancing, but were unable to prove their skill until the stolen
garment was returned.

In some versions we find the particular portion of the dress
definitely mentioned. When this is so, it is usually a veil or
kerchief, and here we begin to suspect the presence of local
custom, and we shall not be disappointed. Writing on the
subject, Lawson 2 says : " And in this detail of costume
the resemblance of bride and nereid (vvfi(f>ri = nymph = bride)
still holds good ; for no wedding-dress would be complete
without a kerchief either wrapped about the bride's head or
pinned upon her breast, or carried in her hand to form a link
with her neighbour in the chain of dancers."

As an example of the kind of story to which I refer, it
would be impossible to give a better one than that quoted
by Lawson from Messina. Briefly it is as follows :

A young shepherd played the pipes so skilfully that the
nereids danced to his music. So pleased were they that they
carried him off each day to the threshing-floor, where they
danced to their hearts' content.

Having gradually overcome his fear and shyness, the
young shepherd began to regard the nereids with a critical
eye, and soon espied one, more beautiful than all the rest,
with whom he fell violently in love. But how to secure her
for a wife was the question ! In this predicament he sought
the advice of an old woman learned in such matters. She
told him to seize the girl's kerchief before the cock crew, and
to hold on to it at all costs, no matter what terrible shape the
nereid might assume.

1 Op. cit., p. 108. The actual variants quoted, according to his enumera-
tion, are SB (i.e. Bulgaria) 3, 4 ; and OG (i.e. Greece and Albania) 4, 5, 7, 8,
10, 11. See pp. 51 and 59 respectively.

2 Modern Greek Folklore and Ancient Greek Religion, 1.910, p. 136. See
also Farnell, " Nature (Greek)," Hastings' Ency. Rel. Eth., vol. ix, p. 226.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 219

The shepherd followed the instructions in spite of the
fact that the girl changed into a lion, a snake and a burning
fire. The cock crew, and all the nereids disappeared, save
the one whose kerchief had been stolen. And she followed
the shepherd submissively and became his wife.

A hitherto unpublished variant was told by the gypsies
of Bukarest to Dr Gaster in 1877. With his usual generosity
he has allowed me to make any use of it I like, so I herewith
take the opportunity of giving a resume of the tale :

A certain young man has noticed three z&nas dancing
most beautifully, and is anxious to obtain one of them for a
wife. He is advised to snatch the crown or wreath from the
one he likes the best. This he does, and the zona follows him
and becomes his wife. The youth keeps the crown carefully
locked away. As time goes on, the couple are asked to a
wedding feast, at which the young wife dances so beautifully
that all present are enchanted; whereupon she says to her
mother-in-law that if her husband would give her back her
crown she would show them that she could dance even better
still. No sooner is the crown on her head than she starts
dancing in the air, and finally flies away. Her husband im-
mediately goes in search of her, and, with the assistance of
grateful animals, is able to reach her palace, and be united
with her once again.

This is as near as we can get to our story in South-eastern
Europe, without counting, of course, variants obviously
derived from " Hassan of Bassorah " in the Nights (Burton,
vol. viii, p. 41 ; and Chauvin, op. cit., vii, p. 37).

It is among the Teutonic races that we find the " Swan-
Maiden " motif most elaborately developed. Not only is
primitive Teutonic legend full of references to swans,1 but
as Scandinavia is one of the chief haunts of the wild swan,
we can well imagine that any important tale connected with
a swan would find a welcome acceptance in those already
existing legends best fitted to receive it.

The question then arises as to when the swan-maiden is
first mentioned in Norse mythology, and whence the idea was
derived. Most folklorists who have written on swan-maidens
have remarked on the early mention of the motif in early
Norse legend, and have pointed out that it occurs in the
Icelandic Eddas of about a.d. 1000. We must not, however,

1 See the references given by Seaton, u Swan-Maidens/' Hastings' Ency:
Eel. Eth., vol. xii, 1921, p. 126.

220 THE OCEAN OF STORY

accept such a statement without examining the actual pas-
sages in question, and satisfying ourselves that both the
authenticity and meaning of the words are beyond suspicion.
First of all let us be quite clear about the Eddas themselves.
Edda is the name of a work on the art of writing poetry,
compiled by the famous Icelandic historian, Snorri Sturluson
(1178-1241). There is no mention whatever of a swan-
maiden in the work. Now the basis of Snorri's work was a
number of old poems which, owing to their similarity to the
subject-matter of the Edda, also became known by the name
of Edda. As a mark of distinction the work of Snorri was
called " the Younger " and the ancient poems " the Elder "
Edda. In our own times " the Elder " Edda is more usually
known as " the Eddie poems."

Having thus qualified the use of the term Edda, we can
proceed with our inquiry. " The Eddie poems " contain, as
one of the earliest and most important poems, the Volundar-
kvitha, or "Lay of Wayland," which dates from about a.d. 900.
It is this poem which is cited as containing the swan-maiden
reference. The story deals with the exploits of Volund
(Velent, Weland, Wayland) the Smith, so widely diffused
through Scandinavian prose and verse. It is now agreed
that it came to the North from Saxon regions, along with so
many other early hero tales. Legends about Wayland, the
Smith, persisted for centuries throughout all the Teutonic
lands, and it is here we must place the origin of the legend.
Now, when these hero tales reached Scandinavia, it was in
Norway that they found a home. Their local colour became
Norwegian, and with but few exceptions the Eddie poems are
Norwegian, and not Icelandic. This fact affects our inquiry
only in a minor way, but it is of importance when we come
to consider the fusion of local " swan-metamorphoses "
elements with imported stories. The particular exploit of
Weland related in the Volundarkvitha tells how he was lamed
by King Nithuth, and of his terrible revenge. To this, as a
kind of introduction, has been added the swan-maiden in-
cident. Whether these were originally two separate poems
linked together by the thin chain of prose narrative, or whether
they were merely two legends used as the basis of a new and
homogeneous poem, as we find it in the Volundarkvitha, is a
debatable point. On the whole, however, the latter seems the
most probable explanation.

The compiler or annotator of this poem, using his

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 221

knowledge of Weland tradition (whether of earlier or later
date), and finding the MSS. in a very bad state, prefixed a
prose narrative in which he makes Nithuth a Swedish king
and Weland's father a Finnish king. He further identi-
fies the swan-maidens with the Valkyries. Now, the date
of the MS. is about 1270 ; thus there was plenty of time
for " improvements " to be made by those who worked
on older MSS. or who largely relied on oral tradition. The
Valkyrie legends had doubtless become more widely diffused,
and, as we shall see later, they were identified with the
swan-maidens in another of the Eddie poems, the Helreith
Brynhildar.

We are now in a better position to look at the passages
themselves. First of all comes the prose " Introduction,"
followed by that portion of the poem itself which concerns
our inquiry. I use the most recent, and very fine, translation
by H. A. Bellows.1

" There was a king in Sweden named Nithuth. He had
two sons and one daughter ; her name was Bothvild. There
were three brothers, sons of a king of the Finns : one was
called Slagfith, another Egil, the third Volund. They went
on snowshoes and hunted wild beasts. They came into
Ulfdalir, and there they built themselves a house; there was
a lake there which is called Ulfsjar. Early one morning they
found on the shore of the lake three women, who were spinning
flax. Near them were their swan-garments, for they were
Valkyries. Two of them were daughters of King Hlothver,
Hlathguth the Swan- White and Hervor the All- Wise, and the
third was Olrun, daughter of Kjar from Valland. These did
they bring home to their hall with them. Egil took Olrun,
and Slagfith Swan- White, and Volund All- Wise. There they
dwelt seven winters ; but then they flew away to find battles,
and came back no more. Then Egil set forth on his snow-
shoes to follow Olrun, and Slagfith followed Swan- White, but
Volund stayed in Ulfdalir. He was a most skilful man, as
men know from old tales. King Nithuth had him taken by
force, as the poem here tells."

In the above story the compiler definitely states that the
swan-maidens are Valkyries.

1 The Poetic Edda, Scandinavian Classics, vols, xxi, xxii, New York, 1923,
p. 252 et seq.

222 THE OCEAN OF STORY

Now let us look at the poem he was annotating :

1. Maids from the south1
Fair and young,
On the shore of the sea
The maids of the south,

2.

Hlathguth and Hervor,
And Olrun the Wise

through Myrkwood 2 flew,
their fate to follow ;
to rest them they sat,
and flax they spun.

• • • • •

Hlothver's children,
Kjar's daughter was.

One in her arms
To her bosom white

4. Swan- White second —

took Egil then
the woman fair.

Swan-feathers she wore,

And her arms the third
Next round Volund's

5. There did they sit
In the eighth at last
(And in the ninth
The maidens yearned
The fair young maids

6. Volund home
From a weary way,
Slagfith and Egil
Out and in went they,

7. East fared Egil
And Slagfith south
Volund alone

of the sisters threw
neck so white.

for seven winters,
came their longing again,
did need divide them),
for the murky wood,
their fate to follow.

from his hunting came,
the weather-wise bowman,
the hall found empty,
everywhere seeking.

after Olrun,

to seek for Swan- White ;

in Ulfdalir lay,

Red gold he fashioned
And rings he strung
So for his wife
In the fair one home

8. Red gold he fashioned with fairest gems,

on ropes of bast ;
he waited long,
might come to him.

the lord of the Njars,
in Ulfdalir lay. . . .

(The rest of the poem does not concern our inquiry.)

1 I retain the caesural pause. Each half-line has two accented syllables
and two (in some cases three) unaccented ones.

2 A magic, dark forest.

This Nithuth learned,
That Volund alone

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 223

The only possible grounds for finding any proof of the
swan-maidens being identical with the Valkyries is contained
in the ambiguous reading of an obscure word in line 2 of
stanza 1, and again in line 5 of stanza 5. Gering1 renders
it " helmed " instead of " fair and young." There is nothing
to show that the former reading is more correct, or that the
poet ever conceived any analogy between the two mythical
beings at all. It was the annotator who definitely connected
the two — about three hundred years later.

In the Helreith Brynhildar we are told of a king who robs
eight sisters of their plumages and thus forces them to help
him. But so fragmentary and undeveloped is the motif that
it has but little value in our inquiry. Furthermore, being
of later date than the Volundarkvitha, it lacks the interest it
might otherwise have possessed.

The passage in question is spoken by Brynhild after she
has been burned and is "in the wagon on Hel-way." She
passes the house of a certain giantess, who chides her about
her former life on earth. In course of conversation Brynhild
says :

" The monarch 2 bold the swan-robes bore

Of the sisters eight beneath an oak ;

Twelve winters I was if know thou wilt,

When oaths I yielded the King so young."

This completes the evidence of the existence of the
" swan-maiden " in the Eddie poems ; and, on the face of it,
it does not appear very convincing. We must, of course,
recognise that Norse mythology possessed legends of animal
transformation from the earliest times. This is evident not
only from the swanlike maidens, which later were identified
with the swan-maidens themselves, but also from the belief
in the fylgia,3 a kind of double which appeared in the form of
some animal or bird. When it assumed the form of a swan its
plumage was entirely external — a " magical article " which
anyone who got possession of it might use. The attributes
of the Valkyries, their beauty, their habit of travelling
through the air, and their occasional encounter with mortals
fitted them for identification with the swanlike maidens of
Norse mythology ; and even more can we appreciate the

1 Die Edda, p. 141 el seq.

2 Possibly Agnar, brother of Autha.

3 See Holmstrom, op. cit., p. 185, for numerous examples.

224 THE OCEAN OF STORY

ease with which the swan-maiden herself found congenial
surroundings in both German and Scandinavian legends.

There still remains the origin of the Valkyries themselves
to be discussed. We have seen that in later times they were
identified with swan-maidens, but can we assign to them a
true Teutonic origin with no primary connection with the
swan-maiden as we know her ? If so, the contention that
she is an immigrant is strengthened, because in the first place
we shall have established the fact that she was only an addi-
tion made by the annotator of the Edda ; and, in the second
place, that it was the Valkyries, and not the swan-maidens,
that were the direct development of the bird-element found
in early Teutonic mythology.

The Valkyries were primarily helpers and guardians of
heroes in battles, usually represented as clad in armour and
riding on chargers. Their very name means "choosers of
the slain." Nothing could be further from the delicate charm
and beauty of the swan-maiden, to whom war and battle
were unknown.

Yet, as we have already seen, the Valkyries had the
necessary features to attract and be attracted by the swan-
maiden, if we imagine her as an immigrant who had not
received the welcome in South-eastern Europe she had ex-
pected. Owing to her beauty and power of flying through
the air, the Valkyrie may even appear as a swan, but this
does not necessarily mean she is a swan-maiden in our sense
of the term.

We may at once accept the statement of Dr Golther 1 :
" A Valkyrie may occasionally be a swan-maiden, but a
swan-maiden is not necessarily a Valkyrie, but only accident-
ally here and there in Norse poetry." This merely bears out
the conclusion we have already arrived at above.

As can be seen from the most recent article on the subject
by Krappe,2 we can definitely state that the earliest extant
evidence of the Valkyrie tradition is to be looked for in the
reliefs of three altars 3 discovered at Housesteads (North-
umberland) on the site of Hadrian's Wall. The altars in

1 Wolfgang Golther, Studien zur germanischen Sagengeschichte, I, Der
Valkyrienmythus, Abhandl. d. M'unchener Akad.f philos.-philol. CL, vol. xviii,
1890, p. 428.

2 A. H. Krappe, "The Valkyries," Modern Language Review, vol. xxi, 1926,
pp. 55-73.

3 The third altar was discovered as recently as October 1920.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 225

question were erected in the reign of Alexander Severus
(a.d. 222-235) by Teutonic soldiers from Lower Germany,
who served as mercenaries in the Roman legions. They are
dedicated to a male divinity called Mars Thincsus and his two
female companions, the Alaisiages, of whom there appear
to have been several couples,1 designated by the common
name of Alaisiages.2

Now, in speaking of the Valkyries we are perhaps rather
apt to connect them almost exclusively with the Viking age,
quite ignoring their unde derivatur, which appears to lie in a
pair of divinities of earlier Norse mythology. Although the
number of the Valkyries still appears in the Hdkonarmdl
(c. 970) as two, it soon increases considerably, and finally
becomes nearly as uncertain and changeable as the number
of Gandharvas in Hindu mythology (see Ocean, Vol. I, p. 201).
But the point which concerns our present inquiry is the fact
that in a relief on one of the altars mentioned above is a bird,
either a swan or a goose, accompanying an armed warrior,
also taken to be Mars Thincsus.

Although evidence does not permit our definitely identi-
fying the Valkyries with the Alaisiages,3 we can safely say
that the former arose out of the latter and adopted their
functions.

Frazer4 and many other scholars have shown the re-
lationship which exists between twins and the sky ; and in
this connection it is interesting to find that the Valkyries
were also credited with influence upon the weather, and on
fertility in general. We are now getting a step nearer to the
swan or goose, for such a bird, through its connection with
the water, has, by the simple medium of sympathetic magic,
been closely associated with fertility and fecundity. Thus
we see that as " Children of the Sky " this pair of deities of
Norse mythology have a dual function. They are deities
of war and battle, but also of the weather and fertility. It is

1 I purposely do not say "twins," because there is no evidence to show
that either the Alaisiages or Valkyries were twins at all. All we know is that
at one time their number was two. It would be very interesting if we could
determine whether they were twins, but I fail to see how it is possible.

2 See T. Siebs, Mitteilungen d. schles. Gesell. f. Volkskunde, vol. xxv,
1924, pp. 1-17.

3 For details of the evidence see Krappe, op. cit., p. 57 et seq., and the
references there given.

4 Belief in Immortality, vol. ii, p. 268.

VOL. VIII. p

226 THE OCEAN OF STORY

only in their latter aspect that the presence of the swan or
goose finds an adequate explanation.

Owing to the beauty of the Valkyries it is not surprising
that, as time went on, they assumed the role of the Celtic
" fairy," and were obviously the only beings capable of
playing the part of the swan-maiden to perfection when and
where the motif first reached Scandinavia. But, quite apart
from their " fairy " aspect, it is of the utmost importance
to notice that whenever they assume the form of animals
the swan is always the form chosen. This at once points
back to the roots of the Valkyrie myth being embodied in
the Alaisiages. Every imaginable animal figures in the
numerous variants of the " Swan-Maiden " motif, but the
Valkyries always "revert to type." This fact is significant,
and has been duly noted by Krappe,1 who further points out
that there is also another proof that the Valkyries were swans
even before they became the heroines of the story-complex
of the fairy wife deserting her husband — namely, that in
quite a number of tales the Valkyries appear in the shape
of swans, whilst they desert their husbands in only one, the
Volundarkvitha.

The point I am anxious to make here is simply this :
nowhere among the early primitive beliefs of Europe are
there to be found the roots of the "Swan-Maiden" motif.
In Teutonic mythology and primitive custom the swan has
played an important part, largely symbolical, from the
earliest times. Here the swan-maiden found a hearty wel-
come. In classical countries, although the swan enters into
many legends, the swan-maiden found herself already largely
forestalled by the nereids and other fairy like beings.

We will now return to the East and glance briefly at the
migration routes of the motif as far as we can, and see if they
point to India as a central starting-place or not. We have
already seen that Sanskrit literature is the earliest source
of the incidents which go to make the complete motif. If,
therefore, the lines of migration radiate from India, the evi-
dence that India is really the home of the swan-maiden will
be doubly strengthened.

In order to understand more clearly the value of this
geographical inquiry, readers should have before them a map
of the world, and, if possible, a copy of Holmstrom's work,

1 Op. cit.f p. 67.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 227

which contains such a complete and clear bibliography of
variants in every part of the world.1 We will start from
India and travel westwards. We at once find our motif in
several Persian collections,2 whence it soon reached Arabia,3
where it branched northwards to Turkey 4 and Russia,5 and
westwards to Tunis,6 Algeria 7 and Morocco,8 and across the
Sahara to the West African coast,9 as well as Zanzibar, Zulu-
land and Madagascar.10 This line of migration is one that we
should expect, not only because of the early trade relations
between East Africa, Arabia and India, but also, and more
especially, because of the Mohammedan invasion of India.

1 An annotated list of variants with geographical headings is given by
Holmstrom in his work Studier over svanjungfrumotivet, pp. 21-72.

2 Scott, Bahar-Danush, vol. ii, Shrewsbury, 1799, p. 213; Clouston,
Popular Tales and Fictions, Ldn., 1887, vol. i, p. 183; and Bricteux, Contes
Persans, Bibl. de la Faculte de phil. et lettr. de l'Univ. de Liege, 1910,
p. 277.

3 Nights, Burton, vol. v, p. 346, and vol. viii, p. 41. For another
version see Scott, Arabian Nights' Entertainments, Ldn., 1811, vol. vi, p. 283.
See also Chauvin, op. cit., vi, p. 1, and vii, pp. 29, 35 and 39; [J. Hammer]
Rosenol, Tubingen, 1813, vol. i, p. 162 ; A. Jahn, Die Mehri-Sprache in
Siidarabien, Vienna, 1902, p. 118; and Carra de Vaux, L'Abrege des Merveilles,
Paris, 1898, p. 20.

4 J. Kunos, Tiirkische Volksmarchen aus Stambul, Leiden, 1905, pp. 11, 76,
82, and also Ungarische Revue, Leipzig, 1888, vol. viii, pp. 435, 436.

5 Afanasjev, Narodnya russkija skazki, 3rd edit., Moscow, 1897, vol. ii,
pp- 90, 91, 101, 103, 163, l67n, 168 ; Chudjakov, V elikorusskija skazki, Moscow,
1862, vol. iii, p. 120; A. Erlenvejn, Narodnyja russkija skazki i zagadh . . .,
1862 i 1863, 2nd edit., Moscow, 1882, p. 145; Ralston, Russian Folk-Tales,
Ldn., 1873, p. 120; and Coxwell, Siberian and other Folk-Tales, Ldn., 1925,
pp. 690, 707, 773.

6 H. Stumme, Tunisische Marchen und Gedichte, Leipzig, 1893, vol. ii,
p. 13.

7 Certeux and Carnoy, VAlgerie traditionelle, Paris, 1884, vol. i, p. 87;
and G. Mercier, he Chaouia de I'Aures, Paris, 1 896, p. 64.

8 H. Stumme, Marchen der Schluh von Tazerwalt, Leipzig, 1895, p. 102.

9 A. B. Ellis, The Tshi-speaking People of the Gold Coast of West Africa,
Ldn., 1887, pp. 208, 211; Mittheilungen d. Seminars f. orienlalische Sprachen,
vol. v, 3, pp. 139, 142; and R. H. Nassau, Fetichism in West Africa, Ldn.,
1904, p. 351.

10 C. Callaway, Nursery Tales, Traditions and Histories of the Zulus, Ldn.,
1868, p. 55; G. Ferrand, Contes populaires malgaches, Paris, 1893, p. 91;
Folk-Lore Journal, Ldn., 1883, vol. i, p. 202 ; and E. Steere, Swahili Tales, Ldn.,
1889, 2nd edit., p. 331.

228 THE OCEAN OF STORY

We return to India and start on another route, this time
in a northerly direction. We find our motif firmly estab-
lished in Tibet,1 among the Tartars,2 Kalmucks3 and Mon-
golians,4 as well as among such tribes of Northern Siberia
as the Samoyedes,5 Yakuts6 and Chukchis,7 who dwell on
Bering Strait. A most interesting feature is that at this
point the motif crosses Bering Strait into North America 8
and so on to Greenland.9

As this is about the farthest point from our starting-
place, it will be interesting to see the form the story has
now assumed. I choose one collected by K. Rasmussen, to
whom it was told by a middle-aged Greenlander during 1903-
1904. I would point out that all his Greenlandic stories are
based on oral tradition, not a single one having ever been
written down.

The tale in question is called " The Man who took a Wild
Goose for a Wife." It first appeared in Rasmussen's Nye
Mennesker, and was subsequently translated into Swedish,
when it was published in 1926.10 The following translation
is taken from the latter, but, as my notes show, has also been
compared with the Danish version :

1 See Ralston and Schiefner, Tibetan Tales, London., 1882, p. 4, and
M. Castren, Ethnologische Vorlesungen iiber die altaischen Volker, St Petersburg,
1857, p. 174.

2 See W. Radloff, Proben d. V olkslitteratur d. turkischen St'dmme Siid-Sibiriens,
St Petersburg, vol. ii, 1868, p. 201 ; vol. iv, 1872, pp. 318, 502; vol. vi, 1886,
p. 122; and also A. Schiefner, Die Heldensagen d. minussinschen Tataren, St
Petersburg, 1859, p. 201.

3 Memoires de la Societe Finno-ougrienne , 27, 1, Helsingfors, 1909, p. 120.

4 B. Julg, Mongolische M'drchen-Sammlung, Innsbruck, 1868, p. 192.

5 See Coxwell, op. cit., p. 503.

6 Ibid., p. 266.

7 Ibid., p. 82.

8 See J. G. Kohl, Kitchi- Garni : Wanderings round Lake Superior, Ldn.,
1859, p. 105; Ch. Leland, The Algonquin Legends of New England, Ldn.,
1884, pp. 140, 281, 300; J. A. Farrer, Primitive Manners and Customs, Ldn.,
1879, p. 256; Annual Report of the Bureau of Ethnology of the Smithsonian
Institute, Washington, 1888, vol. vi, p. 615 ; and The Journal of American Folk-
Lore, Boston, 1888, vol. i, p. 76.

9 P. E. Egede, Efterretninger om Gronland, Copenhagen, 1788, p. 55;
Rink, Tales and Traditions of the Eskimo, 1875, p. 145; and K. Rasmussen,.
Nye Mennesker, Copenhagen and Christiania, 1905, p. 181.

10 Gronlandska Myter och Sagor, Stockholm, pp. 108-115.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 229

"There was once a man who saw a flock of wild geese
splashing about in a lake. They had taken off their plum-
ages * and were transformed into human beings, and now
they were bathing and playing.

"He thought he would like to get a couple of them for
wives, and therefore hid their plumages. But as he ran up
to catch them, one of them cried so pitifully that he gave her
back her plumage, but the other one he took home to his old
grandmother, and married her.

" She soon became pregnant, and gave birth to twins, both
boys.

" But soon the wild goose began to long for her companions,
and therefore she took to secretly collecting feathers, and
obtained a pair of bird's wings. After some time she had
got enough.

"And one day, when her husband was out hunting, she
made herself a new plumage of the feathers and wings and
flew off with 2 her children.

" When the husband came home, he at once started looking
for her,3 and ran out along the shore.

" Here he met two earth-spirits who were fighting. They
tried to stop him as best they could, but he was a great
magician and conjured himself past them.4 Then he met
two knoll-spirits, who also were fighting. They, too, placed
themselves in his way, but he even conjured himself past them.

" Then he came to a cauldron, and in it there was boiling
seal meat. It stood muttering to itself :

" c Look ! A man ! Po-po-po ! '

"It tried to persuade him to stop and eat, but he was
persistent, and conjured himself on, and so he met a number
of hairless puppies, which also tried to stop him.

" They were earth-dogs, and they were as naked as worms.
He ran past them to Kajungajorssuaq, the man whose penis
is so big that it reaches the ground.

"The magician who could read his thoughts, and knew
that he felt ashamed of his looks, approached him from the
front.

1 Literally, " shapes."

2 The Swedish distinctly says " fran," but, as the sequel shows, this must
be a misprint. Furthermore, the Danish reads " med."

3 According to the Danish text, "them."

4 The Danish reads: "But he conjured himself past them, as he was a
great magician."

230 THE OCEAN OF STORY

" ■ From what direction do you approach me ? ' said the
man.

" ' From here ! ' said the magician.

" ' Good ! If you had come from behind, I would have
killed you. You will, moreover, catch up those you are
pursuing ; I can hear them.'

"And so he showed him the way.

"The magician then closed his eyes and leapt down on
an ice-floe, and in this way he floated towards those he was
pursuing.1

" When he had nearly got there, the children caught sight
of him.

" ' Father is coming ! ' they called out.

" ' I want to see him ! Bring him in ! ' said the wife.

" And so he entered her hut.

" She had, however, already chosen another husband, an
old man, who at once fled.

" ■ Let me get out ! I am nearly vomiting ! Qa-r-r-r-rit ! '
he cried, and rushed out through the passage of the house.
He was an old long-tailed duck.

" The man and wife now lived together again,2 but she did
not like him, and one day, therefore, she pretended to die.

" Accordingly she was buried ; but as soon as he had left
the grave 3 she broke out of the dolmen. 4

■I see mother over there ! ' both the children cried.

" ' Let us have a look ! ' said the man, and looked out of
the window.

" 4 Who are you ? ' he asked.

" 'I am Qivdluk ! ' 5 she lied.

" He then became so angry that he harpooned his own wife.

" While the rumour about the murder was spreading, her
people transformed themselves into wild geese and fled.

" But the husband, who thought that the fugitives would
soon return and take vengeance, again went in search of
Kajungajorssuaq, and from him obtained a long, heavy whip.

"And one day the revengers came in sight; they were so

1 In other Greenlandic versions of the story he jumps on the back of
a fish.

2 Literally, "moved together again."

3 The Danish text says "left her."

4 This is the best translation I can get for stensattningen. It literally means
" a paving."

5 The Danish text gives " Kritdluk " instead of Qivdluk.

APPENDIX I— "THE SWAN-MAIDEN" MOTIF 231

numerous that they resembled a large cloud, but the man
took his whip, swung it, and killed most of them.

" Only a few escaped, but they returned with assistance
so strong that they formed an enormous flock; but again
he swung his whip and killed them. And this time none
escaped.

" Then the man lived for a long time on all those slain,
fat wild geese."

And here this story ends !

It is a strange story, and one that is well worth recording.
I think we can describe it as another example of a mongrel
tale — an imported motif embedded in local hero legends.
A thorough knowledge of Greenlandic oral traditions is
necessary before we can speak with any authority. In
this connection we would have welcomed an annotation to
Rasmussen's important collections. Perhaps this will come
later.

We must, however, continue our travels.

Returning once more to India we set out eastwards, and
find the swan-maiden occurring in stories from Burma,1
Indo-China,2 China,3 Japan,4 and also the Philippines.5 If
we travel in a south-easterly direction we will find it in
Sumatra,6 the Mentawei Islands,7 Java,8 Borneo,9 Celebes,10

1 See Journal of the Asiatic Society of Bengal, Calcutta, 1 839, vol. viii, p. 536.

2 A. Landes, Contes et legendes annamites, Saigon, 1886, p. 123.

3 N. B. Dennys, The Folklore of China, Ldn., 1876, p. 140; Folk-Lore
Journal, 1889, vol. vii, p. 318; T'oung Pao, Archives pour servir a I etude de
Vhistoire . . . et de I'ethnographie de I'Asie orientate, Leide, 1896, vol. vi, p. 68.

4 T'oung Pao, vol. vi, p. 66 ; A. B. Mitford, Tales of Old Japan, Ldn.,
1903, p. Ill; D. Brauns, Japanische Marchen und Sagen, Leipzig, 1885,
p. 388.

5 Journal of American Folk-Lore, 1907, vol. xx, p. 95.

6 Mittheilungen d. Seminars f. orient. Sprachen, ii, 1, Berlin, 1899, p. 128;
and C. M. Pleyte, Bataksche V ertellingen, Utrecht, 1894, pp. 109, 217.

7 See M. Morris, Die Mentawai-Sprache, Berlin, 1900, p. 57.

8 T. J. Bezemer, Volksdichtung aus Indonesien, Sagen, Tierfabeln und
Marchen, Haag, 1904, p. 46.

9 E. H. Gomes, Seventeen Years among the Sea Dyaks of Borneo, Ldn.,
1911, p. 278 ; and Transactions of the Ethnological Society of London, N.S., ii,
1863, pp. 26-27.

10 See S. J. Hickson, A Naturalist in North Celebes, Ldn., 1889, pp. 264-
265 ; and also Zeit. d. d. morgen. Gesell., vol. vi, Leipzig, 1852, p. 536.

232 THE OCEAN OF STORY

the Moluccas,1 New Guinea,2 Micronesia,3 Melanesia,4
Polynesia,5 Australia6 and New Zealand.7

It will thus be seen that all these lines of migration
radiate from India, which fact seems clearly to point to India
as the home of the motif. But if we look more closely at
these routes which we have followed we will see that, to a
large extent, they tell us the history of India itself. They
tell us of the gradual expansion of Hinduism and Buddhism
in the East and South-east, while in the North they exhibit
the results of the invasion of Islam. That the great highways,
both of land and sea, would be followed in any migration
is natural enough, and we need not lay much importance
on this side of the question as far as story-migration is con-
cerned. It is the actual history of a country, both religious
and political, that will tell us if it is likely to be a centre from
which tales would radiate in all directions, or whether, on the
other hand, it lies on one of the main routes from such a centre.

There but remains to discuss the interpretation of the
motif — to put the swan-maiden on the operating-table of
criticism, to strip her of her feathers and any other orna-
ments she may have acquired in course of time, to dissect
her, and by so doing hope to discover what she really is.

This is the cruel treatment she may expect from the
scientific folklorist, who will not be happy till he has done it.
He will then begin guessing, and perhaps give his opinion
that the swan-maiden is nothing but a beautiful white cloud
which is chased and captured by the spirit of the storm.8

1 A. Bastian, Indonesien oder die lnseln der Malayischen Archipel, Berlin,
1884, vol. i, p. 62.

2 H. Romilly, From my Verandah in New Guinea, Ldn., 1889, p. 134.

3 A. Bastian, Allerlei aus Folkes- und Menschenkunde, Berlin, 1888, vol. i,
p. 60; and Zeitschrift f. Elhnologie, vol. xxxv, Berlin, 1888, p. 136.

4 See Codrington, The Melanesia™, Oxford, 1891, pp. 172, 379, 397.
6 G. Turner, Samoa a Hundred Years Ago, Ldn., 1884, p. 102.

6 K. L. Parker, Australian Legendary Tales, Ldn., 1 897, p. 40.

7 See R. Taylor, Te Ika A Maui; or, New Zealand and its Inhabitants,
2nd edit, Ldn., 1870, pp. 138, 143; J. White, The Ancient History of the
Maori, Ldn., 1889, vol. ii, p. 127; and Zeit. f. vergleich. Sprachforschung,
vol. xviii, Berlin, 1869, p. 6l.

8 E. H. Meyer, Germanische Mythologie, Berlin, 1891, pp. 90, 125.

APPENDIX I— THE "SWAN-MAIDEN" MOTIF 233

Or he may look upon her as a being who has strayed from the
Isles of the Blessed, where she rightly belongs.1 He may, on
the other hand, regard her as a founder of clans, taking into
account only the totemistic aspect.2 There is but one other
theory he is likely to advance — that which would attach most
importance to the principle of taboo.3

Modern scholarship will at once discredit the two former
opinions, and will hesitate on which of the two remaining
theories to bestow its blessing. It will in all probability
make a compromise and stretch out both hands at once,
dividing the honours equally between totemism and taboo.
I often feel that in seeking a scientific " explanation " for
every motif we are very liable to forget what delicate and
elusive material we have to deal with. Surely a story may
be the result of a beautiful thought that by the merest chance
flitted through the brain of some unknown person whose
poetic imagination alone prompted its creation. The sub-
sequent shaping of the tale may perhaps be governed by the
creator's subconscious obedience to the manners and customs
of his own environment.

It is none the less a spontaneous and unpremeditated
invention. In the case of the swan-maiden we have one
of the most beautiful themes in the whole world of fiction.
Her personal charm and elegance, the setting in which she
appears, the manner in which she is captured, and the
mystery surrounding her origin and abode, all add to her
fascination, and make us love her.

The simile implied in the very term " swan-maiden " is
beautiful in itself. The pure whiteness of the swan, the soft
down of its breast, the grace of its movement, the poise of
its head — how could it escape being likened to a lovely
woman ? No wonder the swan-maiden was not easy to
capture, and, being captured, was still harder to keep. It
would require little less than a superman to make such a
being from another world happy and contented in her new
mortal home. And so the story grew.

Look upon her as you will, ascribe to her what origin you

1 F. Liebrecht, Zur Volkskunde, Heilbronn, 1879, pp. 54-65.

2 E. S. Hartland, Science of Fairy Tales, 1891, pp. 346, 347; Frazer,
Totemism and Exogamy, vol. ii, p. 566 et seq. ; ditto, Golden Bough (Dying God),
p. 130 et seq.

3 Hartland, op. cit., pp. 304-322 ; J. A. Macculloch, Childhood of Fiction,
p. 342.

234 THE OCEAN OF STORY

like, she still remains aloof and untouched — a lovely thing
whom we should be grateful to have met at all.

Conclusions

As a result of our inquiry into the origin of the " Swan-
Maiden " motif the following facts would seem to be
established :

1. The roots of the motif are to be found in early Sanskrit
literature.

2. By Puranic times the motif had assumed a finished
form and began to be popular in different Indian vernaculars.

3. It gradually migrated in all directions. Towards the
North, North-east, East and South-east the dissemination
was due largely to the spread of Hinduism and Buddhism.
Towards the West the carriers of the tale were the Moslems ;
which accounts for its inclusion in The Arabian Nights. This
lent great impetus to its introduction into Europe.

4. In Europe it found a much more suitable environment
in which to thrive in Teutonic rather than in classical myth-
ology. The swan-maiden herself, however, has no roots in
European primitive popular belief.

5. One of the most interesting routes which the motif
followed from India was through Mongolia into Siberia,
across Bering Strait, through North America, and so to
Greenland.

6. The persistence and endurance of the motif are due
solely to its charm and poetic beauty.

7. Although one recognises in the motif primitive ideas
of totem and taboo, they are of only secondary importance,
and a definite " interpretation " should not be too strongly
insisted upon.

APPENDIX II

APPENDIX II

THE ROMANCE OF BETEL-CHEWING

The Ocean of Story contains several references to betel and
customs connected with betel-chewing. Thus, in Volume I,
p. 100, when Udayana has rescued the snake from the hands
of the Savara, we find that among the priceless rewards given
by the snake is betel leaf.

At the commencement of the long story of Mrigankadatta
(Vol. VI, p. 23) we read that the hero, while walking about on
the top of his palace, " spat down some betel- juice."

In the 1st Vetala story (id., p. 174) we learn that betel is
regarded as a luxury, and in the 4th Vetala story (id., p. 192)
we read of Viravara, the faithful attendant, who spends part
of his daily salary on unguents and betel.

An interesting reference is found in the 18th Vetala story
(Vol. VII, p. 74), where the chief of the beauties, conjured up
by the science of the hospitable hermit, entertains Chandra-
svamin with " betel-nut, flavoured with five fruits."

Now, in the present volume (p. 4), one of the Brahmans
relates how he was given betel " together with camphor and
the five fruits."

These two latter references are important, and we shall
return to them presently.

Apart from this, Somadeva tells us nothing. This is,
indeed, not to be wondered at, for such a well-known and
long-established custom as betel-chewing would call for no
expatiation on the part of a native author. But what is
surprising is the comparative lack of interest the custom has
stimulated in the West.

As far as I can discover there is no comprehensive article
on the subject,1 but merely a host of references or short
accounts in the works of travellers and government officials
from about the beginning of the fifteenth century to date.
Yet here we have a custom which enters into the daily life
of over a hundred millions of the human race !

To the Indian, the Malay and the Indonesian it is"not

1 Except L. Lewin's Ueber Areca Catechu, Chavica Betle und das Betelkauen.
Stuttgart, 1889.
237

238 THE OCEAN OF STORY

only his constant companion throughout life, but is there to
welcome him into the world, to see him safely married, and
to accompany him into the next world. What other object
in existence can boast of such devoted service to man ?

In the present Appendix, therefore, I shall attempt to
gather together what data I can, with the object of ascertain-
ing, as clearly as possible, the extent of the custom, its exact
nature, the numerous ceremonies in which betel plays a part,
and the significance of the custom from a linguistic and
anthropological point of view.

Etymological Evidence

Before surveying the area covered by the custom, it will
be as well to get some idea as to the numerous words used in
its connection. In order to chew betel in the most widely
prescribed form, three distinct things are necessary :

1. The seed, popularly called the nut, of the Areca catechu,

or Areca-nut Palm. The expressions " betel-nut " and
" betel-nut palm " are both incorrect.

2. The leaf of the Piper betle, Linn.,1 commonly known

by the vernacular pan and tdmbuli.

3. A small portion of lime (Sans., sudhd, churna), often

made from pounded shells.

If a small piece of the " nut," together with a pinch of
the lime, is wrapped round by the leaf it forms a chew "
— known in modern India as pdn-supdri. As we shall see
later, all other forms of the " chew " are merely different
" improvements," varying with local custom, available in-
gredients, or the wealth of the person concerned.

In Sanskrit the usual word to denote betel is tdmbula,
but if the leaf is particularly mentioned the word nagavalli
is employed. This is the case in Somadeva. He uses the
former word in all cases except in the present volume (see
p. 4), where nagavalli means " leaves of the betel," and,
two or three lines lower, tdmbula is the " chew " which the
young Brahman puts in his mouth. The usual Sanskrit
words for the " nut " — puga-phalam and guv oka — do not occur
in the Ocean at all. It is, however, from the former of these
words that most of the vernacular names have been derived.
Thus the Tamil is pdkku ; the Telugu is poka-vakka, or simply

1 Not Piper Betel, as so often misquoted. Linnaeus used the Latin
" Piper" and the Portuguese " Betle " in conjunction.

APPENDIX II— ROMANCE OF BETEL-CHEWING 239

vakka ; the Singhalese is puvak or puvakka ; the Gujarati is
phophal ; which leads to the Persian and Balochistan popal,
and the Arabic faufal, fofal and foufal.

We are still a long way from the word areca. This, I
believe, we can trace to the Canarese adake, or adike, and the
Malayalam adakka, adekka.

We have already seen that the modern term for the
" chew " is pdn-supdri — pan being the leaf, and supdri the
areca-nut. In nearly all vernaculars — Hindustani, Bengali,
Gujarati, Marathi, etc. — the words supdri, supydri, sopdri,
hopdri refer to the " nut," and are nearly always used in
conjunction with pan to indicate the two chief ingredients
used in conjunction.

Turning to the leaf of Piper betle, we find that the Sanskrit
tdmbula and ndgavalli both appear in the vernaculars. The
more usual term, however, is pan, from which the Anglo-
Indian pawn is derived, meaning a leaf.

The Malayalam vettila (i.e. veru-\-ila=" simple leaf") is
also used. Hence in Hindustani we find pan and tdmbuli ;
in Bengali, pan; in Marathi, vide-cha pan; in Gujarati,
pan, nagur-vel ; in Deccani, pan ; in Tamil, veltilai. Then
follows the Arabic tanbol and the Persian tambol, tambul.
The Portuguese favoured the derivates of vettila, which
became betre and betle. From this the English betel gradually
became the recognised form.1

It remains but to say a few words about tdmbula. The
root- word is bula, with tarn as a prefix. It has been shown
recently by Przyluski that bula corresponds to what he calls
the Austro-Asiatic (i.e. non-Indo-Aryan) bdlu, and signifies
"something that is rolled"; hence all Austro-Asiatic
languages use such words as balu, mluv, bolon, melu, mlu, blu,
plu to mean betel. Some have a prefix, such as la-mlu,
ja-blu, etc. In modern times it is only the direct Sanskrit
derivates that keep the prefix. For further details see
Przyluski's paper as cited below.2

1 In the sixteenth century the English word was spelt betola, bettle and
bettele; in the seventeenth century numerous forms are found — e.g. betele,
betell, bethel, betre, bettaile, bettle and betel; in the eighteenth and nineteenth
centuries betle, beetle, betelle and betel were the usual forms. Thus the now
accepted betel did not become the only recognised form till early in the
twentieth century.

2 "Emprunts Anaryens en Indo-Aryen," Bull, de la Soc. de Linguistique
de Paris, vol. xxiv, 3rd fasc. (No. 75), 1924, pp. 255-258.

240 THE OCEAN OF STORY

Garcia da Orta

One of the earliest and most important descriptions of
betel-chewing, and one in which words connected with the
custom are discussed, is undoubtedly that given by the
famous Portuguese botanist, Garcia da Orta (1563).

In the twenty-second colloquy he deals with the " fautel,"
while further remarks on betel occur at the end of the work.
As most readers are aware, it first appeared in the form of a
dialogue, which has thus been described by Count Ficalho,
Garcia da Orta e o seu Tempo :

" The two interlocutors are the two characters united in
Garcia da Orta, the two sides of his spirit placed in front one
of the other. Dr Ruano, the man of the schools, the former
student of Salamanca, erudite, ready with quotations, with
Dioscorides and Pliny at his finger-ends. Dr Orta, the
traveller and observer, who, in the face of all the quota-
tions, says tranquilly, ' I have seen it.' It is enough for
us to note to which of these two entities Orta attaches his
own name for evidence as to which of the two he prefers.
From this situation, admirably conceived and maintained
with much talent, the most interesting controversies result,
which bring out, in the clearest light, the spirit of the
work."

The following extract is taken from the translation made
by Sir Clements Markham in 1913,1 p. 192 et seq. :

1 Colloquies on the Simples and Dings of India by Garcia da Orta. The first
part of the title of the original edition was : Coloquios dos simples, e drogas he
cousas medicinais da India, e assi dalguas frutas achadas nella onde se tratam alguas
comas tocantes amedicina, pratica, e outras cousas boas, pera saber copostos pello
Doutor garcia dorta . . . Being the third work ever printed in India the
typography is far from perfect, and the pagination is hopeless. In fact, we
must really go by signatures rather than the page numbers. Those of the
twenty-second colloquy are : M, Mij, Miij, Miiij, of which the corresponding
page numbers are: 101, 90, 101, 92 and 103 (which has no signature). The
section on betel at the end of the work is on li, liij, liiij and liiiij, and four
more pages without signature. These correspond to pages 210, 211, 210, 210,
212 (three times) and 217. The pages are numbered on only one side. I
follow the first edition in the British Museum. Until January 1927 the Museum
Library possessed a duplicate copy of this exceedingly rare work, but it has
since been exchanged for another book altogether. There are, I understand,
not more than fifteen copies in the world. An additional feature of great
interest and value about this first edition is that it contains the earliest verse
of Camoens. See Burton's Camoens, Lyricks, 389-391.

APPENDIX II— ROMANCE OF BETEL-CHEWING 241

Rvano. We speak in Portugal of what is called " nuts
of India." You tell me that the betre is much used by every-
body here. We use it very little. Speaking the truth with
you, I have never seen it, for we put in its place the vermilion
sandal.

Orta. Here it is a common thing to mix the food with
the betre, and in countries where they have no betre they also
use it for chewing with cravo.1 What you say about using
vermilion sandal in its place does not appear right, for in
its place they have a medicine which is often falsified, and
they give a vermilion stick for it ; for as the vermilion sandal
wants the smell, and is not in Timor whence the other comes,
as I will tell you in speaking of it, there is difficulty in know-
ing one from the other. This areca is more valuable and is
less perishable. The reason it is not sent to Portugal is that
the apothecaries do not ask for it, for neither they nor the
physicians are sufficiently curious to trouble about it. I will
now tell you the names it has in the countries where it grows.
Among the Arabs it is faufel. Avicenna calls it corruptly
filfel. It has the same name in Dofar and Xael, Arabian
lands. The faufel is very good. In Malabar they call it
pac, and the word for it among the Naires, who are the
knights, is areca, whence the Portuguese have taken the
name, being the land first known to us, and where it abounds.
In Guzerat and the Deccan they call it cupari, but they
have very little, and only on the skirts of the sea. There is a
better supply at Chaul because of the trade with Ormuz, and
still better at Mombaim, land and island, where the King our
Lord has made me a grant, a long lease (emfatiota). In all
that land of Bacaim they are very good, and they are taken
thence to the Deccan ; and also to Cochin they take a small
kind called chacani, which are very hard after they are dried.
In Malacca there are not so many, and they are called pinam.
In Ceylon they are in greater quantity, and they are sent to
parts of the Deccan — namely, to Golconda and Bisnaga — also
to Ormuz, Cambaya, and the Maldive Islands. The name in
Ceylon is poaz.

Ruano. Serapio says that this areca is wanting in Arabia.

Orta. That is true to a great extent, for Arabia is a vast
region, and there is areca only at Xael and Dofar seaports.
For this tree loves the sea and will not thrive at a distance
from it. Where it will grow they do not fail to plant it, for

1 I.e. cloves.
VOL. VIII. Q

242 THE OCEAN OF STORY

the Moors and Gentios do not let a day pass without eating
it. The Moors and Moalis (who are those that follow the law
against Mafamede x) keep a feast or fast of ten days, when
they say that the sons of Ali, son-in-law of Mafamede, were
besieged in a fortress and died. During the ten days that
they were besieged, they sleep on the ground, and do not par-
take of betre. In these days they chew cardamom and areca,
which is much used to chew, as it clears the stomach and the
brain.

Ruano. Now tell me how the betre is used, how it is
administered, whether to help or to rectify.

Orta. The betre is warm, and the areca is cold and tem-
perate. The lime they use with the betre is much warmer.
They do not use our lime from stone, but a lime made from
oyster shells which is not so strong. With the areca they
mix the medicines, you see, because they are cold and dry,
and much drier when not dried in the sun. Then they add
the cate,2 which is a medicine I have mentioned before ;
because with the cate it is a good medicine to open the gums,
fortify the teeth, and compose the stomach, as well as an
emetic, and a cure for diarrhoea. The tree from which it is
collected is straight and very spongy, and the leaves like
those of our palm-trees. Its fruit is like that of the nutmeg,
but not so large, and very hard inside, with veins white and
vermilion. It is the size of the small round nuts with which
the boys play. It is not exactly round, for it has a band
round it, though this is not the case with every kind of
catechu, for I must not deceive you. This fruit is covered with
a very woolly husk, yellow outside, so that it is very like the
fruit of the date-palm when it is ripe and before it becomes
dry. When this areca is green it is stupefying and intoxicat-
ing, for those who eat it feel tipsy, and they eat it to deaden
any great pain they have.

Ruano. How do these Indians eat it, and how do they
prepare the medicine ?

Orta. It is usual to cut the areca into small pieces with
some large scissors they have for the purpose, and then they
chew them, jointly with the cate. Presently they take the leaves
of the betre, first pulling out the veins with their thumb-nails,
which for this are cut to a fine point, and they do this that

1 Muhammed. They did not follow any law against Muhammed, but
were of the Shiah sect. [Markham.]

2 I.e. catechu. See later, p. 247 ; and p. 264 et seq. of Orta.

APPENDIX II— ROMANCE OF BETEL-CHEWING 243

it may be more tender, and then they chew it all together.
They spit out the first, after the first chewing, and then take
more betre leaf and begin another chewing, expectorating
what looks like blood. In this way the head and stomach
are cleared, and the gums and teeth strengthened. They
are always chewing this betre, and the women worse than the
men. The lords make small pills of the areca, mixing it with
cate, camphor,1 powder of linaloes,2 and some amber, and
this is made for the areca of the lords. Serapio says that in
the taste with the warmth there is some bitterness. I tried
this and found it with scarcely any taste. Serapio did not
know this areca and could not ascertain the taste.

Ruano. Silvatico says that he has seen it, and that it was
mixed with the cinnamon of Calicut.

Orta. It may be that the Moors of Calicut take it to the
Strait, and that it may come mixed with cinnamon, but it was
not the cinnamon of Ceylon. That of Calicut is much
more black, and is called checani. That of Ceylon is whiter,
and once seen is easily known.

This is all Garcia has to tell us about betel-chewing in
the twenty-second colloquy. But in " The Last Colloquy,"
which is really a kind of Addenda et Corrigenda, he deals
further with betel, repeating, however, much of what he has
already said.

It seems to me that this is partly why the Latin versions
of the works differ so much from the original edition. I
notice that in the 1872 Portuguese reprint3 the two sections
on betel are put together. A few extracts from this " last
colloquy " will, therefore, be quite sufficient for our purpose.

Ruano asks if they mix anything else with the chew"

1 Here Markham has omitted a comma, which makes all the difference
to the meaning. The original 1563 Portuguese edition reads: " . . . e co
ellas mistura cate, e cafora, e podelinaloes, e algii abre . . ." The words
translated as " small pills" are "pirollas pequenas." These undoubtedly
correspond, says Mr Ridley in a letter to me on the subject, to the round flat
discs which the Malays make of chewing-gambier, etc.

2 Lign- Aloes, Agallochum, " Eaglewood," or Calambac, the fragrant wood
of Aquilaria Agallocha, Roxb. (Thymelaeaceae), of Assam, Bhutan and Burmah.
[Markham.] The podelinaloes of Garcia is the powdered resinous wood. Like
ambergris, it must have been used only by the rich. See further Watt, op. cit.,
vol. i, p. 278 et seq.

3 Edited by F. A. de Varnhagen.

244 THE OCEAN OF STORY

besides what has already been mentioned. Garcia replies :
" They mix cate with it, and important persons add camphor
of Borneo, some lin aloes, and almisquere, or ombre"

Here we have a new ingredient — almisquere, also written
almiscre, almisere and almisque, in which we recognise the
salip misri of Egypt, Persia and India, the Arabic sahleb,
the Greek fyx«s and our salep. It consists of the tuberous
roots of various species of Orchis and Eulophia. They are
stripped of their bark, heated until they assume a horny
appearance, and then allowed to dry slowly. The use of
salep in betel- chewing seems to have been of very rare occur-
rence. Orta goes on to say that Bahadur, King of Cambay,
declared camphor to be an anti-aphrodisiac, but that if used
in small quantities, mixed with other ingredients, it had not
that effect. On some occasions the king presents betel
with his own hands, " or else by others called Xarabdar or
Tambuldar."

After again describing the method of preparing and
chewing betel, he returns to the etymology of betel :

Orta. The name in Malabar is betre, and in the Deccan,
Guzerat and Canara, pam. The Malays call it ciri.

Ruano. Why is the Malabar name adopted rather than
the others ? It would be more reasonable to call it folium
indum,1 or we might call it pam, as it is called in Goa.

Orta. We call it betel because Malabar was the first part of
India known to the Portuguese, and I remember in Portugal
that they did not say they came to India, but to Calicut.
This was because Calicut was the place whence all the drugs
and spices were taken up the Strait of Mecca. It was a very
rich place, and now, in revenge for what we did in Calicut,
all that business is lost. Although the King of Calicut
is emperor, he has less power than he of Cochin, because we
helped him at first. This is why all the names you see that
are not Portuguese are Malayalim. For instance, betre and
chune, which is lime ; maynato, washerman ; patamar^
a runner ; and many others. As for calling it Folium
Indum, as you suggest, it is not so called in any language;
besides, the Folium Indum is quite different. Avicenna gives
chapters for one and the other separately.

1 This is the malobathrum of Pliny, to be identified with various species,
of Cinnamomum, of which the chief are C. tamala (the Cassia lignea) and
C. zeylanicum (true cinnamon).

APPENDIX II— ROMANCE OF BETEL-CHEWING 245

After speaking of the confusion between Folium Indum
and betre Garcia concludes by thus describing " the shape of
the leaf and the seed " :

" The shape of the leaf, as you see, is more compressed
and narrow towards the point than the orange leaf, and when
it is ripe it is nearly yellow. Some women like it best when
it is not so ripe, because it excites and then settles well in the
mouth. In Maluco this betre has seeds like the tail of a newt,
and they eat them, finding them good to the taste. This
seed was brought to Malacca, where they eat it and find it
very good. They plant it and have a place for it to climb
over. Some people, to secure more profit, do the same with
pepper and with areca, making very graceful arbours of the
climbing plants. It should be well cared for, kept very clean
and well irrigated."

Garcia da Orta thus not only gives us interesting etymo-
logical and botanical details, but mentions several other
ingredients used ina" chew." Before discussing the " five
fruits " mentioned by Somadeva I would say a word about
the texts of Garcia da Orta, as the question has an important
bearing on the spices or condiments used in betel-chewing.

The first edition of the work appeared at Goa in 1563,
and was reprinted by F. A. de Varnhagen, Lisbon, 1872.
Clusius (Charles de PEscluse or Lecluse, 1526-1609) made a
Latin resume of it in 1567, and on it the Italian transla-
tion of Briganti (Venice, 1576, 1582, 1589, etc.) and the
subsequent French translation of Colin (Lyons, 1619) were
founded.

The work of Clusius, however, was very different from
that of Garcia da Orta. Now, in his notes on betel to Marco
Polo, Yule used the Venice 1589 edition of Briganti. Thus
in vol. ii, p. 374n4, the contents of a " chew " are really
those given by Clusius and not by Garcia da Orta. We shall
revert to this presently.

The standard edition of Orta's Coloquios is that by Count
Ficalho,1 2 vols., 1891, 1895, and it is from the translation of
this that I have quoted above.

We can now return to the two references in Somadeva
which speak of the " five fruits " and see to what extent
the twenty-second colloquy of Orta can help in identifying
them.

1 Strange to say, I can find this work in none of the big London libraries,
including the British Museum.

246 THE OCEAN OF STORY

The Five Fruits

As already mentioned, Somadeva speaks of " areca-nut,1
flavoured with the five fruits " ; and later of "leaves of the
betel, together with camphor and the five fruits." Now,
although Garcia da Orta mentions several condiments used in
a " chew," we are unable to select five which could be called
" fruits," even in the widest sense of the word.

The best list we can get is areca-nut, cloves, lign-aloes,
ambergris and catechu. Of these only the first could possibly
be called a fruit — cloves are only flower-buds. Thus Orta
is not much help in the search for our five fruits. Further-
more, lign-aloes seems to have been only rarely used, while
ambergris would have been entirely restricted to the rich.

It looks, then, as if we must allow " fruit " to include
every kind of spice or " flavour."

Now in the Vaidyaka-sabda-sindhu (revised by K. N. N.
Sen, Calcutta, 1913-1914), a Hindu medical dictionary, under
the word " Pancasugandhikam," which means the " five
flavours " used in betel- chewing, we find the following list :
(1) Karpura ; (2) Kankala ; (3) Lavanga ; (4) Jdtiphala ;
(5) Puga. We will take each one separately.

(1) Karpura is, of course, camphor, and is mentioned in
our text quite distinct from the " five fruits." An alter-
native Sanskrit name is chandra-bhasma, a term which refers
to its moonlike coolness. The form karpura, and the ver-
nacular kdpur, kappln, etc., in all probability have their
origin in the name of the Sumatran camphor-tree, gdbu or
gambit, whence the Indian supplies were derived. For
further details see Schoff's article on camphor.2 As we shall
see later, Ramusio's recension of Marco Polo mentions
" Camphor and other aromatic spices" in connection with betel-
chewing. Marsden (in his edition of Marco Polo) expressed
his opinion that " camphor " was a wrong translation for
" quicklime." Yule 3 quotes Garcia da Orta as saying : " In
chewing betre . . . they mix areca with it and a little lime.
. . . Some add Licio (i.e. catechu), but the rich and grandees
add some Borneo camphor, and some lign-aloes, musk and
ambergris." This is, however, from the Italian edition of
1589, and represents what Clusius said, not Garcia da Orta.

1 Tawney calls it betel-nut.

2 Journ. Amer. Orient. Soc, vol. xlii, 1922, pp. 355-370.

3 Marco Polo, vol. ii, p. 374n4.

APPENDIX II— ROMANCE OF BETEL-CHEWING 24T

We have already seen (p. 243) exactly what he did say on
the subject. It does not alter Yule's contention about
camphor being used ina" chew," but the " musk " must be
an addition of Clusius.1 As we shall shortly see, Linschoten
(or rather Paludanus) copies the list almost verbatim.

Yule correctly quotes 'Abdu-r Razzaq (1443) and Abu-1-
Fazl (1596) as stating that camphor is an ingredient of pdn-
supdri. But as antedating Polo, he might have mentioned
Somadeva, and also the Chinese writer Chau Ju-Kua (c. 1250),
for whom see later, p. 256.

(2) Kankdla is given by Watt (op. cit., vol. vi, pt. 1,
p. 256) as the Bombay vernacular of Piper chaba, commonly
known as Bakek. Ridley (Spices, p. 320) says it is especi-
ally used as a substitute for betel leaves when travelling in
places where the fresh leaves are not procurable. It seems,
therefore, that pan would not be needed in a " chew " that
already included kankdla. It should not be confused with
kankola, the Marathi for Piper cubeba, or cubebs.

(3) Lavanga is the cravo of Garcia da Orta — i.e. cloves :
Caryophyllus aromaticus, Linn. See Watt, op. cit., vol. ii,
p. 205, who says "... they are also chewed in pan."

(4) Jdtiphala is the nutmeg, and (5) Puga is, of course,
the areca-nut (cf. the Sanskrit puga-phalam).

As a comparison with the above list it is interesting to
cite another set of five " fruits " sent me by a native student
of Indian sociology :

( 1 ) Cutch = extract of catechu — Hind. , kat, kath ; Sans. , kha-
dira. (2) Chund = lime — Sans., sudhd, churna, etc. (3) Supdri-
the areca-nut. (4) Lavanga = cloves. (5) Ildchi = cardamom,
Elettaria cardamomum — Sans., eld, chandrabdld, etc.

The Singhalese chew the rhizomes of A. masticatorium
with their betel. See Watt, op. cit, vol. i, p. 222.

This is, I think, as far as we shall get in identifying the
five " fruits " !

But why five ? May not the number be merely con-
ventional, because it is a " lucky number " ? Surely Hindu
and Buddhist literature, both secular and religious, justifies
such a contention. Five is continually occurring without
any apparent reason.2

1 Or perhaps a substitute for " almisquere."

2 Thus, apart from the uses mentioned in Vol. I, p. 255r&2, we find
references to the Jive nectars (milk, curds, ghi, honey and sugar) ; the Jive
leaves of trees (mango, pipal, pipalo, jambu and udumbara); tha Jive jewels

248 THE OCEAN OF STORY

Thus, I do not see why we need assume that the betel-
chew de luxe must of necessity 1 contain five " fruits," which
are so hard to identify. From the list of ingredients we have
obtained from Garcia da Orta, and any additional ones we
may find in the works of other early writers, it is easy to
select five, or even more, " flavours " which would satisfy
the palate of the most inveterate epicure of betel-chewing.
We are entitled, therefore, to regard the one recognised form
of a" chew " as consisting simply of a portion of an areca-
nut wrapped in a betel leaf, and flavoured with a pinch of
shell-lime.

In places where these ingredients were obtainable, we must
regard all added " flavours " as restricted to the houses of
the rich — to be produced chiefly as a special honour to a
distinguished guest.

The Area of the Custom

The geographical area covered by the custom of betel-
chewing may be roughly taken as lying between long. 60°
and 170° east ; and lat. 40° north and 15° south. Outside
this area the custom occurs only where the existence of an
Asiatic colony has warranted the importation of the necessary
ingredients.

The area in question includes the whole of the Indian
Empire, Southern Tibet, Southern China, Siam, Indo-China,
Malaya, all the East Indian Archipelago, Micronesia, New
Guinea and the remainder of Melanesia as far as the tiny
volcanic island of Tikopia. It is just about here that one can
observe the drinking of kava taking the place of betel-chewing.
In both Polynesia and Australia pdn-supdri can be regarded
as unknown. Although areca-nuts have been exported to Fiji,
and possibly to other islands, betel-chewing rarely occurs in
A;ai;a-drinking areas.

The question that at once presents itself is — where did
the custom originate ? It is impossible to say. Etymological
evidence seems to favour an Austro-Asiatic, rather than an

(ruby, sapphire, pearl, emerald and topaz), and Jive beauties of woman (hair,
flesh, bone, skin and youth). So also are there Jive trees of paradise, Jive
arrows of Kama, Jive products of the cow, Jive great sacrifices, Jive sacred
flowers, five emblems of royalty. Somadeva (Vol. V, p. 121, and Vol. VI,
p. 157) speaks of flowers of "five colours" and "five hues." See further,
W. E. Geil, The Sacred 5 of China, London, 1 926.

1 Yet cf. the " five brothers " of the Sumatran section (p. 294).

APPENDIX II— ROMANCE OF BETEL-CHEWING 249

Indo- Aryan home. Thus we should look for its origin in the
Philippines, Celebes, Borneo, Java or Sumatra.

Botanical evidence is very non-committal and uncertain,
owing largely to the length of time the Areca catechu and
Piper betle have been cultivated in the East. The former
has been described as a native of Cambodia and Indonesia,
and as being cultivated throughout tropical India. The
latter is specified in Watt (op. cit., vol. vi, pt. 1, p. 248) as
" probably a native of Java." The evidence for such state-
ments seems to be distinctly weak. The problem is increased
by the fact that it is often hard to determine whether a certain
tree or shrub is really " native " or whether it is the result of
seeds planted, or accidentally left, by natives who have long
since departed from the region in question, leaving no trace
of their former presence.

Thus, in the Philippines, there is a variety of Areca catechu
known as silvatica as well as several other varieties, which
has led botanists to think that the wild plant originated here.
" In support of this opinion," says Beccari, 1 " I would
observe that in no other part of Southern and Eastern Asia
or Malaya is any species of Areca to be found which in any
way approaches Areca catechu in specific characters, whereas
in the Philippines an entire group of species exists closely
related to it."

But later in the paper, Mr Merrill, who discovered the
plants in question, is quoted as saying : "At the place where
found, the plants, few in number, were growing in a forested
ravine along a small stream at a place where an old and
apparently much-travelled native trail crossed the stream.
I strongly suspect that the trees that I found in this place
originated from seeds accidentally left there by natives."

There appears to be no satisfactory evidence on the ques-
tion. All we can say is, that if the custom did not originate
on the coasts of Southern India, it was imported from the
East Indian Archipelago at a very early date.

Appliances of Betel-Chewing

The two chief objects used in connection with betel-
chewing are the areca-nut cutter and the lime-box, to which
is attached a spatula, or small spoon, for applying the lime.
There is also the brass box used for storing areca-nuts, and

1 " Palms of the Philippine Is," Philippine Joum. Sci., vol. xiv, p. 301.

250 THE OCEAN OF STORY

various trays and bowls for holding the leaves and passing
round the chew," when entertaining a guest. Then there
is the mortar used by the toothless for grinding the nut into
a kind of paste.

Although they are rarely used to-day, there is the elabor-
ately embroidered betel-bag (for which see below), and the
bowls for expectorating, used in the houses of the rich. As
can be well imagined, such a list of articles used in betel-
chewing makes a distinct call upon the artistic genius of the
particular country concerned, and accordingly our museums
contain numerous specimens of cutters, lime-boxes, etc.,
which are objects of great beauty and interest.

The best collection in London is to be seen at the (much
too little known) Indian section of the Victoria and Albert
Museum. The specimens are all to be found in " Room 8 —
metal- work." Case 5 contains several examples of brass
" Sireh "-boxes from Sumatra. Some have a design of
swastikas carved on their sides. Case 13 has a very curious
specimen of a nineteenth-century comb and areca-nut cutter
combined — from Tan j ore. The portion forming the cutter
represents a man and a diminutive woman. It is of brass,
and decorated with incised ornament. In the same case is
a pestle and a mortar of brass, cast and turned. Cases 14
and 17 contain a collection of Singhalese cutters and lime-
boxes. The cutters vary in size from about 4 J to 11| inches
in length. They are mostly of steel, often inlaid with silver, and
partially encrusted with brass. One is carved in the shape of
a dragon, and another terminates in the head of a bird.

The cases for chunam represent, in shape and average
size, an old English watch-case. They are usually of brass
and copper, inlaid with silver and enriched with floral and
other designs. They all have a chain of brass or copper, vary-
ing from four inches to a foot in length, to which is attached
a spatula. The spatula is usually about the size of an English
saltspoon, the head of which is flat and averages half-an-inch
in breadth and a quarter of an inch in depth. One specimen,
however (in Case 15), has a head larger than a five-shilling
piece.

Another good collection of cutters will be found in Wall
Cases 25 and 27. Some of these are inlaid with coloured
glass, and have handles of ivory, bone or pearl. One speci-
men is of gilt metal set with green and red glass, while another
is of steel, with double joints containing knives. Some are

APPENDIX II— ROMANCE OF BETEL-CHEWING 251

carved in the shape of animals — one is a grotesque horse,
another a peacock.

Excellent illustrations of smaller specimens will be found
on Plate XL VI, with descriptions on pages 336 and 337, of
Coomaraswamy's Mediceval Sinhalese Art The chief interest
in this work, however, from our point of view, is the author's
excellent description of the betel-bag (pp. 238-239). This
article has now almost entirely given place to the box, but
is of high antiquity, and has been found represented on
very early sculptures (see later, p. 254n4). Owing to the fact
that Coomaraswamy's work was limited to 425 copies, and
is consequently exceedingly rare, the following description
of the betel-bag is given in full :

" The betel-bags (Plates XXX-XXXIII) vary in size from
small ones carried in the waist-belt to very large ones, four
feet or more in length. The latter were carried by a servant
in processions or on journeys, hung over the shoulder.
Noblemen were never without an attendant carrying their
betel-bags (pp. 33-34) and lime-box ; less important per-
sonages carried their own. The large bags are exactly the
same in construction as the small ones — a bag of oval shape
made of blue cloth lined with undyed cotton cloth, which
opens nearly half-way down the whole length at the sides ;
the inner part is separated into two divisions. The inner
division, again consisting of a double piece of cloth, is also
used as a pocket, called hora payiya, ' hidden pocket ' ; it
has a very small opening at the upper end, through which
spices, money and other valuables are put. Larger things
are carried in the two outer pockets. The handle is made of
embroidered cloth, or of a band of plaited cord, and is finished
off at the end with a beautiful and ingeniously worked and
very hard ball (vegediborale) and tassel (pohottuva). The
outside of the bag is embroidered on both sides in red and
white cotton with conventional designs, sometimes very
elaborately. Bags of later make are often done in red cloth,
probably because the blue hand-made cloth could no longer
be obtained ; some of these are equally good, the tradition
both in design and stitches being for some time well main-
tained. Few or no good bags are now made, partly owing to
the lack of proper materials. One of the most perfect small
bags I have seen was of red hand-made cloth embroidered
entirely with silk, the use of which is very exceptional. I
have referred to the plaited cord of which the handles are

252 THE OCEAN OF STORY

sometimes made ; for this, cotton cord of two colours is
plaited into a thick, stout, flat braid, which is very handsome
and durable. It may be mentioned that similar plaited cord
strings, but round, of two or three colours are made by priests
for ola book strings (potlanu).1

"The embroidery of bags consists generally of a centre
design, floral or otherwise, framed by three or more borders
parallel to the edge of the bag. Of these borders the inner-
most is always pald-peti,2 the largest liya-vela,3 the others a
variety of havadiya 4 or galbindu 5 pattern. A limited amount
of coloured silk is sometimes used ; the small bag of PL XXX,
No. 1, is exceptional in having embroidery entirely in silk.
It may be noted that silk is frequently mentioned in the
Mahdvamsa, but never with any suggestion of its being an
indigenous product. The edges of bags are either bound with
woven braid, which was made in a great variety of designs,
or stitched with the peculiar 8 centipede ' binding stitch.6

" Less common than the oval bags are the square ones.
They are made from a square piece of material, the four
corners of which are drawn together for the attachment of
the handle, consisting of four cords instead of the two of oval
bags."

Turning to Malaya we find the betel-boxes exhibit beauti-
ful specimens of the gold- and silversmiths' art. Every
Malay house has a betel-box or betel-tray fitted with the
requisites for chewing. The more humble article is made of
wood or brass. It is generally about eight inches in diameter,
shaped like the frustrum of a pyramid reversed, uncovered
and fitted with several brass or silver boxes, one without a
cover to hold accessories such as cardamoms and cloves, and
three covered for the essentials — catechu, lime and tobacco.
There is also a small case, open at each end, to hold the betel
leaves, a metal spatula for spreading the lime on them, and

1 Ola — i.e. the leaf of Corypha iimbraculifera, used for MSS.

2 Lotus-petal border.

3 Vine-creeper.

4 Chain.

5 Gem-dot.

6 Patteya, " centipede/' or mudum mesma (backbone stitch), appears to be
peculiar to Singhalese embroidery. It is an elaborated herring-bone. Two
needles are used in conjunction. For a detailed description of the work see
Coomaraswamy, op. cit., p. 241.

APPENDIX II— ROMANCE OF BETEL-CHEWING 253

a curiously shaped scissors for cutting the dried areca-nut into
small pieces. A complete set in old Malay silverwork is a
much-prized possession.

In Malayan fairy stories the beauty and value of the betel
sets is naturally exaggerated, and we read of boxes of solid
gold studded with jewels (Overbeck, Malay. Roy. As. Soc,
vol. iii, 1925, pp. 22, 28).

Many illustrations of bowls to hold areca-nuts, lime-boxes
(Bekas kapor), areca-nut boxes (Chimbul), and betel-leaf
holders (Bekas sirih) will be found in Ling Roth's beautiful
book on Malay silverwork.1

The betel-leaf holder is a flat tapering hexagonal vessel,
with a vandyked upper rim. It is made out of one piece of
silver soldered together at the back down to the middle.
Another piece of silver is soldered on to form the base (see
Fig. 57 et seq. in Roth's work).

In his work on the natives of Sarawak and Borneo,2 Roth
quotes a passage describing the betel-basket worn by the
Land Dyak : " On the right side the Land Dyak suspends a
small basket, often very prettily plaited, to which is attached
a knife in a bamboo sheath, the latter sometimes tastefully
carved and coloured. The basket, knives and fittings are
called the tunkin, the basket itself is the tambuk and holds
the siri leaf and is made to contain round little cases for lime
and tobacco called dekan, and a piece of the inner bark of the
bayu tree, while the knife in its sheath hanging on the outside
of the tunkin is called the suida."

Farther East, among the Micronesians and Melanesians,
the spatulse are almost always of wood, often with elaborately
carved handles. The lime-boxes are for the most part made
from gourds. Several good examples can be seen in the
ethnographical galleries at the British Museum. In the last
edition of the Handbook to the Ethnographical Collections will
be found several illustrations of betel-chewing accessories.3
Thus on page 22 are specimens of lime spatulse from the
Anchorite Islands, off the north coast of New Guinea. The
ornament is derived from the tail of a lizard. Several other
examples from the south-eastern portion of the New Guinea
Archipelago will be found on p. 121. The handle of one is

1 H. Ling Roth, Oriental Silverwork, Malay and Chinese, London, 1910.
See Figs. 3, 4, 5, 30-34, 38-47, 50-53 and 57-62.

2 The Natives of Sarawak and British North Borneo, vol. ii, p. 59.

3 See also Moseley, Journ. Anth. Inst., vol. vii, 1878, pp. 379-420.

254 THE OCEAN OF STORY

rudely carved in the shape of a human figure, while another
is a small grotesque crocodile. The end of all these spatulse,
which is dipped into the lime gourd, is several inches in
length, thus differing considerably in appearance from the
very much smaller and differently shaped end of the Indian
and Singhalese spatulse. The reason, of course, is due to the
different shape and dimension of the lime-boxes used in the
two localities.

On p. 72 of the Handbook are illustrations of the complete
apparatus for betel-chewing from Ceylon, with the exception
of the betel-bag described above.

Having thus acquainted ourselves with the ingredients
that form a " chew," some etymological evidence, the extent
of the custom, and the appliances used in its observance, we
can proceed to the actual accounts found either in Sanskrit
literature, or given by early travellers to India and Indonesia.

Betel-Chewing in India prior to a.d. 1800

As already intimated, it would be little more than pure
guesswork to attempt to give a date at which betel-chewing
started in India. It is, however, safe to say that it must have
been prior to about 200 B.C., for we find references to it both
in the Jatakas x and in several other Pali works,2 as well as
in the Jain scriptures.3 The " Bearer of the Betel-bag "
was an important functionary in royal courts, and is often
mentioned on inscriptions.4

In the Hitopadesa betel is mentioned in Book III, fab. ix,
and in the same Book, fab, xii, we are told that it possesses
thirteen qualities hardly to be found in the regions of heaven.
It is described as pungent, bitter, spicy, sweet, expelling wind,
removing phlegm, killing worms and subduing bad smells.
It also beautifies the mouth, removes impurities and induces
to love. We find it mentioned by Susruta, who dates not
later than the first century a.d. In a section on digestion

1 Mahasllava-Jataka, No. 51, Cambridge Edition, vol. i, p. 132; and
Andahhuta-Jdtaka, No. 62, ditto, vol. i, p. 152.

2 See, e.g., Buddhaghosa's Visuddhbnagga, 314; and Dhammapada-
atthakathd (Burlingame's translation, Harvard Orient. Series, vol. xxx, p. 49).

3 E.g. Aupapdtckd Sutra, sect. 38* in Leumann's edition, p. 50.

4 Epigraphia Indica, vol. xi, p. 329, etc.

APPENDIX II— ROMANCE OF BETEL-CHEWING 255

after a meal (ch. xlvi) he says 1 that the intelligent eater
should partake of some fruit of an astringent, pungent or
bitter taste, or chew a betel leaf prepared with broken areca-
nut, camphor, nutmeg, clove, etc.

By the time of Somadeva the custom was so common as
to call for no description on the part of a native writer, and
we shall get no detailed information until we begin to search
among the journals of early travellers to India.

lAbd Allah ibn Ahmad (1225)

One of the earliest of these was the Arabian physician
cAbd Allah ibn Ahmad, who, in his treatise on drugs, written
about a.d. 1225, says as follows 2 :

" Betel is seldom brought to us from India now, because
the leaves once dried go into dust for lack of moisture. Such
as comes to Yemen and elsewhere can be preserved if cut on
the branch and then kept in honey. It is an error to think
that betel is this leaf which is now found among us which has
the form and odour of the laurel which is known at Basra by
spice merchants as kamdri leaf, and which comes from the
country of that name, Elkamer, as I have been told. There
are physicians in our time who say that this leaf is the leaf
of the malabathrum, and who use it as such, but that is an
error."

He also quotes from several earlier Arab writers, among
whom is Sherif, who thus describes the custom :

" Tambil (betel) is hot in the first degree and dry in the
third. It dries the humidities of the stomach and fortifies a
weak liver. The leaf eaten or taken with water perfumes the
breath, drives care away, raises the intelligence. The Indians
use it instead of wine after their meals, which brightens their
minds and drives away their cares. This is the manner of
taking : If one wishes to do it, one takes a leaf, and at the

1 Bhishagratna's translation, vol. i, p. 562.

2 See J. von Sontheimer, Grosse Zusammenstellung liber die Krafte der
bekannten einfachen Heil- und Nahrungsmittel von Abu Mohammed Abdallah Ben
Ahmed aus Malaga bekannt unter den Namen Ebn Baithar, Stuttgart, 1840-1842,
vol. i, pp. 200, 201. I am indebted to Mr W. H. Schoff for drawing my
attention to fAbd Allah ibn Ahmad.

256 THE OCEAN OF STORY

same time half a dram of lime. If lime is not taken, it does
not taste good, and the mind is not excited. Whoever uses
it becomes joyful,, he has a perfumed breath, perfect sleep by
reason of its aromaticity, the pleasure which it brings, and
its moderate odour. Betel replaces wine among the Indians,
by whom it is widely used."

Chau Ju~Kua (c. a.d. 1250)

The Chu-fan-chi is a work on the Chinese and Arab trade
in the twelfth and thirteenth centuries by Chau Ju-Kua, a
descendant of the Emperor Tai-tsung. After mentioning
the " areca-nut " in Annam, and " areca-nut wine " of the east
coast of Sumatra, he describes Lambri or Ceylon. Speaking
of the king he says 1 : " All day he chews a paste of areca-nut
and pearl ashes. . . . Two attendants are always present
holding a golden dish to receive the remains of the areca-nut
(paste) chewed by the king. The king's attendants pay a
monthly fee of one i 2 of gold into the government treasury for
the privilege of getting the areca-nut (paste) remains, for it
contains " plum flower," camphor, and all kinds of precious
substances."

He also includes areca-nuts as one of the products of the
Coromandel Coast, Java, Borneo and the Philippines. We
shall return to him when speaking of betel in China (see p. 303).

Marco Polo (c. 1295)

Although the work of Marco Polo probably contains two
references to betel-chewing, neither of them can be regarded
as undoubtedly genuine. The first passage occurs in the
geographic text (1824, c. 177, p. 213), and refers to the
" Country of Lar " — i.e. Gujarat and the northern Konkam :
" E lor dens ont mout boune por une erbe qu'il usent a
mangier que mout fait bien pair, e molt est sanin au cors de
Tome."

This is translated by Yule (vol. ii, p. 365) as : " They
have capital teeth, which is owing to a certain herb they chew,

1 Translated by Hirth and Rockhill, St Petersburg, 1911,pp. 72, 73. For
the other references see pp. 47, 60, 77, 78, 96, 155 and 160.

2 An i weighed 20 taels, and seems to have been used only for weighing
gold.

APPENDIX II— ROMANCE OF BETEL-CHEWING 257

which greatly improves their appearance, and is also very
good for the health." This seems to refer to betel without
doubt, yet Yule has no note on the passage and does not
mention it in the index.

The second reference occurs in the next chapter of Yule
(Bk. Ill, ch. xxi), " Concerning the City of Cail," a forgotten
part in the Tinnevelly District of the Madras Presidency. It
is found only in the Ramusio text, but Yule does not seem to
suggest that it is spurious :

" All the people of this city, as well as of the rest of India,
have a custom of perpetually keeping in the mouth a certain
leaf called Tembul, to gratify a certain habit and desire they
have, continually chewing it and spitting out the saliva that
it excites. The Lords and gentlefolks and the King have
these leaves prepared with camphor and other aromatic
spices, and also mixed with quicklime. And this practice
was said to be very good for the health. If anyone desires
to offer a gross insult to another, when he meets him he spits
this leaf or its juice in his face. The other immediately runs
before the King, relates the insult that has been offered him,
and demands leave to fight the offender. The King supplies
the arms, which are sword and target, and all the people
flock to see, and there the two fight till one of them is killed.
They must not use the point of the sword, for this the King
forbids." *

'Abdu-r Razzdq (1443)

In his valuable account of the Court of Vijayanagar, 'Abdu-r
Razzaq, ambassador of Shah Rukh, relates how he received
betel and camphor each time he visited the king. In his
description of betel he lays special stress on its aphrodisiacal
properties.

I quote from the translation by Major, India in the
Fifteenth Century, Hakluyt Society, 1857, p. 32.

" The betel is a leaf like that of the orange, but longer.
In Hindoostan, the greater part of the country of the Arabs,
and the kingdom of Ormuz, an extreme fondness prevails for
this leaf, which, in fact, deserves its reputation. The manner
of eating is as follows. They bruise a portion offaufel (areca),

1 I have already (Vol. II, pp. 302-303) quoted the last portion of this
passage in connection with the poison-damsels.

VOL. VIII. R

258 THE OCEAN OF STORY

otherwise called sipari, and put it in the mouth, moistening
a leaf of the betel, together with a grain of chalk, they rub
the one upon the other, roll them together, and then place
them in the mouth. They thus take as many as four leaves
at a time, and chew them. Sometimes they add camphor to
it, and sometimes they spit out the saliva, which becomes of
a red colour.

" This substance gives a colour to and brightens the
countenance, causes an intoxication similar to that produced
by wine, appeases hunger, and excites appetite in those who
are satiated ; it removes the disagreeable smell from the
mouth, and strengthens the teeth. It is impossible to express
how strengthening it is, and how much it excites to pleasure.
It is probable that the properties of this plant may account for
the numerous harem of women that the king of this country
maintains. If report speaks truly, the number of the khatoun
[princesses] and concubines amounts to seven hundred."

Ludovico di Varihema (1505)

The short account of betel given by Varthema, the famous
Italian traveller, confirms the views of 'Abdu-r Razzaq to a
certain extent1 :

"As an act of devotion, the king does not sleep with a
woman or eat betel for a whole year. This betel resembles
the leaves of the sour orange, and they are constantly eating
it. It is the same to them that confections are to us, and
they eat more for sensuality than for any other purpose.
When they eat the said leaves, they eat with them a certain
fruit which is called coffolo, and the tree of the said coffolo is
called Arecha, and is formed like the stem of the date-tree,
and produces its fruit in the same manner. And they also
eat with the said leaves a certain lime made from oyster
shells, which they call Cionama"

Duarte Barbosa (1513)

Writing on the west coast of India, near Goa, Barbosa,
the Portuguese official, says 2 :

1 See the Hakluyt Society edition, p. 144. I am shortly editing a reprint
of this important work for the Argonaut Press, with an Introduction by Sir
Richard Temple.

2 See Dames' edition for the Hakluyt Society, vol. i, pp. 168-169.

APPENDIX II— ROMANCE OF BETEL-CHEWING 259

" This betel we call ' the Indian leaf ' ; it is as broad as
the leaf of the plantain herb, and like it in shape. It grows
on an ivy-like tree, and also climbs over other trees which
are enveloped in it. These yield no fruit, but only a very
aromatic leaf, which throughout India is habitually chewed
by both men and women, night and day, in public places
and roads by day, and in bed by night, so that their chewing
thereof has no pause. This leaf is mixed with a small fruit
(seed) called areca, and before eating it they cover it with
moistened lime (made from mussel- and cockle-shells), and
having wrapped up these two things with the betel leaf, they
chew it, swallowing the juice only. It makes the mouth red
and the teeth black. They consider it good for drying and
preserving the belly and the brain. It subdues flatulence
and takes away thirst, so that they take no drink with it.
From hence onward, on the way to India, there is a great
store thereof, and it is one of the chief sources of revenue to
the Indian kings. By the Moors, Arabs and Persians this
betel is called tambttl."

John Huyghen van Linschoten (1583-1589)

Passing over the brief references given by Caesar Frederick *
(1563-1581) and Pedro Teixeira 2 (1586-1615) we come to the
most important of all the early accounts — namely, that by
Linschoten. It contains several interesting interpolations
printed in italics, the work of the learned Bernard ten Broecke
(whose name was latinised as Paludanus), a contemporary
of Linschoten.

So interesting and informative is the account that I give it
below in full, according to the translation in the edition printed
for the Hakluyt Society, edited by Burnell and Tiele 3 :

" The leaves called Bettele or Bettre, which is very common
in India, and daily eaten by the Indians, doe grow in all places
of India, where the Portingals have discovered, not within
the countrie but only on the sea coast, unlesse it bee some
small quantitie. It will not growe in cold places, as China,
nor in over hot places, as Mosambique and Sofala, and because

1 Hakluyt's Voyages, MacLehose's edition, Glasgow, 1904, vol. v, p. 391.

2 Sinclair's translation, Hakluyt Society, 1902, pp. 199-200.

3 The Voyage of John Huyghen van Linschoten to the East Indies. From the
Old English translation of 1598, London, 1885, vol. ii, p. 62 et seq.

260 THE OCEAN OF STORY

it is so much used, I have particularly set it downe in this
place, although it is already spoken of in many other places.
You must understand that this Bettele is a leafe somewhat
greater and longer out than Orange leaves, and is planted by
sticks, whereupon it climeth like Ivie or pepper, and so like
unto pepper, that afarre off growing each by other, they can
hardlie bee descerned. It hath no other fruite but the leaves
only, it is much dressed and looked unto, for that it is the
daily breade of India. The leaves being gathered doe con-
tinue long without withering, alwaies shewing fresh and
greene, and are sold by the dozen, and there is not any woman
or man in all India, but that every day eateth a dozen or two
of the same leaves or more : not that they use them for foode,
but after their meale tides, in the morning and all day long,
as likewise by night,1 and [as they goe abroad] in the streetes,
wheresoever they be you shal see them with some of these
leaves in their handes, which continually they are chawing.
These leaves are not used to bee eaten 2 alone, but because
of their bitternesse they are eaten 3 with a certaine kinde of
fruit which the Malabares and Portingales call Arecca, the
Gusurates and Decanijns, Suparii, and the Arabians Fauffel.
This fruite groweth on trees like the Palme trees that beare
the Nut Cocus in India, but they are somewhat thinner, with
the leaves somewhat longer and smaller. The fruit is much
like the fruit that groweth on Cipresse trees, or like a Nutmeg,
though some [of them are] on the one side flat, and on the
other [side] thicker,4 some being somewhat greater and very
hard. They cut them in the middle with a knife, and so
chaw them with Bettele, they are within ful of veines, white,
and [somewhat] reddish. There is a kinde of Arecca called
Cechaniin,5 which are lesse, blacker, and very hard, yet are
likewise used with Bettele, and have no taste, but onlie of
[the] wood, and yet it moysteneth the mouth, and coloureth
it both red and blacke, whereby it seemeth that the lips and
the teeth are painted with blacke blood, which happeneth
when the Arecca is not well dried. There is another sort
which in the eating or chawing [beeing swallowed downe]
maketh men light in the heade, as if they had drunke wine
all the day long, but that is sonne past. They use yet
another mixture which they eat withall, that is to say, a

1 Orig. Dutch: (add) "in the house." 2 Orig. Dutch: "used."

3 Orig. Dutch: "chewed." 4 Orig. Dutch: "high."

5 Orig. Dutch: "Checanijn."

APPENDIX II— ROMANCE OF BETEL-CHEWING 261

cake or role * made of a certaine wood or tree called Kaate,
and then they annoint the Bettele leaves with the chalke
made of burnt oyster shelles, which can doe no hurt in their
bodies, by reason of the small quantitie of it, all this being
chawed togeather, and the Iuice swalloed downe into their
bodies, for all the rest they spit forth, they say it is very good
for the maw, and against a stinking breath, [a soveraigne
medicine] for the teeth, and fastning of gummes, and [very
good] 2 against the Schorbucke,3 and it is most true that in
India verie few men are found with stinking breathes or
tooth aches, or troubled with the Schorbuch or any such dis-
eases, and although they be never so old, they alwaies have
their teeth whole and sound, but their mouthes and teeth
are still as if they were painted with black blood as I said
before and never leave spitting reddish spittle like blood.
The Portingale women have the like custome of eating these
Bettele leaves, so that if they were but one day without
eating their Bettele, they perswade themselves they could not
live : Yea, they set it in the night times by their Beddes
heades, and when they cannot sleepe, they doe nothing els
but chaw Bettele and spit it out againe. In the day time
wheresoever they doe sit, goe, or stand, they are continually
chawing thereof, like Oxen or Kine chawing their cud : for
the [whole] exercise of [many Portingale] 4 women, is onely
all the day long to wash 5 themselves, and then fal to the
chawing of their Bettele. There are some Portingales that
by the common custome of their wives eating of Bettele, doe
likewise use it. When the Indian women 6 go to visit one
an other, the Bettele goeth with them, and the greatest plea-
sure or entertainment they can shew one to the other, is
presently to present them with some Bettele, Arecca, and
chalke in a woodden dish, which they keepe onely for that
purpose. This Bettele is to be sold in every corner, and
streete, and shoppe 7 [of the towne], as also in every high
way for travellers and passengers, and is ready prepared,
that is to say, so many Bettele leaves, one Arecca and some

1 Orig. Dutch: " little ball."

2 Orig. Dutch : " remedy."

3 Schorbucke (Dutch, " scheurbuyck ") is scurvy.

4 Orig. Dutch : " the."

5 Orig. Dutch : (add) "and bathe."

6 Orig. Dutch : " when the women or Indians."

7 Orig. Dutch: "on all corners of the streets and shops.'

262 THE OCEAN OF STORY

chalke, and many times some Cate for such as desire to have
it, which they commonly keepe in their houses, or beare in
their hands in a woodden painted dish, and so eate in this
sort, first a peece of Arecca, and Cate, which they chaw, after
that a leafe of Bettele, and with the naile of their thumbe,
which they purposely weare sharpe and long, not round as
we doe, they pull the veines [or stringes] out of the leafe, and
so smeare it in their mouthes and chaw it. The first sap
thereof they spit forth : and say that thereby they purge the
head and the maw of all evill, and flegmaticke humours,1
and their spittle being as fowle as blacke blood, which colour
proceedeth from the Arecca; the rest of the Iuice they
swallow downe.

"The Indians goe continually 2 in the streetes and waies
with Bettele and the other mixtures in their handes chawing,
specially when they go to speak with any man, or come before
a great Lord, thereby to retaine a good smell, and to keepe
their breathes sweet, and if they should not have it in that
sort with them whensoever they [meete or] speake with any
man of account, it were a great shame for them.

" The women likewise when they accompany secretly with
their husbands, doe first eat a little Bettele, which {they think)
maketh them apter to the game. All the Indians eate it after
their meales, saying that otherwise their meate would upbraide
them [and rise in their stomakes\ and that such as have used to
eate it, and leave it, doe [presently] get a stincking breath. They
doe at certaine times forbear e the eating of Bettele, [as] when any
of their neerest friends die, and also on certain fasting daies, as
likewise some Arabians and the followers of Ali, Mahomets
brother in lawe, doe upon their fazting daies. In Malabar, this
leafe is called Bettele,3 in Decam Gusurate, and Canam* it is
called Pam,5 in Malaion,* Siri,1 by Auicenna, Tambul,8 but
better by others Tambul. Auicenna sayeth, that Bettele streng-
thened the maw, and fastneth the flesh of the Gummes, for which
purpose the Indians doe use it, but where he ajfirmeth those

1 Orig. Dutch : "all evil humours and flegmaticke " (as substantive).

2 Orig. Dutch: "commonly."

3 See p. 62.

4 Read : " Canara " or " Cuncam."

5 I.e. Hindustani, "pan," properly "leaf" (Sanskrit, "parna").
• Orig. Dutch : " Malaijen " (the country of the Malays).

7 I.e. Sirih.

8 Orig. Dutch: "Tembul.'

APPENDIX II— ROMANCE OF BETEL-CHEWING 263

leaves to be cold in the first degree, and drying in the second, it is
not so, for either his Booke is false printed,1 for hee was deceived
[therein], for those leaves are hotte and drie in the end of the
second degree, as Garcius ab Horto himself hath found out, like-
wise the taste and smell thereof doe affirme it to be so. This
Bettele is like a Citron leafe, but [somewhat] longer, sharpe at
the ende, having certain veines that runne along the leafe. The
rypest are holden to bee the best, and are of colour yellow[ish],
although some women chuse the unripe, because they are pleas-
anter 2 in the chawing. The leaves doe wither by much handling.
The Bettele in Malacca, beareth a fruit like the tayle of an Efte,
which because it tasteth well, is eaten : it is planted like a Vine
upon stickes, as Hoppes 3 with us. Some for their greater
benefit Plant it among Pepper, and among Arecca, and thereof
doe make a pleasant Gallerie. This Bettele must be carefully
looked unto, and often watered. He that desireth to know more
hereof, let him reade the worthie commentaries of learned Clusios,
uppon the Chapter of Garcius touching Bettele.4'

" The Noblemen and Kinds, wheresoever they goe, stand
or sit, have alwaies a servant by them, with a Silver ketle
[in their hand] full of Bettele and their mixtures, and [when
they will eat] give them a leafe ready prepared. And when
any Ambassadour commeth to speak with the King, although
the King can understand them well, yet it is their manner
(to maintaine their estates) that the Ambassadour speaketh
unto them by an interpreter, [that standeth there] in presence,
which done, he answereth againe by the same interpreter.
In the meane time, the King lyeth on a bed, or else sitteth
on the ground, uppon a Carpet, and his servant standeth by
readie with the Bettele which he continually chaweth, and
spitteth out the Iuyce, and the remainder thereof, into a Silver
Basin ; standing by him, or else holden by some one of his
slaves or [his] wives, and this is a great honour to the Ambas-
sadour, specially if he profereth him of the same Bettele that
he himselfe doth eate. To conclude, it is their common use
to eate it, which because it is their dayly exercise, and that
they consume so much,5 I have made ye longer discourse, the

1 Orig. Dutch: "translated."

2 Orig. Dutch: "they give more sound."

3 Orig. Dutch: "Clif" (ivy).

4 Annot. D. Paludani.

5 Orig. Dutch: "love it so much."

264 THE OCEAN OF STORY

better to understand it, although somewhat hath beene said
thereof in other places. The Kings and Lords of India use
pilles made of Arecca, Cate and Camphora, with beaten
Lignum aloes,1 and a little Amber, which they eate altogether
with Bettele and Chalke, in steede of Arecca.

" Some mixe Bettele with Licium, some and those of the richer
and mightier sort with Campher, others with Lignum aloes,
Muske and Amber Grijs, and beeing so prepared, is pleasant of
taste and maketh a sweet breath. There are some that chaw
Arecca either with Cardamomum, or with Cloves. Within the
lande farre from the Sea, those leaves are solde verie deare. It
is said that the Kind of Decan Mizamoxa 2 spendeth yearely
thereof, to the valew of above thirtie thousand Milreyes. This
is their banquetting stuff e, and is given them by travellers,* and
the Kings give it to their Subjects. To the rich they give thereof
being mixed with their owne hands, and to others [they send it]
by their servants. When they send any man of Ambassage or
otherwise 4 ; there are certaine Silke Purses full of prepared
Bettele delivered unto him, and no man may depart before it be
delivered him, for it is a [signe or] token of his passe port.

Abu-l-Fazl 'Miami (1596-1605)

Abu-l-Fazl, the learned minister of Akbar, gives us in-
teresting details about the various kinds of betel leaves.
He first refers to the areca-nut palm, which he describes as
graceful and slender like the cypress. " The wind often
bends it, so that its crown touches the ground ; but it rises
up again. There are various kinds. The fruit when eaten
raw, tastes somewhat like an almond, but gets hard when ripe.
They eat it with betel leaves."

After describing various fruits he proceeds to the betel
leaf5 :

" The Betel leaf is, properly speaking, a vegetable, but
connoisseurs call it an excellent fruit. Mir Khusrau of Dihll

1 Orig. Dutch: "crushed Linaloes " (which is the Portuguese name for
L. also).

2 Orig. Dutch : " Nisamoxa " = Nigam Shah, residing in Ahmadnagar.

3 Orig. Dutch : u this they make a present of to travellers."

4 Orig. Dutch : " when anybody will travel."

5 'Am I Akbarl by Abu-l-Fazl 'Allami, translated from the Original Persian,
H. Blochmann, Calcutta, 1873, vol. i, pp. 72-73.

APPENDIX II— ROMANCE OF BETEL-CHEWING 265

in one of his verses says : * It is an excellent fruit like the
flower of a garden, the finest fruit of Hindustan.' The eating
of the leaf renders the breath agreeable, and repasts odorous.
It strengthens the gums, and makes the hungry satisfied and
the satisfied hungry. I shall describe some of the various
kinds : 1. The leaf called Bilahri is white and shining, and does
not make the tongue harsh and hard. It tastes best of all kinds.
After it has been taken away from the creeper, it turns white,
with some care, after a month, or even after twenty days, when
greater efforts are made. 2. The Kdker leaf is white with spots,
and full, and has hard veins. When much of it is eaten, the
tongue gets hard. 3. The Jaiswdr leaf does not get white, and
is profitably sold mixed with other kinds. 4. The Kapurl leaf
is yellowish, hard, and full of veins, but has a good taste and
smell. 5. The Kapurkdnt leaf is yellowish green, and pungent
like pepper ; it smells like camphor. You could not eat more
than ten leaves. It is to be had at Banaras ; but even there
it does not thrive in every soil. 6. The Banglah leaf is broad,
full, hard, plushy, hot and pungent.

" The cultivation is as follows : In the month of Chait
(March- April), about New- Year's time, they take a part of a
creeper four or five fingers long with Karhanj leaves on it
and put it below the ground. From fifteen to twenty days
after, according as leaves and knots form, a new creeper will
appear from a knot, and as soon as another knot forms, a leaf
will grow up. The creepers and new leaves form for seven
months, when the plant ceases to grow. No creeper has
more than thirty leaves. As the plant grows, they prop it
with canes, and cover it, on the top and the sides, with wood
and straw, so as to rear it up in the shade. The plant requires
continually to be watered, except during the rains. Sometimes
they put milk, sesame oil and its seeds pressed out, about
the plant. There are seven kinds of leaves, known under
nine names : 1. The Karhanj leaf, which they separate for
seedlings, and call Perl. The new leaf is called Gadautah.
2. The Nauti leaf. *3. The Bahuti leaf. 4. The Chhlw
leaf. 5. The Adhinidd leaf. 6. The Agahniyah or Lewdr leaf.
7. The Karhanj leaf itself. With the exception of the
Gadautah, the leaves are taken away from the creeper when
a month old. The last kind of leaf is eaten by some ; others
keep it for seedlings : they consider it very excellent, but
connoisseurs prefer the Perl.

" A bundle of 11,000 leaves was formerly called Lahdsah,

266 THE OCEAN OF STORY

which name is now given to a bundle of 14,000. Bundles of
200 are called Dholi ; a lahdsah is made up of dholis. In
winter they turn and arrange the leaves after four or five
days ; in summer every day. From five to twenty-five
leaves, and sometimes more, are placed above each other,
and adorned in various ways. They also put some betel-nut
and katf h on one leaf, and some chalk paste on another, and
roll them up : this is called a berah. Some put camphor and
musk into it, and tie both leaves with a silk thread. Others
put single leaves on plates, and use them thus. They are
also prepared as a dish."

We can pass over the brief accounts given by other
travellers of the first half of the seventeenth century, as
giving us no new information. I refer to such men as
Francois Pyrard of Laval1 (1601-1608); Sir Thomas Roe2
(1615-1617); Edward Terry3 (1616-1619); and Pietro Delia
Valle 4 (1623).

We can pause, however, for a moment with Peter Mundy.

Peter Mundy (1628-1634)

In Relation VI he speaks of " feilds of Paan or Beetle,"
but in Relation VIII (1632) he speaks of " Bettlenutt," thus
confounding the names of the two ingredients, a mistake
which has been faithfully copied ever since. As we shall see
very shortly, Fryer made matters worse by calling the betel-
leaf " Arach " and the areca-seeds " Bettle." Under the
heading " Paan what it is," 5 Mundy writes as follows 6 :

" Wee also sawe some feilds of Paan, which is a kinde of
leafe much used to bee eaten in this Countrie, thus : First
they take a kinde of Nutt called Saparoz, and commonly
with us Bettlenutt, which, broken to peeces, they infold in
one of the said leaves, and soe put it into their mouthes. Then

1 See Gray's edition for the Hakluyt Society, 1887, 1889, vol. ii, pt. ii,
pp. 362-363.

2 See Foster's edition for the Hakluyt Society, 1899, vol. i, pp. 19-20;
and vol. ii, p. 453ft.

3 Foster, Early Travels in India, p. 300.

4 See Grey's edition for tlie Hakluyt Society, 1892, vol. i, pp. 36-37.

5 In the Harl. MS. 2286 Mundy has added "and the use of it."

6 See Temple's edition for the Hakluyt Society, vol. ii, pp. 96-97.

APPENDIX II— ROMANCE OF BETEL-CHEWING 267

take they of the said leaves, and puttinge a little slaked lyme
on them, they also put into their mouthes, and after them
other, untill their mouthes are reasonably filled, which they
goe champinge, swalloweng downe the Juice till it be drie ;
then they spit it out. It is accompted a grace to eat it up
and downe the Streets and [is] used by great men. There is
noe vesitt, banquett, etts. without it, with which they passe
away the tyme, as with Tobaccoe in England ; but this is
very wholsome, sweete in smell, and stronge in Taste. To
Strangers it is most comonly given att partinge, soe that
when they send for Paane, it is a signe of dispeedinge, or that
it is tyme to be gon."

In Relation XXII Mundy gives an interesting description
of " A Pepper gardein," and correctly explains how the black
pepper vine, Piper nigrum, is planted at the foot of the areca-
palm.1 He gives a sketch of the pepper garden,2 and after
explaining how the pepper plant grows upon the " truncke of
the Betele nutt tree," describes his drawing of the areca-palm
itself as follows :

" . . . an Arrecca or betelnutt tree, with the Fruite grow-
ing outt aloft in the trunck or stemme. The nutt it selffe,
when it is ripe in the huske, is of an orenge coullour, much
bigger then a great Wallnutt. The kernell (which is only
estimated) is a little bigger then a Nuttmegg, the inside
greyish with white veynes. This is thatt thatt is eaten with
Paan and is used in Most of the easterne parts of the world.
The paan leafe is like the pepper leafe and groweth uppe
somwhatt after thatt manner, requiring a support."

Bernier (1656-1668)

Francois Bernier mentions 3 the method by which poison
can be conveyed in a betel " chew." A young nobleman,
by name Nazerkan, was suspected by the Mogul of an illicit
love affair. "As a mark of distinguished favour the King
presented the betel, in the presence of the whole court, to
the unsuspecting youth, which he was obliged immediately
to masticate, agreeably to the custom of the country. . . .

1 Even Sir Richard Temple speaks of the " betel palm " !

2 Temple, op. cit., vol. iii, pt. i, p. 80.

3 See Constable and Smith's edition, Oxford, 1914, pp. 13-14.

268 THE OCEAN OF STORY

Little did the unhappy lover imagine that he had received
poison from the hand of the smiling Monarch, but indulging
in dreams of future bliss, he withdrew from the palace, and
ascended his paleky.1 Such, however, was the activity of
the poison, that he died before he could reach home."

Bernier also speaks (p. 283) of the piquedans, or spittoons,
" of porcelain or silver . . . very necessary in connection
with betel-chewing."

Niccolao Manned (1653-1708)

The account of the effects of betel-chewing on a Westerner,
who was entirely unacquainted with the custom, is given by
the Venetian traveller, Manucci,2 who visited Surat in 1653.

" But among other things I wasfmuch surprised to see
that almost everybody was spitting something red as blood.
I imagined it must be due to some complaint of the country,
or that their teeth had become broken. I asked an English
lady what was the matter, and whether it was the practice
in this country for the inhabitants to have their teeth ex-
tracted. When she understood my question, she answered
that it was not any disease, but [due to] a certain aromatic
leaf called in the language of the country pan, or in Portu-
guese, betele. She ordered some leaves to be brought, ate
some herself, and gave me some to eat. Having taken them,
my head swam to such an extent that I feared I was dying.
It caused me to fall down ; I lost my colour, and endured
agonies ; but she poured into my mouth a little salt, and
brought me to my senses. The lady assured me that every-
one who ate it for the first time felt the same effects.

" Betel, or pan, is a leaf similar to the ivy leaf, but the
betel leaf is longer ; it is very medicinal and eaten by every-
body in India. They chew it along with ' arrecas ' (areca),
which physicians call Avelans Indicas (Indian filberts), and
a little catto (hath or kattha), which is the dried juice of a
certain plant that grows in India. Smearing the betel leaf
with a little of the kath, they chew them together, which
makes the lips scarlet and gives a pleasant scent. It happens
with the eaters of betel, as to those accustomed to take tobacco,
that they are unable to refrain from taking it many times a
day. Thus the women of India, whose principal business

1 See Ocean, Vol. Ill, p. I4>nl.

2 Irvine's translation, vol. i, p. 62.

APPENDIX II— ROMANCE OF BETEL-CHEWING 269

it is to tell stories and eat betel, are unable to remain many
minutes without having it in their mouths. It is an exceed-
ingly common practice in India to offer betel leaf by way of
politeness, chiefly among the great men, who, when anyone
pays them a visit, offer betel at the time of leaving as a mark
of good will, and of the estimation in which they hold the
person who is visiting them. It would be a great piece of
rudeness to refuse it."

Fryer (1672-1681).

We now come to John Fryer, who gives us the following
curious account of the areca-palm * :

" Beetle, which . . . must not be slipt by in silence. . . .

" It rises out of the Ground to twelve or fourteen Feet
heighth, the Body of it green and slender, jointed like a Cane,
the Boughs flaggy and spreading, under whose Arms it brings
forth from its pregnant Womb (which bursts when her Month
is come) a Cluster of Green Nuts, like Wallnuts in Green
Shells, but different in the Fruit ; which is hard when dried,
and looks like a Nutmeg.

" The Natives chew it with Chinam (Lime of calcined
Oyster-Shells) and Arach, a Convolvulus with a Leaf like
the largest Ivy, for to preserve their Teeth, and correct an
unsavoury Breath. If swallowed, it inebriates as much as
Tobacco. Thus mixed, it is the only Indian Entertainment,
called Pawn"

Facing page 110 of Crooke's edition are Fryer's drawings
and diagrams of the areca-palm, areca-nuts, mango-trees, etc.
He then describes an areca-palm conservatory by comparing
it to a cathedral in the following way :

" These Plants set in a Row, make a Grove that might
delude the Fanatick Multitude into an Opinion of their being
sacred ; and were not the Mouth of that Grand Impostor
Hermetically sealed up, where Christianity is spread, these
would still continue, as it is my Fancy they were of old, and
may still be the Laboratories of his Fallacious Oracles : For
they, masquing the face of Day, beget a solemn reverence,

1 See Crooke's edition for the Hakluyt Society, vol. i, pp. 110-1 11. Other
references occur in vol. i, pp. 119, 136, 143, 151 ; vol. ii, pp. 42, 83, 96.

270 THE OCEAN OF STORY

and melancholy habit in them that resort to them ; by repre-
senting the more inticing Place of Zeal, a Cathedral, with all
its Pillars and Pillasters, Walks and Choirs ; and so contrived
that whatever way you turn, you have an even Prospect."

In a note on the passage Crooke says that such places are
believed to be semi-sacred, no one in a state of ceremonial
impurity being admitted, as the plant is supposed to be most
susceptible to spirit influence. (See further, p. 271n2.)

This concludes the evidence on betel-chewing as afforded by
travellers to India up to the end of the seventeenth century.

In the eighteenth and early nineteenth centuries travellers
and missionaries to India merely confirm the accounts of
previous observers, and we can pass them over as unneces-
sary to our present inquiry. It was not until government
officials began a detailed inquiry among the tribes and castes
of all parts of India that it was realized to what a great
extent betel leaves and areca-nuts entered into the everyday
life of the Hindu. Although we shall obtain a little informa-
tion from Northern India, we shall find that it becomes more
abundant as we travel southwards.

Northern and Central India

The two castes connected with betel in India are Bara'i
(Baraiya, Barui) and Tamboli (Tamoli, Tamdi). Generally
speaking, the former grows the plant, while the latter sells
the leaves. This distinction, however, does not seem to be
always observed. It appears that the Bara'i hardly ever sells
the leaves, while the Tamboli sometimes cultivates the plant.1
Sheering 2 denies that the distinction prevails in Benares,
and says that there the Tamboli sells areca-nut as well as
pan, and appears to be more of a wholesale dealer than the
Bara'i. In the Meerut, Agra and Rohilkhand divisions the
Bara'is are replaced by the Tambolis.

Crooke (op. cit., p. 181) quotes Abti-1-Fazl, and comments
on the passage about the leaves of a " chew " being tied with
a silk thread.3 He says : " This is very much the modern
practice, except that the two leaves are very generally

1 Crooke, Tribes and Castes of the North- Western Provinces and Oudh, vol. i,
p. 177.

2 Hindu Tribes and Castes, vol. i, p. 330.

3 See p. 266 of this Appendix.

APPENDIX II— ROMANCE OF BETEL-CHEWING 271

fastened together with a clove. The conservatory in which
the pan is grown is treated with great reverence by the
grower. They do not allow women to enter it, and permit
no one to touch the plant or throw the leaves into fire. Very
often they are given rent-free holdings by rich landlords to
tempt them to settle in their neighbourhoods."

In his article on the " Baruis " of Bengal, Risley x tells
us that on the fourth of Baisakh (April-May) the patroness
of betel cultivation is worshipped in some places in Bengal,
with offerings of flowers, rice, sweetmeats and sandalwood
paste. Along the banks of the Lakhya in Eastern Bengal
the Baruis celebrate, without a Brahman, the Navami Pujd
in honour of Ushas ('Ha>?, Aurora) on the ninth of the waxing
moon in Asvin (September-October). Plantains, sugar, rice
and sweetmeats are placed in the centre of the pan garden,
from which the worshippers retire, but after a little return,
and, carrying out the offerings, distribute them among the
village children. In Bikrampur the deity invoked on the
above date is Sungai, one of the many forms of Bhagavati.
The reason given by the Baruis for not engaging the services
of a Brahman is the following :

" A Brahman was the first cultivator of the betel. Through
neglect the plant grew so high that he used his sacred thread
to fasten up its tendrils, but as it still shot up faster than he
could supply thread, its charge was given to a Kayasth
(writers and village accountants). Hence it is that a Brahman
cannot enter a pan garden without defilement." 2

At the present day some Baruis have taken to trade, while
others are found in Government service or as members of the
learned professions. The bulk of the caste, however, follow
their traditional occupation. Betel cultivation is a highly
specialised business, demanding considerable knowledge and
extreme care to rear so delicate a plant. The pan garden
(bard, bdrej) is regarded as an almost sacred spot. Its
greatest length is always north and south, while the entrances
must be east and west. The enclosure, generally eight feet
high, is supported by hijul (Sanskrit, ijjala; Barringtonia

1 Tribes and Castes of Befigal, vol. i, pp. 72-73.

2 In a note on the passage Crooke (Religion and Folklore of Northern India,
1926, p. 263) says that this is obviously an serological explanation of the taboo
against the Brahman interfering with it, and he is excluded from the vinery
probably because his "sanctity" is supposed to exercise an injurious effect
on such a tender plant. Cf the description given above by Fryer.

272 THE OCEAN OF STORY

acutangula) trees or areca-palms. The former are cut down
periodically, but the palms are allowed to grow, as they cast
little shade and add materially to the profits of the garden.
The sides are closely matted with reeds, jute stalks, or leaves
of the date or Palmyra palm, while nal grass is often grown
outside to protect the interior from wind and the sun's rays.
The top is not so carefully covered in, wisps of grass being
merely tied along the trellis- work over the plants. A sloping
footpath leads down the centre of the enclosure, towards
which the furrows between the plants trend, and serves to
drain off rain as it falls, it being essential for the healthy
growth of the plant that the ground be kept dry.

The pan plant is propagated by cuttings, and the only
manures used are pdk-mdti, or decomposed vegetable mould
excavated from tanks, and khali, the refuse of oil-mills. The
plant being a fast-growing one, its shoots are loosely tied
with grass to upright poles, while thrice a year it is drawn
down and coiled at the root. As a low temperature injures
the plant, by discolouring the leaves, special care must be
taken during the cold season that the enclosure and its valu-
able contents are properly sheltered. Against vermin no
trouble is required, as caterpillars and insects avoid the plant
on account of its pungency. Weeds are carefully eradicated,
but certain culinary vegetables, such as pepper, varieties of
pumpkins and cucumbers, palwal {Trichosanihes diceca) and
baingan (egg-plant, Solanum melongena), are permitted to be
grown. Pan leaves are plucked throughout the year, but in
July and August are most abundant, and therefore cheapest,
while a garden, if properly looked after, continues productive
from five to ten years. Four pan leaves make one ganda,
and the bira, or measure by which they are sold, nowadays
contains in Eastern Bengal twenty gandas, although formerly
it contained twenty-four. In the Bhdti country (Bakarganj)
thirty-six gandas go to the bird. Pan leaves are never re-
tailed by the Barui himself, but are sold wholesale to agents
(paikdrs), or directly to the paw-sellers.

The varieties of the Piper betle are numerous, but it is
probable that in different districts distinct names are given
to the same species. The Jcafuri or camphor-scented pan,
allowed by all natives to be the most delicately flavoured,
is grown only at Sunargaon in Dacca and Mandalghat in
Midnapur for export to Calcutta, where it fetches a fancy
price. The next best is the sdnchi, which often sells for

APPENDIX II— ROMANCE OF BETEL-CHEWING 273

four annas a bird. This is of a pale green colour, and if kept
for a fortnight loses in pungency and gains flavour. The
commoner sorts are the desi, bangald, bhdtidl, dhdldogga, ghds
pan, grown best in Bakarganj, and a very large-leaved variety
called bubnd. The usual market-price of the inferior kinds is
from one to two pice a bird.

It has been mentioned that the bard is regarded as almost
sacred, and the superstitious practices in vogue resemble
those of the silkworm breeder. The Barui will not enter it
until he has bathed and washed his clothes, while the low-
caste man employed in digging is required to bathe before
he commences work. Animals found inside are driven out,
while women ceremonially unclean dare not enter within the
gate. A Brahman never sets foot inside, and old men have
a prejudice against entering it. It has, however, been known
to be used for assignations. At the present day individuals
belonging to the Dhoba, Chandal, Kaibartta, Sunari, and
many higher and lower castes, as well as Mohammedans,
manage pan gardens, but they omit the ceremonies necessary
for preserving the bard clean and unpolluted.

In the Central Provinces and Berar the Bara'is reside prin-
cipally in the Amraoti, Buldana, Nagpur, Wardha, Saugor and
Jubbulpore districts. The betel- vine is grown principally
in the northern districts of Saugor, Damon and Jubbulpore
and in those of Berar and the Nagpur plain. It is notice-
able also that the growers and sellers of the betel-vine
numbered only 14,000 in 1911 out of 33,000 actual workers
of the Bara'i caste ; so that the majority of them are now
employed in ordinary agriculture, field labour and other
avocations.

Russell * describes a curious custom connected with the
remarriage of widows as observed in Betul. The relatives
of the widow take the second husband before Maroti's shrine,
where he offers a nut and some betel leaf. He is then taken
to the malguzar's house and presents to him R.l, 4, a coco-
nut and some betel-vine leaf as the price of his assent to
the marriage. If there is a Deshmukh [revenue officer] of
the village, a coco-nut and betel leaf are given also to him.
The nut offered to Maroti represents the deceased husband's
spirit, and is subsequently placed on a plank and kicked off
by the new bridegroom in token of his usurping the other's
place, and finally buried to lay the spirit.

1 Russell, Tribes and Castes of the Central Provinces, vol. ii, 191 6, p. 195.
vol. vni. s

274 THE OCEAN OF STORY

The Bara'is especially venerate the Nag, or cobra, and
observe the festival of Nag-Panchml (Cobra's fifth), in con-
nection with which the following story is related. Formerly
there was no betel- vine on the earth. But when the five
Pandava brothers celebrated the great horse sacrifice after
their victory at Hastinapura they wanted some, and so
messengers were sent down below the earth, to the residence
of the queen of the serpents, in order to try to obtain it.
Basuki,1 the queen of the serpents, obligingly cut off the
top joint of her little finger and gave it to the messengers.
This was brought up and sown on the earth, and pan creepers
grew out of the joint. For this reason the betel-vine has
no blossoms or seeds, but the joints of the creepers are cut off
and sown, when they sprout afresh ; and the betel- vine is
called Nagbel, or the serpent-creeper. On the day of Nag-
Panchmi the Bara'is go to the bareja with flowers, coco-nuts
and other offerings, and worship a stone which is placed in
it, and which represents the Nag or cobra. A goat or sheep
is sacrificed and they return home, no leaf of the pan garden
being touched on that day. A cup of milk is also left, in the
belief that a cobra will come out of the pan garden and drink
it. The Bara'is say that members of their caste are never bitten
by cobras, though many of these snakes frequent the gardens
on account of the moist coolness and shade which they afford.

The preparation of the " chew " for retail sale is the same
as that in the North-Western Provinces. Bidas are prepared,
consisting of a rolled betel leaf containing areca-nut, catechu
and lime, and fastened with a clove. Musk and cardamoms
are sometimes added. Tobacco should be smoked after
eating a bida, according to the saying : " Service without
a patron, a young man without a shield, and betel without
tobacco are alike savourless." Bidas are sold at from two
to four for a pice (farthing). Women of the caste often
retail them, and as many are good-looking they secure more
custom ; they are also said to have an indifferent reputation.
Early in the spring, when they open their shops, they burn
some incense before the bamboo basket in which the leaves
are kept, to propitiate Lakshmi, the Goddess of Wealth.

For notes on the Bara'I and Tamboli castes in Bombay
see Enthoven, Tribes and Castes of Bombay, vol. i, pp. 59-65,
and vol. iii, pp. 364-369. In the Nizam's dominions they
are^dealt with by Syed Siraj Ul Hassan in Castes and Tribes

1 I.e. the serpent-king Vasuki of ancient Sanskrit literature.

APPENDIX II— ROMANCE OF BETEL-CHEWING 275

of H.E.H. the Nizam's Dominions, vol. i, 1920, pp. 28-33 and
596-602. See also G. A. Grierson, Bihar Peasant Life, 2nd
edition, 1926, pp. 248-249.

Southern India

Owing to the fact that social customs of the Hindus have
remained more unchanged in the south than in any other
part of India, it is necessary for us to consider the different
uses to which betel is put among the various tribes and castes
of the peninsula. In order to do this in any comprehensive
manner, I have found it necessary to go through all the seven
volumes of Mr Thurston's well-known work on the subject.1
This has naturally taken a considerable amount of patience
and pertinacity, but I do not think the time has been wasted ;
for the evidence derived from the work is of undoubted value,
and it would be too much to expect readers to be grateful for
a mere reference to a seven- volume work which lacks any sort
of index.

It contains some three hundred references to betel — either
to the leaf, the " nut " or to the combined pan-supari. Many
of these references are redundant, as betel is used at practic-
ally every wedding ceremony of all tribes and castes. I shall
therefore select from the complete list of references given
below2 such descriptions of customs and ceremonies as will

1 Castes and Tribes of Southern India, 7 vols., Madras, 1909.

2 Vol. i, pp. 9, 16, 21, 34, 60, 121, 125, 141, 163, 165, 200-204, 220, 233,
240, 247-249, 260, 265, 276, 279, 280, 290-292, 294, 300, 305, 351 and 359;
vol. ii, pp. 13, 24, 42, 65, 73, 76, 78, 89, 95, 105, 110, 117, 120, 143, 163, 201,
-255, 260, 270, 272, 294, 306, 322, 330, 343, 347, 349, 350, 358, 363, 369, 385,
386, 415, 416, 430 and 443 ; vol. iii, pp. 18, 22, 38, 46, 74, 79, 80, 81, 83, 101,
104, 110, 114, 128, 146, 149, 171, 172, 174-177, 206-209, 212, 213, 217, 220,
230, 235, 238, 239, 247, 253, 273, 275, 284, 295, 300, 328, 329, 334, 348, 420,
429, 435, 461, 465, 483 and 494; vol. iv, pp. 11, 32, 89, 98, 101-106, 109, 134,
143, 144, 146, 148, 160, 178, 180, 186, 198, 207, 220, 271, 272, 275, 279, 283-
285, 293, 319, 320, 322, 352-356, 363, 368, 369, 372, 374, 377, 381, 383, 385,
398, 420, 422, 426, 430 and 435 ; vol. v, pp. 33, 35-37, 40, 67, 69, 108, 1 13-115,
128, 181, 186, 195, 199, 205, 218, 265-268, 294, 316, 330, 331, 334, 336, 355,
.358, 361, 364, 378, 402, 431, 441, 442, 445, 468, 470, 481-485; vol. vi, pp. 18,
22, 95-100, 117, 133, 137, 138, 175, 176, 184, 242, 252, 253, 255, 258, 323, 355,
360 and 382 ; vol. vii, pp. 9, 17, 24, 30, 53, 54, 57-59, 6l, 64, 75, 78, 79, 86,
89, 176, 178, 192, 193, 200, 201, 248, 253, 259, 282-284, 286, 301, 306, 307,
334, 345-347, 388, 400, 426 and 427.

276 THE OCEAN OF STORY

clearly indicate the important part betel plays in the life of
the native of Southern India.

The references from Thurston are taken volume by
volume in proper chronological order, the names of the castes
occurring alphabetically :

Vol. i, p. 125. Badhoyi (carpenters and blacksmiths).

If a case of a serious nature is to be tried, the complainant
goes to one of the headmen of the caste, and, presenting him
with fifty areca-nuts, asks him to convene a council meeting.

Page 163. Bant (cultivating class in South Canara).

At a puberty ceremony among some Bants, the girl sits
in the courtyard of her house on five unhusked coco-nuts
covered with the bamboo cylinder which is used for storing
paddy. Women place four pots filled with water, and con-
taining betel leaves and nuts, round the girl, and empty the
contents over her head. She is then secluded in an outhouse.
The women are entertained with a feast, which must include
fowl and fish curry. The coco-nuts are given to a washer-
woman. On the fourth day the girl is bathed, and received
back at the house. Beaten rice and rice-flour mixed with
jaggery (crude sugar) are served out to those assembled. The
girl is kept gosha (secluded) for a time, and fed up with
generous diet.

Page 260. Bonthuk (nomads — priests, drummers, musicians,
shepherds, etc.).
Each settlement has a headman, called Bichadi, and in
case of any dispute about his decision, the complainant has
to undergo a trial by ordeal. This consists in taking out an
areca-nut from a pot of boiling cowdung water. The dimen-
sions of the pot, in height and breadth, should not exceed the
span of the hand, and the height of the cowdung water in
the pot should be that of the middle finger from the base
to the tip. If, in removing the nut from the pot, the hand
is injured, the guilt of the individual is proved.

Page 276, etc. Brahman.

The areca-nut and betel leaf enter into every important
ceremony in the life of a Brahman — the upanayana (p. 276),
his marriage (pp. 279, 280, 290-294), at which he chews
betel for the first time, and his death (p. 300). Widows are
forbidden to use it (p. 351).

APPENDIX II— ROMANCE OF BETEL-CHEWING 277

A still clearer idea of the continual and highly important
part betel plays in a Brahman's life will be obtained by re-
ferring to Stevenson's Bites of the Twice-Born. Owing to the
insufficient index to this work I give the references below.1

Vol. ii, p. 13. Chdliyan (cotton weavers).

In the tali-tying ceremony the girl is conducted to a booth
in which are a plank, made of the wood of the pdla tree, a
lighted lamp, betel leaves and nuts, and a measure of raw rice,
etc. The girl sits on the plank, holding a mimic arrow in
her right hand. The Poduvan, or caste barber, now hands
the tali to a male member of an Uralan's (headman's) family,
who ties it on the girl's neck. For his services the Poduvan
receives a fanam (coin) and three bundles of betel leaves.

Page 110. Danddsi (watchmen, and thieves).

Among their marriage ceremonies may be mentioned the
following. The headman, or some respected elder of the
community, places an areca-nut cutter on, or, with some rice
and areca-nut, between the united hands of the contracting
couple, and ties them together with seven turns of a turmeric-
dyed thread. He then announces that the grand-
daughter of and daughter of is united to

the grandson of and son of . The parents of the

bride and bridegroom pour turmeric-water from a chank
(Turbinella rapa) shell or leaf over their united hands. The
nut cutter is removed by the bride's brother, and, after
striking the bridegroom, he goes away.

Page 117. Ddsari (mendicant caste of Vaishnavas).

Devotees put kavalam (sliced plantain fruits mixed with
sugar, jaggery and fried grain or beaten rice) into the mouths
of the mendicants, who eat a little and spit the rest out in the
hands of the devotees. The same thing is done with betel
leaves. It is believed that this action will cure all diseases and
produce children.

Page 416. hhava, or llavans (toddy-drawing castes of
Malabar, Cochin and Travancore).
Among the ceremonies observed at the seventh month of

1 Birth and babyhood, pp. 5, 6, 9" 11, 21 ; sacred thread, pp. 29, 40, 43;
the wedding and its ceremonies, pp. 51, 60, 68, 74, 75, 83, 86, 87, 90, 104,
109; desire for a son, pp. 112, 116, 118, 120; death, pp. 167, 172; daily and
monthly ritual; pp. 239, 266, 279, 285, 289, 304, 313, 329, 330, 333, 339;
special ceremonies, p. 354 ; Siva worship, pp. 385, 392 ; Vishnu worship, p. 414.

278 THE OCEAN OF STORY

pregnancy is that which determines the sex of the unborn
child. The priestess pours a quantity of oil on the navel of
the woman from a betel leaf, and, from the manner in which
it flows down, the sex is determined.

Vol. iii, p. 81. Kalian (a caste of thieves).

On the sixteenth day after the first menstrual period of
a Kalian girl, her maternal uncle brings a sheep or goat, and
rice. She is bathed and decorated, and sits on a plank while
a vessel of water, coloured rice and a measure filled with
paddy, with a style bearing a betel leaf stuck on it, are waved
before her. Her head, knees and shoulders are touched with
cakes, which are then thrown away. A woman, conducting
the girl round the plank, pours water from a vessel on to a
betel leaf held in her hand, so that it falls on the ground at the
four cardinal points of the compass, which the girl salutes.

Page 110. Kammalan (carvers of eyes of images, etc.).

The method of a local official to resign office is to lay betel
leaf and areca-nut before his superior, and prostrate himself
in front of him. On p. 114 we learn that the pdn-supdri was
taken to ratify a promise. On p. 128 is described a curious
custom observed in commencing the building of a house. The
carpenters open three or four coco-nuts, spilling the juice as
little as possible, and put some tips of betel leaves into them ;
and, from the way these float in the liquid, they foretell
whether the house will be lucky or unlucky, whether it will
stand for a long or short period, and whether another will
ever be erected on its site.

Page 295. Kodikkdl-velldlan is the occupational name of a
sub-caste of Vellalas, and of Labbai Mohammedans, who
cultivate the betel-vine.

Vol. iv, p. 102 et seq. Kudubi (shifter of cultivation).

Some of the caste are employed in the preparation of
cutch, the extract from the Acacia catechu, obtained by boiling
the chips.

Mr Lathram, of the Forest Department, thus describes the
process :

" The first thing to do is to erect the ovens, known as
wolle. These are made by a party of men a fortnight or so
before the main body come. The ordinary soil of the field
is used, and the ovens are built to a height of 18 inches, and

APPENDIX II— ROMANCE OF BETEL-CHEWING 279

placed about 5 yards in front of the huts at irregular distances,
one or two to each hut. The oven is an oblong, about 2 feet
wide by 3 feet long, with two openings above, about 1 foot in
diameter, on which the boilers, common ovoid earthenware
pots (madike), are placed. The opening for the fire is placed on
the windward side, and extends to the far side of the second
opening in the top of the oven, the smoke, etc., escaping
through the spaces between the boilers and the oven. The
earth forms the hearth. To proceed to the details of the
working, the guard and the watcher go out the first thing in
the morning, and mark trees for the Kudubis to cut, noting
the name of the man, the girth and length of the workable
stem and branches. The Kudubi then cuts the tree, and
chips off the sapwood, a ring about 1 inch wide, with his axe,
and brings it into the camp, where a Forester is stationed,
who measures the length and girth of the pieces, and takes
the weight of wood brought in. The Kudubi then takes it
off to his shelter, and proceeds to chip it. In the afternoon
he may have to go and get firewood, but generally he can
get enough firewood in a day to serve for several days' boiling.
So much for the men's work. Mrs Kudubi puts the chips
(chakkai) into the pot nearest the mouth of the oven, and
fills it up with water, putting a large flat wooden spoon on
the top, partly to keep the chips down, and, lighting her fire,
allows it to boil. As soon as this occurs, the pot is tipped into
a wooden trough (marige) placed alongside the oven, and the
pot with the chips is refilled. This process is repeated six
times. The contents of the trough are put into the second
pot, which is used purely for evaporating. The contents of
this pot are replenished from the trough with a coco-nut
bailer (chippu) until all the extract obtained from the chips
has been evaporated to a nearly solid residue. The contents
are then poured into a broken half -pot, and allowed to dry
naturally, being stirred at intervals to enable the drying to
proceed evenly. The extract (rasa) is of a yellowish -brown
colour when stirred, the surface being a rich red-brown. This
stirring is done with a one-sided spoon (satuga). To make
the balls, the woman covers her hands with a little wood-ash
to prevent the extract adhering to them, and takes up as
much catechu as she can close her hands on, and presses it
into shape. These balls are paid for at R.l, 2 per 100, and
are counted before the Forester next morning, and delivered
to the contractor. This ends the work done by the Kudubis.

280 THE OCEAN OF STORY

When the balls have been counted, they are rolled by special
men engaged for the purpose on a board sprinkled with a
little wood-ash, and this is repeated daily for three or four
days to consolidate them. After this daily rolling the balls
are spread out in the receiving shed to dry, in a single layer
for the first day or two, and after that they may be in two
layers. After the fourth or fifth day's rolling they are put in
a pit and covered with wood-ashes, on which a little water
is poured, and, on being taken out the next day, are gone
over, and all balls which are soft or broken are then rejected,
the good ones being put on the upper storey of the stone shed
to get quite hard and dry."

When the cutch is mixed with the lime used for the chew,
mastication will at once produce the red saliva so familiar in
all betel-chewing countries. For various other descriptions
of cutch and kaih (a purer form of cutch) see Watt, op. cit.,
vol. i, pp. 30-44.

Page 178. Kurumo (Oriya agriculturists).

This caste has several village deities. Every family ap-
parently keeps the house-god within the house, and it is wor-
shipped on all important occasions. The god itself is usually
represented by five areca-nuts, which are kept in a box. These
nuts must be filled with pieces of gold, silver, iron, copper and
lead, which are introduced through a hole drilled in the base
of the nut, which is plugged with silver.

Page 398. Malasar (forest tribe cultivators).

The Malasars of the plains observe a curious custom con-
nected with the dead. The widow chews betel leaf and areca-
nuts, and spits the betel over the eyes and neck of the corpse.
On the third day after death, cooked rice and meat are offered
to the soul of the deceased on seven arka (Calotropis gigantea)
leaves. The male members of the family then eat from the
same leaf.

Vol. v, p. 195. Nambutiri Brdhmans (of Malabar).

Among their festivals is one called Tiruvatira, a day on
which Siva is especially worshipped and only a single meal
is taken. Night vigils are kept both by the husband and
wife, seated before a lighted fire, which represents the sdkshi
(witness) of Karmas and contracts. They then chew a bundle
of betel-leaves, not less than a hundred in number. This is
called kettuvettila tinnuka. As the chewing of betel is taboo

APPENDIX II— ROMANCE OF BETEL-CHEWING 281

except in the married state, this function is believed to attest
and seal their irrefragable mutual fidelity.

Page 358. Ndyar (traders, artisans, washermen, etc.).

On the death of an important member of a taravdd (de-
scendants in the female line of one common female ancestor)
the practice of not shaving the entire body, for a period
varying from forty-one days to a year, is involved. The
observance, known by the name of diksha, necessitates the
effected man offering half-boiled rice and gingelly seeds to
the spirits of the deceased every morning after his bath. He
is also under restriction from women, from alcoholic drinks,
from chewing betel, and also from tobacco.

Vol. vi, p. 97. Paraiyan (low-class pariahs of the Tamil
country).

Betel enters largely into every part of the marriage cere-
monies, which are long and intricate. After the exchange of
betel has ratified the agreement of marriage, the bridegroom,
with several relations, etc., proceeds to the bride's home,
where more betel is exchanged. After the lapse of a few days
the girl's family is expected to pay a return visit, and the
party should include at least seven men. Betel is again
exchanged, and the guests are fed, or presented with a small
gift of money. When marriage follows close on betrothal, the
girl is taken to the houses of her relations, and goes through
the nalangu ceremony, which consists of smearing her with
turmeric paste (see Ocean, Vol. VIII, p. 18), an oil bath, and
presentation of betel and sweets. The auspicious day and
hour for the marriage are fixed by the Valluvan, or priest of
the Paraiyans. The ceremonial is generally carried through
in a single day. On the morning of the wedding day three
male and two married female relations of the bridegroom go to
the potter's house to fetch the pots, which have been already
ordered. The potter's fee is a fowl, pumpkin, paddy, betel,
and a few annas. The bride, accompanied by the headman and
her relations, goes to the bridegroom's village, bringing with
her a number of articles called petti varisai, or box-presents.
These consist of a lamp, cup, brass vessel, ear-ornament called
kaldppu, twenty-five betel leaves, and areca-nuts, onions and
cakes, a lump of jaggery (crude sugar), grass mat, silver toe-
ring, rice, a bundle of betel leaves, and five coco-nuts, which
are placed inside a bamboo box.

Numerous other ceremonies follow, with which we are not

282 THE OCEAN OF STORY

concerned. Towards the close of the marriage day, fruit,
flowers and betel are placed on a tray before the couple, and
all the kankanams, seven in number, are removed, and put
on the tray. After burning camphor, the bridegroom hands
the tray to his wife, and it is exchanged between them three
times. It is then given to the washerman. The proceedings
terminate by the two going with linked hands three times
round the pandal.

Page 360. Senaikkudaiyan are a caste of betel-vine cultivators
and betel-leaf sellers, who are found in large numbers in
the Tinnevelly district, and to a smaller extent in the
other parts of the Tamil country.

Vol. vii, p. 24. Tanda Pulaiyan (cultivators).

Every kind of sickness is attributed to the influence of some
demon, whom a magician is capable of exorcising. In the
event of sickness, the sorcerer is invited to the hut. He arrives
in the evening, and is entertained with food, toddy and
betel. He then takes a tender coco-nut, flower of the areca-
palm, and some powdered rice, which he covers over with
a palm leaf. The sick person is placed in front thereof,
and a circle is drawn round him. Outside the circle an iron
stylus is stuck in the ground. The demon is supposed to be
confined within the circle, and makes the patient cry out :
" I am in pai (influence of the ghost) and he is beating me,"
etc. With the promise of a fowl or sheep, or offerings thereof
on the spot, the demon is persuaded to take his departure.
Sometimes, when the sorcerer visits a house of sickness, a
rice-pan containing three betel leaves, areca-nuts, paddy, tulsi
(Ocimum sanctum), sacred ashes, conch and cowry (Cyprcea
moneta) shells, is placed in the yard. The sorcerer sits in front
of the pan, and begins to worship the demon, holding the
shells in his hands, and turning to the four cardinal points
of the compass. He then observes the omens, and, taking
his iron plate, strikes it, while he chants the names of terrible
demons, Mullva, Karinkali, Aiyinar and Villi, and utters
incantations. This is varied by dancing, to the music of the
iron plate, sometimes from evening till noon on the following
day. The sick person works himself up into the belief that
he has committed some great sin, and proceeds to make con-
fession, when a small money fine is inflicted, which is spent
on toddy for those who are assembled.

APPENDIX II— ROMANCE OF BETEL-CHEWING 283

Page 178. Toreya [toluvar ?] (cultivators, chiefly of betel- vine).
When a married girl reaches puberty she is taken to
her father's house, and her husband constructs a hut with
branches of Ficus glomerata. On the last day of her confine-
ment therein the hut is pulled down, and the girl sets fire to
it. The house is purified, and the female relations go to the
houses of the Ejaman (headman) and caste people, and invite
them to be present at a ceremonial. A small quantity of
turmeric paste is stuck on the doors of the houses of all who
are invited. The relations and members of the caste carry
betel, and other articles, on trays in procession through the
streets. The girl is seated on a plank, and the trays are
placed in front of her. Rice-flour, fruits, betel, etc., are tied
in her cloth, and she is taken into the house. In the case of
an unmarried girl the hut is built by her maternal uncle.

The above extracts clearly show the numerous ceremonies
among different tribes and castes of Southern India in which
betel and areca-nuts play a part.

With regard to marriage ceremonies the use of betel leaf
and areca-nuts is everywhere predominant. In the first place
betel must be looked upon as synonymous with our "tip."
Thus, if it is necessary to employ a barber, washerman, priest
or artisan in connection with the wedding ceremonies, one
may be sure he will receive a " tip " of betel leaves and
areca-nuts, to which a fowl and other objects are sometimes
added.

Then there is the exchange of betel to be considered. This
act constitutes a binding oath. After the fathers have ex-
changed betel the wedding is formally agreed upon and
arranged. The bride and bridegroom then exchange betel,
which act constitutes a mutual oath of fidelity.

In all the minor ceremonies as well, betel is constantly
chewed or given away as a general mark of friendship and re-
joicing. If the bridegroom can afford it, a wholesale distribution
of pdn-supdri is made.

We may thus say that, as betel-chewing is the sine qua non
of the Hindu's life, it has naturally become an object of good
augury. Consequently it not only figures largely at marriage
ceremonies, but also appears at birth, puberty, sacred thread
and tali-tying ceremonies. The widow, being unlucky, must
not use it, but the dead husband will need it just the same, and
must have some put in his grave or on his funeral pyre.

284 THE OCEAN OF STORY

Assam, Burma, Annam and Siam

With the exception of certain parts of Assam, mentioned
below, betel-chewing is found throughout the four countries
which head this section.

To the east the custom stretches through Cambodia
and Cochin China to Southern China, while to the south it
continues into Malaya and so to the Eastern Archipelago.

References and short descriptions of betel-chewing are
naturally found in nearly every travel-book on the particular
locality concerned. It will, therefore, be superfluous to
attempt to supply a list of works which mention it. I shall
merely select what I consider reliable and correct descriptions,
whether they be from old or recent works.

In the case of Assam we naturally turn chiefly to the
recent works of Mills, Hutton and Smith. Among both
the Sema l and Angami 2 Nagas the only narcotic known is
tobacco. With the Ao Nagas, however, the betel and areca-
nut are in very common use. In villages where the ingredients
are easily obtainable most adults chew pan and betel-nut
(koyi).

A quid consists of a little areca-nut, some lime (shinu, stlni)9
a scrap of tobacco and a bit of one of several kinds of bark
or wood which have the effect of increasing the flow of
saliva, all wrapped up in a " pan " leaf. Pan is grown in
many villages, but the areca-nut has to be obtained from
the plains, though an inferior wild variety is sometimes used.
Lime is either bought in the plains or made from snail-shells
or egg-shells.3

We get further details in Smith's work 4 on the same
tribes, who quotes largely from previous observers. Betel-
chewing is practised by a number of the hill tribes. " Pan
leaf, betel-nut and lime," writes Hunter,5 " are essential to
the comfort of all the hill people, who are inveterate chewers
of pan. They commence at an early age, and are rarely seen
without a pan leaf in their mouths ; the females are quite
disfigured from the practice."

1 J. H. Hutton, Sema Nagas, 1921, p. 99.

2 J. H. Hutton, Angami Nagas, 1921, p. 101.

3 J. P. Mills, The Ao Nagas, 1926, p. 152.

4 W. C. Smith, Ao Naga Tribe of Assam, 1925, pp. 137-138.

5 Statistical Account of Assam, vol. ii, p. 220.

APPENDIX II— ROMANCE OF BETEL-CHEWING 285

The Khasis " are addicted to the use of . . . betel-nut . . .
which is chewed in large quantities by both sexes." 1

" They greatly disfigure their countenances," writes
Dalton,2 " by the constant and untidy chewing of pan leaf."

" They are inveterate chewers," comments Gurdon,3 " of
supari and the pan leaf (when they can get the latter), both
men, women, and children; distances in the interior being
often measured by the number of betel-nuts that are usually
chewed on a journey."

" Betel-nut," writes Stack,4 " (kove ; Khasi, kwai) is
largely consumed in the usual way, with lime and pan leaf
(bithi) ; and (as among the Khasis) time and distance are
computed by the interval required to chew a nut. (The
phrase is ingtdt e-om-ta er — "the time it takes to chew the
nut and pan leaf red " : ingtdt, roll for chewing ; e, one ; dm,
chew ; er, red.")

The practice is current among the Kachins. "The
acknowledged form of introduction and friendly interchange
of courtesies," comments Hanson,5 " is by exchanging betel-
nut boxes." The Karen6 also practise constantly the habit
of betel-chewing." Dr Hutton is responsible for the state-
ment that betel-chewing among the Naga tribes is " confined
to Aos, Lhotas and Konyaks in touch with the betel-chewing
plainsmen."

Mills 7 says that " betel-nut is chewed with pan and lime
in the villages near the plains. Lime used to be made locally
from the ground-up shells of fresh-water snails, but is now
bought in the plains."

The Rev. S. A. D. Boggs, a former missionary among the
Garos, reported to the writer that betel-chewing has been on
the increase among the Garos. It is common among the
Assamese, and it is the opinion of Mr Boggs that the Garos
have learned the habit from the Assamese. Among the Ao
Nagas the habit is deeply entrenched. However, some
questions arise in this connection. The palm-tree which
bears the areca- or betel-nut does not thrive well in the hills,

1 Census of India, 1901, vol. i, p. 198.

2 Descriptive Ethnology of Bengal, p. 57.

3 The Khasis, p. 5.

4 The Mikirs, p. 14.

5 The Kachins, Rangoon, 1913, p. 57.

6 H. I. Marshall, The Karen People of Burma, 1922.

7 The Lhota Nagas, p. 82.

286 THE OCEAN OF STORY

and so the Nagas frequently substitute the bark of a certain
root for the nut. This may mean that they brought the habit
with them into the hills and have been keeping it up in spite
of the scarcity of one of the principal ingredients, or else they
may have learned the habit from others since taking up their
present abode.1

T. C. Hodson 2 quotes Dr Brown 3 as saying that the
Manipuris, both male and female, are inveterate chewers
of pan supdri. The whole of this is brought from the neigh-
bouring district of Cachar, and forms a considerable trade.
The betel-nut-tree will not grow in Manipur territory.

The Shans of Northern Burma are also very addicted to
the habit, and their teeth become black and shiny. So far
from considering this a blemish, they look upon it as a mark
of beauty, saying : " All beasts have white teeth."

Mr Leslie Mills 4 gives an interesting account of the
method of making lime for chewing. A place is chosen in
the jungle where firewood is easily found, and where lime-
stone blocks are near at hand. A round hole or pit, six feet
in diameter and five feet in depth, is dug. Then a similar
excavation is made near it, the intervening ground being
pierced near the bottom of the pits to unite them. The first
hole is filled with limestones, which are placed with care,
leaving plenty of fissures through the mass, so that fire and
smoke may pass between the stones. In the second pit a
fire is made, then plenty of wood is piled on the flames ; the
top is covered, so that the smoke and fire can find an exit only
through the limestones of the first hole. Lime thus made
is sometimes sold without further preparations, but often
turmeric is beaten into it, making it red. When areca-nut is
chewed, lime is always added, and sometimes cutch, tobacco
and spices folded in a betel leaf.

Writing under the pseudonym of Shway Yoe,5 Sir George
Scott gives us a very clear description of betel-chewing in
Burma. It is sometimes carried on simultaneously with
smoking, but most people prefer to economise enjoyment,
and chew only in the interval between smokes. Chewing is

1 See, further, Smith, op. cit, pp. 155, 158 and l6l.

2 T. C. Hodson, The Meitheis, 1 908, p. 48.

3 R. Brown, Annual Report on the Munnipore Political Agency, 1874, p. S3.

4 Shans at Home, 1910, p. 173.

5 The Burman, his Life and Notions, p. 71. For a short description of
Burmese betel-boxes see p. 273.

APPENDIX II— ROMANCE OF BETEL-CHEWING 287

hardly an exact expression, and the use of it frequently leads
the experimenting Briton into the unpleasant predicament of
having all the interstices between his teeth choked up with
little fragments of the nut, which, with their indescribable
aromatic flavour, stimulate the flow of saliva for four hours
afterwards. The Burman splits his nut in half, smears a
little slaked lime, usually white, but sometimes tinted pink
or salmon-coloured, on the betel-vine leaf, puts in a little
morsel of cutch and tobacco, and then rolls it up and stows
away the quid in the side of his mouth, occasionally squeezing
it a little between his teeth. It is as well to be very cautious
with the lime and cutch (the juice of the Acacia catechu) the
first time you make a trial. The latter especially is very as-
tringent. Chewing kohng-thee is an unlovely practice. The
Burman has none of the delicacy with regard to a spittoon
which characterizes the American, and these articles require
to be of a very considerable size. The monks are perhaps
the most persistent chewers of the good betel. Smoking is
prohibited, but nothing is said against betel, and it is con-
sidered a great stimulator of the meditative faculties. The
lime used very speedily corrodes and destroys the teeth,1 and
then the old pohn-gyee (Burmese Buddhist monk of highest
order) has to make the scholars crush up the nuts, so that they
may not hurt his toothless gums. It is a common belief that
no one can speak Burmese well till he chews betel.

In concluding this brief section on Burma I would quote,
as an example of the present-day spread of betel-chewing, a
passage from a work by W. G. White on the nomadic Mawken
people of the Mergui Archipelago.2

" Amongst the Dung Mawken, who are taking to the
Burmese habit of betel-chewing, the custom is coming into
vogue of the ' joiners ' [i.e. the go-between, who arrange mar-
riages, etc.] offering to chew areca-nuts with the father of the
girl and any other members of the family who are to take part
in the ceremony. If the offer is accepted, agreement is signified,
and if it is declined, the ' joiners ' cannot fulfil their task."

Passing over Annam, where we are told 3 "all the
Annamese, rich and poor, chew the betel-nut " (read " areca-
nut and pan "), we turn to Siam and Laos.

1 See the human teeth in the Ethnographical Gallery (Nicobar Islands,
Case 149) of the British Museum, showing the results of betel-chewing.

2 The Sea Gypsies of Malaya, p. 203.

3 G. M. Vassal, On and off' Duty in Annam, p. 107.

288 THE OCEAN OF STORY

The areca-palm is grown in every part of Siam, but in few-
districts is the production sufficient to meet the enormous
demand which the chewing proclivities of the Siamese create.
In some parts of Southern Siam, however, the supply exceeds
the demand, and a certain quantity of areca-nut is exported
thence to other parts of the kingdom and to Singapore
and Penang. In the suburbs of Bangkok the areca-palm is
grown in gardens, where the trees are planted in orderly
rows, interplanted with such other fruit-trees as are found to
thrive in the thin shade which they cast. In the provinces
the trees are grown in rough plantations, round about the
houses of the peasantry, and on any patch of available waste
land. With its smooth, straight stem, graceful topknot of
leaves and hanging bunches of fruit, sometimes full fifty feet
from the ground, the areca is one of the most graceful of all the
palm family. Once planted in a moist situation, it requires
absolutely no care, and though it is possible that, by selection
and manuring, the fruit might be improved, the Siamese
cultivator has never thought it worth while to take any
trouble about it. The areca-nut is used fresh, dried or
pickled. When fresh, the edible, or rather chewable, kernel
is yellow and soft ; when dry, it is brown and extremely hard,
and has to be cut up or pounded before it can be used, and
when pickled, it is soft and brown and rotten-looking. The
trees yield fruit at the end of their third year, and bear usually
once — but in some places twice — a year, from a hundred to
five hundred nuts. There appears to be a ready and constant
demand for areca-nut both in India and China, and it is prob-
able that plantations of these palms in Southern Siam would
be found highly profitable. Hitherto, however, European
planters have not taken any interest in this product of
agriculture.1

The betel- vine is grown in gardens, more especially in the
neighbourhood of Bangkok, where the consumption of it is
so great that one large market is devoted entirely to its sale.
The vine requires much care, yields leaves fit for use when
about a year old, and continues to do so for five years, at the
end of which time the foliage becomes small and of too strong
a flavour to be of value.

In his book on a journey through Upper Siam and Laos,
Carl Bock 2 gives an illustration of the golden betel set of the

1 A. W. Graham, Siam, a Handbook, 1912, pp. 318-319.

2 Temples and Elephants, London, 1 884, pp. 24, 1 86.

APPENDIX II— ROMANCE OF BETEL-CHEWING 289

King of Siam. It consists of a number of beautifully carved
boxes with pyramidal tops, fitting into the upper portion of an
elaborately made round box which contains the betel leaves.

As in India, the areca-nut plays a conspicuous part in
the wedding ceremony. In fact, it actually gives the name to
the ceremony itself. It is served on a metal or plaited tray,
and must be accompanied by three other articles : a cake,
called Kanom-cheen ; a kind of mincemeat, highly seasoned,
wrapped in plantain leaves, and cooked by steaming ; and,
thirdly, the sirih leaf and red lime. These are all termed
Kan mak — literally, " a basin of betel-nut " — and this is the
common Siamese name for a wedding. " Like the Siamese,"
says Bock,1 " the Laosians are perpetually chewing. Whether
they are busy or idle, they chew : whether they sit or walk,
they chew. Teeth or no teeth, every Laosian, from almost
infancy to old age, chews betel. The toothless old folks
assist nature by placing the betel-nut with the accompany-
ing ingredients into a small mortar — a sort of hybrid between
a child's popgun and a syringe — -which they always carry
with them ; a few strokes of the rod suffice to crush the nuts
and reduce them to a pulpy mass warranted not to hurt the
softest gums."

Without quoting from further works on Siam2 we will
travel south to the Malay Peninsula, where betel-chewing is
universal.

The Malay Peninsula

All Malays chew betel, and the pagan tribes of the
Peninsula have learned the habit to a certain extent from
their overlords.

Skeat and Blagden3 give several instances of this. Thus
the Mantra and Besisi smoke tobacco and chew betel, or, as
a substitute, cassia leaves, together with gambier and lime,
which they obtain by barter from the Malays of the coast.
Betel is only sparingly used, however, among most of the

1 Op. cil., pp. 254, 255.

2 See F. A. Neale, Narrative of a Residence at the Capital of the Kingdom
of Siam, pp. 153-155 ; J. G. D. Campbell, Siam in the Twentieth Century, pp. 146-
147; A. C. Carter, The Kingdom of Siam, New York and London, 1904,
pp. 166-167 ; and W. A. Graham, Siam, two vols., London, 1924, vol. ii, pp. 27,
28, 32. Useful information will also be found in an anonymous article in Notes
and Queries on China and Japan, September 1868, pp. 136-139.

3 Pagan Races of the Malay Peninsula, vol. i, p. 93.

VOL. VIII. T

290 THE OCEAN OF STORY

Semang tribes. The Perak Sakai are exceedingly fond of
tobacco and betel, the leaf of a wild betel, chambai, being
used when the Piper catechu is unobtainable. Ridley x says
that several wild pepper leaves are used as substitutes for
the betel leaf. He has seen Selangor Sakai near Kuala
Lumpur cut off long strips of bark from Piper argenteum, with
the object of chewing them. A portion only of the bark was
taken in each case, so that the plant might not be killed.2

The Benua-Jakun also chew betel, but not to excess like
the Malays.3

Mr Skeat refers me to his remarks on the use of betel leaf
in Malay marriages.4 The leaf (sirih) is sent to typify the
formal proposal of marriage. One of the youth's representa-
tives, going with others to meet the girl's parents, takes a
betel-leaf tray furnished with the usual betel-chewing appli-
ances, and invites the parents to partake of betel, saying,
before witnesses : " This is a pledge of your daughter's
betrothal." The passing of betel leaf between the families
signifies the formal acceptance. A regular exchange of
presents takes place ; formerly, the woman would occasion-
ally carve a chain, consisting of three or four links out of a
single areca-nut, in which case the prospective bridegroom was
supposed to redeem it by the payment of as many dollars as
there were links. The areca-nut presented on these occasions
would be wrapped up in a gradation of three beautifully
worked cloths, not unlike " d'oyleys " in general appearance.
Among the articles of ordinary wedding furniture is a betel
tray placed inside the bed-curtain. Presentation " betel-leaf
trees " were formerly carried in procession at weddings, also the
blossom-spikes of the coco-nut and areca-nut palms in vases,
along with the many other things.

The great importance of betel as a pledge of courtesy,
hospitality and good-fellowship entered so much into the
social life of the Malays, that definite fines were enumerated
in the Malaya code for any such breach of etiquette :

" Shall the courtesy of offering betel be not returned, it
is a great offence to be expiated by the offenders going to ask

1 See his important work, The Flora of the Malay Peninsula, 5 vols.,
London, 1922-1925. The sections on Piper betle and areca catechu will be
found in vol. iii, p. 40, and vol. v, p. 4, respectively.

2 Skeat and Blagden, op. cit.y vol. i, p. 122, 122/*2.

3 Ibid., pp. 129, 133.

4 Malay Magic, pp. 365-367, 374.

APPENDIX II— ROMANCE OF BETEL-CHEWING 291

pardon with an offering of boiled rice and a betel stand ; if
the neglect be committed towards the headman, it is greatly
aggravated, and besides the aforesaid offering, the offender
shall do obeisance and be fined ten mas ; if previous to a
marriage, or other ceremony, the customary offering of betel
be not sent, giving notice thereof to headman and elders,
the party shall be fined the offering of boiled rice and a betel
stand ; shall a headman give a feast to his dependents and
omit this etiquette, he shall be entitled not to the name
of penghulu, but of tuah-tuah only. At circumcisions and
ear-boring, too, he who has not received the customary
offering of betel cannot be considered to have had a proper
invitation."

R. O. Winstedt, who quotes the above in a paper on Malay
life and customs,1 says that the betel quid was the Malay
valentine, " and the highest favour that could be bestowed
on a subject from a prince's hand, or rather mouth. But
the younger generation no longer admires the red saliva and
the teeth-blackening effect, and so has discarded betel for
4 Cycle ' cigarettes and the Burma cheroot : perhaps a more
liberal diet and the cultivation of a more sensitive palate has
hastened its disuse."

Mr Ridley, in course of correspondence, has given me
many curious bits of information about betel in Malay : when
about to descend a stream containing dangerous rapids, it is
correct to perform a sacrifice to the spirit of the waters. It
is safest to offer a white chicken, but, if one is not handy, a
chew of betel is a good substitute. " I once went down the
Perak river rapids on a raft of bamboos," says Mr Ridley, in
a letter to me, " and it is both exciting and risky. The old
Malay who conducted our raft, which went first (we had three
rafts), before we started made up a ' chew ' consisting of lime,
gambier ,areca-nut, and betel leaf. He then declaimed a
long incantation and hurled the ■ chew ' into the water as an
offering to the demon of the river." Among curious uses
to which areca-nut is put may be mentioned that in cases of
difficult labour. An old woman fills her mouth with small
pieces of broken nut and spits it up the vagina of the ex-
pectant mother. The idea seems to be one of suggestion —
just as the betel-chew produces an increased flow of saliva, so
will the desired result be brought about.

1 Papers on Malay Subjects, part 2, The Circumstances of Malay Life, Kuala
Lumpur, 1909, pp. 60-6 1.

292 THE OCEAN OF STORY

Some further curious customs are given in a recent article,
"Notes on Malay Magic," by R. O. Winstedt.1 If a child is
taken out in the late afternoon, the lobes of its ears and the
crown of its head are smeared with betel- juice, whose redness
spirits fear. And at the same hour a Perak woman will walk
round a house where young children are and spit out yellow
turmeric at seven places. At a Malay burial betel is often
put inside the grave for the use of the deceased in the next
world. For the uses of betel in Malayan folklore see Overbeck,
Malayan Branch Roy. As. Soc. Journ., vol. ii, pt. iii, 1924,
pp. 283, 284, and vol. iii, pt. iii, December 1925, pp. 22, 23,
25, 26 and 28.

The East Indian Archipelago2

The whole of this wide area can be described as a betel-
chewing region. Even if space permitted, it would be
superfluous to quote most of the accounts of the custom, as
they nearly all are mere repetitions of previous observers.
Nearly every traveller and missionary, since the days of Raffles
and Marsden, have had something to say on the subject.

I shall therefore avoid, as far as possible, quoting accounts
which give us no new information.

Sumatra

Of the early accounts of betel-chewing in Sumatra the
most interesting and reliable is undoubtedly that given by
Thomas Bowrey (1669-1679). In describing Achin he says 3 r

" The Betelee Areca is here in great plenty and much
better then in many Other countries of the East and South
Seas. Very few houses here but have Severall trees of it
growinge that beare all the yeare longe, and the inhabitants
in Generall doe Eat thereof, prepared thus : They cutt the
Areca nut into very thin Slices, and put about one halfe of a
nut into their mouth, and then one betelee leafe or two (ac-
cordinge as they are in bignesse), and Spread a little qualified

1 Malayan Branch Roy. As. Soc. Jour., vol. iii, pt. iii, December 1925r
p. 11.

2 I use this term in preference to " Malay Archipelago," as I mean it to
exclude the Malay Peninsula, and to include Sumatra, Java, Timor, Borneo,.
Celebes, the Philippines, and the Moluccas. I treat both Micronesia and
Melanesia under separate headings.

3 Countries Round the Bay of Bengal, edited by Sir R. C. Temple, Hakluyt
Society, 1905, pp. 304-306.

APPENDIX II— ROMANCE OF BETEL-CHEWING 293

lime thereon, which by them is called Chenam, which folded
up together they eat with the Nut, which after a little Chew-
ing doth produce very much Liquorish moisture in the mouth,
which for the most part they Swallow downe, and after a good
while chewinge untill it is dry, they spit it out and take more
that is fresh, and thus will they almost all day longe chew
betelee Areca. They hold it good for the Stomach, and
keepinge the breath Sweet, the latter of which I am very
well Satisfied in, but if the Nut be green, which here is
very much in Use, they onely cutt the nutt in 2 pieces and
paringe off a little of the green rine, eat it with betelee as
the Other, which doth eat much more pleasant then the Old
Ones doe.

" The Leafe is the betelee, a broad leafe not very much
Unlike to an Ivie leafe, only Somethinge thinner, and groweth
resemblinge the Vine, as followeth [see Plate XVII, facing
p. 308].

" Areca, vizt. commonly called betelee Nut, doth grow
Upon a very comely Streight and Slender tree, taperinge in
joynts, and the nutt groweth out of the body thereof below
the branches as followeth [see Plate XVII, as above]. It is a
very hard wood, and much Used by many in India to make
lances and pikes On."

In describing the reception by the Queen, Bowrey speaks 1
of her " Great Gold betelee box as bigge as one of [the]
eunuchs can well beare in his arms, brought downe and
placed before them, and they must eat thereof, although
never Soe little, which is accompted as great an honour here,
as knighthood in the Courts of European Kings there."

It is interesting to compare the above descriptions
with those given by William Dampier when discussing the
products of Mindanao in the Philippines, and Tonquin. (See
later, p. 301 et seq.)

Turning to modern accounts Hurgronje ■ states that the
use of the betel leaf (ranub) with its accessories (pineung,
gapu, gambe — areca-nut, lime and gambier — bakong and sundry
odoriferous herbs) is absolutely universal. It figures both
in betrothal and marriage ceremonies, while the areca-nut
as one of the means of pronouncing a divorce (taleue\ from
the Arab, taldq) is for the husband to take three fragments of

1 Op. cit., pp. 309-310.

2 The Achehnese, translated by A. W. S. O' Sullivan, Ley den and London,
1906, p. 32.

294 THE OCEAN OF STORY

ripe areca-nut and hand them over one by one with a kind of
dignified anger to the wife with the words " one taleue\ two
taleu'e\ three taleue\ thou art to me but as a sister in this
world and the next." Thereupon they give notice of the
dissolution of the marriage to the teungku [title given to those
who hold an office connected with religion].

The idea of divorce is thus intimately connected in the
minds of women with these three pieces of areca-nut. When
particularly angry with her husband, a woman will ask him
to give her "the three bits of areca-nut."1 It sometimes
happens that a person who has just paid a visit to a grave
is seized with a colic, or sits down and behaves as though
doting. He is then said to be seumapa, meaning that a dead
person has addressed him or greeted him. In such cases the
sufferer is bespewed with charmed sirih spittle, a universally
recognised remedy for many ailments in Acheh. Should this
red spittle turn yellowish in hue on his body, the conjecture
that he is seumapa becomes a certainty.2

Areca-nut is used in one way or another for the cure of
nearly every illness. In the case of cholera the nut is
pounded and the extract drunk in rice-water.

The most recent information on betel-chewing in Sumatra
is to be found in Collet's Terres et Peuples de Sumatra,
Amsterdam, 1925. The first general description appears on
p. 223 as follows :

" En revanche, la chique de sirih joue un role fondamental.
Ce masticatoire se compose d'un fragment de noix d'arec,
d'un morceau de gambier, d'un soupgon de chaux vive blanche
et d'une pincee de tabac enveloppes dans une feuille fraiche
de sirih (piper bettel), pliee selon des regies immuables. Le
betel, dont le principe actif est une sorte de piperine, agit sur
le systeme nerveux comme un narcotique leger. La salive
trop abondante pour ne pas nuire a l'organisme, communique
une couleur pourpre tout a fait repulsive, aux levres et a la
cavite buccale."

In another passage on p. 236, in view of what has previ-
ously been said about the five fruits, it is interesting to note
that the ingredients of a "chew" are, in Sumatra, called the
" five brothers," referring to the betel leaf, the areca-nut,
lime, gambier, and tobacco.

Mr Blagden tells me that the above are the five recognised

1 Hurgronje, op. cit, p. 36*9.

2 Op. cit., p. 4,13.

APPENDIX II— ROMANCE OF BETEL-CHEWING 295

ingredients throughout the whole of Malaya. The inclusion
of tobacco points, of course, to the recent date of at least one
of the five ingredients, but I have no reason to doubt that the
number still reflects the influence of Hinduism and Buddhism
in the Eastern Archipelago :

" Comme dans toute la Malaisie, la presentation du sirih
■ — les ' cinq freres ' d'apres le nombre des ingredients de la
chique de betel- — vient au premier rang des rites de l'hospi-
talite entre indigenes. Au point de vue de ceremonial, le
role de ce masticatoire implique l'agrement ou le refus : il
reste le commencement, la source sociale, l'amorce rituelle de
toute conversation — Kapala Adat, Kapala Bahasa — en meme
temps que Toffre de la cigarette tronconique roulee dans une
feuille de mai's. Jamais non plus on n'oublie de presenter une
natte au visiteur pour qu'il s'y accroupisse."

He gives (p. 311) a full description of betel-boxes and
the different implements they contain. He also mentions the
use of betel at both marriage and death ceremonies (see
pp. 330, 367).

Java

An early description of chewing is that given by Francois
Leguat1 in 1697: "Every one knows what the Betel Leaves,
and Arequa Nuts are, which all the natives of this Island,
both Men, Women, and Children chew incessantly . . . ," and
he proceeds to give the usual account of the process.

Tavernier 2 (1643-1649) gives an amusing description of the
King of Bantam chewing betel :

" On his right side there was an old black woman, who
held in her hands a small mortar and a pestle of gold, in which
she crushed the betel leaves, with which she mixed areca-nuts
and dissolved seed pearls. When she saw that the whole
was well pounded, she placed her hand on the King's back,
who at once opened his mouth, and she put the betel in with
her fingers as women do when they give pap to their infants,
because the king had no teeth, for he had eaten so much betel,
and smoked so much tobacco, that his teeth had fallen out."

Modern accounts 3 tell us little fresh. Campbell (vol. ii,

1 See Pasfield Oliver's edition for the Hakluyt Society, vol. ii, pp. 229-230.

2 See Ball's edition, vol. ii, p. 354; or the 1925 reprinted, edited by
W. Crooke, vol. ii, pp. 275-276.

3 See e.g. Scidmore, Java the Garden of the East, p. 42 ; Campbell, Java :
Past and Present, 2 vols, 1915.

296 THE OCEAN OF STORY

p. 1001) says that if the labourer cannot afford a siri-box, a
small supply of betel and nuts will usually be found in the
corner of his handkerchief. Every petty chief and his wife
have their siri-box, that of the man being termed epok and
that of the woman chepuri. As in the case of the Sultan of
Jogjakarta, these sm-boxes are sometimes of solid gold and
bejewelled with rare workmanship ; they are then considered
as family heirlooms. Cardamoms and cloves make up part
of the articles in the siri-box of a person of condition and
quality.

Borneo

The methods of chewing in both Borneo and Celebes
present no innovations. Nearly all travel-books to the East
Indies of the nineteenth century contain the usual short
account.

Speaking of the Dyaks (or Dayaks) of Sarawak, Hose says
they are constantly chewing and have both lips and teeth
discoloured with the practice.1

Spencer St John gives us details of the use of the nut and
betel leaf in Dyak betrothals and marriages.2

Besides the ordinary attention which a young man is able
to pay to the girl he desires to make his wife, there is a peculiar
testimony of regard which is worthy of note. About nine or
ten at night, when the family is supposed to be asleep within
the mosquito curtains in the private apartment, the lover
quietly slips back the bolt by which the door is fastened on
the inside and enters the room on tiptoe. He goes to the
curtains of his beloved, gently awakes her, and she, on hear-
ing who it is, rises at once, and they sit conversing together
and making arrangements for the future in the dark over a
plentiful supply of sirih leaf and areca-nut, which it is the
gentleman's duty to provide. If, when awakened, the young
lady arises and accepts the prepared areca-nut, happy is the
lover, for his suit is in a fair way to prosper, but if, on the
other hand, she rises and says : " Be good enough to blow
up the fire," or "to light the lamp," then his hopes are at an
end, as that is the usual form of dismissal. Of course, if this
kind of nocturnal visit is frequently repeated the parents do

1 Hose and McDougall, Pagan Tribes of Borneo, vol. i, pp. 32, 60. See also
Hose, Natural Man, London, 1 926, p. 94.

2 Life in the Forests of the Far East, 2nd edition, 2 vols., London, 1863,
quoted by Hickson, A Naturalist in North Celebes, p. 274 et seq.

APPENDIX II— ROMANCE OF BETEL-CHEWING 297

not fail to discover it, although it is a point of honour among
them to take no notice of the visit, and, if they approve of
him, matters take their course ; but if not, they use their
influence with their daughter to ensure the utterance of the
fatal: " Please blow up the fire."

When the courtship is satisfactorily concluded, and it is
decided that the girl shall be definitely asked in marriage,
then, with the parents' consent, a day is fixed upon which
they shall meet together to discuss the harta, or price that is
to be paid by the young man for his bride.

As a preliminary to this, a present of nine areca-nuts, nine
sirih-fruits and some gold or silver ornaments has to be sent
to the girl. In the olden times of the head-hunters a fresh
human head was an indispensable preliminary to any marriage
negotiations ; but this abominable practice was effectually
stamped out by the Dutch Government many years ago. It
is probable that this ghastly present was intended not only
as a proof of personal bravery on the part of the young hero,
but as a promise that in the world of spirits the young bride
would have at least one slave to wait upon her.1 The harta
was in former times usually paid in land, houses, sagoweer-
trees, pigs, cloths, etc. Nowadays it is often paid in money,
one thousand guilders (£84) being about the highest harta
known.2

At the appointed time the members of the young man's
family repair to the house of the bride, bringing with them the
harta, and after that comes the bridegroom himself. They
mount the steps of the house and take their places at a
long table in the principal room, the bride and bridegroom
sitting side by side at one end of it. At first everything is
very stiff and formal. Food is served, but not a word is
spoken by the young couple ; not a muscle of their faces
moves ; not even a stray glance passes from one to the
other.

Then comes the priest, who takes a piece of areca-nut and
solemnly chews it for some time with the sirlh and lime ; this
he removes from his own mouth and puts it into the bride-
groom's mouth, who continues the process for some time and
passes it on to the bride.

1 G. A. Wilken, "Jets over Schedelvereering bij de volken van den
Indischen Archipel/' Bijdragen tot de Taal, Land en Volkenkunde van Nederlandsch
Jndief vol. iv, 1889, p. 89.

2 N. Graafland, De Minahassa, Rotterdam, 1867-1869.

298 THE OCEAN OF STORY

When this is done the walian (or balian- — i.e. "he who
turns the spirit " — a priest) gives the bride and bridegroom
rice and pork to eat and sagoweer wine to drink, and the official
part of the ceremony is concluded. At this moment the
couple retire to the nuptial chamber, while the guests amuse
themselves by feasting, drinking and singing, and the priest
implores the empungs (ancestral heroes, gods or spirits) to pour
blessings on the happy pair.

In Dayak Kampongs one notices numerous upright
pillars, usually carved into human form. They are known
by the name of kapatongs, and are erected as guardians of
the dead. One of the first duties of surviving relatives is
to make the kapatong, the soul of which waits on and guards
the soul of the departed one.

A woman carrying a betel-box is believed to watch well,
because when chewing betel one does not sleep ; but in her
case there must always be a male kapatong near by, for a
woman alone is not sufficient protection. Betel makes the
mouth and lips beautiful in the estimation of the natives,
therefore many kapatongs are seen with betel-box in hand.1

Celebes

Throughout Celebes the custom plays a very important
part in the social life of the inhabitants. Many accounts
could be quoted, but it will suffice to quote from that given
by Hickson,2 who deals almost exclusively with Minahassa,
the most northerly province of the island :

" The areca-nut 3 plays an important part in courtship
in Minahassa, as it does all over the Archipelago.

" When the young Minahassa falls in love with a young
woman he sends her a prepared areca-nut. If she accepts it,
it is taken as a sign of encouragement, and the young man

1 See Carl Lumholtz, Through Central Borneo, vol. i, p. 116, and vol. ii,
p. 352. For further short notices see H. Ling Roth, Natives of Sarawak and
British North Borneo, pp. 100, 394-, 395; H. Low, Sarawak: its Inhabitants
and Productions, 1848, pp. 41, 42; A. C. Hadden, Head-Hunters : Black, White
and Brown, p. 217.

2 S. J. Hickson, A Naturalist in North Celebes, London, 1889, pp. 273-274
and 303-304. See also pp. 332-333 ; and the useful bibliography of one hundred
and four items on pp. 369-375.

3 I have altered the word " betel" to "areca" whenever it is incorrectly
used.

APPENDIX II— ROMANCE OF BETEL-CHEWING 299

sends an emissary asking her to send him one. If she refuses
to do this, or sends him one which is not prepared for chew-
ing, then it is a sign that he is rejected ; but if she wishes
to become his wife she sends him a well-grown nut, with
the necessary ingredients, and the lover knows that he is
accepted.

" Thus the word ' to court ' is in Tombulu language paha-
leijaleijan lemaan and in Tompakewasch pangilengilekkan
tenga, which means c to continually ask for areca-nut of one
another.'

" We constantly find the areca-nut mentioned in the love
songs and romances :

1 Ajohan-o-mej tetengaan sambe eh rumojoro
Aku rumojor-o mange-mo witi walenamij .'

' Give me the areca-nut box, my friend, and I will go.
I will go below, and I will go to our house.'

" The concluding portion of one of their old love songs tells
us of the reconciliation of the two lovers :

" She : If you return to your former feelings, then shall I
have better thoughts of you.

"He: Love shines through your words, and on that
account my thoughts return to you.

" She : If your words are true, dearest, I need have no more
heartache for you.

" He : Weeping, cut the areca-nut in two. Weep no more,
for I will truly take you to me.

"She: A young areca-nut I will cut in two for you, my
young love. The young areca-nut will I cut in two, for I love
you.

" He : Place one half of the young areca in my mouth, and
my feelings will be ever with you."

In his work on Central Celebes, Grubauer * gives an inter-
esting description of the betel-bags, and reproduces eighteen
specimens on p. 482. They exhibit a great variety of beauti-
ful designs. For the most part they are oblong, and usually
have two tassels at the base corners. The particularly well-
worked specimens date back many years, and it would seem,

1 A. Grubauer, Unter Kopfjagern in Central- Celebes, Leipzig, 1913,
pp. 482, 483 and 255.

300 THE OCEAN OF STORY

as we saw was the case in Ceylon, that few bags with such
elaborate work are being made to-day. The colours used in
the dyeing are derived from orchids and various minerals
found locally.

Grubauer also gives a plate (on p. 489) showing areca-
nut cutters. They display excellent workmanship, and fit
neatly into a small case which allows the handles to remain
uncovered. The women's cutters differ slightly in design
from those used by the men.

Philippine Islands

Turning to the Philippine Islands, one of the earliest men-
tions of areca-nuts is to be found in the Chu-fan-chi, already
quoted on p. 256. The author describes the chief products
of the country as yellow wax, cotton, pearls, tortoise-shell,
medicinal areca-nuts and yu-ta cloth.

One of the first detailed accounts of chewing is that given
by De Morga at the end of the sixteenth century. He
describes the betel leaf and the areca-nut as if they both
came from the same tree. As the main part of the account
tells us nothing new I shall merely give extracts.

" The ordinary dainty in all these islands," he says,
according to Stanley's translation,1 " and in many kingdoms
of the mainland, of these parts is the buyo. This is made
from a tree which has a leaf of the pattern of the mulberry
leaf, and the fruit is like an acorn of an oak, and the inside
is white ; this fruit, which is called bonga, is cut lengthwise in
parts, and each one of these is put into a wrapper or envelope,
which is made of the leaf, and a powder of quicklime is put
inside with the bonga, and this composition is put into the
mouth and chewed ... all their treats and luxury consist
in dishes and salvers for buyos much gilt, and well arranged,
as chocolate is served in New Spain ; in these buyos poison
has been given to many persons, of which they have died
poisoned, and this is a very common occurrence.

" The natives, when they go out of their houses, especially
the great men, carry with them for state and show their small
boxes which are called buccetas of buyos ready made up, and
the leaf and nut and quicklime separately ; with these curious
boxes of metal and other materials, and scissors and other
tools for making buyos with care and neatness, wherever they

1 Issued by the Hakluyt Society, 1 868, p. 280 et seq.

APPENDIX II— ROMANCE OF BETEL-CHEWING 301

stop they make and use them, and in the Parians, which are
the markets, they are sold, ready prepared, and the materials
for making them."

About a hundred years later we find a good account given
by William Dampier1 during his voyage round the world.
He is discussing the products of Mindanao, and says :

" The Betel-Nut is much esteemed here, as it is in most
places of the East-Indies. The Betel-Tree grows like the
Cabbage-Tree, but it is not so big, nor so high. The Body
grows strait, about 12 or 14 foot high without Leaf or Branch,
except at the Head. There it spreads forth long Branches,
like other Trees of the like nature, as the Cabbage-Tree, the
Coco-Nut Tree, and the Palm. These Branches are about
10 or 12 foot long, and their stems near the head of the Tree
as big as a Man's Arm. On the top of the Tree among the
Branches the Betel-Nut grows on a tough stem as big as a
Man's Finger, in clusters much as the Coco-Nuts do, and they
grow 40 or 50 in a cluster. This Fruit is bigger than a Nut-
meg, and is much like it, but rounder. It is much used all
over the East-Indies. Their way is to cut it in four pieces,
and wrap one of them up in an Arek-leaf, which they spread
with a soft Paste made of Lime or Plaster, and then chew it
altogether. Every Man in these parts carries his Lime-box
by his side, and dipping his Finger into it, spreads his Betel
and Arek-leaf with it. The Arek is a small Tree or Shrub, of
a green Bark, and the Leaf is long and broader than a Willow.
They are packt up to. sell into Parts that have them not, to
chew with the Betel. The Betel-Nut is most esteem'd when
it is young, and before it grows hard, and then they cut it
only in two pieces with the green Husk or Shell on it. It is
then exceedingly juicy, and therefore makes them spit much.
It tastes rough in the Mouth, and dies the Lips red, and makes
the Teeth black, but it preserves them, and cleanseth the
Gums. It is also accounted very wholsom for the Stomach ;
but sometimes it will cause great Giddiness in the Head of
those that are not us'd to chew it. But this is the Effect
only of the old Nut, for the young Nuts will not do it. I
speak of my own experience."

1 A New Voyage Round the World, London, 1697, pp. 318-319. I have
just brought out (1927) a new edition of this important work as the second
publication of the Argonaut Press. It contains a really excellent Introduction
by Sir Albert Gray, President of the Hakluyt Society. The betel reference
will be found on page 219.

302 THE OCEAN OF STORY

Readers will at once see that Dampier has confused the
areca-nut with the betel leaf. However, he soon discovered
his mistake, and when writing on Tonquin, in his next work,
Voyages and Discoveries (p. 52), made the necessary correc-
tions. After repeating the manner of preparing a " chew " he
speaks of the betel-boxes :

" The poorer Sort carry a small Pouchful about with
them : But the Mandarins, or great Men, have curious oval
Boxes, made purposely for this use, that will hold fifty or
sixty Betle Pellets. These Boxes are neatly lackered and
gilded, both Inside and Outside, with a Cover to take off ;
and if any Stranger visits them, especially Europeans, they
are sure, among other good Entertainment, to be treated
with a Box of Betle. The Attendant that brings it, holds it
to the left Hand of the Stranger ; who therewith taking off
the Cover, takes with his right Hand the Nuts out of the Box.
'Twere an Affront to take them or give or receive any thing
with the left Hand, which is confined all over India to the
viler Uses.1

"It is accounted good Breeding to commend the Taste
or Neatness of this Present ; and they all love to be flatter'd.
You thereby extreamly please the Master of the House, and
ingage him to be your Friend : and afterwards you may be
sure he will not fail to send his Servant with a Present of
Betle once in two or three Mornings, with a Complement
to know how you do. This will cost you a small gratuity to
the Servant, who joyfully acquaints his Master how grate-
fully you received the Present : and this still engages him
more ; and he will complement you with great Respect
whenever he meets you."

Further descriptions are unnecessary. I shall therefore
refer readers to that enormous work on the history of the
Philippines, 1493-1898, in fifty-five volumes, by Blair and
Robertson.2 The index occupies the last two volumes. Full
references to betel-chewing will be found in vol. liv, p. 144,
under the word " Buyo."

1 For the unclean left hand among the Moslems see Burton, Nights,
vol. i, p. 264, 264w3, and vol. iv, p. 129b1.

2 Published at Cleveland, Ohio, 1903-1909.

APPENDIX II— ROMANCE OF BETEL-CHEWING 303

Southern China

Betel-chewing has been known in Southern China from
a very early date, and in all probability owes its existence to
the introduction of Buddhism.

One of the early references is to be found in Nan shih, the
biography of Liu Mu-chih (ob. 417), which was compiled in
the seventh century.

In c. 15, fol. 2 v° we read1 :

" Mu-chih used to go to his wife's brothers' house to
sponge on them for meals. His wife was ashamed of this,
but could not stop it. Mu-chih still went, and after the meal
asked for areca-nut (pin-lang). Mu-chih [wifej's brothers
laughed at him and said : ' Areca-nut makes food vanish
[i.e. accelerates digestion], that is why you are always
hungry.' "

In Tlang shu, the history of T'ang, a.d. 600-900, is a
description of the country of P'an-p'an in the Southern
Sea, where " at all weddings they make presents of areca-
nut."

We get further information from Ling-wai-tai-ta, in which
the author's preface is dated 16th November 1178. In a
paragraph on pin-lang (c. 8, fol. 3) he says : " The fruit
grows on the leaves, fastened to them in clusters, as on willow
twigs. When gathered in the spring it is called juan-pin-
lang (or soft areca-nuts), and is commonly known as pin-
lang-sien (or fresh areca-nuts) ; it is then good to chew.
When gathered in the summer or the autumn and dried it is
called mi-pin-lang (or rice areca-nuts). Preserved in salt it
is called yen-pin-lang (or salted areca-nuts). Small and
pointed nuts are called M-sin-pin-lang (or chicken heart
areca-nuts), large and flat ones ta-fu-tzi (or big bellies)."

The above passage was repeated verbatim by Chau Ju-
Kua in his Chu-fan-chi,2 who describes the pin-lang as coming
" from several foreign countries,3 also from the four dis-
tricts of Hai-nan ; it is likewise found in Kiau-chi. The tree
resembles the coir palm. . . . When chewed, these nuts have

1 I am indebted to the Rev. A. C. Moule for this translation, and also for
the two following references.

2 Translated and annotated by Hirth and Rockhill, pp. 213-214.

3 In a report on the trade of Canton in 1834 (p. 451) it is stated that
most of the "betel" imported into China came from Java, Malacca and
Penang.

304 THE OCEAN OF STORY

the effect of preventing eructation. In San-fo-ts'i they make
wine out of the juice." He also borrows from Ling-wai-tai-ta
in saying that the Customs at Canton and Ts'iian-chou
derive an annual income of several tens of thousands of strings
of cash from the trade carried on in this product by foreign
ships. The " fresh nuts " and " salted nuts " come from
there, whereas the ki-sin and the ta-fu-tzi varieties come
mostly from Ma-i [the Philippine Islands].

In a chapter on Hainan Chau Ju-Kua describes the
island as having mountains covered with areca- and coco-
nut-palms, and that the areca-nuts are " extraordinarily
plentiful."

The great Chinese encyclopaedia, T'u Shu Chi Ch'eng,
has several references to areca-nuts and betel-chewing. In
quoting the passages it must be remembered that the en-
cyclopaedia consists of long extracts or precis from Chinese
works en masse, and not of comprehensive articles, such as are
found in similar Western works.

Thus the Hsi hart nan fang ts'ao mu chuang states that
" Betel-nut is grown in Lin-i [Cambodia or Cochin China],
and the natives prize it highly. When entertaining relations
by marriage, this is the first thing they offer them, and if it
is not produced when they happen to meet, bad blood will
ensue." The above statement is repeated in CKi min yao
shu and other works. Pen ts'ao kang mu describes the climate
of the southern regions as very damp, " and unless areca-nut
be eaten, there is no way of warding off malaria. . . . The
inhabitants of Ling-nan [Kuangtung and Tongking] use
areca-nut in place of tea as a prophylactic against malaria.
Its virtues are fourfold : (1) it can make sober men drunk ;
(2) it can make drunk men sober ; (3) it can still the pangs
of hunger ; (4) it can give an appetite for food."

The above translations have been kindly made for me by
Dr Lionel Giles, and are from xx, 285, of the T'u Shu Chi
Ch'eng. (See his Index to the Chinese Encyclopaedia.)

With regard to the use of the areca-nut in Chinese
funerals, De Groot explains 1 how a kinsman or friend of the
family clears the way through the streets at the head of the
procession. When anything obstructs the passage, such as a
stall of goods for sale, or a load set down by a coolie for rest,
he requests the owner to remove it, at the same time offering
him, by the hands of a coolie who follows at his heels, a piece

1 Religious System of China, vol. i, 1892, pp. 153-154 and 205.

APPENDIX II— ROMANCE OF BETEL-CHEWING 305

of an areca-nut and a little wet lime-dough, wrapped in one or
two siri leaves. This coolie, who wears no mourning, carries
a basket of these articles for distribution. In Southern
China the chewing of betel and siri as a stimulant seems to
have been very common in bygone centuries, but it has now
almost entirely died out, being supplanted, it would appear,
by tobacco- and opium-smoking. Nevertheless, probably as
a survival of those good old times, it is still customary for
any man living at variance with another, in case he desires to
apologise and accommodate matters, to send some of these
articles to the latter' s house, like a flag of truce ; and it would
be considered highly improper on the part of the party to
whom the hand of reconciliation is tendered in this way to
refuse to accept the same. This fully explains why betel and
siri are also distributed at funerals. Indeed, the clearer of
the road confesses himself in the wrong with regard to the
person whom he disarranges, and accordingly he immediately
makes his apologies. In many instances, clearing the road is
simply entrusted to the coolie alone ; at most of the plainer
funerals it is entirely omitted. At burials of the highest
order it is customary to station men along the road to dis-
tribute siri leaves and areca-nuts amongst the notable persons
walking in the procession.

Though most of them do not partake of these drugs, it
would be inconsistent with good manners to refuse to accept
them. So most men just hold them between their fingers,
or give them away to the coolies or anybody who likes
them.

In the Chinese Materia Medica, pp. 46-47, G. A. Stuart
refers to the usually accepted theory that the Chinese name
for areca-nut, pin-lang, is a transcription of the Malay pinang,
but states that one authority, Li Shih Chen, says it means
" an honoured guest," and that the characters in question are
used because of the practice of setting the betel-box before
guests.

The betel-vine is said to grow in South China as far
north as Szechuan. The leaves are used in Yunnan as a
condiment.

Areca-nuts form one of the chief exports from Hainan,
where there are large groves of the areca-palm, especially at
Aichow and Lingshui. The trees are planted some fifteen feet
apart, and bear fruit from the age of ten to ninety years.
Their most prolific period is between their fifteenth and

VOL. VIII. U

306 THE OCEAN OF STORY

thirtieth year, when one tree will produce seven or eight
hundred nuts, valued at about forty cents. Large herds of
cattle are allowed to roam at will through the plantations,
and their manure serves to fertilise the soil. The groves
are said to be the seat of malaria, especially at the season
when the trees are in flower. Hainan nuts are superior to
those from Singapore, which are imported for the purposes
of adulteration.

In recent years it appears that the areca-palm is culti-
vated in Hainan only on a very small scale compared with
the extensive cultivation in Indo-China. The Chinese soil
and climate are not so suitable for its growth, owing to the
excessive presence of moisture.

Apart from the use of areca-nuts in Southern China for
chewing, and their connection with various ceremonies, such
as weddings, etc., to which we have already referred, they
are also eaten in different ways. They are generally cooked
with chicken essence and served at the end of a meal as
dessert, or else they are sliced thinly and rolled up in green
herbage, accompanied by slices of fresh coco-nut.

In the years 1922-1924 the average tonnage of imported
areca-nuts was 3175, while the export for the same years was
1219.

Micronesia

Micronesia embraces the Pelew, Caroline, Marianne and
Gilbert groups of islands. Betel-chewing exists in the first
three groups, but appears to be unknown in the Gilbert
Islands, where kava-drinking is the chief narcotic. " There
is certainly no betel-chewing in the Gilbert or Ellice Islands,"
says Mr Woodford (of the Solomon Islands) in a letter to
me : " both groups are merely coral atolls and the areca-palm
would not grow there."

The Pelew Islands

Accounts of the custom in the Pelew Islands seem very
few and far between. I notice, however, several references
in Keate's work, derived from the journals of Captain Henry
Wilson 1 :

1 Account of the Pelew Islands, 2nd edit., London, 1788, pp. 299, 311.
Similar evidence is found in J. S. Kubary, Etknographische Beitrage zur Kenntniss
des Karolinen Archipels, Leyden, 1895, p. 165.

APPENDIX II— ROMANCE OF BETEL-CHEWING 307

" The Beetle-nut they had in abundance, and made great
use of it, though only when green ; contrary to the practice
of the people of India who never use it but when dry."

The plate facing p. 332 shows a betel-basket, without
which " no man stirred abroad — the common order of people
had a short piece of bamboo, in which they carried the
powdered chinam, to strew over the beetle-nut before they
put it in their mouths. The Rupacks, or great people, had
their chinam in a long slender bamboo nicely polished, and
inlaid with pieces of shells at each end ; and these were often
not inelegantly fancied."

As in so many other betel-chewing areas, the Pelew
islanders place betel on the grave of the deceased, often by
the side of coco-nuts, both of which will be wanted in the
future life.

The Carolines

As we proceed eastwards from the Pelew Islands we are
gradually approaching the kava-drinking area. It is even
more difficult to determine exactly where these two customs
meet in Micronesia than it is in Melanesia.

A comparative study of the overlapping of the two
cultures, for so we must designate them, as shown in these
two great Oceanic groups of islands, presents a most in-
teresting problem, which would repay a much closer study
by anthropologists than it has as yet received. As we shall
shortly see, Dr Rivers has studied the problem as far as
Melanesia is concerned, but Micronesia offers even greater
opportunities for research. The whole history of all the
Oceanic peoples is involved.

In Micronesia the dividing line between betel-chewing
and kava-drinking clearly falls in the Caroline Islands. From
the evidence I have studied at the Royal Geographical Society
I would put it mid-way between Yap in the west and
Ponape in the east. It seems impossible to make any
more definite statement than this. I feel sure that a close
examination of all the Caroline Islands would reveal in
which direction the encroaching custom is betel-chewing or
kava-drinking.

The problem, however, is not to be solved as easily as this,
for the Carolines afford paradoxical evidence. Thus in Yap
the words used for betel show their Polynesian origin, yet
kava-drinking here is unknown. In Ponape and Kusaie two

308 THE OCEAN OF STORY

varieties of areca-palm (katai and kotop) grow in abundance
in the highlands, yet betel-chewing is absent and kava-
drinking in vogue.1

The Marianne Islands

The largest and most important island of the Marianne
or the Ladrones group is Guam. It lies about 1200 miles
east of the Philippines, and was discovered by Magellan in
1521. Narratives of early navigators and accounts of con-
temporary Jesuit missionaries tell us that the custom of
betel-chewing was universal, and that the lime used in the
" chew " was obtained by burning coral rock. Kava, so
widely used throughout Polynesia, was unknown.

To-day matters have changed but little, and every native
is addicted to betel-chewing. Both the areca-palm and the
betel- vine had been cultivated on the island before its dis-
covery by Magellan, while the only other narcotic known,
tobacco, was introduced by the Spaniards from America.
The areca-palm, although frequently planted by the natives,
also grows spontaneously. Thousands of young plants
may be seen," says Safford, in his report on Guam, " in the
rich valleys of the southern part of the island where seeds
have fallen from the palms." 2 The betel- vine occurs only in
a state of cultivation, but requires little care, the natives
propagating it very easily from cuttings and allowing it to
creep upon stone walls and to climb over trees.

Excellent illustrations of the areca-palm and betel-vine
will be found in Plates XXXV and LXIII of Safford's work.
He points out that several important plants, such as rice, the
betel-vine and the areca-palm, cultivated by the aborigines
of Guam, were entirely unknown in Eastern Polynesia. They
are, he says, undoubtedly of Malayan origin and bear Malay
names.3 They probably found their way to the Malayan
Islands after the departure of the people who spread over

1 See F. W. Christian, Caroline Islands, p. 189, and also pp. 263-264
and 334. Frazer gives several references to betel in Yap in his Belief in
Immortality, vol. iii, pp. 10, 171.

2 The Useful Plants of the Island of Guam, contributions to the U.S.
National Herbarium, vol. ix, Smithsonian Inst., 1905, pp. 146-147.

3 The areca-nut is called pugua in Guam, pua in the Banda Islands, puah,
buah in Amboina, niga in the Solomons, hue in New Britain, bua in the Pelew
Islands, and bonga or bunga in the Philippines. The vine is called pupulo or
pupulu in Guam, kolula in the Western Solomons.

APPENDIX II— ROMANCE OF BETEL-CHEWING 309

the eastern Pacific Islands, but before the separation of the
settlers of Guam from the parent stock.1

Betel-chewing is a matter of etiquette at all wedding
feasts, dances and funerals. Nuts deprived of their fibrous
envelopes, fresh pepper leaves and quicklime, together with
cigars, are passed round to the assembled guests.2

The kava pepper does not grow in Guam, and in islands
where it is cultivated, its leaves are occasionally used in the
place of those of the betel-vine for chewing.

Melanesia

Of the three great groups of islands into which Oceania
is divided, Melanesia, the most southerly, especially claims
our attention. For it is among this group of islands that we
can see the farthest eastern limit of betel-chewing, and the
gradual substitution of kava-drinking.

Melanesia consist of the following :

1. Bismarck Archipelago. 6. Banks Islands.

2. Eastern New Guinea. 7. New Hebrides.

3. Louisiade Archipelago. 8. Loyalty Islands.

4. Solomon Islands. 9. New Caledonia.

5. Santa Cruz Islands (with 10. Fiji Islands.

Cherry Island, Mitre
Island and Tikopia
Island).

I have arranged the list as far as possible from west to
east, in order to show clearly where betel-chewing dies out.
The first four groups are betel-chewing peoples. No. 5
indulges in both practices (though kava-drinking here is
chiefly ceremonial), and Nos. 6 to 10 are exclusively kava-
drinkers.

The two customs never really exist together, and if they
appear to do so, we can be sure that we are witnessing the
swamping of the one by the other. It would seem that betel-
chewing is gaining on kava-drinking, but, as already intimated,
the importance of this aspect of our subject is much greater
than merely to excite the curiosity of a chance observer. It
helps to determine the history of Melanesian immigrants into
Melanesia and in showing the existence of a culture altogether
different from that prevailing farther south and in Polynesia.

1 Safford, op. cit., p. 154. 2 Ibid., p. 187.

310 THE OCEAN OF STORY

To such an extent was Dr Rivers struck by the high import-
ance of the division of Melanesia into these two classes —
those who chew betel, and those who drink kava — that in
his great work, The History of Melanesian Society, he bases his
whole theory of Melanesian immigration on the acceptance
of the existence of two separate peoples, whom he calls the
" Betel-people " and the " Kava-people."

In a letter to me on the subject, Professor Williamson
considers it possible that the " Betel-people " may have
reached Polynesia, though he owns that during his long
experience in Polynesian society x he has never found betel-
chewing to exist. We shall return to the subject again
shortly.

It is unknown both in Australia and New Zealand.

Speaking of the natives of New Ireland (New Mecklenburg)
Rannie says 2 that he has seen a very marked effect on
them when, during a trip to Queensland, they have been
deprived of their " chew." When starting chewing again
on their return they become very dull, stupid and sleepy, but
the effect wears off in a few days.

It will be amply sufficient for our purpose to discuss
betel-chewing in Papua, the Solomons and, finally, the little
island of Tikopia, which I regard as the most easterly point
where the custom is observed.

Eastern New Guinea

In Eastern New Guinea, or Papua, betel-chewing occurs
among the Massim in the south-east, including all the island
groups, such as the Louisiade Archipelago, and among the
western Papuo-Melanesians, stretching as far west on the
southern coast as the Cape Possession.

Professor Seligmann refers me to his work, The Melanesians
of British New Guinea, in which he has inserted a sketch-map
delimiting these two large groups (p. 6), and also a photo-
graph of the ceremonial lime-gourd of the Peace, or Priest
Chief (the two are synonymous) of a Mekeo tribe, who can
stop any quarrels by scattering lime from his gourd (p. 343).

There appears to be some doubt as to whether the leaf of
Piper methysticum is used in betel-chewing. Rivers, Melan-
esian Society, vol. ii, p. 533, states that in the Bismarck
Archipelago the leaf used in betel-chewing is probably that

1 See his Social and Political Systems of Central Polynesia, 3 vols., 1924.

2 My Adventures among South Sea Cannibals, p. 267.

APPENDIX II— ROMANCE OF BETEL-CHEWING 311

of Piper methysticum, while in a recent copy of Man l E. W.
Pearson Chinnery has written an article on the subject.
Rivers may possibly be right about the Bismarck Archipelago,
but Chinnery can hardly be correct about Papua. As Sir
Everard im Thurn clearly proved in a later number of
Man,2 his own description of the leaf in question shows
that it must have been either the well-known Piper betle
or possibly the Piper insectifugum, which is similar in habit
or growth.

Chinnery speaks of the leaf as " a creeping plant which
clings to trees in the gardens and villages," and has found
by personal experience that its flavour is bitter and hot.
The true kava-plsmt is an upright-growing shrub, and is not
bitter and hot to the taste. (See further the article by im
Thurn, noted above.)

Chinnery's article, however, affords a very interesting
description of betel-chewing in the Mambare and Kumusi
divisions of Papua. The ingredients used are three in
number — dang or cha (the areca-nut), ong (lime) and pingi
(Piper betle ?).3 Dang or cha is the nut of a species of areca-
palm, which is extensively cultivated by the Binandere-
speaking tribes of the coast and the lowlands of the interior.
It is similar to the cultivated buatau (pidgin Motuan) of other
coastal regions. Ong is obtained by burning river shells in
kilns. A layer of shells is placed between each layer of mid-
ribs of the nipa palm, and the kiln is lighted from the top ;
it burns downwards and deposits the burnt shells in a heap
among the ashes, from which they are afterwards separated
and reduced to powder by pounding. Betel-chewing occupies
a place of great importance in the ceremonial life of the
Binandere. The man who has been decorated for homicide,
and has attained the state known as kortopu, is permitted to
ornament his lime-gourd with beeswax and red seeds, and
rattle his lime stick against the opening of the gourd when
withdrawing it from the lime. Temporary abstinence from
betel-chewing is a form of self-denial which people are
at times obliged to practise. An instance of this is seen
in songs of instruction during the ceremonies following
burial, when widows fulfilling the obligations of mourning
are forbidden, among other taboos, to eat the betel mixture

1 February 1922, p. 24 et seq.

2 April 1922, p. 57.

3 Here Chinnery wrote Piper

312 THE OCEAN OF STORY

or even desire it. The phrases of the betel-chewing taboo
are :

Dang ta ge go Lorie !
(Areca-nut of speak not widow.)
Pingi ta ge go Lorie !
(Betel-pepper of speak not widow.)

Another instance of the ceremonial importance of areca-
nut (in this case the wild variety) was observed by Chinnery
on Mount Chapman. There he was informed that tribes
usually at war with one another congregate peacefully during
initiation ceremonies. The symbol of this temporary truce
is a piece of broken areca-nut (ve — the wild variety), which is
distributed among those gathered together by the givers of
the ceremony. The ceremony finished, all who have par-
ticipated return to their districts and the truce ends. In this
district lime is produced from the many limestone caves
which occur in the locality, and carried in leaves, gourds
being absent.

The use of the pingi plant as part of the mixture of betel-
chewers has an extremely wide distribution in Papua. On the
watershed of the Kiko river, M. Staniforth Smith (Annual
Report, British New Guinea, 1911, p. 170) found a kava-plsait,
Macropiper methysticum, in a native garden, but saw no
evidence of the manufacture of the beverage.

The betel-chewer, when starting on a journey, invariably
carries in his netted bag a supply of areca-nuts and a gourd
filled with lime, but he does not appear to stock himself with
pepper in the same careful way. His appearance in the
village he is visiting is a signal for someone to dash away to
the outskirts and reappear in a few moments with a coil
or stalks of the pepper plant. He accepts this as a matter of
course, and frequently gives areca-nuts in return ; others
gather around, and in a few moments all of them are chewing
and talking with evident enjoyment.

In some of the mountain districts visited by Chinnery
betel-chewing is not known. Chief among these are the
Biagi districts of Mount Victoria. But the influence has
spread far inland in other parts, though in the mountainous
regions the areca-nut-palm is seldom cultivated, and the
habit is not so much in favour as it is on the coast. Evidence
of this is shown by the white teeth of the inhabitants, and
the frequent absence of lime-gourds in mountain districts.

APPENDIX II— ROMANCE OF BETEL-CHEWING 313

Chinnery is of the opinion that betel-chewing is a relatively-
late influence. Further botanical evidence is required, how-
ever, before any definite statement on this point can be made.

Although betel-chewing is apparently not indulged in by
the Mafulu mountain people to such an extent as it is in
Mekeo and the coast, the custom can be described as fairly
common. For a month or so before a big feast, during which
period they are under a strict taboo restriction as to food,
they indulge in it largely. The betel used by them is not the
cultivated form used in Mekeo and on the coast, but a wild
species only about half the size of the other ; and the lime
used is not made by grinding down sea-shells, but is obtained
from the mountain-stone, which is ground down to a powder.1
The gourds in which the lime is carried are similar to those
used in Mekeo, except that usually they are not ornamented,
or, if they are, the ornament is done only in simple, straight-
lined geometric patterns (see Plate LI, Figs. 6 and 7, p. 166).

The spatulse are sometimes very simple and rudely de-
corated. The people spit out the betel after chewing, instead
of swallowing it, as is the custom in Mekeo.

Before passing on to the Solomon Islands, I will conclude
this section with a description of the custom among a little-
known tribe dwelling on the banks of the Fly river.

About sixty miles from the mouth of the Fly, on the
eastern side, is a point called Gaima. This forms the first
outlet on the river bank of a people called Girara by Mr W. N.
Beaver,2 who was magistrate in the Western Division of Papua
for twenty-seven years.

They inhabit the inland district between the rivers Fly
and Bamu. All the Girara people are inveterate betel-
chewers, and a bag containing a lime-pot and chewing gear
is the invariable companion of every man wherever he goes.
The betel is not the variety used in the east end, but a
species which the Motuans call viroro. As is well known,
betel is eaten with lime and various peppers, the best kinds
of which are grown as climbers. The Giraras obtain lime by
burning epa shell, which they obtain principally from Pagona,

1 R. W. Williamson, The Mafulu Mountain People of British New Guinea,
London, 1912, p. 66.

2 W. N. Beaver, Unexplored New Guinea, London, 1920, p. 205 et. seq. It
has now been settled that the name of the tribe should be " Gogodara."
See A. P. Lyons, " Notes on the Gogodara Tribe of Western Papua," Journ.
Roy. Anth. Inst, vol. lvi, 1926, p. 329 et seq.

314 THE OCEAN OF STORY

on the Fly. Betel-chewing appears to be attended with
rather more ceremony here than Beaver noticed elsewhere.
When about to indulge in an orgy of chewing, the Girara
man seats himself cross-legged on the ground and spreads his
chewing gear around. (See the illustration facing p. 192.) He
peels four or five nuts and places them on his thigh. Then,
drawing a long thin bone needle or skewer from its case in the
bag, he impales the nuts, one at a time, and starts to chew,
adding lime and pepper until he has a suitable quid. The
quid is kept in the mouth day and night, and even when a
man is talking to you, you can see the large red ball project-
ing from his lips. The lime sticks and betel needles are
usually made of cassowary bone, but appear not to have
reached the high stage of the Trobriand islander, who con-
siders it a mark of esteem to manufacture pieces of his dead
relatives' bones into lime sticks. As amongst most betel-
chewers, the rattle of the lime stick in the gourd is used to
express the feeling of the user. He may sit stolidly enough,
chewing, but you can tell by the way he rattles his stick
whether he is pleased, angry, contemptuous or just merely
" don't care." The continued chewing among the Giraras
renders them somewhat dazed and stupid-looking, and Beaver
is of the opinion that the betel used in the district is a very
strong variety. Owing, however, to the universal use of
areca-nut, there is very little gamada (kava) drunk.1

The Solomon Islands

The earliest description of betel-chewing in the Solomon
Islands is that given by Alvaro de Mendana in 1568. It will
be noted that he omits any mention of the areca-nut. I quote
the following passage from Amherst and Thomson's edition,
published by the Hakluyt Society 2 :

" Their tongue and lips are very red, for they colour them
with a herb which they eat ; it has a broad leaf, and burns
like pepper ; they chew this herb with lime which they make
from white lucaios, which is a stone formed in the sea like
coral ; and having a piece of this lime in their mouths, it

1 Further references to betel-chewing in Papua will be found in I. H.
Holmes, In Primitive New Guinea, pp. 53, 54, 56 and 6l ; and W. V. Saville,
In Unknown Guinea, p. 64.

2 Discovery of the Solomon Islands, edited, with Introduction and Notes,
by Lord Amherst of Hackney and Basil Thomson, Hakluyt Society, London,
1901, p. 134.

APPENDIX II— ROMANCE OF BETEL-CHEWING 315

makes a red juice, and this is why their tongues and lips are
always so red ; they also smear their faces with this juice for
ornament. Although they chew this herb, they do not get
this red juice unless they mix it with the said lime."

And here I may say a word on this " red juice," with
which we are now so familiar. In spite of numerous inquiries
among botanists and anthropologists I have not yet found a
scientific explanation of exactly what chemical action takes
place in betel-chewing for the saliva to turn red. Personally
I believe it is due to the action of the lime on the juice of the
betel-leaf, and that the areca-nut has nothing to do with it
at all.

Mr C. M. Woodford, the Resident Commissioner of the
Solomon Islands (1896-1914), agrees with me, and says that
lime produces a similar change of colour in other vegetable
juices. For instance, a decoction of the root of Morinda
citrifloria is yellow, but changes to red with the addition of
lime, and forms the source of the red dye used by the natives
of the Solomon Islands.

Yet Dr Guppy says * that the red colour may be readily
obtained by mixing the areca-nut and lime in rain-water.
A few simple experiments could surely settle the question
definitely.

Mr Woodford tells me that, as far as his observation goes,
the Areca catechu does not occur wild in the Solomons, but is
grown always as a cultivated tree. There are certain inferior
species of Areca indigenous to the Solomons which are also
used in the absence of the cultivated nut. The unhusked
nuts of Areca catechu are yellow when ripe, and as large as a
small hen's- egg. The nuts of the indigenous species of areca
are much smaller, about the size of large acorns, but are more
numerous to the spathe.

Dr Guppy 2 mentions five species of areca besides the
cultivated Areca catechu. In another part of his work3 he
gives further details about betel-chewing.

In St Cristoval and the neighbouring small islands the lime
is carried in bamboo boxes, which are decorated with patterns
scratched on their surface. In the islands of Bougainville

1 The Solomon Islands and their Natives, London, 1887, p. 303. Lewin,
Ueber Areca Catechu, Chavica Betle und das Betelkauen, p. 66, maintains that
the red colour is due to the areca-nut alone.

2 The Solomon Islands and their Natives, London, 1887, p. 303.

3 Op. cit, pp. 95-96*.

316 THE OCEAN OF STORY

Straits gourds are employed for this purpose, the stoppers
of which are ingeniously made of narrow bands of the leaf
of the sago-palm wound round and round in the form of a
disc and bound together at the margin by fine strips of the
vascular tissue of the sinimi fern (Gleichenia sp.). Plain
wooden sticks, like a Chinese chopstick, are used for con-
veying the lime to the mouth ; but frequently the stick is
dispensed with, when the fingers are used, or the areca-nut
is dipped into the lime.

The betel, known in Bougainville Straits as the kolu, is
grown in the plantations, where it is trailed around the stems
of bananas and the trunks of trees. In these straits, as on
the Malay coast of New Guinea, the female spike, or so-called
fruit, is more usually chewed with the areca-nut. Around
St Cristoval the leaves are generally preferred.

Dr Guppy also gives an interesting account of the effect
the chewing of one, and then of two, areca-nuts had on his
pulse, head and sight. He found their intoxicating qualities
far greater than he had before suspected (see op. cit.9 p. 96).

For the ceremonial use of the areca-nut among the people
of San Cristoval see the recent work by C. E. Fox,1 who gives
several folk-tales in which both nuts and leaves play an
active part. They also figure in birth, wedding and death
ceremonies in somewhat the same way as among the tribes
and castes of Southern India.

There is a curious belief that if a man bites round an areca-
nut someone in his clan will die. He must always bite
lengthwise.

If a boy with his first set of teeth chews areca, he must
throw the husks into the fire, or his teeth will fall out.

Tikopia Island

The natives of the Reef Island chew betel and do not
drink kava. But in the Santa Cruz group and in the Vani-
kolo Island, to the south-east, we find that, although betel-
chewing is in vogue, kava is drunk on ceremonial occasions.
The same conditions are found in Tikopia and Cherry Island.

East of this, kava-drinking exists alone and forms the
chief feature of the whole of Polynesia. As to the different
methods of making kava, and the significance this has on the
movement of the cult, readers should study chapter xxvi of

1 The Threshold of the Pacific, London, 1924, pp. 11 6, 121, 159, 160, 1 67,
183, 212, 230, 321 and 322.

APPENDIX II— ROMANCE OF BETEL-CHEWING 317

Rivers' work.1 It follows, he argues, from the distribution
of kava and betel that the &aaa-people settled in Southern
Melanesia, Fiji and Polynesia, while the betel-people did not
extend in their south-easterly movement beyond the Solomon
and Santa Cruz islands.

As Tikopia is the most easterly point where betel-chewing
occurs, we will conclude with a few details given by Rivers
in Melanesian Society (vol. i, pp. 333, 322, 316, 314).

Tikopia is a tiny volcanic island situated in lat. 12° 17' S.,
and long. 168° 58' E. The inhabitants are very fond of
betel, which enters largely into the more important of their
ceremonies. Both the areca-nut (kaura) and the betel leaf
(pita) must be very plentiful. The lime, called kapia, is
kept in simple undecorated gourds, and the elderly chief
of the Taumako, whom Rivers saw on his visit, prepared
his betel mixture in a cylindrical vessel with a spatula,
exactly in the same way as it is done by elderly men in the
Solomon Islands.

It seemed quite clear to Rivers that the kava, which is
used so extensively in ceremonial, was never drunk.

The Tikopians become possessed by the atua or ghosts of
their ancestors, and when in such a state (recognized by a
sort of ague, staring eyes and shouting) are asked questions
by men of equal rank. A man who asks a question chews
betel, and taking some of the chewed mass from his mouth
he holds it out to the possessed man, saying, " Eat," and it
is eaten by the possessed man, who is then ready to answer
his questioner.

Offerings of kava and food are made to the dead, and with
the food some areca-nut, without either betel leaf or lime, is
given. At the death of a chief all the relatives abstain from
betel for about two months.2

Conclusion

We have now sufficiently covered the whole area in which
betel-chewing can be called an established custom. Its

1 Melanesian Society, vol. ii, pp. 243-257.

2 For further references to betel-chewing in Papua see Cay ley- Webster,
Through New Guinea and the Cannibal Countries, London, 1898, p. 27; George
Brown, Melanesians and Polynesians, London, 1910, p. 407 ; Chignell, An Outpost
in Papua, London, 1911, pp. 17, 124, 214, 238; and F. Coombe, Islands of
Enchantment, London, 1911, pp. 137, 183, 184, 190, 203, 210, etc.

318 THE OCEAN OF STORY

further spread has been checked by various factors. The
first of these is botanical. The necessary ingredients can be
produced only in latitudes and altitudes favourable to the
cultivation of the areca-palm and the betel- vine.

Another factor to be considered is that in most countries
the betel-vine requires expert attention, and is not a plant
which could be properly cultivated by such primitive people,
say, as the aborigines of Australia.

Then, there is the question of a rival narcotic. It is
obvious, I think, that the custom of betel-chewing would have
long since spread all over China had not opium, introduced
from Asia Minor, already obtained such a strong influence
over the people.

In localities where betel-chewing and kava-drinking meet,
we are presented with an anthropological problem, which, as
yet, has been only partially studied.

In the above pages I have paid but little attention to the
agricultural side of the areca-nut and betel- vine. This side
of the question does not concern our inquiry, but the refer-
ences given below may be of use to readers interested in the
subject.1

1 See Watt, Economic Products of India, vol. i, p. 292 et seq., and vol. vi,
pt. i, p. 248 et seq. ; " Culture du Betel dans la Province de Thanh-Hoa
(Annam)," Bulletin Economique de I'Indochine, vol. xiv, 1911, pp. 382-391 ; "The
Betel Nut Industry in the Muar District, Johore," Agricultural Bulletin of the
Federated Malay States, vol. v, 1917, pp. 189-192; "The Cultivation of the
Areca Palm in Mysore," Bulletin, No. 10, Department of Agriculture, Mysore
State, 1918 ; "The Betel Leaf or Sirih," Agricultural Bulletin of the Federated
Malay States, vol. vi, 1918, pp. 317-320; "The Areca Nut in Ceylon," Tropical
Agriculturist, vol. lxii, 1924, pp. 123-125; "Betel Vine Cultivator," Tropical
Agriculturist, vol. lxiii, 1924, pp. 107-109; and Handbook of Commercial
Information for India, C. W. E. Cotton, Calcutta, 1924, pp. 285-286.

To the bibliography scattered throughout the Appendix I would add
Balfour's Encyclopcedia of India, 3rd edit., 1805, under the words "Areca
catechu," "Betel-box," "Betel-leaf," "Betel-nut," and "Betel-nut cracker";
Encyclopcedia van Nederlandsch- Indie, under "Pinang" and "Sirih"; G. A.
Stephens, " Eating or Chewing of Pan," Westminster Review, London, August
1907, vol. clxviii, pp. 163-167; J. Molliron, Text Book on Indian Agriculture,
1910, vol. iii; A. Mendis Gunasekara Mudaliyar, The Ceylon Antiquary and
Literary Register, Colombo, 1915-1916, vol. i, pt. 2, pp. 124, 125; "Betel-Nut
Chewing," Every Saturday, Boston, vol. vii, p. 741 ; " Betel-Nut Tree," Penny
Magazine, London, vol. v, p. 25; "Betel-Nut Chewing," Leisure Hour, London,
vol. xviii, p. 31 1, 592 j and P. C. Patel, " The Crops of the Bombay Presidency,"
Bulletin of the Department of Agriculture, Bombay, 1922.

APPENDIX II— ROMANCE OF BETEL-CHEWING 319

Sufficient, I think, has been said to justify my original
contention that betel-chewing holds a unique place among
the customs of the world. The only other article that one
could possibly suggest as its rival is the Virginian cigarette.
But, apart from the history of tobacco cultivation, it has
attached to it no interest whatever. True, it is a habit —
and only a habit — of many more than a hundred millions
of people — a habit easily acquired and carrying with it
practically no limitations of a climatic nature, such as affect
betel-chewing. But here the interest of the cigarette ends.
It has no religious or legal significance, and, of course, plays
no part in such social institutions as birth, marriage or death
ceremonies.

But in no country is betel-chewing only a habit. Pro-
pagated largely by the spread of Hinduism and Buddhism, it
has at once become something much more important than a
mere narcotic.

INDEX I

SANSKRIT WORDS AND PROPER NAMES

The n stands for "note " and the index number refers to the number of the note. If there
is no index number to the n it refers to a note carried over from a previous page.

'Abd Allah ibn Ahmad
(1225), description of betel-
chewing, 255, 255ft2

<Abdu-r Razzaq (1443), de-
scription of betel-chewing,
247, 257, 258

Abu-1-Fazl 'All ami (1596-
1605), description of betel-
chewing, 247, 264-266

Achalapura, city called, 12

Achilles Tatius, passage about
evil omens, 156ft1

Afanasjev, A. N., Narodnya
russkija skazki, 3rd ed., 2
vols., Moscow, 1897, 227w5

Agastya, the sea swallowed
by, 164, 164ft1

Agni, the God of Fire, 19 ;
guardian of the South-East,
163ft1 ; the mountain of,
27

Agnihotra oblations, the, 103

Agniparvata, the mountain
of, 37

Ahmad, 'Abd Allah ibn. See
under 'Abd Allah ibn
Ahmad

Airavana, Indra's elephant,
148, 149, 155

Ajinavati, daughter of Simha,
30, 31, 45, 46, 47, 51, 90

Akampana, sage named, 83-
85

Akbar, Abu-1-Fazl, minister
of, 264

Aksha beads, rosary of, 23

Alankaravati, wife of Nara-
vahanadatta, 90

Alexander Severus (a.d. 222-
235), 225

Al-ithmid (Arabic), probable
origin of the word anti-
mony, 65ft1

Allahabad, the pilgrimage to,
19

All-Wise, one of the three
Valkyries in the Volun-
darkvitha, 221

VOL. VIII.

Amara-kosa, the, 108ft1
Amaravati, place called, 149
Ambaraprabha, daughter of

the King of Paundra, 84
Ambika, the goddess, 158,

171, 173, 202, 203
Amboyna, clove - cultivation

restricted to the island of,

96ft2
Amherst, Lord, and Thomson,

B., Discovery of the Solomon

Islands, Hakluyt Society,

1901, 314, 314ft2
Amitagati, Vidyadhara

named, 47, 48, 50, 52, 53,

61, 73, 82, 85, 97
Amritaprabha, Vidyadhara

named, 51, 70-73
Anasuya (wife of the Rishi

Atri), perfume given by, 44
Anathapindika gives Buddha

the Jetavana garden, 129ft1
Andahhuta Jataka, No. 62,

'254ft1
Anderson, W., Philologus, vol.

lxxiii, Leipzig, 1914-1916,

107ft
Andhaka, Asura named, 138
Angaraka, Asura named, 107-

109
Angaravati, daughter of

Angaraka, 107-110 ; Queen,

100
Angiras, Story of Savitrl and,

22-23
Anjana ("antimony"), the

imaginary elephant of

Varuna, 108ft1
Anjanadri, the Mountain of

Antimony, Tawney's trans-
lation of, 108ft1
Annam, betel-chewing in, 287
Apollodorus, Library, 107ft,

117ft2. See also under

Frazer, J. G.
Apsaras-swan-maidens, 213ft1
Apuleius, The Golden Ass,

56ft1

321

Ardhanarisa form of Siva, the

132ft1
Arghya, the (oblation to gods

and venerable men), 27, 190
Aristomenes, tale of, in The

Golden Ass, 56ft1
Ar/ca, the giant swallow-
^ wort, 96w5
Ashadha, Mount, 26
Ashadhapura, city called, 33,

42 ; mountain called, 25,

26, 36
Ashtavakra, father of Savitrl,

22
Asitagiri, the Black Mountain,

103ft1
Asoka tree, 7, 24, 96, 96ft4,

206 ; description of, 7ft4
A^okaka, ally of Mandara-

deva, 81
Asruta, wife of Angiras, 22,

23
Assam, betel-chewing in, 284,

285
Asura's daughter, King

Chandamahasena and the,

106,'i06ft2, 107, 107ft, 108-

110
Asuras, enemies of the gods,

7, 79, 107, 108, 138, 143,

145, 146, 148, 151, 153-156,

160,161,162,164,166,169,

174, 178-185, 189-193, 195,

196, 197, 201, 207-209
Asvin, the month of
_ (September-October), 271
Atapin, Daitya named, 33
Atimukta creeper, the, 8, 8ft1
Atkinson, E. T., Himalayan

Districts of the North-

Western Provinces of India,

3 vols., Allahabad, 1882-
_ 1886, 19
Atmanika, wife of Narava-

hanadatta, 90
Aubrey, John, Remaines of

Gentilisme, 100ft. See also

under Britten, James

322

THE OCEAN OF STORY

Aupapdtikd STdra, the, 254ft3.

Seealso under Leumann,E.
Avantivardhana, son of

Palaka, 105, 106, 110, 111,

114, 118, 120, 122, 123
Avantivati, wife of King

Palaka, 112
Ayodhya, city called, 118
Ayodhyd-kdnda, Book II of

the Ramdyana, 44ft1

Bacon, J. R., The Voyage of
the Argonauts, Ldn., 1925,
109ft1
Badger, G. P., Travels of
Ludovico di Varthema,
Hakluyt Society, Ldn.,
1863, 96ft2, 258ft1

Badhoyi caste, use of areca-
nuts among the, 276

Bahadur, the King of Cambay,
244

Baisakh, the month of (April-
May), 271

Baka, feathers of a, 135ft2

Baladhara, Brahman named,
117

Balfour, E., The Cyclopaedia
of India, 3rd ed., 3 vols.,
Ldn., 1885, 318/&1

Bali, the demon, 44

Ball, V., Travels in India by
Jean Baptiste Tavernier,
2 vols., Ldn., 1889; 2nd
ed., by W. Crooke, 1925,
295ft2

Bandhujivaka, emperor
named, 124

Bant caste, betel used in
puberty ceremony among
the, 276

Banyan- tree, 6, 11

Bard (bdrej), the pan garden,
271, 273, 274

Bara'i (Baraiya, Barui), caste
connected with betel, 270,
271, 273, 274

Barbosa, Duarte (1513), de-
scription of betel-chewing,
258, 259

Barnett, L. D., on the trans-
lation of Anjanddri, 108ft1 ;
Antiquities of India, Ldn.,
1913, 78ft1

Bartsch, K., Sagen, Mdrchen
und Gebrduche aus Meklen-
burg, 2 vols., Vienna, 1879,
56ft2

Basil e, G. B., // Pentamerone,
69ft1. See also under
Burton, R. F.

Basset, R. ["Contes et
Legendes de la Grece
Ancienne "], Revue des
Traditions Populaires, vol.
xxv, Paris, 1910, 107ft
Bastian, A., A Her lei aus Volks-
und Menschenfcunde, 2 vols.,
Berlin, 1888, 232ft3; In-
donesien oder die Inseln der
Malayischen Archipel, 5 vols.,
Berlin, 1884-1894, 232ft1
Basuki, the queen of the

serpents, 274, 274ft1
Beaver, W. N., Unexplored
New Guinea, Ldn., 1920,
313ft2
Beccari, O., " Palms of the
Philippine Islands," Philip-
pine Journal of Science, vol.
xiv, 249, 249ft1
Bellows, H. A., The Poetic
Edda, Scandinavian Clas-
sics, vols, xxi, xxii, New
York, 1923, 221, 221ft1
Benares, sectaries of Siva in,

133ft3
Bengal, worship of the deity
of betel cultivation in, 271
Berard, Victor, Les Pheniciens
et I'Odyssee, 2 vols, Paris,
1902-1903, 56ft2
Bernier, Francois, account of
betel-chewing, 267, 267w2,
268
Bezemer, T. J., Volksdichtung
aus Indonesien, Sagen, Tier-
fabehi und Mdrchen, Haag,
1904, 231ft8
Bhdgavata Purdna, the, 78ft1,
214, 214ft2, 216. See also
under Dutt, M. N., A
Prose . . .
Bhagirathaya^as, daughter of
Prasenajit, 31, 32, 45, 63,
90
Bhairava, Vidyadhari assum-
ing a form of, 27
Bhdra—i.e. 20 tulds, 93, 93ft1
Bharataroha, minister of King

Palaka, 106, 122
Bharhut Sculptures, the,

129ft1
Bhavabhuti, Mdlatlmadhava,

17ft1
Bhishagratna, K. K. Lai, An
English Translation of the
Sushruta Samhita, 3 vols.,
Calcutta, 1907-1916, 96ft1,
255ft1
Bhringin, Asura destined to
become a, 138

Bhutisiva, Pa^upata ascetic
named, 55

Bidds, a betel "chew," 274

Bird, measure of eighty betel
leaves, 272

Blagden, C. O., on betel-
chewing in Sumatra, 294

Blagden, C. O., Skeat, W. W.,
and, Pagan Races of the
Malay Peninsula, 2 vols.,
Ldn., 1906, 289, 289ft3,
290ft2- 3

Blair, E. H., and Robertson,
J. A., The Philippine Islands,
1493-1898, 55 vols., Cleve-
land, Ohio, 1903-1909, 302,
302ft2

Blochmann, H., The lAin I
Akbari by Abul-Fazl 'A Harm,
3 vols., Calcutta, 1873,
1892, 1894, 264ft*

Blundell, C. A. [" Specimens
of the Burmese Drama "],
Journ. As. Soc. Bengal,
vol. viii, Calcutta, 1839,
231ft1

Boas, R., "The Central
Eskimo," Annual Report of
the Bureau of Ethnology
of the Smithsonian Institute,
Washington, 1888, 228ft8

Bock, Carl, Temples and
'Elephants, Ldn., 1884, 288,
288ft2, 289, 289ft1

Bohtlingk, O., and Roth, R.
[Sanskrit Dictionary], 1852-
i875, 62ft1, 135ft2, 143ft1,
160ft1, 167ft2, 170ft1, 186ft1

Bolte, J., and Poh'vka, G.,
Anmerkungen zu den Kinder-
und Hausmdrchen der Briider
Grimm, 3 vols., Leipzig,
1913-1918, 83ft1, 107ft,
109ft2, 117ft2, 182ft1, 216ft1,
217, 217ft1
Bonaparte, L. L. , "A ntimony/ '
Academy, 23rd February
1884, 65ft1
Bonthuk caste, areca-nuts in

ordeals among them, 276
Born, Dr ["Einige
Bemerkungen uber Musik,
Dichtkunst und Tanz der
Yapleute"], Zeitschrift
fur Ethnologie, vol. xxxv,
Berlin, 1903, 232ft3
Borneo, betel- chewing in,
296-297 ; camphor used in
betel-chewing, 244, 246
Bothvild, daughter of King
Nithuth, 221

INDEX I— SANSKRIT WORDS, ETC,

323

Bowrey, Thomas (1669-1679),
account of betel-chewing,
292, 293
Brahma, 29, 33, 52, 72, 83,
109m3, 144-146, 149, 151,
152, 152m1, 153, 155, 161,
162, 174, 177, 208
Brahmadatta and the Swans,
Story of King, 133, 133m2,
134-136, 138, 142-143, 144,
209
Braj girls, Krishna stealing
the clothes' of' the, 214,
215
Brauns, D., Japanische M'dr-
chen und Sagen, Leipzig,
1885, 231m*
Brewer, E. C, Dictionary of
Phrase and Fable, Ldn., etc.,
1895, 154m2
Bricteux, A., Conies Persans,
Bibl. de la Faculte de phil.
et lettr. de l'Univ. de
Liege, 1910, 227m2
Briganti, A., Italian trans, of
Garcia da Orta's Coloquios
. . ., Venice, 1576, etc.,
245
Brihaspati, the adviser of the
'gods, 134, 148m2, 149, 151,
152, 153; the law code of,
196m
Britten, James, Remaines of
Gentilisme and Judaisme by
John Aubrey, Folk- Lore
Society, Ldn., 1881, 100m
B[rockhaus'] text of the
K.S.S., 9m1, 31m1, 32m3,
37m1, 40m1, 58m3. 60m3, 62m2,
63m2, 67m1-2, 72m1, 87m3,
91w2, 151m1, 152m2, 153m1,
166m2, 186m1, 189m1, 208m1
Broecke, Bernard ten
(Paludanus), interpolations
in the work of Linschoten,
259
Brown, George, Melanesians
and Polynesians, Ldn., 1910,
217m1
Brown, R., Annual Report
on the Munnipore Political
Agency, 1874, 286m^
Browne, Thomas, Vulgar
Errors {Pseudodoxia Epi-
demica), Ldn., 1646, 75m1,
156m1, 195m1
Buddha, 166 ; presented with
the Jetavana garden, 129m1
Buddhaghosa, Dhammapada-
atthakatha, 254m2. See also
under Burlingame, E. W.

Buddhaghosa, Visuddhimagga,

254m2
Budge, E. A. Wallis, Osiris
and the Egyptian Resurrec-
tion, 2 vols., Ldn., 1911,
75m1
Burlinghame, E. W., Buddhist
Legends translated from the
Original Pali Text of the
Dhammapada Commentary,
Harvard Orient. Ser., 3
vols., Cambridge, Mass.,
1921, 254m2
Burma, betel- chewing in,

285-287

Burnell, A. C, and Tiele,

P. A., The Voyage of John

Huyghen van Linschoten to

the East Indies, 2 vols.,

Hakluvt Society, Ldn.,

1885, 259, 259m3

Burnouf, E., Introduction a

VHistoire du Buddisme

Indien, Paris, 1844, 71m2

Burton, R. F., Camoens. The

Lyricks, 2 vols., Ldn., 1884,

240m1 ; II Pentamerone, or

The Tale of Tales . . .

of Giovanni Battista Basile,

2 vols., Ldn., 1893, 96m1;

The Thousand Nights and a

Night, 10 vols., Kamashas-

tra Society, Benares, 1885-

1886 ; Supplemental

Nights, 6 vols., 1886-1888,

93m2, 158m2, 159m, 161m2,

219, 227m3, 302m1

Busk, R. H., Sagas from the

Far East, Ldn., 1873, 59m3

Byblos, Osiris found dead at,

75m1

Caesar, the sword of, 154m2
Cail, the city of, 257
Calicut, cinnamon used in

betel-chewing (Garcia da

Orta), 243
Callaway, C, Nursery Tales,

Traditions and Histories of

the Zulus, Ldn., 1868,

227m1(>
Calypso, the island of, 92m1
Cambodia, Areca catechu pos-
sibly a native of, 249
Cambridge Edition of the

Jataka, 96m1, 112m4, 254m1
Camoens, Lyricks, 240m1. See

also under Burton, R. F.
Campbell, D. M., Java : Past

and Present, 2 vols., Ldn.,

1915, 295m3

Campbell, J. G. D., Siam in
the Twentieth Century, Ldn.,
1902, 289m2
Cancer, Karkati, the corre-
sponding sign to, 20
Carnoy, E. H., Certeux, A.,
and, L'Algerie traditionelle,
Paris, 1884, 227m7
Carolines, betel-chewing in

the, 307, 308

Carra de Vaux, L'Abrege des

Merveilles, Paris, 1898,227m3

Carter, A. C, The Kingdom of

Siam, New York and Ldn.,

1904, 289m2

Castren, M., Ethnologische

Vorlesungen iiber die altai-

schen Vblker, vol. iv of

Nordische Reisen und For-

schungen, St Petersburg,

1857, 228m1

Cayley- Webster, H., Through

New Guinea and the Cannibal

Countries, Ldn., 1898, 317m1

Celebes, betel - chewing in

Borneo and, 296-300
Certeux, A., and Carnoy,
E. H., L'Algerie tradition-
elle, Paris, 1884, 227m7
Ceylon, moonstone from the

Dumbara district of, 96m6
Chait, the month of (March-
April), 265
Chaitra, the month of, 98,

179
Chakora, the, 134
Chakra — i.e. "circle," 72m
Chakravakas, Brahmany ducks,
15, 135, 135m1, 204, 206,
206m1
Chakravartin, etymology of
the word, 72m ; the seven
(six) jewels of the, 71m2
Chaliyan caste, betel in tali-
tying ceremony among the,
277
Champault, P., Pheniciens el
Grecs en Italie, d'apres
VOdyssee, Paris, 1906, 56m2
Chandala maiden, the beauti-
ful,' 110, 111, 112, 115;
who married the Daughter
of King Prasenajit, The
Young, 112, 112m*, 113-114
Chandalas, the lowest rank,
110, 112, 112m1, 114, 121,
137, 140, 141
Chandamahasena and the
Asura's Daughter, King,
106, 106m2, 107, 107m, 108-
110; king named, 100

324

THE OCEAN OF STORY

Chandasimha, son of Simha,

30, 45/47, 50, 53, 61,' 64,

73, 74, 79, 81, 97
Chandi, the goddess, 99, 106,

109
Chandika, one of the saktis of

Siva, 75, 75*2
Chandra, 38; or Soma,

guardianof the North-East,

163**
Chandra-bhasma (Sanskr.),

camphor, 246
Chandraketu, king named,

145, 148, 150, 152, 153, 156,

159, 160, 163, 168, 208
Chandralekha, daughter of

Jaya, 36, 137, 138, 142;

wife of Chandravaloka, 125
Chandrapura, city called, 168,

169, 180
Chandravaloka, king named,

125-127, 130
Chariya Pityaka, the, 125*1
Chataka, a female, 206
Chau Ju-Kua (c. a.d. 1250),

Chu-fan-chi, 247, 256, 300,

303
Chauvin, Victor, Bibliographic

desOuvrages Arabes, 11 vols.,

Liege and Leipzig, 1892-

1909, 107ft, 219, 227*3
Chedi, the King of, 10, 124
Chignell, A. K., An Outpost

in Papua, Ldn., 1911,

317*1
China, betel-chewing in

Southern, 303-306
Chinnery, E. W. Pearson

[" Piper Methysticum in

Betel-Chewing"], Mara, vol.

xxii, February 1922, 311,

311*1, 312, 313
Chitrangada, Gandharva

called, 47, 48, 50, 51, 53,

63, 63ni, 69, 73
Chowries, 40, 128, 136 ; swans

like waving, 64
Christian, F. W., The Caroline

Islands, Ldn., 1898, 308m1
Chudjakov, J. A., Velikorus-

skija skazki, 3 vols., Moscow,

1860-1862, 227*5
Chutamanjari, wife of Matan-

gadeva, 105
Clouston, W. A., Popular

Tales and Fictions, 2 vols.,

Ldn., 1887, 227*2
Clusius (Charles de l'Escluse

or Lecluse), Latin resume of

Garcia da Orta's Coloquios

. . ., 1567, 245, 246, 247

Codrington, R. H., The Melan-
esia?^, Oxford, 1891, 232*4

Coelho, A., Contos Populares
Portugueses, Lisbon, 1879.
57*2, 59*3

Colin, A., French trans, of
Garcia da Orta's Coloquios
. . ., Lyons, 1619, 245

Collet, O. J. A., Terres et
Peoples de Surnatra, Am-
sterdam, 1925, 294

Coomaraswamy, A. K., de-
scriptions of moonstone,
96*6

Coomaraswamy, A. K., Medi-
aeval Sinhalese Art, Broad
Campden, 1908, 251, 252*6

Coombe, F., Islands of En-
chantment, Ldn., 1911, 317*1

Cordier, H., Yule, H., and
Cathay and the Way Thither,
4 vols., Hakluyt Society,
Ldn., 1913-1916, 96*2

Cosquin, E., Contes Populaires
de Lorraine, 2 vols., Paris,
1886, 107*, 109*2

Cotton, C. W. E., Handbook
of Commercial Information
for India, Calcutta, 1924,
318*i

Coxwell, C. F., Siberian and
Other Folk - Tales, Ldn.,
1925,59*3,227*5, 228*5>6. 7

" Crocea Mors," the sword of
Caesar, 154*2

Crooke, W., A New Account of
East India and Persia by
John Fryer, 3 vols., Hakluyt
Society", Ldn., 1909, 1912,
1915, 269wi; Religion and
Folklore of Northern India,
Oxford University Press,
1926, 19, 271*2 ; The Tribes
and Castes of the North-
Western Provinces and Oudh,
4 vols., Calcutta, 1896, 270,
270*1. See also under
Ball, V.

Daityas, enemies of the gods,
33, 44, 109, 110, 144-148,
152, 153, 157, 160*1, 161,
162, 166, 181-185, 188-193,
197-199, 201, 207, 208

Dakshinayana, the southward
movement of the sun, 19

Dalton, E. T.5 Descriptive
Ethnology of Bengal, Cal-
cutta, 1872, 285*2

Dames, M. L., The Book of
Duarte Barbosa, 2 vols.,

Dames — continued

Hakluyt Society, Ldn.,

1918, 1921, 96*2, 258*2
Dampier, William, A New

Voyage Round the World,

Ldn., 1697 ; new edition

in the Argonaut Press,

1927, 293, 301, 30 In1;

Voyages and Discoveries,

1699, 302
Danavas, enemies of the gods,

76, 182-185, 191, 204
Dandasi caste, betel in

marriage ceremonies among

the, 277
Dasari caste, betel leaves

used by the, 277
Davids, Rhys. See under

Rhys Davids
Dawkins, R. M., Modern Greek

in Asia Minor, Cambridge,

1916, 109*2
Deccan, vakula tree found

wild in, 86*3
Delia Valle, Pietro. See

under Valle, P. Delia
Dennys, N. B., The Folklore of

China, Ldn., 1876, 231*3
Devamaya, king named, 68,

73, 74, 75, 76, 77, 83, 85,

86, 93
Devaprabha, daughter of the

king of the Siddhas, 176
Devarakshita, Brahman

named, 55
Devasabha, city called, 178,

180, 182, 184, 184*2, 186
Devasoma, son of Yajnasoma,

139
Devi (Gauri, Parvati, etc., wife

of Siva), 85
Dhammapada-atthakatha, Bud-

dhaghosa, 254*2
Dhanavati, wife of Simha, 30,

45, 47, 48, 50, 51,*53, 61,

62, 63, 64, 72, 73, 76, 77,

79, 80, 81, 103
Dholl, bundle of 200 betel

leaves, 266
Dhumasikha, ally of Man-

daradeva, 78, 78*2, 106,

122
Dhurjata, Gana named, 137,

138, 142
Diggaja, elephant of the sky

quarters, lOSn1
Dikshit, S. B., Sewell, R.,and,

Indian Calendar, Ldn., 1896,

19
Dionysios of Halikarnassos,

'PtojacuKT) apyaioXoyia, 114*1

1

INDEX I— SANSKRIT WORDS, ETC.

325

Dlrghadamshtra, father of
Sruta, 84

Doutte, E., La Societe Musul-
mane du Maghrib. Magie et
Religion dans L'Afrique du
Nord, Algiers, 1909, 100ft

Dridhavrata, pupil of the
hermit Tapodhana, 172,
182, 201, 202

Duarte Barbosa (1513), de-
scription of betel-chewing,
258, 259

Dumbara district of Ceylon,
moonstone from the, 96ft6

Dummedha Jataka, the, No.
50, 69ft1

Dundubhi, Daitya named,
44

Durga (Parvati, Uma, etc.,
wife of Siva), 47, 54, 60,
75ft2, 77, 77ft2, 141

D[urgaprasad] text of the
K.S.S., 15ft1, 31ft1, 32ft3,
33ft2, 58ftL3, 60ft2-3, 63ft2,
87w2, 91ft2

Dutt, M. N., A Prose English
Edition of Srimadbhada-
batam, Wealth of India
Series, 214, 214ft2; The
Ramayana, Translated into
English Prose from the
Original Sanskrit of Valmiki,
7 vols., Calcutta, 1892-
1894, 44ft1

Dymock, W., " Flowers of the
Hindu Poets," Journ. Anth.
Soc. Bombay, vol. ii, 1892,
7ft4 ; " On the Use of
Turmeric in Hindoo Cere-
monial," Journ. Anth. Soc.
Bombay, vol. ii, 1892, 18

Egede, P. E., Efterretninger

on Gri'mland, Copenhagen,

1788, 228^9
Egil, a son of the king of the

Finns, 221, 222
Eld (Sanskr.), cardamom, 96ft1
Ellis, A. B., The Tshi- speaking

People of the Gold Coast of

West Africa, Ldn., 1887,

227ft9
Empedocles, magic gem of,

195ft1
Enthoven, R. E., The Tribes

and Castes of 'Bombay ,3 vols.,

1920, 274
Erlenvejn, A., Narodnyja

russkija skazki i zagadh, 2nd

ed., Moscow, 1882, 227ft5

Farnell, L. R., " Nature
(Greek)," Hastings' Ency.
Rel. Eth„ vol. ix, 218ft2

Farrer, J. A., Primitive Man-
ners and Customs, Ldn.,
1879, 228ft8

Ferrand, G., Contes populaires
malgaches, Paris, 1893,
227ft10

Ficalho, Count, Garcia da Orta
eoseu Tempo, Lisbon, 1886,
240 ; Garcia da Orta's Colo-
quios dos simples . . .,

2 vols., 1891, 1895, 245,
245ft1

Forbiger, A., P. Virgilii Mar-
onis Opera, 3 vols., Lipsise,
1845-1846, 49ft1

Foster, W., Early Travels in
India, Oxford, 1921, 266ft3;
The Embassy of Sir Thomas
Roe to the Court of the Great
Mogul, 2 vols., Hakluyt
Society, Ldn., 1899, 266ft2

Foufal (faufel, fofal, etc.),
the Arabic for areca-nut,
239

Fox, C. E., The Threshold of
the Pacific, Ldn., 1924, 316,
316ft1

Francke, A. H., "Die Ge-
schichten des toten No-
rub-can," Zeit. d. d. morg.
Gesell., vol. lxxiv, Leipzig,
1921, 59ft3

Frazer, J. G., Apollodorus.
The Library, 2 vols., Loeb
Classics, Ldn., New York,
1921, 107ft, 117ft2; The
Belief in Immortality ,Z vols.,
Ldn., 1913, 225*, 225w*,
308W1 ; Folk-Lore in the Old
Testament, 3 vols., Ldn.,
1919, 107ft ; The Golden
Bough {The Dying God),
Ldn., 1920,233ft2; Toternism
and Exogamy, 4 vols., Ldn.,
1910, 233ft2

Frederick, Caesar (1563-1581),
mention of betel-chewing,
259, 259ft1

Friedlander, L., Darstellungen
out der Sittengeschichte Roms,

3 vols., Leipzig, 1888-1890,
117ft2

Fryer, John (1672-1681), de-
scription of betel-chewing,
269, 270

Fyzee Rahamin, Atiya Begum,
The Music of India, Ldn.,
1925, 95ft1

Ganas, attendants of Siva,

77ft1, 133ft3, 136, 137, 141,

142, 178, 179, 187
Ganda, measure of betel

leaves, 272
Gandasaila, the garden of, 73
Gandharvadatta, daughter of

Sagaradatta, 28, 29, 30, 47,

90
Gandharvas, attendants of

the gods, 27-30, 45, 47, 49-

51, 64, 69, 72, 86, 146, 148,
149, 150, 153, 154, 157, 158,
159, 161, 162, 163, 164, 176,
208, 225

Ganesa (son of Siva and
Parvati), 1, 19, 21, 51, 70,
94, 132

Ganges, the, 2, 12, 17, 87,
117, 125, 133, 134, 134ft2,
144, 147, 154,

Garciada Orta(1563), descrip-
tion of betel-chewing, 240-
246

Garcia da Orta, Coloquios dos
simples, e drogas . . ., 1st
ed., Goa, 1563, 240ft1

Garuda (the sacred kite), 91,
152, 161, 182ft1, 183

Gaster, Dr M., Gypsy variant
of the " swan-maiden "
story, 219

Gauri (Parvati, Uma, etc.,
wife of Siva), 1, 50, 50ft1,

52, 79, 86, 153, 157, 158,
159, 164, 167, 168, 170, 172,
176, 199, 202, 203

Gaurlmunda, king named, 48,
49, 50,' 51, 61, 62, 63, 73,
89, 121

Gautama accused by his
relations, 127ft1

Gayatri. the goddess, 23

Geil, W. E., The Sacred 5 of
China, Ldn., 1926, 248ft

Geoffrey of Monmouth, on
Caesar's sword, 254ft2

Gering, H., Die Edda, Leip-
zig, 1892, 223, 223ft1

Ghatika of the night, fulfil-
ment of dreams in the last
two, 100ft

GhoshavatI, lyre called, 102

Giles, Dr Lionel, translations
from the T'u Shu Chi Cheengf
304

Golther, W., Studien zur ger-
manischen Sagengeschichte, I,
Der V alky riemny thus, Ab-
handl. d. Munchener Akad.t
vol. xviii, 1890, 224ft1

326

THE OCEAN OF STORY

Gomeda-dvipa, continent

called, 108ft1
Gomes, E. H., Seventeen Years
among the Sea Dyaks of
Borneo, Ldn., 1911, 231ft9
Gomukha, minister of Nara-
vahanadatta, 17, 21, 24, 32,
46, 50, 54, 57, 65, 66, 85,
88, 93, 94, 97, 99, 132, 133,
209
Gonzenbach, L., Sicilianische
Marchen, with notes by
R. Kohler, 2 vols., Leipzig,
1870, 59ft3
Gopalaka, brother of Queen
Vasavadatta, 90, 101-104,
106, 132, 209
Govindakuta, city called, 61,
64 ; mountain of, 62, 69,
70, 72
Graafland, N., De Minahassa,

Rotterdam, 1867, 297ft2
Graham, A. W., Siam, a Hand-
book, Ldn., 1912, 288ft1
Graham, W. A., Siam, 2 vols.,

Ldn., 1924, 289ft2
Graves, A. P., The Irish
Fairy Book, Ldn., 1909,
107ft
Gray, Sir Albert, Introduction
to the Argonaut Press
edition of Dampier's New
Voyage, 301ft1 ; The Voyage
of Francois Pyrard of Laval,
2 vols., Hakluyt Society,
Ldn., 1887-1889, 266ft1
Grey, E., The Travels of Pietro
delta Valle to India, 2 vols.,
Hakluyt Society, Ldn.,
1891, 266/1*
Grierson, G. A., Bihar Peasant

Life, 2nd ed., 1926, 275
Griffith, R. T. H., The
Rdmdyan of Valmiki, 5
vols., Ldn. and Benares,
1870-1874, 44m1
Grimm, J., Kleinere Schriften,
8 vols. Gutersloh, 1864-
1890, 117ft2
Grimm, J. and W., Kinder-
und Hausmdrchen, 83ft1,
107*, 109ft2, 216. See
also under Bolte, J., and
Polivka, G.
Groot, J. J. M. De, The
Religious System of China,
6 vols., Leyden, 1892-1901,
304, 304ft1
Grubauer, A., Unter Kopf-
jdgern in Central- Celebes,
Leipzig, 1913, 299ft1, 300

Gudatvak, or ivak (cinnamon),
one of the three aromatic
drugs, 96ft1

Guhesvara, Gana named, 137,
138, 142

Guhyakas (subjects of
Kuvera), guardians of the
cave of Tri^Irsha, 75, 76

Guinea, betel-chewing in
Eastern New, 310-314

Guppy, H. E., The Solomon
Islands and their Natives,
Ldn., 1887, 315,315ft12-3

Gurdon, R. P. T., The Khasis,
2nd ed., Ldn., 1914, 285n3

Hadden, A. C, Head-Hunters:

Black, White and Brown,

Ldn., 1901, 298ft1
Hadrian's Wall, 224
Haha and Huhu, the songs

of, 162
Hakluyt, R., The Principal

Navigations . . . of the

English Nation, 12 vols.,

Glasgow, 1903-1905, 259ft1
Halikarnassos, Dionysios of,

114ft1
Halliday, Prof. W. R., on the

name of Caesar's sword,

154w2 ; references to

dreams, 100ft ; references

to a Roman legend, 114ft1
[Hammer, J.] Rosenol, 2 vols.,

Stuttgart and Tubingen,

1813, 227ft3
Hanson, Ola, The Kachins,

Rangoon, 1913, 285ft5
Hanuman, chief of the

monkeys, 44
Harisikha, minister of Nara-

vahanadatta, 24, 32,60,61,

68, 73, 85, 90, 106
Harisoma, son of Yajnasoma,

138, 139
Harta, price paid for a bride,

297
Hartland, E. D., The Science

of Fairy Tales, Ldn., 1891,

107ft, 233ft2- 3
Hassan, Dyed Siraj Ul, The

Castes and Tribes of H.E.H.

'The Nizam's Dominions, vol.

i, Bombay, 1920, 274, 275
Hastinapura, the Pandava

brothers' victory at, 274
Hastings, J., Encyclopaedia of

Religion and Ethics, 19, 72ft,

196ft, 218ft2, 219ft1. For

details see under Ency.

Rel. Eth.

Hatakesa, worship of, 191
Hatakesvara, 188, 195
Hayman Wilson, Prof. H., on

story in Book XIII, 17ft1
Hemabaluka river, the, 65
Hemaprabha, king named,

47,53
Henry, R. M., "On Plants
of the Odyssey," The
Classical Review, vol. xx,
1906, 56ft2
Hermes, the Moly given to

Ulysses by, 56ft2
Hertz, W7., Deutsche Sage im
Elsass, Stuttgart, 1872,
107ft ; Spielmannsbuch, 2nd
ed., Stuttgart, 1900, 117ft2
Hervor the All- Wise, one of
the three Valkyries in the
Vblundarkvitha, 221, 222
Hickson, S. J., A Naturalist
in North Celebes, Ldn.,
1889, 231ft10, 296ft2, 298ft2
Himalaya range, the, 70
Himalaya(s), the, 6, 19, 47,

64, 165
Hirth, F., and Rockhill,
W. W., Chau Ju-Kua ; His
Work on the Chinese and
Arab Trade, Imperial
Academy of Sciences, St
Petersburg, 1911, 256ft1,
303ft2
Hitopadesa, the, 254
Hlathguth the Swan-White,
one of the three Valkyries
in Volundarkvitha, 221,
222
Hodson, T. C, The Meitheis,

1908, 286, 286ft2
Holinshed's account of
Richard II's coronation,
88ft1
Holmes, J. H., In Primitive
New Guinea, Ldn., 1924,
314ft1
Holmstrom, H., Studier over
svanjungfrumotivet i Volun-
darkvida och annorst'ddes,
Malmo, 1919, 217, 217w2,
218, 218ft1, 223ft3, 226,
227ft1
Hooker, J. D., Flora of
British India, 7 vols., 1875-
1897, 7ft2, 8ft1
Hopkins, E. W., " Festivals
and Fasts (Hindu)," Hast-
ings' Ency. Rel. Eth., vol. v,
19
Horace, Odes, 49ft1; Satires,
99ft1

INDEX I— SANSKRIT WORDS, ETC,

327

Hose, C, Natural Man, Ldn.,
1926, 296/ii

Hose, C, and McDougall, W.,
The Pagan Tribes of Borneo,
2 vols., Ldn., 1912, 296ft1

Housesteads (Northumber-
land), three altars dis-
covered at, 224, 224ft3, 225

Huhu, the songs of Haha and,
162

Hurgronje, C. S., The Acheh-
nese, trans, by A. W. S.
O'Sullivan, Leyden and
Ldn., 1906, 293, 293W2,
294ft1- 2

Hutton, J. H., The Angami
Nagas, Ldn., 1921, 284,
284ft2 ; The Sema Nagas,
Ldn., 1921, 284, 284ft1

/, measure for weighing gold,
256, 256ft2

Ihatmatika, daughter of
Gaurimunda, 62

Ilavans, caste, betel leaves
in pregnancy ceremony
among the, 277, 278

Ilg, B., Maltesische Mdrchen
und Schw'dnke, 2 vols.,
Leipzig, 1906, 107ft

India, betel - chewing in
Northern and Central,
270-273 ; betel-chewing in
Southern, 275-283 ; the
home of the " swan-
maiden " motif, 232, 234;
prior to a.d. 1800, betel-
chewing in, 254-270 ; prob-
ably the original home of
the castanet, 95ft1

Indivaraksha, son of Vis-
vantara, 124

Indra, the king of the gods,
16, 19, 75, 88, 124, 129,
144-153, 155, 156, 157, 159,
160, 161, 162, 166, 169,
172, 178, 179, 180, 181,
183, 186, 207, 208, 209;
guardian of the East, 163ft1

IndumatI, the messenger of
Svayamprabha, 187, 188,
194, 195, 196, 198

Iris and Peisthetaerus, 148ft3

I3anl or Prithivi (generally
Soma), guardian of the
North-East, 163ft1

Isis, the killing look of,
75ft1

Ityaka, son of Kalingasena
and Madanavega, 87, 105,
106, 122, 123, 124

Izhava caste, betel leaves in
pregnancy ceremony among
them, 277, 278

Jacobi, H., " Chakravartin,"
Hastings' Ency. Rel. Eth.,
vol. iii, 72ft
Jahn, A, Die Mehri-Sprache in

S'udarabicn, Vienna, 227ft3
Jambu, one of the five leaves

of tree, 247ft2
Jambu -dvipa, a continent

round Mount Meru, 105ft1
Janaka, father of Sita, 44
Jasoda, wife of Nand, 215
Jataka, The, 254 ; Andabhida,

No. 62, 254ft1 ; Dummedha,

No. 50, 96ft1 ; Mahasilava,

No. 51, 254ft1; Sigala, No.

142, 112ft4; [Suvannahamsa]

No. 136, 135ft2
Jdtiphala (nutmeg), one of the

five flavours in betel-
chewing, 246, 247
Java, betel-chewing in, 295-

296 ; Piper betle, possibly a

native of, 249
Jaya, motherof Chandralekha,

136, 137, 142
Jayadatta, teacher named, 54
Jetavana garden, the, 129ft1
Jhang, Indian castanet of

metal, the, 95ft1
Jimutavahana, Vidyadhara

prince, 124, 124ft1, 126
Jolly, J., " Recht und Sitte "

[Encyclopaedia of Indian

Philology, Strassburg, 1896],

196ft
Jiilg, B., Kalmi'tkische Mdrchen.

Die Mdrchen des Siddhi-

Kiir, Leipzig, 1866, 59ft3;

Mongolische Marchen-

Sammlung, Innsbruck, 1868,

268ft4
Jungbauer, G., Mdrchen ans

Turkestan und Tibet, Jena,

1923, 107ft

Kadam-tree, 214

Kailasa, Mount, 47, 51, 59,
72-77, 79, 81-83, 85, 133,
133ft3, 136, 147

Kaj ungajorssuaq, a mal-
formed man, 229, 230

Kalajihva, ally of Mandara-
deva, 81, 84

Kalakuta, the lord of, 67, 73

Kalaratri, one of the saktis of
Siva, 75, 75ft2, 76, 77, 78,
85

Kalavati, daughter of Kala-
jihva, 84
Kali, the demon, 2, 6
Kali, one of the saktis of Siva,

75ft2
Kalika, Vidyadharl named,

67, 90
Kalinga, the territory of, 2

Kalingasena, daughter of
King Kalingadatta, 22, 25,
46, 87, 90, 105

Kalinjara, Mount, 101, 102

Kalian caste, betel leaves
used by the, 278

Kalpa — i.e. 1000 Mahayugas,
or 4320 million years, 23,
48, 49, 152, 174, 174ft2,
183, 209

Kama, the God of Love, 1, 2,
7, 8, 94, 95, 98, 167, 168 ;
burnt in an asoka tree by
Siva, 7ft4 ; the five arrows
of, 3, 248ft

Kamadeva — i.e. Kama, 11

Kdmala (flowers), 111ft1

Kammalan caste, use of betel
and areca among the, 278

Kanakavati, daughter of Kan-
chanadamshtra, 84

Kanchanadamshtra, king
named, 77, 81, 82, 84

Kanchanagiri, an air-going
elephant, 179, 182

Kanchana^ekhara, an air-
going elephant, 179, 182

Kahkala (Bakek), one of the
five flavours in betel-
chewing, 246, 247

Kankola (Marathi), Piper
cubeba, 247

Kapilasarman, Brahman
named, 113

Karabha, village called, 55

Karkata, the corresponding
sign to Cancer, 20

Karpura (camphor), one of
the five flavours in betel-
chewing, 246

Karpurika, wife of Narava-
hanadatta, 90

Karttikeya (son of Siva and
Parvati), 141

Kasyapa, sage named, 103,
104, 106, 123, 124, 125,
131, 132, 209

Kath, a purer form of cutch,
247, 266, 268, 280

Katik, the month, 215

KausambI, city called, 21,
45, 46, 89, 93, 100, 102,
103

328

THE OCEAN OF STORY

Kaustubha jewel of Vishnu,
the, 60, 60ft1- 2

Kayasth, writers and village
accountants, 271

Keate, George, An Account of
the Pelewe Islands . . . of
Captain Henry Wilson, 2nd
ed., Ldn., 1788, 306, 306m1

Keith, A. B., "Ordeal
(Hindu)," Hastings' Ency.
Rel. Etk., vol. ix, 196ft;
The Sanskrit Drama, Oxford,
1924, 17ft1

Kern, Dr, 13ft1, 28ft1, 29ft,
41ft1, 45ft1-2, 118ft2, 119ft3,
125ft1, 14 lft1, 160ft1, 167ft1

Khartals, Indian castanet of
stones, 95m1

Kimsuka tree, 7, 7ft3

Kinkara, Gana named, 178

Kirata, a man of low rank,
112ft1

Kirtikar, K. R., "The Use
of Saffron and Turmeric
in Hindu Marriage Cere-
monies," Journ. Anth. Soc.
Bombay, vol. ix, 1913, 18

Kishkindhya, the capital of
Sugriva, 44

Kodikkal, caste of betel-vine
cultivators, 278

Kohl, J. G., Kitchi- Garni :
Wanderings round Lake
Superior, Ldn., 1859, 228ft8

Kohler, Dr R., notes in L.
Gonzenbach s Sicilianische
Marchen, 59ft3

Krappe, A. H., references
obtained from, 107ft, 117ft2

Krappe, A. H., "The Val-
kyries," Modern Language
Review, vol. xxi. 1926, 224ft2,
225ft3, 226ft1

Kratudeva, son of Somadeva,
139

Krishna, 40, 46 ; steals the
clothes of the Braj girls,
214, 215

Krita age, the, 6

Kshatriyas (warrior caste), 3,
5, 16

Kubary, J. S., Ethnographische
Beitr'dge zur Kenntniss des
Karolinen Archipels, Ley-
den, 1895, 306ft1

Kudubi caste, cutch-preparers,
278-280

Kuhn, A., Sagen, Gebr'duche u.
Marchen aus Westfalen, 2
vols., Leipzig, 1859, 56ft2,
69ft1

Kumuda (flowers), 111ft1

Kumudvati, 206

Kundina, city called, 54

Kunkuma (Sanskr.), turmeric,
18

Kunos, I. ["Osmanische
Volksmiirchen "], Ungar-
ische Revue, vol. viii, Leip-
zig, 1888, 227ft4 ; Turkische
Volksmiirchen aus Stambul,
Leiden, 1905, 227ft4

KurangI, daughter of King
Prasenajit, 112, 114

Kurumo caste, areca-nuts used
among the, 280

Kuvalayapida, elephant
called, 125-127

Kuvalay avail, wife of Pad-
masekhara, 164, 176

Kuvera, guardian of the
North, 163ft1

Lahasah, bundle of betel
leaves, 265, 266

Lakshmana, brother of Rama,
44; son of Taravaloka, 126,
128, 130

Lakshmi, wife of Vishnu, and
the Goddess of Wealth,
82W1, 130, 151, 274

Lalitalochana, wife of Nara-
vahanadatta, 17, 90

Landes, A., Contes et legendes
annamites, Saigon, 1888,
231ft2

Lane, E. W., An Account of
the Manners and Customs of
the Modern Egyptians, 5th
ed., Ldn., 1860, 196ft

Lanka — i.e. Ceylon, 45

Lar, the country of, 256

Larminie, W., West Irish
Folk- Tales and Romances,
Ldn., 1898, 107ft

Lathram, Mr, description of
preparing cutch, 278-280

La Touche, T. H. D., A
Bibliography of Indian
Geology and Physical
Geography, 2 vols., Calcutta,
1917-1918, 56ft1, 96ft6

Laval, F., Pyrard of. See
under Pyrard of Laval, F.

Lavanga (cloves), one of the
five flavours in betel-
chewing, 246, 247

Lawson, J. C, Modern Greek
Folklore and Ancient Greek
Religion, Cambridge, 1910,
218, 218ft2

Lecluse, Charles de. See

under Clusius
Lederbogen, W. [" Duala-

Miirchen "],Mittheil. d. Sem.

f. orient. Sprach., vol. v,

Berlin, 1902, 227ft9
Leguat, Francois (1697),

description of betel-
chewing, 295, 295ft1
Leland, Ch., The Algonquin

Legends of New England,

Ldn., 1884, 228ft8
L'Escluse, Charles de. See

under Clusius
Leumann, E., " Das Aupa-

patika Sutra," Abhandl. f.

d. Kunde d. Morgen., vol.

viii, Leipzig, 1883, 254ft3
Lewin, L., Ueber Areca

Catechu, Chavica Betle und

das Betelkauen, Stuttgart,

1889, 237ft1, 315ft1
Ley en, F. von der, Das

Marchen, 1917, 107ft
Lichchhavi maiden, the, 112ft4
Liebrecht, F. ["Amor und

Psyche . . . "], Zeit. f.

vergleich. Sprachforsch., vol.

xviii, Berlin, 1869, 232ft7;

Zur Volkskunde, Heilbronn,

1879, 233ft1
Ling Roth, H. See under

Roth, H. Ling
Linga of Siva, 152, 200, 205
Linschoten, J. H. van

(1583-1589), description of

betel-chewing, 247, 259-

264
Liu Mu-chi, Nan shih, the

biography of, 303
Lokapalas, the guardians of

the cardinal points, 163,

163ft1
Lombardi, D. B., La Divina

Comedia di Dante Alighieri,

vol. ii : Purgatorio, 3 vols.,

Rome, 1820, 100ft
Low, H., Sarawak: its In-
habitants and Productions,

Ldn., 1848, 298ft1
Lumholtz, Carl, Through

Central Borneo, 2 vols.,

New York, 1920, 298ft1
Lyon, A. P., " Notes on the

Gogodara Tribe of Western

Papua," Journ. Roy. Anth.

Inst., vol. Ivi, 1926; 313ft2

Macculloch, J. A., The Child-
hood of Fiction, Ldn., 1905,
233ft3

INDEX I— SANSKRIT WORDS, ETC.

329

Madanamanchuka, head
queen of Naravahanadatta,
1, 21, 23, 24, 25, 26, 33,
33ft2, 34, 35, 36, 37, 42, 43,
51, 63, 86, 87, 88, 90, 92,
93, 96, 132, 209
Madanavega, Vidyadhara

named, 87, 105, 123
Madar, the giant swallow-
wort, 96w5
Madhava and Makaranda in
the drama of Malati and
Madhava, 17ft1
Madhavi, the atimukta creeper,

8, 8ft1
Madiravati, Book XIII, 1-17;
sister of Vijayasena, 3, 4,
5, 6, 10, 11, 12, 13, 14, 14ft1,
15
Madras, the King of the,

126
Madri, daughter of the King
of the Madras, 126, 128,
129
Mafamede — i.e. Muhammed,

242, 242ft1
Mahabahu, Devamaya's ally,

74
Mahabharata, the, 40ft2, 60ft1,

108ft1
Maliabhisheka, Book XV,

70-93
Mahabuddhi, friend of Mukta-
phaladhvaja, 181, 198, 200,
202,205
Mahadamshtra, Vidyadhara

named, 67, 73
Mahakala, the shrine of, 120,

121
Mahamaya, guardian of the

cave of Trisirsha, 76
Mahasilava Jdtaka, the, No.

51, 254ft1
Maha - Sudassana - Sutta, the,
71ft2. See also under Rhys
Davids
Mahavamsa, the, 252
Mahavastu, the, 71ft2
Mahi, giant named, 109ft3
Mahidhara, Brahman named,

117
Mahisha, giant slain by

Durga, 77, 77ft2
Makara corresponding to
Capricornus, 19 ; usually a
sea-monster, 20
Makara- sankranti, the festival

of the winter solstice, 19
Makaranda and Madhava in
the drama of Malati and
Madhava, 17ft1

Malasar tribe, betel used in

death ceremonies among

the, 280
Malati and Madhava, or The

Stolen Marriage, 17ft1
Malava, the land of, 97
Malay Peninsula, vakula tree

found wild in the, 96ft3
Malaya, mountain of, 1, 70,

94, 99
Malayadhvaja, son of Meru-

dhvaja, 179, 181, 183, 185,

186, 187, 190, 191, 192,

193, 197, 204, 208
Malayasimha, king named,

115, 116
Manasa lake, the, 1ft1, 73
Manasavega, Vidyadhara

named, 22, 25, 27, 36-43,

46, 48, 49, 50, 51, 53, 58,
61, 62, 63, 89, 132

Mandakim, the river, 51, 73,

95
Mandara flowers, 184 ; garland

of, 88
Mandara, the mountain of, 85,

136 ; Vidyadhara named,

67, 68, 73
Mandaradeva, king named,

47, 63, 68, 69, 71, 72, 78,
79, 80, 81, 82, 84, 89, 93

Mandaradevi, sister of Man-
daradeva, 80, 84, 90

Mandaras (shrubs), 96, 96ft5

Mandhatar, King, in Ralston's
Tibetan Tales, 83ft1

Manes of Angaraka, water-
offerings to the, 110

Mangsir, the month, 215

Manipushpesvara, Gana
named, 136-138, 142

Manoharika, companion of
PadmavatI, 164-166. 168,
169, 171-173, 175

Manucci, Niccolao (1653-
1708), account of betel-
chewing, 268, 269

Mara, the Buddhist devil and
God of Love, 1, 1ft4, 8

Marco Polo (c. 1295), descrip-
tion of betel-chewing, 256,
257

Marianne Islands, betel-
chewing in the, 308, 309

Markham, Clements, Col-
loquies on the Simples and
Drugs of India by Garcia
da Orta, Ldn., 1913, 240,
240ft1

Mars Thincsus, altars dedi-
cated to, 225

Marsden, W., edition of

Marco Polo, 246
Marshall, H. I., The Karen

People of Burma, Columbus,

1922, 285n6
Marubhuti, minister of Nara-
vahanadatta, 24, 27, 32, 58,
60, 65, 213

Maruts, the wind-gods, 160*?1

Matanga caste, the, 112,
112ft1, 114, 115, 120, 121

Matangadeva, Vidyadhara
named, 105, 121, 122

Matangapura, palace called,
61

Matangini, daughter of
Mandara, 67

Matthews, A. N., Mishcdt-ul-
Masdbih, 2 vols., Calcutta,
1809-1810, 100ft

Mauritius, clove-trees intro-
duced into, 96ft2

Mayavati, daughter of Malaya-
simha, 115

McDougall, W., Hose, C, and,
The Pagan Tribes of Borneo,
2 vols., Ldn., 1912, 296ft1

Medea, the story of, 109ft1

Meghavana, temple called,
157, 199, 201

Mekhala, wife of Yasaskara, 2

Melanesia, betel-chewing in,
309-317

Mendana, Alvaro de (1568),
account of betel-chewing,
314, 314ft2

Menzel, T., TiirkischeM'drchen.
Billur Koschk, Hanover,

1923, 107ft

Mercier, G., Le Chaouia de

I'Aures, Paris, 1896, 227ft7
Merill, Mr, on the original

home of Areca catechu,

249
Meru, Mount, 83, 198, 199
Merudhvaja, king named,

178-188, 190-193, 195-199,

204, 207, 208
Messina, " swan - maiden"

story from, 218, 219
Meyer, E. H., Germanische

Mythologie, Berlin, 1891,

232ft8
Micronesia, betel-chewing in,

306-309
Mills, J. P., The Ao Nagas,

Ldn., 1926, 284, 284ft3;

The Lhota Nagas, Ldn.,

1922, 285ft7
Mills, L., Shans at Home, Ldn.,

1910, 286, 286ft4

330

THE OCEAN OF STORY

Milton, Comus, 56ft1

Mitford, A. B., Tales of Old
Japan, Ldn., 1903, 231ft4

Mithila school, the (fourth
century a.d.), 195ft3, 196ft

Molliron, J., Text Book on
Indian Agriculture, vol. iii,
1910, 318ft1

Moluccas, the clove-tree a
native of the, 96ft2

Monier Williams, M., 36ft2
137ft2 ; Buddhism in its Con-
nection with Brahmanism and
Hinduism, 2nd ed., Ldn.,
1890, lft4

Monmouth, Geoffrey of, 154ft2

Morga, A. de, description of
betel-chewing, 300, 301

Morris, M., Die Mentawai-
Sprache, Berlin, 1900, 23 lft7

Moschus, Satires, 99ft2

Moule, Rev. A. C, references
to betel-chewing in China,
303k1

Mrichchhakatika, the, 7ft4

Mrigankadatta's insult of
spitting betel-juice on a
minister, 237

Mudaliyar, A. M. Guna-
sekara, The Ceylon Antiquary
and Literary Register, vol. i,
pt. 2, Colombo, 1915-1916,
318ft1

Muir, John, Original Sanskrit
Texts, 5 vols., Ldn., 1858-
1872, 152ft1

Muktaphaladhvaja, son of
Merudhvaja, 179, 181, 182,
183, 184-187, 189, 191, 197-
205, 207

Muktaphalaketu, Vidyadhara
prince named, 133, 143

Muktaphalaketu and Pad-
mavatl, 144-155, 156-163,
164-177, 178-192, 193-209

Muktavali, wife of Chandra-
ketu, 150, 153

Muller, F. W. K., « Melanges
— Aus dem Wakan Sansai
Dzuye," T'oung Pao, Ar-
chives pour servir a I'etude
de Vhistoire . . . de I'Asie
orientate . . ., vol. xi,
Leiden, 1895, 231ft3*4

Mundy, Peter, account of
betel-chewing, 266, 266ft*,
267

Murray, J. A. H., Oxford
Dictionary, 34ft1

Myrkwood, a magic forest,
222, 222ft2

Nag, or cobra, the Bara'is

veneration of the, 274
Nagas, snake-demons, 7, 184,

195
Nagasthala, village called,

117
Nagasvamin, Brahman named,

54
Nagavalli (Sanskr.), "leaves

of the betel," 238, 239
Nagbel, or serpent-creeper,

the betel-vine, 274
Nag-Panchmi (Cobra's fifth),

the festival of, 274
Nat grass, 272
Nala, King, 8ft2, 133
Nalangu ceremony, betel and

turmeric in the, 281
Nambutiri Brahmans, betel

leaves in ceremonies among

the, 280, 281
Nand, the foster-father of Sri

Krishna, 214, 215
Nandana, the garden of the

gods, 33, 165, 170
Nandin, the bull of Siva, 51,

52,85
Narada, hermit named, 27,

79, 83, 124, 186
Naravahanadatta, son of the

King of Vatsa, 1, 12, 17,

21-31, 31ft1, 32, 32ft3, 33,

34, 36, 37, 37ft1, 39-43, 45-

53, 58, 60-74, 76-82, 84,

85, 85ft2, 86-91, 91ft2, 92,

93, 93ft2, 94, 95, 99, 101-

105, 121-125, 131, 132, 209,

213
Narayana — i.e. Vishnu, 183
Nassau, R. H., Fetichism in

West Africa, Ldn., 1904,

227^'
Naumann, Hans, Primitive

Gemeinschaftskultur, Jena,

1921, 107w
Navami Puja, celebration of

the, 271
Nayar caste, betel-chewing in

death ceremonies among

the, 281
Neale, F. A., Narrative of a

Residence at the Capital of

the Kingdom of Siam, Ldn.,

1852, 289w2
Negelein, J. von, Der Traum-

schliissel des Jagaddeva,

Giessen, 1911-1912, lOOn
Nepal, the Greater Cardamom

a native of, 96/&1
New Guinea, betel-chewing

in Eastern, 310-314

Nirriti, guardian of the South-
East, 163W1

Nithuth, a king of Sweden,
220, 221, 222

Ocrisia, mother of Servius
Tullius, 114W1

Ola — i.e. the leaf of Corypha
umbraculifera, 252, 252m1

Oldenberg, H., Buddha, Ldn.,
1882, 125m1

Oliver, Pasfield, The Voyage
of Francois Leguat, 2 vols.,
Hakluyt Society, Ldn.,
1891, 295W1

Olrun, one of the three
Valkyries in the Volun-
darkvitha, 221, 222

Orta, Dr, one of the two
interlocutors in Garcia da
Orta's work, 240 ; Garcia
da, description of betel-
chewing, 241-244 ; Garcia
da, Coloquios dos simples . . .,
1st ed., Goa, 1563, 240m1

Osiris, Isis and the dead body
of, 75ni

O'Sullivan, A. W. S. See
under Hurgronje, C. S.

Overbeck, H. ["Malay
Customs and Beliefs"],
Malay Br. Roy. As. Soc.
Journ., vol. ii, 1924, and
vol. iii, 1925, 292

Ovid, Fasti, 114ft1; Heroides,
99ft2 ; Metamorphoses, 69ft1,
149ft2

Padmaprabha, daughter of
Mahadamshtra, 67

Padmasana, posture of medita-
tion called, 83, 83ft2

Padmasekhara, sovereign of
the Gandharvas, 146, 150,
153, 157, 159, 162, 163,
164, 170, 208

Padmavatl, daughter of Pad-
masekhara, 143 ; Mukta-
phalaketu and, 144-155,
156-163, 164-177, 178-192,
193-209 ; wife of the King
of Vatsa, 27, 46, 90, 102 ;
wife of Muktaphalaketu,
133

Pala tree, 277

Palaka, king named, 101, 103,
105, 106, 110, 112, 115, 118,
120, 121, 122

Palli or Vanniyan caste, the
origin of the, 109ft3

INDEX I— SANSKRIT WORDS, ETC.

331

Paludanus (Bernard ten
Broecke), interpolations in
the work of Linschoten,
247, 259, 262, 263, 264
Pampa, lake called, 43, 45 *
Pan (or iambuli), the betel
leaf, 238, 247, 268, 270,
271, 284, 285, 287
Pa?i garden, sacredness of

the, 271, 274
" Pancasugandhikam " — i.e.
"the five flavours" in betel-
chewing, 246
Pancha, Book XIV, 21-69
Panchatantra, the, 20
Pimdava brothers, the five,

274
Pan-supari, the betel "chew,"
238, 239, 247, 248, 275,
283, 286
Panzer, F., Sigfrid, Miinchen,

1912, 107ft
Paparipu, the holy water of,

188
Paraiyan caste, betel in
marriage ceremoniesamong
the, 281, 282
Parijata tree, 170, 172, 186
Paris [" Die undankbare
Gattin '], Zeit. d. Vereins f.
Volkskande, vol. xiii, Berlin,
]903, 117ft2
Parker, K. L., Australian
Legendary Tales, Ldn.,
1897, 232ft«
Parvati (Uma, Durga, Gauri,
etc., wife of Siva), 26, 52,
136, 137, 138, 142, 157,
160, 172, 175, 176, 177,
180 ; condemned her Five
Attendants to be reborn
on Earth, How, 136-138,
138-142
Pasfield Oliver. See under

Oliver, Pasfield
Pasupata ascetic named

Bhutisiva, 55
Pasupati (Rudra), the weapon
of, 145, 146, 179, 183, 184
Patala, the underworld, 103,
108, 179, 180, 181-183,
185, 187, 188, ' 189, 191,
191ft1, 193-197, 204
Pataliputra, city called, 35, 54
Patel, P. C, "The Crops of
the Bombay Presidency,"
Bull. Dep. Agriculture,
Bombay, 1922, 318ft1
Patra (or tejpatra, Cassia
lignea), one of the three
aromatic drugs, 96ft1

Paundra, the King of, 84
Pauraruchideva, warder of
the Vidyadhara empire, 53
Pavana or Vayu, guardian of

the North-West, 163ft1
Peisthetaerus, Iris and, 148ft3
Pelew Islands, betel-chewing

in the, 306, 307
Penzer, N. M., The Mineral
Resources of Burma, Ldn.
and New York, 1922, 65ft1
Philippine Islands, betel-
chewing in the, 300-302
Pincott, F., The Prema Sagara,
or Ocean of Love, West-
minster, 1897, 214, 214ft1
Pingalagiindhara, Vidyadhara
named, 33, 47, 48, 50, 52,
64, 73
Pingesvara, Gana named,

\Z1, 138, 142
Pin-lang, areca-nuts, 303, 305
Pipal, one of the five leaves

of trees, 247ft2
Pipalo, one of the five leaves

of trees, 247ft2
Pisachas, demons, 137, 140
Pitamaha, the law code of,

196ft
Pleyte, C. M., Bataksche
Vertellingcn, Utrecht, 1894,
231ft6
P 1 i n y. Folium indum the

malobathrum of, 244ft1
Pliny, Naturalis Historia,
Bonn's translation, 6 vols.,
Ldn., 1855-1856, 114ft1
Polivka, G., Bolte, J., and,
Anmerkungen zu den Kinder-
und Hausm'drchen der Br'uder
Grimm, 3 vols., Leipzig,
1913 - 1918, 83ft1, 107ft,
109ft2, 117ft2, 182ft1, 216ft1,
217, 217ft1
Pongol, the festival of the

winter solstice, 19
Prabhavati, daughter of
Pingalagandhara, 33, 34,
36, 39, 43, 45, 46, 47, 62,
63, 90
Prajapati — i.e. Brahma, 152,

152ft1, 162
Prajnapti, science named,

100, 100ft1
Prasenajit, king named, 31,
31ft1 ; The Young Chandala
who married the Daughter
of King, 112, 112ft*, 113,
114
Preller, L., Griechische Myth-
ologie, 2 vols., 3rd ed.,

Preller, L., — continued

Berlin, 1872-1875, 154ft2;
R'omische Mythologie, 3rd
ed., Berlin, 1881- 1883, 96ft1
156ft1

Prema Sagara, the, 214, 214ft1.
See also under Pincott

Priscus, the reign of Tar-
quinius, 114ft1

Prithivl or IsanI, guardian of
the North-East, 163ft1

Prithividevi, mother of Vega-
vatl, 34, 38, 39

Prym, E., and Socin, A.
[Der Neu-Aramaeische
Dialekt des Tur y Abdin\ 2
vols., Gottingen, 1881;
vol. ii also entitled : Syr-
ische Sagen und Maerchen,
58ft2

Przyluski, J., " Emprunts
Anaryens en Indo-Aryen,"
Bull, de la Soc. de Linguis-
tique de Paris, vol. xxiv,
1924, 239, 239ft2

Psyche, story of, 25ft1

Puga (areca-nut), one of the
five flavours in betel-
chewing, 246, 247

Purana, Bhagavata, the, 214,

214ft1, 216; Vishnu, 216
Puranas, the, 108ft1

Pururavas, the story of Urva^I
and, 216

PushkaravatI, city called, 33
Pyrard of Laval, F., mention
of betel-chewing,266, 266ft1

RadlofF, W., Proben der Volks-

litteratur der tiirkischen

Stamme Sud-Sibiriens, pts.

1-6. St Petersburg, 1866-

1886, 107ft, 228ft2
Raghu, Rama's ancestor, 44
Rahamin, Atiya Begum Fyzee,

The Music of India, Ldn.,

1925, 95ft1
Rahu (the ascending node),

61
Rajagriha, city called, 115
Rajput named Suras ena, 97,

98
Rakshasas, demons, 107, 108,

137, 140, 158, 184, 195
Rakshasi, female form of

Rakshasa, 158, 159, 160,

164, 167, 168, 203
Rakshitika, a fisherwoman

called, 115
Raktaksha, ally of Mandara-

deva, 81

332

THE OCEAN OF STORY

Ralston, W. R. S., Russian
Folk-Tales, Ldn., 1875,
56ft1, 57ft2, 227ft5
Ralston, W. R. S., and
Schiefner, F. A. von,
Tibetan Tales, Ldn.. 1882,
69ft1, 83ft1, 125ft1, 228ft1
Rama, 43 ; son of Taravaloka,
126, 128, 130 ; story of, 44,
44ft1, 45
Ramabhadra — i.e. Rama, 26,

133
Ramayana, the, 44ft1
Rambha, a heavenly nymph,

8, 162, 186, 189
Ramstedt, G. J. [Kalm'uckische
Sprachprobeii], Memoir es de
la Sociele Finno-ougrienne,
vol. xxvii, Helsingfors,
1809, 228ft3
Ramusio's text of Marco Polo,

246, 257
Rannie, D., My Adventures
among South Sea Cannibals,
Ldn., 1912, 310, 310ft2
Rasatala, one of the seven
hells, 162, 162m1, 184, 185,
191, 191*1, 196, 197
Rasmussen, K., Gronldndska
Myter och Sagor, Stock-
holm, 1926, 228^10; xye
Mennesker, Copenhagen and
Christiania, 1905, 228,
228ft9
Rati, wife of Kama, 2, 11, 23,

71, 87, 108
Ratnaprabha, wife of Nara-

vahanadatta, 46, 47, 90
Ratnas, or jewels of the

Chakravartin, 72ft
Ravana (chief of the Rak-

shasas), 7ft4, 25, 83
Rhys, John, Lectures on the
Origin and Growth of Re-
ligion . . ., Hibbert Lec-
tures, Ldn., 1888, 107ft
Rhys Davids, T. W., Buddhism,
Ldn., 1890, 127m1; Buddhist
Birth Stories, Ldn., 1880,
135ft2; Buddhist Suttas
Translated from Pali, No. 6,
Sacred Books of the East
Series, Oxford, 1881, 71ft2
Ribhukshan, one of the three

£ibhus, 19
Ribhus, the three, seasonal

deities, 19
Richard II's coronation,

account of, 88ft1
Ridley, H. N., on betel-
chewing, 243ft1, 291

Ridley, H. N., The Flora
of the Malay Peninsula,
5 vols., Ldn., 1922-1925,
290, 290ft1; Spices, Ldn.,
1912, 18, 96ft2, 247

Rink, H., Tales and Traditions
of the Eskimo, Edinburgh,
1875, 228ft9

Rishabha, emperor of the
Vidyadharas, 74, 75, 83,
124 ; mountain, the, 85, 86,
89, 94

Rishabhaka, emperor called,

% 85

Rishis, the, 182, 185

gishyamuka, the mountain
of, 42-44

Risley, H. H., The Tribes and
Castes of Bengal, 4 vols.,
Calcutta, 1891, 271ft1

Rivers, W., The History of
Melanesian Society, 2 vols.,
Cambridge, 1914, 310, 317,
317ft1

Robertson, J. A., Blair, E. H.,
and, The Philippine Islands,
55 vols., Cleveland, Ohio,
1903-1909, 302, 302ft2

Rockhill, W. W., Hirth, F.,
and, Chau Ju-Kua : His
Work on the Chineseand Arab
Trade, Imperial Academy
of Sciences, St Petersburg,
1911, 256ft1, 303ft2

Roe, Sir Thomas, mention of
betel-chewing, 266, 266ft2

Romilly, H., From my Ver-
andah in New Guinea, Ldn.,
1889, 232ft2

Rose, H. J., Primitive Culture
in Italy, Ldn., 1926, 114ft1

Rost, Dr, 13ft1, 33ft1

Roth, H. Ling, The Natives of
Sarawak and British North
Borneo, 2 vols., 1896, 253,
253ft2, 298ft1 ; Oriental Silver-
work, Malay and Chinese,
Ldn., 1910, 253, 253ft1
Roth, R., Bohtlingk, O., and
[Sanskrit Dictionary], 1852-
1875, 62ft1, 135ft2, 143ft1,
160ft1, 167ft2, 170ft1, 186ft1
Ruano, Dr, one of the two
interlocutors in the work
of Garcia da Orta, 240,
241-244
Ruchideva, warder named, 91
Ruchiradeva, the sister of, 90
Rudra, 145, 146, 155, 183
Rukmini, legend of, 10;
wife of Krishna, 46

Rumanvat, minister of the
King of Vatsa, 22, 23, 101

Ruru, a Danava slain by
Durga, 77, 77ft3

Russell, R. V., The Tribes and
Castes of the Central Pro-
vinces of India, 4 vol
Ldn., 1916, 19, 273ft1

:

Sachi, wife of Indra, 88, 141

155, 162
Safford, W. E., The Useful

Plants of the Island of

Guam, Smithsonian Inst.,

Washington, 1905, 308ft2,

309ft1- 2
Sagaradatta, king named, 28,

29, 47, 50, 53, 64, 73
St John, Spencer, Life in the

Forests of the Far East,

2nd ed., 2 vols., Ldn.,

1863, 296, 296ft2
Sakra, king of the gods, 83ft1
Saktis (" energies ") of Siva,

the, 75ft2
Saktiyasas, wife of Narava-

hanadatta, 90
Samadhisthala, Indra's tem-
porary residence, 147, 150
Sampati (the vulture son of

Garuda), 44
Samyataka, friend of Mukta-

phalaketu, 163, 170, 171,

172, 173, 181, 198, 200,

201, 202, 205
Sandhyavasa, village called,

55
Sangramasimha, governor
f over Patala,' 185, 189
Sankhahrada, lake called, 7,

13, 14
Sankhapala, King of the

Nagas, 7
Sankhapura, city called, 7
Sankranti, the day on which

the sun enters a fresh sign

of the zodiac, 19
Santisoma, priest named, 25,

87
Sarasas, large cranes, 24, 135,

135ft1
Sarasvati, the goddess, 1, 29
Sarvadamana, emperor

named, 124
Sastras, the, 134
Satapatha Brahmana, the, 216
Satyabhama, wife of Krishna,

46
Saville, W. V. J., In Unknown

New Guinea, Ldn., 1926,

314ft1

INDEX I— SANSKRIT WORDS, ETC.

333

Savitrl and Angiras, Story of,

22-23
Savitri, the goddess, 23, 47
Schiefner, A., Die Helden-
sagen der minussinschen
Tataren, St Petersburg,
1859, 228ft2
Schiefner, F. A. von, Ralston,
W. R. S., and, Tibetan
Tales, Ldn., 1882, 69ft\
83ft1, 125ft1, 228ft1
Schmidt, Bernhard, Griech-
ische Sagen and Volkslieder,
Leipzig, 1877, 57ft2
SchofF, W. H., reference to

betel-chewing, 255ft2
Schoff, W. H., "Camphor,"
Journ. Amer. Orient. Soc,
vol. xlii, 1922, 246, 246ft2
Scidmore, E. R., Java the
Garden of the East, New
York, 1898, 295ft3
Scott, Sir J. G., 286. See
also under Shway Yoe
(pseud.)
Scott, J., The Arabian Nights'
Entertainments, 6 vols., Ldn.,
1811, 227ft3; Bahar-Danush,
3 vols., Shrewsbury, 1799,
227ft2
Scott, W., The Lady of the

Lake, 114ft1
Sea ton, M. E., "Swan-
Maidens," Hastings' Ency.
ReL Eth., vol. xii, 219m1
Seligmann, C. G., The Melan-
esia?^ of British New Guinea,
Cambridge, 1910, 310
Sen, K. N. N., The Vaidyaka-
sabda-sindhu, Calcutta,
1913-1914, 246
Senaikkudaiyan, caste of
betel-vine cultivators, 282
Senart, E., The Mahavastu,
2 vols., Paris, 1882-1890,
71ft2
Servius Tullius, the birth of,

114ft1
Sesha, the serpent of Vishnu,

151
Sewell, R., and Dikshit, S. B.,
The Indian Calendar', Ldn.,
1896, 19
Shakespeare, Julius Caesar,

99ft1, 156ft1
Sheering, M. S., Hindu Tribes
and Castes, 3 vols., Calcutta,
1872, 1879 and 1881,
270ft2
Sherlf, description of betel-
chewing, 255-256

Shway Yoe (Sir J. G. Scott),

The Burman, his Life and

Notions,2nd ed., Ldn., 1896,

286n5

Siam, betel-chewing in, 287,

288, 289
Siddhakshetra, 48ft1
Siddhas, independent super-
humans, 43, 48, 52, 67,
85ft2, 161, 176, 204, 207,
208
Siddhisvara, a sacred place
of Siva, 138ft1, 143, 143ft1,
152, 177, 199, 202, 203, 209
Siddhodaka, holy water

called, 199, 207
Siebs, T. [" Neues zur ger-
manischen Mythologie "],
Mittheil. d. schles. Gesell. f
Volkskunde, vol. xxv, 1924,
225ft2
Sigala Jataka, the. No. 142,

112ft4
Silius Italicus, Punica, 154ft2
Simha, chief of the Vidya-

dharas, 30
Sinclair, W. F., The 1 ravels
of Pedro Teixeira, Hakluyt
Society, Ldn., 1902, 259ft2
Siri leaf — i.e. betel leaf, 253,

296, 305

Sirlh fruits given as present

to future bride, 297 ;

spittle used as a charm,

, 294

Sirisha flower, body like a,

172
Slta, wife of Rama, 7ft4, 26,

44,45
Siva, 1, 7, 7ft4, 21, 22, 23, 27,
38, 42, 47, 48, 51, 52, 55,
57, 59, 60, 60ft2, 68m1, 71,
72, 73, 74, 75, 75ft2, 77,
77ft1, 81, 82, 83, 85, 87,
89, 102, 110, 120, 121, 131,
132, 132ft1, 133, 133ft3, 136,
138, 141, 142, 143, 146,
147, 148, 150-157, 159-161,
163, 164, 167, 169, 171,
175-180, 183, 186, 187, 188,
189, 190, 197, 198, 199,
200, 203, 205, 206, 207,
t 209, 277, 280
Sivabhuti, minister of

Brahmadatta, 134, 142
Sivakshetra, hermitage called,

54
Sivis, the (Sibis), 125, 125ft1
Skeat, W. W., Malay Magic,

Ldn., 1900, 290ft4
Skeat, W. W., and Blagden,

Skeat — continued

C. O., Pagan Races of the
Malay Peninsula, 2 vols.,
Ldn., 1906, 289, 289w3,
290n2- 3
Slagfith, a son of the king of

the Finns, 221, 222
Smith, M. Staniforth, Annual
Report, British New
Guinea, 1911, 312

Smith, V. A., Travels in the
Mogul Empire a.d. 1656-
1668 by Francois Bernier,
2nd ed., Oxford, 1914,
267w3

Smith, W., Dictionary of
Greek and Roman Antiquities,
3rd ed., Ldn., 1890-1891,
156ni

Smith, W. A., The Ao Naga
Tribe of Assam, 1925, 284,
284w*, 286W1

Snorri Sturluson, "the
Younger" Edda, 220

Sobhavati, city called, 2

Socin, A., and Prym, E.
[Der Neu-Aramaeische
Dialekt des Tur 'Abdin],
2 vols., Gottingen, 1881 ;
vol. ii also entitled: Syrische
Sagen und Maerchen, 57w2

Solomon Islands, betel-
chewing in the, 314-316

Soma, the kinsuka tree sacred
to, 7w3

Soma or Chandra, guardian
of the North-East, 162ft1

Somadeva, Brahman named,
139; {The Katha Saril
Sagara), 114ft1, 213, 237,
238, 245, 246, 247, 255

Somaprabha, wife of
Brahmadatta, 134, 134ft1,
142

Sontheimer, J. von, Grosse
Zusammenstellung uber die
Krafte . . . von Abdullah
Ben Ahmed . . .,2 vols.,
Stuttgart, 1840-1842, 255ft2

Southey, R., Old Woman of
Berkeley, 56ft1

Soy Yo, " Antiquity of the
Castanet," Once a Week,
vol. viii, 1863, 95ft1

Spain from the East, the Cas-
tanet introduced into, 95ft1

Speyer, J. S., Studies about
the Kathasaritsagara,
Amsterdam, 1908, 16ft,
31ft3, 37ft1, 60ft2, 63ft1-2,
87ft2, 91ft2

334

THE OCEAN OF STORY

Sravasti, city called, 31, Sin1,

t 45, 97

Sri Krishna stealing the

clothes of the Braj girls,

214, 215
Sruta, daughter of Dirgha-

damshtra, 84
Stack, E., The Mikirs, Ldn.,

1908, 285*1*
Stanley, H. E. J., The

Philippine Islands . . . By

Antonio de Morga, Hakluyt

Society, Ldn., 1868, 300,

300ft1
Steere, E., Swahili Tales, 2nd

ed., Ldn., 1889, 227ft10
Stephens, G. A., " Eating or

Chewing of Pan," West-
minster Review, vol. clxviii,

New York, August 1907,

318m1
Stevenson, Mrs Sinclair, The

Rites of the Twice-Born,

Oxford Univ. Press, 1920,

18, 277
Stober, A., Alsatia, 1858-

1861, 107ft
Stuart, G. A., Chinese Materia

Medica, Shanghai, 1911,

305
Stumme, H., M'drchen der

Schluh vo7i T azerw alt,

Leipzig, 1895, 227ft8;

Tunisische M'drchen und

Gedichte, 2 vols., Leipzig,

1893, 227ft«
Sturluson, Snorri, " the

Younger " Edda, 220
Subahu, Daitya named, 148
Suddhodana, Raja, Gautama's

father, 127ft1
Sudharma, hall of the gods,

40, 40ft2
Sugriva (king of the

monkeys), 44
Sulochana, daughter of

Amitagati, 52
Sumatra, betel-chewing in,

292-295
Sumeru, Mount, 82
Sumitra, Yakshini named, 56
Supari, the areca-nut, 238,

239, 247, 285
Suprahara, a young fisherman,

115, 116, 117
Supratishthita, city called,

112
Surabhi, the sacred cow, ful-
filling all wishes, 55, 85
Surasena, Rajput named, 97,

98

Suratamanjan, Book XVI,
94-131 ; Chandala maiden
named, 112, il5, 120, 121,
122 ; daughter of Matan-
gadeva, 105, 106, 121, 122,
124

Surya, guardian of the South-
West, 163ft1

Sushena, wife of Surasena,
97, 98

Susruta (first century a.d.
or B.C.), mention of betel,
254, 255 ; mention of car-
damom {ela), 96ft1

Svayamprabha, wife of Trailo-
kyamalin, 185, 187, 188,
189, 190, 191, 194, 195, 196,
198

Svayamvara (marriage by
choice), 29ft1, 30ft1

Svetadvlpa, 151, 151ft2

Svetasaila, the cave of, 184,
187, 193

Swan- White, one of the three
Valkyries in the Volundar-
kvitha, 221, 222

Syed Siraj Ul Hassan, The
Castes and Tribes of
H.E.H. the Nizam s Dom-
inions, vol. i, Bombay, 1920,
274, 275

Taels, Sinhalese weight, 256ft1
Talajangha, demon named,

61
Tamboli (Tamoli, Tamdi),

caste connected with betel,

270, 274
Tambula, the usual Sanskrit

word for betel "chew,"

238, 239
Tambuli (or pan), the betel

leaf, 238
Tanaquil, Queen, 114ft1
Tanda Pulaiyan caste, betel

used among the, 282
Tapincha tree, 7, 7ft2
Tapodhana, hermit named,

172, 175, 178, 179, 180,

181, 184, 185, 198, 201,

206, 208
Taravaloka, emperor over the

Vidyadharas, 124; Story of,

125-131
Tarkshyaratna, a jewel, 135ft2
Tarquinius Priscus, the reign

of, 114ft1
Tavernier, J. R. (1643-1649),

description of betel-
chewing, 295, 295ft1

Tawney, C. H., 12ft1, 19, 32ft3,
34ft1, 58ft3, 60ft3, 63ft1, 71ft2,
75ft2, 95ft1, 108ft1
Tawney, C. H., The
Kathakoca ; or Treasury of
Stories, Roy. As. Soc, 1895,
29ft1
Taylor, R., Te lka A Maui;
or New Zealand and its In-
habitants, 2nd ed., Ldn.,
1870, 232ft7
Teixeira, Pedro (1586-1615),
mention of betel-chewing,
259, 259ft2
Tejpatra or pair a, one of
the three aromatic drugs,
96ft1
Temple, R. C, The Countries
Round the Bay of Bengal,
Hakluyt Society, Ldn.,
1905, 292ft3, 293ft1; The
Travels of Peter Mundy,
4 vols., Hakluyt Society,
Ldn., 1905, 1914, 1919,
1924, 266ft6, 267ft2
Terry, Edward, mention of

betel-chewing, 266, 266ft3
Thincsus, Mars, altars de-
dicated to, 225
Thomson, Basil, Amherst,
Lord, and, Discovery of the
Solomon Islands, Hakluyt
Society, Ldn., 1901, 314,
314ft2
Thumb, A. ["Zur neugriech-
ischen Volkskunde "], Zeit.
d. Vereins f. Volkskunde,
vol. ii, Berlin, 1892,
117ft2
Thurn, E. im [" Piper Methy-
sticum in Betel-chewing "],
Man, vol. xxii, April 192^
311, 311ft2
Thurston, E., Castes and Tribe
of Southern India, 7 vols.
Madras, 1909, 109ft3, 112?
275, 275ft1- 2
Tiele, P. A., Burnell, A. C.
and, The Voyage of Jo)
Huyghen van Linschoten,
vols., Hakluyt Society
Ldn., 1885, 259, 259ft3
Tikopia Island, betel-chewing
in the, 316-317 ; the most
easterly point of betel-
chewing, 248, 310
Tikshnadamshtra, Devj

maya's ally, 74
Til Sankrant, entry of the
sun into Makara or Capri
corn, 19, 20

73 U

:

INDEX I— SANSKRIT WORDS, ETC.

Tille, V., Verzeichnis der

Bohmischen Mar c hen (FF

Communications 34), 1921,
107w
Tilottama, a heavenly nymph,

189
Tiruvatira, festival called, 280
Tobler, O., Die Epiphanie der

Seele deutscker Volkssage,

Kiel, 1911, 107ft
Toreya caste, betel used

among the, 283
Touche, La. See under La

Touche
Trailokyamalin, king named,

183, 184, 185, 187, 188,

191, 193, 195, 196, 197, 199,

204, 207, 208
Trailokyaprabha, daughter of

Trailokyamalin, 185, 188,

189, 197, 204, 207
Tribhivanaprabha, daughter

of Trailokyamalin, 185,

188, 190, 197, 208
Trida^a mountain, the, 143
Tripura, the slayer of, Siva,

151
Tri&rsha, the cave of, an

epithet of Siva, 68, 68ft1,

73, 74, 75, 76, 85
Tri-sugandhi, the three aro-
matic drugs, 96ft1
Tula, coin, 93ft1
Tullius, the birth of Servius,

114ft1
Turner, G., Samoa a Hundred

Years Ago, Ldn., 1884,

232ft5
Tvak or gudatvak (cinnamon),

one of the three aromatic

drugs, 96ft1
Typhosus, the giant, 149ft2

Udayana, the King of Vatsa,

89 ; for rescuing a snake,

reward given to, 237
Udumbara, one of the five

leaves of trees, 247ft2
Ujjayini, city called, 5, 61,

100, 101, 103, 105, 106,

107, 110, 120, 121
Ul Hassan, Syed Siraj. See

under Hassan, S. S. Ul
Ulfdalir, the home of Volund,

221, 222
Ulysses, by Hermes, the Moly

given to, 56ft2 ; in the island

of Calypso, 92ft1
Uma (Parvati, Gaurl, etc.,

wife of Siva), 21

Upanayana ceremony, betel
and areca in the, 276

UrvasT, a heavenly nymph,
189 ; and Pururavas, the
story of, 216

Ushas, the Navami Puja cele-
brated in honour of, 271

Utpalahasta, Matanga named,
112, 120, 121

Uttarayana, the, northward
movement of the sun, 19

Vaidyaka-sabda-sindhu, Hindu

medical dictionary, 246.

See also under Sen, K.N.N.
Vaja, one of the three Ribhus,

19
Vajramushti, king named, 73,

74
Vajraprabha, son of Heraa-

prabha, 47
Vakrapura, city called, 52, 53
Vakrolaka, city called, 54
Vakula tree, 96, 96ft3
Valle, Pietro Delia, mention

of betel - chewing, 266,

266ft*
Vamadatta, a merchant's

daughter, 120
Vamadeva, hermit named, 70-

72
Vanniyan or Palli caste, the

origin of the, 109ft3
Varaha, king named, 73, 74
Varanasi, city called, 133
Varnhagen, F. A. de, reprint

of Garcia da Orta's Colo-

quios . . ., Lisbon, 1872,

243ft3, 245
Varthema,Ludovicodi (1505),

description of betel-
chewing, 258
Vartin — i.e. " abiding in," 72ft
Varuna, the ruler of the

West, 64, 108ft1, 163ft1,

184, 215
Vasantaka, minister of Nara-

vahanadatta, 24
Vasantatilaka, King of Chedi,

124
Vasavadatta, wife of the King

of Vatsa, 27, 46, 90, 91, 93,

100, 102
Vassal, G. M., On and Off

Didy in Annam, Ldn., 1910,

287ft2
Vasuki, the king of the

serpents, 274ft1
Vasumati, Brahman named,

55
Vatapi, giant named, 109ft3

335

Vatsa, the King of, Udayana,
1,2, 12, 13,21, 22, 23,25,
26, 27, 29, 30, 39, 45, 46,
47, 89, 90, 91, 92, 92ft1, 93,
100, 101, 102, 103, 121

Vatsa, the Prince of, Nara-
vahanadatta, 17

Vaux, Carra de. See under
Carra de Vaux

Vayu, the god of the wind,
160ft1 ; or Pavana, guardian
of the North-West, 163ft1

Vayupatha, king named, 40-
42, 47, 50, 53, 64, 65, 66,
69, 73, 88, 89, 93, 106, 123

Vayuvegaya^as, sister of
Vayupatha, 65, 66, 67, 90

Vedas, the, 2

Vegavat, king named, 25, 46

VegavatI, Vidyadhari named,
24-27, 30, 34, 37, 38, 39,
46, 53, 62, 90

Velent (Weland, Volund,
Wayland) the Smith, 220

Vetalas, demons, 62

Vibhvan, one of the three
Ribhus, 19

Victoria and Albert Museum,
collections of betel im-
plements, 250

Vidyadhara court, Narava-
hanadatta before the, 40-
42 ; territory, two divisions
of the, 47, 48, 80, 89

Vidyadharas, independent
superhumans, 9, 22, 23, 25,

27, 30, 31, 33, 34, 37, 38,
40, 41, 42, 43, 45, 47-52,
59, 61-64, 66-75, 75ft3, 76,
78, 80-89, 92-94, 97, 101,
103, 105, 106, 121, 122,
124, 125, 129-133, 146, 148,
149, 150, 152-156, 161, 163,
164, 168, 169, 174, 178,
187, 194, 200, 201, 205,
205ft1, 206, 207, 208, 209

Vidyadhari, female form of
Vidyadhara, 22, 24, 25, 27 .

28, 29, 34, 45, 59, 63, 122
Vidyuddhvaja, son of Vidyut-

prabha, 143-157, 159, 160-

164, 208
Vidyutprabha, king named,

144, 146
Vidyutpunja, Vidyadhara

named, 67, 73
Vidyutpunja, daughter of

Vidyutpunja, 67
Vijayanagar, account of the

Court of ('Abdu-r-Razzaq),

257

336

THE OCEAN OF STORY

Vijayasena,ayoung Kshatriya,

3,4
Vimala, city called, 82
Vinadatta, Gandharva named,

28,29
Vinayavati, wife of Meru-

dhvaja, 204
Vindhya mountain, the, 54
Virabahu, king named, 118
Viravara, the faithful servant,

237
Virgil, JEncid, 49m1, 141w2;

Georgics, 49ft1
Visala, city called, 2
Vishnu, 10, 28-30, 60, 60w2,

72n, 76, 82w, 151, 152, 153,

161, 277
Vishnu Pur ana, the, 216
Visuddhimagga, Buddhaghosa,

254w2
Visvakarman, the architect

of the gods, 169
Visvantara, emperor named,

124
Volund (Velent, Weland, etc.)

the Smith, 220 ; a son of the

king of the Finns, 221, 222

Warneck, J., " Studien iiber
die Litteratur der Toba-
Batak," Mittheil. d. Sent,
f. orient. Sprach., vol. ii,
Stuttgart and Berlin, 1899,
231^6

Watt, G., A Dictionary of the
Economic Products of India,
6 vols., Calcutta, 1889-
1896, 7w2-3, 8ni, 18, 65»i,
96wi, 2, 3, 5} 243n2, 247, 249,
318ft1

Wayland (Volund, Welund,
etc.) the Smith, 220

Webster, H. Cayley-. See
under Cayley- Webster

Webster, John, The Dutchess
of Malfey, A Tragedy,
54ft1, 156ft1

Weland (Volund, Wayland,
etc.) the Smith, 220

Wesselski, A., M'drchen des
Mittelalters, Berlin, 1925,
117ft2

Westermarck, E., Ritual and
Belief in Morocco, 2 vols.,
Ldn., 1926, 100ft

White, J., The Ancient
History of the Maori, 6
vols., Wellington, 1887-
1890, 232ft7

White, W. G., The Sea
Gypsies of Malaya, Ldn.,
1922, 287, 287ft1

Wick ham, E. C, Quinti
Horatii Flacci Opera Omnia,
2 vols., Oxford, 1874, 1891,
99ft2

Wilken, G. A., "Jets over
Schedelvereering bij de
volken van den Indischen
Archipel," Bijdragen tot
de Taal, Land . . . van
Nederlandsch Indie, vol. iv,
1889, 297ft1

Wilkins, W. J., Hindu Myth-
ology, Calcutta, 1882, 77ft2

Williams, M. Monier. See
under Monier Williams

Williamson, Prof., on betel-
chewing and Zrautf-drinking,
310

Williamson, R. W., The
Mafulu Mountain People of
British New Guinea, Ldn.,
1912, 313ft1; The Social
and Political Systems of
Central Polynesia, 3 vols.,
Cambridge, 1924, 210W1

Wilson, Captain Henry, 306.
See also under Keate, G.

Wilson, Prof. H. Hay man, on
story in Book XIII, 17ft1

Winstedt, R. O., " Notes on
Malay Magic," Malay Br.
Roy. As. Soc. Journ., vol.
iii, pt. 3, December 1925,
292, 292wi; Papers on
Malay Subjects, pt. 2 : The
Circumstances of Malay

Winstedt — continued

Life, Kuala Lumpur, 1909,

29b*1
Woodford, Mr C. M., on

betel-chewing, 306, 315
Wiinsche, A., Schopfung und

Siindenfall des erst en Men-

schenpaares, Leipzig, 1906,

vol. ii of Ex Oriente Lux,

117n2

Yadavas, Sudharma, the hall

of the, 40w2
Yajnadeva, son of Somadeva,

139
Yajnasoma, Brahman named,

138
Yajnasthala, a royal grant to

Brahmans, 138
Yajnavalkya-smriti, the law

code of the Mithila school,

195w3, 196n
Yakshas, subjects of Kuvera,

24,25
Yakshini, female form of

Yaksha, 56, 57
Yama, guardian of the South,

163wi
Ya^askara, Brahman named, 2
Yaugandharayana, minister

of the King of Vatsa, 27,

46, 90, 101, 102
Yoe, Shway. See under

Shway Yoe
Yojanas, measures of distance,

12, 55, 105
Yugas (or Ages of the World),

1
Yule, H., The Book of Ser

Marco Polo, 3rd ed., 2 vols.,

Ldn., 1903, 245, 246, 246w3

247, 256, 257
Yule, H., and Cordier, H.,

Cathay and the Way Thither,

4 vols., Hakluyt Society,

Ldn., 1913-1916, 96w2

Zimmer, H., Altindischt
Leben, Berlin, 1879, 156nx

I

INDEX II

GENERAL

Abduction of Suratamanjari,
the, 105, 106

Abhandl. d. M'unchener
Akademie, Studien zur ger-
maiiischen Sagengeschichte,
I, Der V alky rienmy thus,
W. Golther, vol. xviii,
1890, 224ft1

Abhandl. f. d. Kunde d.
Morgen., " Das Aupapatika
Sutra," E. Leumann, vol.
viii, Leipzig, 1883, 254ft3

Abodes, the gods leaving
their old, 149, 149ft2

Abrege des Merveilles, L\
Carra de Vaux, 227ft3

Absent husband, a single
lock worn in mourning for,
34, 36, 36ft2

Acacia catechu, cutch, an ex-
tract from, 278, 287

Academy, " Antimony," L. L.
Bonaparte, 23rd February
1884, 65m1

Accessories to betel-chewing,
249-254

Account of Assam, Statistical,
W. H. Hunter, 284ft*

Account of the Manners and
Customs of the Modern
Egyptians, An, E. W. Lane,
196ft

Account of the Pelew Islands
. • . oj Henry Wilson, An,
George Keate, 306ft1

Account of the method of
making cutch, 278-280 ; of
Richard II's coronation,
88W1

Accounts of betel-chewing
in the East Indian Archi-
pelago, 292-302 ; of betel
by travellers to India be-
fore a.d. 1800, 255-270; of
the history of the clove
trade, 96ft2

Achchnese, The, C. S.
Hurgronje, 293ft2, 294ft1- 2

Aconite poison, usually one
of the five ordeals, 196ft

VOL. VIII.

Act of truth, the, 189, 190,

190a1
Action of the lime on the

betel-juice, red saliva from

the, 315
Adoring the fire, prince

coloured yellow by, 33
Adulterer oiled and curled,

head of an, 107
Adulterous woman, the ordeal

of the (in Numbers), 196ft
Adventures among Soidh Sea

Cannibals, My, D. Rannie,

310ft2
Mneid, Virgil, 49ft1, 141ft2
Agallochum or Lign-Aloes

used in betel-chewing, 243,

243ft2
Age, a crest-jewel as talisman

against old, 194, 195, 195ft1;

hair seized by old, 101 ;

tone of castanets improve

with, 95ft1
Agreement of five Vidyadhara

maidens, the, 66, 67, 84
Agricultural side of betel-
chewing, the, 318, 318W1
Agricultural Bulletin of the

Federated Malay States,

"The Betel Leaf or Sirih,"

vol. vi, 1918, 318ft1; "The

Betel Nut Industry in the

Muar District, Johore,"

vol. v, 1917, 318ft1
cAin I Akbarl by Abu-l-Fazl

'4llami> H. Blochmann,

264ft*
Air, flying through the, 26,

27, 31, 34, 36, 46, 50, 52,

55, 56, 59, 61, 69, 72, 89,
' 121, 131, 173, 206, 223,

224
Air-going elephants, the two,

179-181
Alaisiages, the Valkyries

were originally, 225, 225ft1,

226
Algerie traditionelle, L\ A.

Certeux and E. H. Carnoy,

227ft7

337

Algonquin Legends of New
England, The, Ch. Lei and,
228ft8

Allerlei aus Folks- und Men-
schenkunde, A. Bastian,
232ft3

Almisquere (almisere, almiscre
or almisque) in betel-
chewing, use of, 244, 247ft1

Alsatia, A. Stober, 107ft

Altars at Housesteads
(Northumberland), early
evidence of Valkyrie tra-
dition on, 224, 224ft3, 225

Altindisches Leben, H. Zimmer,
156ft1

Ambergris in betel-chewing,
use of, 243, 243ft2, 246, 264

Ambre used in betel-chewing,
244

American Folk-Lore, the
Journal of, 228ft8, 231ft5.
For details see under Journal

°f :■ ■

American Oriental Society,
Journal of the, 246ft2. For
details see under Journal
of the American . . .

Amomum subulatum, the
Greater Cardamom, 96ft1

Amount of betel leaves used
by Indians, daily, 260

Amulets in form of images of
birds given at the winter
solstice, 19

Ancient History of the Maori,
The, J. White, 232ft7

Angami Nagas, The, J. H.
Hutton, 284ft2

Animal, Life bound up with,
in the " External Soul "
motif, 107ft ; transforma-
tions, 79, 80, 80ft1

Animals, gold- and jewel-
spitting, 59ft3; grateful,
219

Anmerkungen zu den Kinder-
und Hausmdrchen der Br'uder
Grimm, J. Bolte and G.
Polivka, 83ft1, 107ft, 109ft2,

338

THE OCEAN OF STORY

Anmerkungen — continued
117ft2, 182ft1, 216ft1, 217,
217ft1

Annam, On and Off Duty in,
G. M. Vassal, 287ft2

Annual Report, British New
Guinea, M. Staniforth
Smith, 312

Annual Report of the Bureau
of Ethnology of the Smith-
sonian Institute [*' The
Central Eskimo"], R. Boas,
Washington, 1888, 228ft8

Annual Report on the Mun-
nipore Political Agency,
R. Brown, 286ft3

Anthropological Institute,
Journal of the, 253ft3. For
details see under Journ.
Anth. Inst.

Anthropological Society of
Bombay, Journal of the, In*,
18. For details see under
Journ. Anthr. Soc. Bomb.

Antimony, eyes reddened by,
64, 65, 65ft1; in India,
small occurrence of, 65ft1 ;
the Mountain of, 108,
108ft1 ; probable derivation
of the word, 65ft1

" Antimony," L.L. Bonaparte,
Academy, 65ft1

Antiquities, Dictionary of Greek
and Roman, W. Smith,
156ft1

Antiquities of India, L. D.
Barnett, 78ft1

" Antiquity of the Castanet,"
Soy Yo, Once a Week, 95ft1

Anxiety shown by eyes
turned inwards, 49

Ao Naga Tribe of Assam, The,
W. C. Smith, 284ft4, 286ft1

Ao Nagas, The, J. P. Mills,
284ft*

Apollodorus, The Library,
J. G. Frazer, 107ft, 117ft2

Appearance of Siva at the
Vidyadhara court, the
false, 42

Appearing by thought,
science, 100

Appendix I : The " Swan-
Maiden " motif, 213-234;
II: The Romance of
Betel-Chewing, 237-319

Appliances of betel-chewing,
249-254

Aquilaria agallocha in betel-
chewing, use of the word,
243, 243ft2

Arabian Nights, The, as intro-
ducer of the "Swan-
Maiden " motif into Europe,
227, 234

Arabian Nights, The. See
also under Nights and a
Night, The Thousand

Arabian Nights' Entertainments,
J. Scott, 227w3

Arabic names for betel, 239

Archipelago, betel-chewing in
the East Indian, 292-302

Archives pour servir a l' etude
de Vhistoire . . . de V Asie
orientale, T'oung Rao,
231ft3- 4

Areca and betel, various
names for, 238, 239, 303,
308ft3; Garcia da Orta's
description of, 242, 243

Areca catechu, or areca-nut
palm, seed (nut) of the,
238, 249, 315

Areca Catechu, Chavica Betle
und das Betelkauen Ueber,
L. Lewin, 237ft1, 315ft1

Areca-nut cutters, 249, 250,
277

Areca-nut, the four virtues
of the, 304 ; vernacular
derivations of the word,
238, 239

" Areca Nut in Ceylon, The,"
Tropical Agriculturist, 318ft1

Areca- nuts, brass box for
storing, 249 ; connected
with divorces, 294 ; differ-
ent kinds of, 303, 304 ; dif-
ferent ways of eating, 306 ;
in initiation ceremonies,
312; used in courtship, 298,
299

Areca-palm plantation, de-
scriptions of an, 269, 270,
305, 306, 308 ; seeds (nuts)
of the, 238

Area of the Custom of Betel-
chewing, The, 248-249

Areas, division of kava-6\r\nk-
ingand betel-chewing, 307-
309

Argonaut Press, the, 258ft1,
301ft1

Argonauts, The Voyage of the,
J. R. Bacon, 109ft1

Aromatic drugs, the three,
96ft1

Arrow, Rama splits seven
palm-trees with one, 44

Arrows of Kama, the five, 3,
248ft

Artificial lake, the, 135
Ascetic named Bhutisiva,

Pasupata, 55
Asceticism, practising severe,

145, 147, 147ft1
Aschenkatze, the story of, //

Pentamerone, G. B. Basile,

69ft1
Ashes, chewing pasteof betel-
nut and pearl, 256
Asiatic Society of Bengal,

Journal of the, 231ft1. For

details see under Journ. As.

Soc. . . .
Aspirations, the result of too

high, 83ft1
Assuming various forms by

magic power, 79, 80, 80ft1
Attar of vakula flowers used

as perfume, 96ft3
Attendants to be reborn on

Earth, How Parvati con-
demned her Five, 136-138,

138-142
" Aupapatika Sutra, Das," E.

Leumann, Abhandl. f. d.

Kunde d. Morgen., 254ft3
Austerities, power of the fatal

look acquired by, 75ft1 ;

practice of severe, 145, 147,

147ft1
Australian Legendary Tales,

K. L. Parker, 232ft«
Austro- Asiatic languages,

betel in the, 239
Avelans Indicas (Indian

filberts), areca-nuts, 268

Bahar-Da?iush, J. Scott, 227ft2
Bakek, Piper chaba, used as

substitute for betel leaves,

247
Balance, the, one of the five

ordeals, 196ft
"Ball, The Crystal," Grimm's

Kinder- und Hausmarchen,

107ft
Barbosa, The Book of Duarte,

M. L. Dames, 96ft2, 258ft2
Bark, areca-nuts substituted

by, 286
" Baruis," The Tribes and

Castes of Bengal, H. H.

Risley, 271, 271ft1
Basilisks as guards of the cave

of Trislrsha, 75, 75ft1, 76
Basket used for carrying

betel, 253
Bataksche V ertellingen, C. M.

Pleyte, 231ft6

Bath of purification, the
annual, 19

Bathing girls, stealing the
clothes of, 213, 214, 215;
heavenly nymph, stealing
the clothes of a, 58, 58ft2

Battle, description of a, 161,
16 lft2; the Valkyries deities
of, 224, 225

Bawd, Marubhuti tricked by
a, 60

Beads, rosary of Aksha, 23

Beaks and feet of coral, swans
with, 135

" Bearer of the Betel-bag,"
important function of the,
254, 254w4

Beauties of woman, the five,
248ft

Beautiful lake, the, 7; maiden
fascinates mad elephant,
111, 111ft3

Beauty, the foot of wonderful,
33 ; illuminating, 110, 111 ;
of Padmavati, the, 158,
158ft2, 159, 159ft ; simile of,
13

Bed of lotus leaves, 168,
168ft1, 171

Belief in Immortality, The,
J. G. Frazer, 225, 225ft4,
308ft1

Bengali names for betel,
239

« Betel-bag, Bearer of the,"
important function of the,
254, 254ft4

Betel-bags, 250, 299; descrip-
tion of, 251, 252

Betel-baskets, 253, 307

Betel-boxes, 249, 250, 286ft5,
288, 293, 295, 298, 300,
302, 305

Betel " chew," pan-supafi,
238, 239 ; " chew," poison
conveyed in an, 267, 268 ;
cultivation, 265, 271, 272,
273, 305, 306, 308; ex-
change of — i.e. a binding
oath, 281, 283 ; replaces
wine among the Indians
(Sherif), 256 ; in Southern
India, uses of, 275-283;
the thirteen qualities of
(the Hitopadesa), 254 ; used
as our " tip," 283 ; various
names for, 238, 239, 303,
308ft3

Betel- chewing, Appliances
of, 249, 254 ; Area of the
Custom of, 248-249 ; areas,

INDEX II— GENERAL

Betel-chewing — continued
division of kava-drinking
and, 308-309; in Assam,
Burma, Annam and Siam,
284-289 ; early descriptions
of, 240-245, 254-270; in the
East Indian Archipelago,
292-302; Etymological
Evidence of Words used in,
238-239 ; in India prior to
a.d. 1800, 254-270 ; in the
Malay Peninsula, 289-292 ;
in Melanesia, 309-317; in
Micronesia, 306-309 ; in
Northern and Central India,
270-275 ; possible origin of
the custom of, 248, 249;
The Romance of, Appendix
II, 237-319; taboo before
marriage, 280, 281; taboo
of widows in mourning,
311, 312; the three in-
gredients necessary in, 238;
use of cardamom in, 96ft1,
242, 247, 264, 274, 296;
use of cloves in, 96ft2, 241m1,
246, 247, 255, 264, 271,
274, 296

Betel-juice to avert evil
spirits, smearing with, 292 ;
insult of spitting, 237, 257 ;
smeared on the face for
ornament, 314, 315 ; wine
made of, 304

Betel leaf, different kinds of,
265 ; given as reward to
King Udayana, 237;
holders, 253

« Betel Leaf or Sirih, The,"
Agricultural Bulletin of the
Federated Malay States,
318ft1

Betel leaves, Bakek used as
a substitute for, 247 ; with
camphor and the five fruits,
4, 4ft1, 237 ; in custom of
widow's remarriage, 273 ;
prepared as a dish, 266

"Betel -nut," incorrect ex-
pression of, 238, 266

" Betel-Nut Chewing," Every
Saturday, 318ft1 ; Leisure
Hour, 318ft1

" Betel Nut Industry in the
Muar District, Johore,"
Agric. Bull. Fed. Mai. States,
318ft1

" Betel - Nut Tree," Penny
Magazine, 318ft1

Betel-trays, 250, 252, 282,
283, 289, 290

339

Betel-vine cultivation, 265,
271-273, 305, 306, 308;
cultivators, castes of, 270,
271, 273, 278, 282, 283;
story of the origin of, the,
274 ; varieties of, 272, 273

Betrayal of her father,
Angaravatl's, 109, 109ft2

Betre (betel), Garcia da Orta's
account of, 241-245

Betrothals, use of betel at,
293, 296

Bezoar is antidotal (Sir
Thomas Browne), 195ft1

Bibliographic des Ouvrages
Arabes, V. Chauvin, 107ft,
219, 227ft5*

Bibliography of Indian Geology
and Physical Geography, A,
T. H. D. La Touche, 65ft1,
96ft6

" Bidental," Dictionary of
Greek and Roman Antiquities,
W. Smith, 156ft1

Bihar Peasant Life, G. A.
Grierson, 275

Bijdragen tot de Taal . . . van
Nederlandsch Indie, " Jets
over Schedelvereering . . .
van den Indischen Archi-
pel, G. A. Wilken, vol. iv,
1889, 297ft1

Billur Kbschk, Turkische
Marchen., T. Menzel, 107ft

Bird, Dridhavrata changed
into a,' 182, 182ft1

Birds, Aristophanes, 148ft3

Birds, gardeners in form of,
170 ; gold produced by
eating, 59ft3; made at the
January sankranti, images
of, 19 ; sarasa, 24

Birth of the adopted Chan-
dala, the, 113; ceremonies,
betel used in, 316 ; of child
ends a curse, 59, 59ft2 ; re-
membering previous, 141,
142, 200, 201, 205, 207;
the result of demerits in
a former, 166 ; of Servius
Tullius, the, 114ft1

Black, by betel-chewing,
mouths and teeth coloured,
259, 260, 261, 262, 286;
castanets give the best
tone, 95ft1 ; Mountain, the,
Asitagiri, 103, 103ft1, 104,
105,124,131,132; powder,
antimony or galena applied
to the eyes as a, 65ft1

Blessed, the Isles of the, 233

340

THE OCEAN OF STORY

Blue lotuses, a glance like a
garland of full-blown, 30

Boar, Asura assuming the
form of a, 108, 109

Bodies in trees by magic,
power of concealing, 185

Body in the "External Soul"
motif, Life in Special Part
of, 107ft ; garments cling-
ing to the, 64, 64ft1; gift
of wishing-tree and own,
124, 124m1 ; like a sirisha
flower, 172

Bone, one of the five beauties
of woman, 248ft

Book XIII : Madiravati, 1-
17; XIV: Pancha, 21-69;
XV: Mahabhisheka, 70-
93 ; XVI : Suratamanjari,
94-131

Book of Duarte Barbosa, The,
M. L. Dames, 96ft2, 258ft2

Book of Ser Marco Polo, The,
H. Yule, 245, 246, 246ft3,
247, 256, 257

Boons of Siva, the, 150, 151

Botanical description of betel
and areca (Garcia da Orta),
242, 245

Bowls used in betel-chewing,
250, 253

Box for storing areca-nuts,
249, 250 ; for storing lime,
249-251, 253, 254, 315

Brahman named Baladhara,
117; Devarakshita, 55;
Kapila^arman, 113 ; Mahi-
dhara, 117; Nagasvamin,
54 ; S o m a d e v a, 139 ;
Vasumati, 55 ; Yajnasoma,
138 ; Yasaskara, 2

Brahmanical thread, the, 16

Brahman- Rakshasas, enemies
of Brahmans, 137, 137ft2,
140

Brahmans forbidden to use
betel, widows of, 278, 283 ;
not engaged at betel fes-
tivals, 271

Brahmany ducks, 9, 9ft3

Brass box for storing areca-
nuts, 249, 250

Bride and nereid, resemblance
in costume of Greek, 218;
smeared with turmeric at
wedding, 18, 281; the
substituted, 12-15

British Museum, first edition
of Garcia da Orta at the,
240ft1 ; specimens of lime-
boxes at the, 253

11 Brothers, the five," the five
ingredients of a betel
" chew " in Sumatra,
294, 295

Brown cow, the wonderful,
55

Brynhildar, Helreith, one of
the Eddie poems, 221, 223

Buddha, H. Oldenberg, 125ft1

Buddhism , M. Monier
Williams, lft4

Buddhism, T. W. Rhys Davids,
127ft1

Buddhist Birth Stories, T. W.
Rhys Davids, 135ft2

Buddhist devil, Mara, the, 1,
lft4

Buddhist Legends translated
from the Original Pali Text
of the Dhammapada Com-
mentary, E. W. Burlingame,
254ft2

Buddhist Suttas, No. 6, T. W.
Rhys Davids, 71ft2

Building houses, betel leaves
used when, 278

Bull of Siva, the, 155

Bulletin, No. 10, " The Culti-
vation of the Areca Palm
in Mysore," Dept. of
Agriculture, Mysore State,
1918, 318ft1

Bulletin of the Department of
Agriculture, " The Crops of
the Bombay Presidency,"
P. C. Patel, Bombay, 1922,
318ft1

Bulletin Economique de V Indo-
chine, " Culture du Betel
dans la Province de Thanh-
Hoa (Annam)," vol. xix,
1911, 318ft1

Bulletin de la Societe de
Lingnistique de Paris,
" Emprunts Anaryens en
Indo-Aryen," J. Przyluski,
vol. xxiv, 1924, 239ft2

Bundlesof betel leaves, names
of, 265, 266

Bureau of Ethnology of the
Smithsonian Institute, Annual
Report of the, 228ft8. For
details see under Annual
Report of . . .

Burman, his Life and Notions,
The, Shway Yoe, 286ft5

Burning Candle, Life in
("External Soul" motif),
107w

Butea frondosa, the kinsuka
tree* 7, 7ft3

Calambac or Lign- Aloes used
in betel-chewing, 243,
243ft2

Calotropis gigantea, giant
swallow-wort, 96ft5

Camoens, The Lyricks, R. F.
Burton, 240ft1

Camphor and the five fruits,
betel leaves with, 4, 4ft1,
237; used in betel-
chewing, 243, 244, 246,
247, 255, 256, 257. 258,
264, 266

"Camphor," W. H. SchofF,
Journ. Amer. Orient. Soc,
246, 246ft2

Canarese words for betel, 239

Candle, Life in Burning
("External Soul" motif),
107ft

"Candle," mistake for lamp.
32ft3

Cannibal Countries, Through
New Guinea and the, H.
Cayley- Webster, 317ft1

Capricornus, Makara corre-
sponding to, 19

Cardamom in betel-chewing,
use of, 96ft1, 242, 247, 264,
274,296; one of the three
aromatic drugs, 96ft1 ; used
for snake - bites, 96ft1 ;
trees, 96, 96ft1

Caroline Islands, The, F. W.
Christian, 308ft1

Carrying off the clothes of a
heavenly nymph, 58, 58ft2 ;
red-hot iron, the ordeal oi
fire, 196ft

Ca?yophyllus aromaticus, or
Eugenia caryophyllata, clove-
tree, 96ft2, 247'

Cassia leaves, a substitute for
betel leaves, 289

Cassia lignea (pair a or
tejpatra), one of the three
aromatic drugs, 96ft1

Castanet, India probably the
original home of, 95wx

Castanets, creepers seeming
to play the, 95, 95ft1 ; two
forms of modern Indian,
95ft1 ; of various material,
95ft1

Caste of Southern India,
origin of the Palli or Vanni
yan, 109ft3

Castes connected with be
in India, 270, 271;
Southern India, use
betel among the, 276-2

«,

I

Castes of Bengal, The Tribes

and, H. H. Risley, 271ft1
Castes of Bombay, The Tribes

and, R. E. Enthoven, 274
Castes of the Central Provinces
of India, The Tribes and,
R. V. Russell, 19, 273ft1

Castes of the North- Western
Provinces and Oudh, The
Tribes a?id, W. Crooke,
270ft1

Castes and Tribes of H.E.H.
the Nizarns Dominions, The,
S. S. Ul Hassan, 274, 275

Castes and Tribes of Southern
India, E. Thurston, 109ft3,
112ft1, 275, 275ft1'2

Cote, catto, etc. — i.e. catechu,
242, 243, 244, 261, 262,
264, 268

Catechu in betel-chewing,
use of, 242-244, 246, 274

Cathay and the Way Thither, H.
Yule and H. Cordier, 96ft2

Cave of Svetasaila, the, 184,
187, 193 ; of Trislrsha, the,
an epithet of Siva, 68, 68ft1,
73-76, 85

Celebes, A Naturalist in North,
S. J. Hickson, 231ft10

Cefisus of India, 1901, 285ft1

"Centipede," patteya, bind-
ing stitch on betel-bags,
252, 252ft*

Central India, Betel-chewing
in Northern and, 270-275

Ceremonies, areca-nuts used
in initiation, 312 ; betel
used at death, 276, 280,
281, 283, 295, 316, 317;
betel at marriage, 273,

276, 277, 281, 283, 289,
290, 293, 295, 296, 297,
303, 304, 306, 309, 316;
at puberty, 276, 278, 283 ;
betel leaves in pregnancy,

277, 278 ; the kinsuka tree
used in religious, 7ft3;
turmeric in marriage,
18, 277, 281 ; turmeric in
puberty, 283 ; use of betel
at birth, 316

Ceremony in the air, the
marriage, 34 j betel and
areca in the wpanayana,
276, 283; betel used in
the tali-tying, 277, 283;
of Naravahanadatta, the
coronation, 87, 88 ; of pour-
ing water over the hands,
129, 129ft1 ; the second, 25

INDEX II— GENERAL

Ceylon Antiquary and Literary
Register, The, A. M. G.
Mudaliyar, 318ft1
" Chakravartin," H. Jacobi,
Hastings' Ency. Rel. Eth.,
72ft

"Chamber, Forbidden, "motif,

57, 57ft1
Change of shapes by magic

power, 37, 39
Chaouia de V Aures, Le,
G. Mercier, 227ft7

Chariot catches up the King
of Vatsa, heavenly, 102 ;
the flying, 45, 199, 202,
203; the lotus-shaped, 52,
61 ; one of the jewels of
Chakravartin, 71ft2; of
swans, the, 151, 152

Charm, slrih spittle used as
a, 294

Charming away disease,
Mohammedan practice of,
196ft

Charms, the jewel of, one of
the jewels of an emperor,
71

Chau Ju-Kua : His Work on
the Chinese and Arab Trade,
F. Hirth and W. W. Rock-
hill, 256ft1, 303ft2

Checani — i.e. the cinnamon of
Calicut, 243

" Chew," betel, pan-supari,
238, 239

Chewing betel. See under
Betel-chewing

Chewing unhusked rice-
grains mixed with water,
196ft

Child cooked and eaten, own,
59, 59ft2; curse ended by
the birth of a, 59, 59ft2 ;
practising severe ascetic-
ism, 145 ; substituted at
birth, 87, 87ft1; and the
Sweetmeat, Story of the, 35

Childhood of Fiction, The,
H. A. Macculloch, 233ft3

Children given away by
father, 128, 129

ChH min yao shu, the, 304

China, The Folklore of, N. B.
Denny s, 231ft3

Chinese encyclopaedia, T'u
Shu Chi Ch'eng, the, 304

Chinese Materia Medica, G. A.
Stuart, 305

Chips of the Areca catechu,
cutch madefrom the boiled,
278, 279

341

Chu-fan-clii, Chau Ju-Kua,

256, 300, 303
Churning of the Ocean, the,

60ft1, 76
Cigarette, a rival of betel-
chewing, the Virginian,
319

Cinnamon {tvak or gudatvak),
one of the three aromatic
drugs, 96ft1; in betel-
chewing, use of, 243

Circumambulation, 85, 86,
200, 200ft1

Circumstances of Malay Life,
pt. 2 of Papers on Malay
Subjects, R. O. Winstedt,
291ft1

Citj called Achalapura, 12 ;
A s h a d h a p u r a, 33, 34 ;
Ayodhya, 118; Chandra-
pur a, 168, 169, 180;
Devasabha, 178, 180, 182,
184, 184ft2, 186; Govinda-
kuta, 61, 64; Kau^ambi, 21,
45,' 46, 89, 93, 100, 102,
103 ; Kundina, 54 ; Patali-
putra,35, 54; Pushkarayati,
33 ; Rajagriha, 115 ; San-
khapura, 7 ; Sobhavati, 2 ;
SravastI, 31, 31m1, 45, 97;
Supratishthita, 112;
UjjayinI, 3, 61, 100, 101,
103, 105, 106, 107, 110, 120,
121; Vakrapura, 52, 53;
Vakrolaka, 54 ; Varanasi,
133 ; Vimala, 82 ; Visala, 2

City of the snakes, thief's
home like the, 119, 119ft2

Clans, the swan-maiden re-
garded as a founder of,
233, 233ft2

Clarendon Press Edition of
King Richard II, 88ft1

Classical mythology, no
" swan-maiden " stories in,
217, 218; view about
morning-dreams, 99ft2

Classical Review, The, " On
Plants of the Odyssey,"
R. M. Henry, vol. xx, 1906,
56ft2

Clinging garments, 64, 64ft1

Clothes of girls while bathing,
stealing, 213, 214, 215; of
a heavenly nymph, stealing
the, 58, 58ft2

Clou (French), " cloves " de-
rived from, 96ft2

Cloud, the swan-maiden in-
terpreted as a white, 232,
232ft8

342

THE OCEAN OF STORY

Clove trade, history of the,

96ft2; trees, 96, 96ft2
Cloves in betel-chewing, use
of, 96ft2, 241ft1, 246, 247,
255, 264, 271, 274, 296
Cobra, or Nag, veneration of
the, 274

Cockle-shells, lime made
from, 259

Coins fall from girl's mouth
when speaking, gold, 59ft3

Coldness of the areca (Garcia
da Orta), 242

Collections of implements
used in betel -chewing,
250

Colloquies on the Simples and
Drugs of India by Garcia
da Orta, C. Markham, 240,
240ft1

Coloquios dos simples, e
drogas . . ., Garcia da Orta,
240ft1

Colour of spittle produced by
betel-chewing, red, 258,
259, 260, 261, 262, 280

Colours, flowers of five, 248ft ;
significances of the red and
yellow, 18

Combat, the magical, 79, 80,
80ft1

Combing hair, pearls and
precious stones produced
by, 59ft3

Compitalian games, origin of
the, 114ft1

Comus, Milton, 56ft1

Conclusion of betel-chewing,
317-319

Conclusions of the " Swan-
Maiden " motif, 234

Confusion between Folium
Indum and betel, 244, 245

Connection between betel-
chewing and numerous
harems in the East ('Abdu-r
Razzaq), 258 ; between
swan-maidens and Val-
kyries, 221, 223, 224

Conservatory, description of
an areca-palm, 269, 270

Contes et legendes annamites,
A. Landes, 231ft2

Contes Persans, A. Bricteux,
227ft2

Contes Popidaires de Lorraine,
E. Cosquin, 107ft, 109ft2

Contes populaires malgaches,
G. Ferrand, 227ft10

Contos Populares Portuguezes,
A. Coelho, 57ft2, 59fta

Cooking and eating own

child, 59,59ft2
Coral, swans with feet and
beaks of, 135

Coriolanus, Shakespeare, 112ft2

Coronation, account of
Richard II's, 88ft1; of
Naravahanadatta, the, 87,
88

Corypha umbraculifera, ola,
252ft1

Costume of Greek bride and
nereid, resemblance of,
218

Countries Round the Bay of
Bengal by Thomas Bowrey,
The, R. C. Temple, 292ft3,
293ft1

Couple, Surasena and Su-
shena, Story of the De-
voted, 97, 97ft2, 98, 99

Court, Naravahanadatta be-
fore the Vidyadhara, 40-
42

Courtesy, betel as a pledge
of, 290, 291

Courtship, areca-nuts used in,
298, 299

Cow, five products of the,
248ft; the wonderful brown,
55

Cravo — i.e. cloves (Garcia da
Orta), 241, 241ft1, 247

Crest-jewel with magic vir-
tues, 172, 174, 175, 194,
195, 195ft1

" Crops of the Bombay Presi-
dency, The," P. C. Patel,
Bull. Depi. Agriculture,
318ft1

Crotala, Roman castanets,
95ft1

Crown or wreath from a z&na,
stealing the, 219

Crows, transformation into,
142

" Crystal Ball, The," Grimm's
Kinder- und Hausmdrchen,
107ft

Cubebs, Piper cubeba, 247

Cuckoo, the, the warder of
Kama, 94

Cultivation of betel-vine, 265,
271, 272, 273, 305, 306,
308 ; of clove-trees, 96ft2

" Cultivation of the Areca
Palm in Mysore," Bulletin,
No. 10, 318ft1

Cultivators, castes of betel-
vine, 270, 271, 273, 278,
282, 283

ans la

:

" Culture du Betel dans
Province Thanh-Hoa
(Annam)," Bull. Econ. de
VIndochine, 318ft1

Cunning Vidyadhari, the,
24, 25 .

Curds, one of the five nectars,
247ft2

Curing sickness, betel used
as a charm for, 282, 294

Curiosity, death caused by,
33; the result of Nagt
svamin's, 57

Curled and oiled head of
adulterer, 107

Curse ended at the birth of
a child, 59, 59ft2; of the
hermit's pupil, the, 173;
laid on Manasavega, the,
38 ; of marrying a mortal,
Vidyadhari's, 59 ; trans-
formations according to a,
140-142

Curses of Parvati, the, 137

Custom of Betel-chewing,
The Area of the, 248-249 ;
at remarriage of widows,
betel in, 273

Cutch — i.e. extract of catechu,
247, 286, 287; description
of preparing, 278-280

Cutter, areca-nut, one of the
chief objects used in bei
chewing, 249, 250, 277

Cyclopaedia of India, 77
E. Balfour,* 318ft1

the

:

aves
:tel-

Daily amount of betel leaves
used by Hindus, 260

Darstellung aus der Sitt
geschichte Boms, L. Frit
lander, 117ft2

Date of first start of betel
chewing in India, approxi-
mate, 254; of the story of
Urva£l and Pururavas,
early, 216 ; of the Voh
darkvitha, 220, 221

Daughter who fell in L<
with a Thief, The M<
chant's, 118, 118ft1, II
120 ; King Chandai
hasena and the Asura
106, 106ft2, 107, 107ft, 1(
110; of King Prasenaj
The Young Chandala wJ
married the, 112, ]
113, 114

Daybreak, the truest drei
at, 100ft

Days, dreams fulfilled within
ten, lOOn

Dead to life, restoring, 80,
81, 99 ; person, giving part
of one's life to, 117, 117n2

Death caused by separation,
98, 116; ceremonies, betel
used in, 276, 280, 281, 283,
295, 316, 317; the drum
of, 119; from insane
curiosity, 33 ; with one
stipulation, obtaining
immunity from, 109, 109n3

Deccani names for betel, 239

Deer, the artifice of the
golden, 44

Deformity of mouth through
betel-chewing, 284, 285

Deities, seasonal, the three
Ribhus, 19

Deity of betel cultivation,
worship of the, 271

Delusion, the magic, 42, 43

Demerits in former life, the
result of, 166

Derivation of the word anti-
mony, probable, 65ft1

Derivations of the names for
betel, vernacular, 239

Description of an areca-palm
conservatory, 269, 270; of
an dsoka tree, 7n4; of a
battle, 161, 161n2; of betel,
Garcia da Orta's, 241-245 ;
of betel cultivation, 265 ;
of different kinds of betel
leaves, 265 ; of a girl's
waist, 158, 158n2, 159» ; of
a pan garden, 271, 272 ; of
preparing cutch, 278-280 ;
of preparing lime, 286

Descriptions of implements
used in betel-chewing, 250,
251, 252, 253, 254

Descriptive Ethnology of
Bengal, E. T. Dalton, 285n2

Designs made on betel-bags,
251, 252

Desires when dying, the
result of pollution of, 117,

Destroying charm, the, one

of the jewels of an emperor,

71
Deutsche Sage im Elsass, W.

Hertz, 107n
Devil, Mara, the Buddhist,

1, In*
Devoted Couple, Surasena

and Sushena, Story of the,
97, 97n2, 98, 99

INDEX II— GENERAL

Dictionary of the Economic

Products of India, A, G.

Watt, 7w2-3, 8/1*, 18, 65T11,

96W1, 96n2-3'5, 243»2, 247,

249, 3l8n!
Dictionary of Greek and Roman

Antiquities, W. Smith,

156*1*
Dictionary, Oxford, J. A. H.

Murray, Mn1
Dictionary, the Vaidyaka-

sabda - sindhu, a Hindu

medical, 246
Different kinds of areca-nuts,

303, 304; kinds of betel

leaves, 265; opinions about

the swan - maidens, 232,

232n8,233,233w1»2'3; ways

of eating areca-nuts, 306
Disappearance of Madana-

manchuka, the, 21, 21n*
Discovery of the Solomon

Islands, Lord Amherst and

B. Thomson, 314n2
Discus of Vishnu, the symbol

of the sun, 72»
Disease, a crest -jewel as

talisman against, 194, 195,

195/11 ; Mohammedan

practice of charming away,

196»
Disfigurement of mouth

through betel -chewing,

284,285
Disguising oneself lost in

sleep, power of, 25, 25w2
Dish, betel leaves prepared

as a, 266 ; of a cooked child

and rice, 59
Dish for the expectorated

betel " chew," 256
Dispute among the Bonthuk

caste, custom of settling a,

276
Distance, magic power

affected by, 39
Distribution of the " Swan-
Maiden " motif wide, 216,

217
Districts of betel cultivation

in India, principal, 173
Divina Comedia di Dante

Alighieri, La, D. B. Lom-
bard!, lOOn
Division of toa-drinking and

betel-chewing areas, 307,

308, 309 ; of self into many

forms, 92
Divisions of the Vidyadhara

territorv, two, 47, 48, 80,

89

343

Divorces, areca-nuts con-
nected with, 294
Dogs, transformation into

bob-tailed, 141
Drawing lots from ajar, one of

the ordeals in Brihaspati's

law code, 196n
Dream of Muktaphaladhvaja,

the, 198
Dreams before morning, ful-
filment of, 99, 99n2, 100,

lOOn
Drinking, kava-. See under

kava-drinkiiig
Drugs, the three aromatic,

96W1
Drum beaten as thief is led

to execution, 119
" Drummer, The," Grimm's

Kinder- und Hausmarchen,

216,217
Dry condition, areca-nuts

used in, 288, 303
Dual function of the Val-
kyries, 225
Ducks, Brahmany, 9, 9w3
Dutch restrictions of clove

cultivation, 96w2
Dutchess of Malfey, The, John

Webster, 54n*, 156*1
Dwellings, the gods leaving

their old, 149, 149n2
Dyaks of Borneo, Seventeen

Years among the Sea, E. H.

Gomes, 231n9
Dying God, The, The Golden

Bough, J. G. Frazer, 233n2

Eagle, gold-spitting produced
by eating, 59n3

" Eaglewood " or Lign- Aloes
used in betel-chewing, 243,
243n2

Earliest evidence of the
Valkyrie tradition, 224,
224n3, 225; references to
protecting herbs, 56n2

Early accounts of betel-
chewing in the East Indian
Archipelago, 292, 293, 295,
300, 301, 302 ; date of the
story of UrvasI and Puru-
ravas, 216 ; descriptions of
betel - chewing, 240-245,
254-270; Sanskrit litera-
ture, roots of the " Swan-
Maiden" motif in, 234;
travellers to India, accounts
of betel by, 255-270

Early Travels in India, W.
Foster, 266n3

344

THE OCEAN OF STORY

East Indian Archipelago,
betel-chewing in the, 292-
302 ; Indra, guardian of
the, 163ft1

Eastern castanets at the South
Kensington Museum, 95ft1 ;
New Guinea,betel-chewing
in, 310-314 ; quarter, the
sun, the nymph of the,
32

Eating areca-nuts, different
ways of, 306 ; birds, gold
produced by, 59ft3 ; own
child, cooking and, 59,
59ft2 ; two grains of rice,
spitting gold produced by,
59, 59ft3, 60

" Eating or Chewing of Pan,"
G. A. Stephens, West-
minster Review, 318ft1

Economic Products of India, A
Dictionary of the, G. Watt,
7ft2- 3.8ft1; 18, 65ft1, 96ft1'2-3'5,
243ft2, 247, 249, 318ft1

Edda, the Elder, or Eddie
poems, 220, 223, 224

Edda, Die, H. Gering, 223,
223ft1

Edda, The Poetic, H. A.
Bellows, 221, 221ft1

Eddas, the Icelandic, 219,
220

Editions and translations of
Garcia da Orta's Coloquios,
240ft1, 245

Effects of betel-chewing on a
Westerner, 268

Efterretninger om Grbnland,
P. E. Egede, 228ft»

Egg, Life in, in the " External
Soul " motif, 107ft ; shells,
lime made from, 284

Eighth day of the festival, on
the, 141, 141ft2

Elder Edda, or Eddie poems,
the, 220, 223, 224

Election glance, the, 30

Elephant called Kuvala-
yaplda, 125, 126, 127;
fascinated by beautiful
maiden, mad, 111, 111ft3;
maddened by smell of wild
elephants, 8; Mandaradeva
assumes the form of an,
79, 80, 80ft1; of the sky
quarters, Diggaja, 108ft1 ;
of Varuna, Anjana the
imaginary, 108ft1

Elephant-jewel, the, one of
the jewels of an emperor,
71, 71ft2 76

Elephants of the sky quarters
guarding the cave of
Trislrsha, 75, 76; the two
air-going, 179-181

Elettaria cardamomum, Lesser
Cardamom, 96ft1, 247

Embassy of Sir Thomas Roe
to the Court of the Great
Mogul, The, W. Foster,
266ft2

Emblems of royalty, five,
248ft

Embroidery made on betel-
bags, 251, 252

Emerald, one of the five
jewels, 248ft ; swan's wings
tipped with, 135, 135w2

Emperor, the jewels of an,
64, 68, 69, 71, 72, 75, 76,
77,79

"Emprunts Anaryens en
Indo-Aryen," J. Przyluski,
Bull, de la Soc. de Linguis-
tique de Paris, 239ft2

Encyclopaedia van Nederlandsch-
Indie, 318ft1

Encyclopaedia of Religion and
Ethics, Hastings', " Chakra-
vartin," H. Jacobi, vol. iii,
72ft ; " Festivals and Fasts
(Hindu)," E. W. Hop-
kins, vol. v, 19; "Nature
(Greek)," L. R. Farnell,
vol. ix, 218ft2; "Ordeal
(Hindu)," A. B. Keith, vol.
ix, 196ft; "Swan-Maidens,"
M. E. Seaton, vol. xii,
219ft1

Encyclopaedia T'u Shu Chi
Ck'eng, the Chinese, 304

End of the night, dreams
at the, 99, 99ft2, 100,
100ft

" Energies," or saktis of Siva,
the, 75ft2

English Translation of the
Sushrida Samhita, An, K.
K. L. Bhishagratna, 96ft1,
255ft1

English word for betel, dif-
ferent spellings of the,
239, 239ft1

Epigraphica India and Record
of the Archaeological Survey
of India, Calcutta, 1888-
1891, 254ft4

Epiphanie der Seele in deutscher
Volkssage, Die, O. Tobler,
107w

Erect with joy, hairs stand-
ing, 46, 46ft1

Erinyes not to be mistaken
for swan-maidens, 217

Erotic significance of the
yellow colour, 18

Eskimo, Tales and Traditions
of the, H. Rink, 228ft9

Ethnographical Collections,
Handbook to the, 253, 254

Ethnographische Beitr'dge zur
Kenntnis des Karo linen
Archipels, J. S. Kubary,
306ft1

Ethnological Society of London,
Transactions of the, 231ft9.
For details see under Trans.
Ethnol. . . .

Ethno log i e, Zeitschrift fur,
232ft3. For details see
under Zeit. f. Ethn.

Ethnologische Vorlesungen iiber
die altaischen Volker, M.
Castren, 228ft1

Ethnology of Bengal, Descrip-
tive, E. T. Dalton, 285ft2

Etymological evidence of
words used in betel-
chewing, 238-239 ; history
of the word antimony,
65ft1

Etymology of betel (Garcia
da Orta), 244 ; of the word
Chakravartin, 72ft

Eugenia caryophyllata or
Caryophyllus aromaticus,
clove-tree, 96ft2

European origin, "Swan-
Maiden" motif not of,
226

Every Saturday, " Betel- Nut
Chewing," 318ft1

Evidence of the Valkyrie
tradition, earliest extant,
224, 224ft3, 225 ; of words
used in betel-chewing,
etymological, 238-239

Evil fortune indicated by low
spirits, 29, 29ft1 ; omens,
49, 156, 156ft1, 173, 173ft1 ;
spirits, methods of avert-
ing, 292

Exchange of betel — i.e. a
binding oath, 281, 283

Execution, drum beaten when
thief is led to, 119

Ex Oriente Lux, vol. ii
[Schopfung und Sit nden fall
. . .], A. Wiinsche, 117ft2

Explanation for the red saliva
in betel-chewing, 315

Export and import of areca-
nuts in China, 306

Expression of "betel-nut,"
incorrect, 238, 266 ; of
feelings by rattling lime
stick in the gourd, 314

"External Soul" motif, the,
106ft2, 107ft

Extract of the Acacia catechu,
cutch, an, 278, 279

Eye, throbbing of right, 173,
173ft1

Eyes of pearl, swans with,
135 ; reddened by anti-
mony, 64, 65, 65ft1 ; turned
inwards, sign of anxiety,
49 ; winking, 8, 8ft2

Face smeared with betel-juice
for ornament, 314, 315

Factors checking the spread
of betel-chewing, 317, 318

Fairy Book, The Irish, A. P.
Graves, 107ft

Fairy Tales, The Science of,
E. S. Hartland, 107ft,
233ft2-3

Fasti, Ovid, 114ft1

Fatal glance, the, 75ft1

Father, Angara vati betrays
her, 109, 109ft2 ; gives
away his sons, 128, 129

Faufal (fofal,fonfal), Arabic
name of areca-nut, 239, 257

Feast on the eighth day of
the month, 141, 141ft2

Feelings expressed by rattling
lime stick in the gourd,
314

Feet and beaks of coral,
swans with, 135

Feldspar, moonstone a variety
of, 96w6

Fertility, the Valkyries con-
nected with, 225

Festival called the giving of
water, 106, 110,111; called
Tiravatira, 280 ; of Nag-
Panchmi (Cobra's fifth),
the, 274 ; of the winter
solstice, the, 12, 12ft1; of
the Winter Solstice, Note
on the, 19-20

" Festivals and Fasts (Hindu)/'
E. W. Hopkins, Hastings'
Ency. Rel. Eth., 19

Fetichism in West Africa, R. H.
Nassau, 227ft9

FF Communications, 107ft

Fiction, fatal looks in Hindu,
75ft1

Fights with witches, 55, 56,
56ft1

INDEX II— GENERAL

Fire, the God of (Agni),
33, 113,114,190,207,208;
immunity from all causes
of death except, 109ft3;
makes prince yellow, ador-
ing the, 33 ; the Mountain
of, 50, 51 ; nereid changing
into a burning, 219 ; ordeal
of, 196ft ; sacrifice, armed
horsemen appearing from
a, 109ft3; of separation,
the, 5, 6, 24, 112, 116, 165,
167, 170, 171
First watch of the night,
fulfilment of dreams in
the, 100ft
Fisherman who married a
Princess, The Young, 115-
117
" Fisherman and his Wife,
The," Grimm's Kinder- und
Hausm'drchen, 83ft1
Five arrows of Kama, 3, 248ft ;
Attendants to be reborn
on Earth, How Parvati
condemned her, 136-138,
138-142; beauties of
woman, the, 248ft ; colours,
flowers of, 248% ; emblems
of royalty, 248ft ; Fruits,
The, 246-248 ; fruits, betel
leaves with camphor and
the, 4, 4ft1, 237; great
sacrifices, 248ft; jewels,
the, 247ft2, 248%; leaves of
trees, the, 247ft2 ; a lucky
number, 247 ; nectars, the,
247ft2; ordeals in the
Yqjnavalkya-smriti, 195ft3,
196m ; products of the cow,
248ft; sacred flowers, 248ft;
trees of paradise, 248ft ;
Vidyadhara maidens, the
agreement of the, 66, 67,
84
" Five brothers," the five
ingredients of a betel-
" chew " in Sumatra, 294,
295
Five of China, The Sacred,

W. E. Geil, 248ft
Flavours used in betel-
chewing, lists of the, 246,
247
Flesh, one of the five beauties

of woman, 248ft
Flight of the gods from
their old dwellings, 149,
149ft2
Flora of British India, J. D.
Hooker, 7ft2, 8ft1

345

Flora of the Malay Peninsula,

The, H. N. Ridley, 290ft1
Flower, body like a sirlsha,
172 ; offerings of the swans,
135
Flowers of asoka trees used
for temple decoration, 7ft4;
five sacred, 248ft ; mandara,
88, 184 ; uses oivakula, 96ft3
"Flowers of the Hindu
Poets," W. Dymock, Journ.
Anlh. Soc. Bombay, 7ft4
Flying chariot, the, 45, 199,
202, 203 ; through the air,
26, 27, 31, 34, 36, 46, 50,
52, 55, 56, 59, 61, 69, 72,
89, 121, 131, 173, 206, 223,
224
Folium, hidum, various species
of Cinnamomum, 244,
244fti
Folklore of China, The, N. B.

Dennys, 231ft3
Folk-lore Journal [" Chinese
Zoological Myths "], A. G.
Hutt, vol. vii, 1889, 231ft3;
[" Folk-Tales of the Mala-
gasy "], James Sibree, vol.
i, 1883, 227ft10
Folk-Lore, The Journal of
American, 228ft8, 231ft'5.
For details see under
Journ. American . . .
Folklore, Modern Greek, J. C.

Lawson, 218, 218ft2
Folklore of Northern India,
Religion and, W. Crooke,
19, 271ft2
Folk-Lore in the Old Testa-
ment, J. G. Frazer, 107ft
Folk-Tales, Russian, W. R. S.

Ralston, 56ft1, 57ft2, 227ft5
Folk-Tales, Siberian and Other,
C. F. Coxwell, 59ft3, 227ft5,
228ft5' «• 7
Folk-Tales, West Irish, W.

Larminie, 107ft
Food produced by magic

power, 91, 92
Foot of wonderful beauty,
the, 33

Forbidden Chamber " or
"Taboo" motif, the, 57,
57ft1
Foreboding from elevated or
depressed moods, 99, 99ft1,
Forest, Slta's perfume scent-
ing a whole, 44
Form of Mahakala, Siva in
the, 120, 121 ; of Siva, the
Ardhanarlsa, the, 132ft1

346

THE OCEAN OF STORY

Former birth, remembering,
141, 142, 200, 201, 205,
207; birth, the result of
demerits in a, 166

Forms by magic power, as-
suming various, 79, 80,
80ft1 ; of modern Indian
castanets, two, 95m1 ; Nara-
vahanadatta assuming
many, 92

Fortune, the Goddess of
(Lakshmi), 87; indicated
by high or low spirits, good
or evil, 99, 99ft1

Four virtues of the areca-nut,
304

Fourth night-watch, fulfil-
ment of dreams in the,
100ft

Fresh condition, areca-nuts
used in, 288, 303, 304

From my Verandah in New
Guinea, H. Romilly, 232ft2

Fruits, betel-leaves with
camphor and the five, 4,
4ft1, 237; The Five, 246-248

Fulfilment of morning-
dreams, 99, 99ft2, 100, 100ft

Full-blown blue lotuses, a
glance like a garland of,
30

Function of the Valkyries,
dual, 225

Funerals, betel used at, 304,
305, 307, 309

Future, the three times :
past, present and, 57ft3

Fylgia of Norse mythology,
the, 223, 223ft3

Gaertnera racemosa, the
atimukta creeper, 8, 8ft1

Galena, application to the
eyes, 65ft1

Gamada — i.e. kava, 314

Gambir used in betel-
chewing, 289, 293, 294

Games, origin of the Com-
pitalian, 114ft1

Garcinia xanthochymus, the
tapincha tree, 7, 7ft2

Garden of the heavenly
nymphs, Gandasaila, 73
the Jetavana, 129ft1
sacredness of the pan, 271
the wonderful, 169, 170

Gardens produced by magic
power, 92

Garland of full-blown blue
lotuses, a glance like a,
30 ; of mandara flowers, 88

Garments clinging to the

body, 64, 64ft1
Garments from a nymph,

stealing, 58, 58ft2, 218
Geese without plumages

transformed into humans,

229, 230
Gems with magic virtues,

172, 174, 175, 194, 195,

195ft1
General, one of the seven

(six) jewels of the Chakra-

vartin, 71ft2
General references to the

"External Soul" motif,

107ft
Generosity, the reward of,

130, 131
Generous Taravaloka, the,

126-129
Geographical area of the

custom of betel-chewing,

248-249
Georgics, Virgil, 49ft1
Germanische Mythologie, E. H.

Meyer, 232ft8
" Geschichten des toten No-
rub-can, Die," A. H.

Francke, Zeit. d. d. morg.

GeselL, 59ft3
Gesta Romanorum, the, 111ft3
Ghi, one of the five nectars,

247ft2 ; removing a hot ring

from a pot of boiling, 196w
Giant swallow-wort, Calotropis

gigantea, 96ft5 ; Typhceus,

the, 149ft2
Giants named Vatapi and

Mahi, 109rc3
Gift of half one's life, 117,

117ft2 ; of only wife to a

Brahman, husband's, 129 ;

of wishing-tree and own

body, 124, 124ft1
Girl like a wave of the sea, 13
Girls, Krishna stealing the

clothes of the Braj, 214,

215
Giving away his sons, father,

128,129; of water, festival

called the, 106, 110, 111
Glance of a basilisk, the

fatal, 75ft1 ; like a garland

of full-blown blue lotuses,

30
" Glory, hand of," the, 54ft1
Glory is white in Hindu

rhetoric, 73, 73ft1
Goat's milk, the adopted

Chandala reared on, 114,

114ft'1

God of Fire, the (Agni), 33,

113, 114, 190,207,208; of

Love (Kama), 1, 2, 3, 11

14, 23, 26, 71, 87, 95, 98

126, 159, 170, 189 ; of War

the, 180
Goddess of Fortune, the, 87 ;

of Wealth, Lakshmi, the,

274
Gods leaving their old dwell

ings, the, 149, 149ft2
Gold, betel set of, 288, 289 ;

from pot of boiling ghi,

removing hot, 196ft;

spittle turning to, 59ft3
Golden Ass, The, Apuleius,

56ft1
Golden Bough, The, J. G.

Frazer, 233ft2
Golden deer, the artifice o

the, 44 ; goose, Brahma

turned into a, 135ft2 ; rin

falls from speaking girl'

mouth, 59ft3; swans, th

two, 134-136
Gold-spitting produced b

eating two grains of rice

59, 59ft3, 60
Good fortune indicated b

high spirits, 99, 99ft1
Goose, Brahman turned int

a golden, 135ft2 ; stealin

the plumage of a, 229
Gourd filled with lime fo:

betel-chewing, 310, 311

312, 313, 314, 317
Grains of rice produce powe

of spitting gold, two, 59

59ft3, 60
Grass, nal, 272
Grateful animals, 219
Grave of a deceased, bete

placed on the, 307
Greater Cardamom, Amomu

subulatum, 96ft1
Greek castanets, 95ft1
Greenlandic version of th

"Swan-Maiden" moti

228, 229-231
Griechische Mdrchen, Sagen u

Volkslieder, B. Schmid

57ft2
Griechische Mythologie,

Preller, 154ft2
Grbnldndska Myter och Sago

K. Rasmussen, 228ft10
Grosse Zusammenstellung iib

die Krafte der . .

Abu Mohammed AbdalL

Ben Ahmed . . ., J. vo:

Sontheimer, 255ft2

Growers, betel-vine, caste of,
270, 271, 273, 278, 282,
283

Guardians of the cardinal
points, the Lokapalas,
163ft1 ; of the cave of
Trisrrsha, 75, 76

Gujarati derivations of the
word betel, 239

Gypsy variant of the " swan-
maiden " story, 219

Hair, one of the five beauties
of woman, 248w ; in mourn-
ing for absent husband,
single lock of, 46ft2 ; pro-
duces pearls and precious
stones, combing, 59ft3 ;

• seized by old age, 101

Hairs standing erect from
joy, 46, 46ft1

Hakluyt Society, the,
257, 258ft1-2, 259, 259ft1-2,
266wi'2.4,6j 269ft1, 292ft3,
295ft1, 300ft1, 301ft1, 314,
314ft2

Hdkonarmdl, number of Val-
kyries in the, 225

Hamlet, Shakespeare, 99m1

" Hand of glory," the, 54ft1

Hand, left, the Daitya's vital
point, 109, 109ft3, 110;
red lotus turns into a
human, 54 ; uncleanliness
of the left, 302, 302ft1

Handbook of Commercial In-
formation for India, C. W. E.
Cotton, 31 8ft1

Handbook to the Ethnographical
Collections, 253, 254

Hands, pouring water over
the, 129, 129ft1 ; waves of
a lake like, 7

Harems and betel-chewing in
the East, probable connec-
tion between the numerous
(<Abdu-r Razzaq), 258

Harleian MS. No. 2286, the,
266ft5

Harpies not to be mistaken
for swan-maidens, 217

Harvard Oriental Series,
254ft2

" Hassan of Bassorah," The
Nights, R. F. Burton, 219

Head of an adulterer oiled
and curled, 107

Head- Hunters : Black, White

and Brown, A. C. Haddon,

298ft1

INDEX II— GENERAL

" Headless Princess, The,"
Russian Folk-Tales, W. R. S.
Ralston, 56m1
Heaven, voice from, 30, 85,
87,116,117,149,153,208

Heavenly chariot catches up
the King of Vatsa, 102;
inhabitants abandoning
their old dwellings, 149,
149ft2 ; nymph, carrying off
the clothes of a, 58, 58ft2 ;
nymph ended by living
with a mortal, curse of a.
59, 59ft2

Heldensagen der 7ni?iussinschen
Tataren, Die, A. Schiefner,
228ft2

Hells, Rasatala one of the
seven, 162, 162ft1

Helreith Brynhildar, one of
the Eddie poems, 221, 223

Herbs protecting men from
witches, 56, 56ft2

Hermit named Angiras, 22,
23 ; named Kasyapa, 104,
106,123,124,125,131,132;
named Narada, 27, 79, 83,
124, 186; named Tapo-
dhana, 172, 175, 178, 179,
180, 181, 184, 198, 201,
206, 208; named Vama-
deva, 70-72

Hermitage called Siva-
kshetra, 54 ; of Kasyapa,
the, 103, 131, 132, 209 ; of
Tadpodhana, the, 180, 185

Hermit's pupil, the curse of
the, 173

Heroides, Ovid, 99ft2

Hibbert Lectures, the, 107ft

Himalayan Districts of the
North- Western Provinces of
India, E. T. Atkinson, 19

Hindu fiction, fatal looks in,
75ft1; medical dictionary,
the Vaidyaka-sabda-sindhu,
246 ; pun, 1, 1ft3, 2, 2ft1, 9,
9ft2, 11, lift1, 13, 13ft2, 16,
16ft1, 31, 31ft1, 82, 82ft1,
94, 94ft1, 101, 101ft2, 103,
103ft2, 125, 125ft2, 126,
126ft2, 130, 130ft1, 134,
134ft2, 148, 148ft1, 153,
153ft2; rhetoric, glory is
white in, 73, 73ft1

Hindu Mythology, W. J.
Wilkins, 77ft2

Hindu Tribes and Castes,
M. A. Sheering, 270w2

Hindustani names for betel,
239

347

History of the cave of
Trisirsha, the, 74, 75, 76 ;
of the clove trade, 96ft2;
of the word antimony,
etymological, 65ft1

History of the Maori, The
Ancient, J. White, 232ft7

History of Melanesian Society,
The, W. Rivers, 310, 316w2,
317

Holder, betel leaf, 253

Home of the Castanet, India
probably the original, 85ft1;
like the city of the snakes,
thief's, 119 ; of the " Swan-
Maiden " motif, original,
217

Honey, one of the five nectars,
247ft2

Horripilation caused by joy,
46, 46ft1, 94ft1

Horse, instantaneous trans-
portation through the kick
of a, 57, 57ft2 ; one of the
seven (six) jewels of the
Chakravartin, 71ft2 ; pro-
duces silver coins, 59ft3

Horsemen appearing from a
fire sacrifice, armed, 109ft3

Hot ring from a pot of boil-
ing ghi, removing, 196ft

House, betel leaves used
when building a, 278

Householder, one of the
seven (six) jewels of the
Chakravartin, 71w2

How Parvati condemned her
Five Attendants to be re-
born on Earth, 136-138,
138-142

Hsi han nan fang ts'ao mu
chuang, the, 304

Human hand, red lotus turns
into a, 54

Humans, geese without
plumages transformed into,
229, 230; possessing the
fatal look, 75ft1

Hundreds of years, practising
asceticism for, 145

Husband gives away only
wife. 129; a single lock
worn in mourning for
absent, 34, 36, 36w2

Ichor-smelling stream, the,
154, 155

Identification of the "five
fruits," 246, 247; of the
protecting herb, possible,
56ft2 ; of swan - maidens

348

THE OCEAN OF STORY

Identification — continued
with Valkyries in the
Volundarkvitha, 221, 223

I lac hi, cardamom, used in
betel-chewing, 247

Illness, betel and areca used
for curing, 282, 294

Illuminating beauty, 110,
111

// Pentamerone, G. B.
Basile, 69ft1

Image of Hatakesvara bathed
in water which is then
drunk, 195, 195ft3

Images of birds made at the
January sankrdnti, 19

Imaginary elephant of Varuna,
Anjana, the, 108ft1

Immediate birth, 113, HSn1;
fulfilment of dreams at
sunrise, 100ft

Immunity from death with
one stipulation, obtaining,
109, 109ft3

Implements used in betel-
chewing, 149-154

Import and export of areca-
nuts in China, 306

Inaccessible to mortals,
northern side of Mount
Kailasa, 74, 75

Inauguration of Naravahana-
datta, the, 87, 88

Incidents forming the "Swan-
Maiden " motif, 213

Incorrect expression of
" betel-nut " and " betel-
palm," 238, 266, 267ft1

India Office MSS. of the
K.S.S'.,3n1,4nHfin1,9»H
10ft1-2, 13/&1, 14w2,21w1,26n1,
27ft1, 28ft2, 32*1 2, 33ft1,
36*1, SQn1, 38ft1, 40m1, 41m1,
42ft1, 43ft2 45ft1- 2, 49ft1,
59ft1, 60ft2, 62ft2, 67ft1- 2-3,
72ft1, 75ft3, 79m1, 81ft1- 2,
88ft2, 89ft1, 90ft2, 91ft1, 97m1,
101n1,102n1, 105ft1-2, 111ft2,
112ft3, 115ft1, 117ft2, 118ft2,
119ft3, 120*1, 125W1, 126n1,
127wa,128n1,131nL2,133n1,
135ft2, 137ft2, 138ft1- 2- 3,
140ft1, 141ft1-3, 144ft1, 146ft1,
147ft2, 149ft1, 150ft1-2, 151ft1,
152ft2- 3, 153ft1, 157ft1, 158ft1,
159ft1, 160ft2, 161ft1, 162ft3,
166ft1-2, 167ft1, 168ft2, 171ft2,
174ft1, 178ft1, 180ft1, 184ft1-2,
185ft1, 186ft1- 2, 187ft1,
189ft1-2, 190ft2, 191ft1, 194ft1,
195ft2, 205ft2, 207ft1- » 208ft1

Indian Archipelago, betel-
chewing in the East, 293-
302 ; castanets, two forms
of, 95ft1; specimens of
betel implements, 250-252

Indian Calendar, R. Sewell
and S. B. Dikshit, 19

Indian Geology and Physical
Geography, A Bibliography
of, T. H. D. La Touche,
56ft1, 96ft6

Indonesien oder die Inseln der
Malayischen Archipel, A.
Bastian, 232ft1

Infant, substitution of, 87,
87ft1

Inferno [Dante], 99ft2

Ingredients of betel-chewing,
lists of five, 246, 247;
necessary in betel-chewing,
the three, 238

Inhabitants abandoning old
dwellings, heavenly, 149,
149ft2

Initiation ceremonies, areca-
nuts in, 312

Instantaneous transportation,
57, 57ft-

Insult of spitting betel-juice,
237, 257

Interpolations in Linschoten's
work made by Paludanus,
259

Interpretations of the swan-
maidens, different, 232,
232ft8, 233, 233n1- 2- 3

Intoxication caused by betel-
chewing, 256, 258, 260,
316

Introduction a VHistoire du
Bud d hi s m c Indien, E.
Burnouf, 71ft2

" Introduction " to the Volun-
darkvitha, prose, 221

Investigations of the king,
the nightly, 118, 119

Investiture with the sacri-
ficial thread, 2, 2ft2, 139,
139ft1, 181, 181ft1; kinsuka
tree used in the, 7ft3

Invincible, sword named, 154,
154ft2

Invisibility, magic, 36, 37

Inwards, anxiety shown by
eyes turned, 49

Irish Fairy Book, The, A. P.
Graves, 107ft

Iron, carrying red-hot, the
ordeal of fire, 196ft

Island of Calypso, the, 92ft1 ;
of Tikopia, the, 248, 310

Islands of Enchantment, F.
Coombe, 317ft2

"Islands, spice," early travels
to the, 96ft2

Isles of the Blessed, the swan-
maiden interpreted as be-
longing to the, 233, 233ft1

Ivory, areca-nut cutters with
handles of, 250 ; castanets
of, 95ft1

Jackals, howling, an evil

omen, 156, 156ft1
Jain Scriptures, mention of

betel in the, 254, 254ft3
Japan, Tales of Old, A. B.

Mitford, 231ft*
Japanische Marche?i und Sagen,

D. Brauns, 231ft4

Jar, drawing lots from a, one
of theordealsin Brihaspati's
law code, 196n

Java the Garden of the East,

E. R. Scidmore, 295ft3
Java: Past and Present,

D. M. Campbell, 295ft3
" Jets over Schedelvereering

. . . ," G. A. Wilken,

Bijdragen tot de Taal, . . .

van Nederlandsch Indie,

297ft1
Jewel of charms, one of the

jewels of an emperor, 71 ;

of Vishnu, the kaustubha,

60, 60ft1-'3
Jewel-spitting, 59ft3
Jewels of an emperor, the,

64, 68, 69, 71, 72, 75, 76,

77, 79; the five, 247ft2, 248ft
Jonesia asoca, the asoka tree,

7,7ft*
"Joshi, Jyotishi, Bhadri,

Parsai," Tribes and Castes

of the Central Provinces,

R. V. Russell, 19
Jownal of American Folk- Lore,

The [" Omaha and Ponka

Myths"], J. O. Dorsey,

vol. i, Boston, 1888, 228ft8 ;

["Visajxar Folk-Tales, II"]

B. L. Maxfield and W. H.

Millington, vol. xx, Boston,

1907, 231ft5
Journal of the American

Oriental Society, "Camphor,"

W. H. Schoff, vol. xlii,

1922, 246ft2
Journal of the Anthropological

Institute, illustrations of

betel-chewing accessories,

vol. vii, 1878, 253ft3

Journal of the Anthropological
Society of Bombay, "Flowers
of the Hindu Poets,"
W. Dymock, vol. ii, 7ft4;
" On the Use of Turmeric
in Hindoo Ceremonial, "
W. Dymock, vol. ii, 18 ;
" The 'Use of Saffron and
Turmeric in Hindu
Marriage Ceremonies,"
K. R. Kirtikar, vol. ix, 18

Journal of the Asiatic Society
of Bengal [" Specimens of
the Burmese Drama "],
C. A. Blundell, vol. viii,
Calcutta, 1839, 231ft1

Journal, Folk - Lore, 227ft10,
231ft3. For details see
under Folk- Lore Journal

Journal of the Royal Anthro-
pological Institute, " Notes
on the Gogodara Tribe of
Western Papua," A. P.
Lyon, vol. lvi, 1926, 313ft2

Joy causes trembling, hor-
ripilation and perspiration,
94, 94ft1 ; horripilation
from, 46, 46ft1

Julius Ccesar, Shakespeare,
99ft1, 156ft1

Kachins, The, Ola Hanson,

285ft*
Kalmukische Marchen. Die

Marchen des Siddhi - K'ur,

B. Jiilg, 59ft3
Karen People of Burma, The,

H. I. Marshall, 285ft6
Kathakoca ; or Treasury of

Stories, The, C. H. Tawney,

29ft1
Kava-drinkmg, 248, 306, 316,

317, 318 ; areas, division

of betel-chewing and, 307-

309
K ava-pla.nt, Macropiper

methysticum, 311, 312
Kensington Museum, speci-
mens of Eastern castanets

at the South, 95ft1
Kerchief of a nereid, stealing

the, 218, 219
Keres not to be mistaken for

swan-maidens, 217
Khasis, The, R. P. T. Gurdon,

285ft3
Kick of a horse as a means of

instantaneous transporta-
tion, 57, 57ft2
Killing glance of Isis, the,

75ft1

INDEX II— GENERAL

Kinder- und Hausm'drchen der
Br'uder Grimm, J. Bolte
and G. Polivka, 83ft1, 107ft,
109ft2, 117ft2, 182ft1, 216ft1,
217, 217ft1

Kinds of areca-nuts, different,
303, 304 ; of betel leaves,
different, 265

King Brahmadatta and the
Swans, Story of, 133, 133ft2,
134-136, 138, 142-143, 144,
209 ; Chandamahasena and
the Asura's Daughter, 106,
106ft2, 107, 107ft, 108-110;
of Chedi, the, 10, 124 ; of
the Madras, the, 126 ;
Mandhatar in Ralston's
Tibetan Tales, 83ft1 ; of the
Nagas, Sankhapala, 7 ; of
Paundra, the, 84 ; Prasen-
ajit, The Young Chandala
who married the Daughter
of, 112, 112ft4,113, 114; of
Vatsa, Udayana, 1, 2, 12,
13, 21, 22, 23, 25, 26, 27,
29, 30, 39, 45, 46, 47, 89,
90, 91, 92, 92ft1, 93, 100,
101, 102, 103, 121

King named Chandama-
hasena, 100 ; Chandraketu,
145, 148, 150, 152, 153,
156, 159, 160, 163, 168,
208; Chandravaloka, 125,
126, 127, 130; Devamaya,
68, 73-77, 83, 85, 86, 93;
Gaurimunda, 48-51, 61-63,
73, 89; Hemaprabha, 47,
53 ; Kanchanadamshtra,
79, 81, 82, 84; Malaya-
simha, 115, 116 ; Mandara-
deva, 4, 63, 68, 69, 71, 72,
78, 79, 80-82, 84, 89;
Merudhvaja, 178-193, 195-
199, 204, 207, 208 ; Palaka,
101, 103, 105, 106, 110,
112, 115, 118, 120, 121,
122; Prasenajit, 31, 31ft1;
Sagaradatta, 28, 29, 47, 50,
53, 64 ; Trailokyamalin,
183, 184, 185, 187, 188,
191, 193, 195, 196, 197,
199, 204, 207, 208; Vajra-
mushti, 71; Varaha, 73;
Vayupatha, 40-42, 47, 50,
53, 64-66, 69, 73, 88, 89,
93, 106 ; Vegavat, 25, 46 ;
Vidyutprabha, 144, 146 ;
Virabahu, 118

" King Omar bin al-Nu'uman
and his Sons," The Nights,
R. F. Burton, 93ft2

349

King Richard II, Shakespeare,

88ft1 V

Kingdom of Siam, The,

A. C. Carter, 289ft2
Kite hi- Garni : Wanderings

round Lake Superior, J. G.

Kohl, 228ft8
Kleiner e Schriften, J. Grimm,

117ft2
Knowledge, magic, 39, 45,

55 ; of the three times, 57,

57ft3; a kind of Greek

Castanet, 95ft1

Lady of the Lake, The,
W. Scott, 114ft1

Lake, the artificial, 135 ;
called Pampa, 43, 45 ;
called Sankhahrada, 7, 13,
14 ; the Manasa, 1ft1, 73

Law codes, Hindu, 195ft3,
196ft

« Lay of Wayland," the Volun-
darkvitha, or, one of the
Eddie poems, 220

Leaf of the Piper betle, one
of the three necessary
ingredients in betel-
chewing, 238, 239

Leaves, bed of lotus, 168,
168ft1, 171 ; of betel with
camphor and the five
fruits, 4, 4ft1 ; of the kinsuka
tree used in investing with
the sacred thread, 7ft3; of
trees, the five, 247ft2

" Lebensjahre, Die verschenk-
ten," Marchen des Mittel-
alters, A. Wesselski, 117ft2

Lectures on the Origin and
Growth of Religion, John
Rhys, 107ft

Left hand, the Daitya's vital
point, 109, 109ft3, 110;
hand, uncleanliness of the,
302, 302ft1

Legendary birds, 182ft1

Legends of New England,
The Algonquin, Ch. Leland,
228ft8

Legends, swans and swan-
maidens in Teutonic, 219,
219ft1, 220

Leisure Hour, "Betel -Nut
Chewing," vol. xviii, 318ft1

Lesser Cardamom, Elettaria
cardamomum, 96ft1

Lhota Nagas, The, J. P. Mills,
285ft7

Libation, ordeal by sacred,
195ft3, 196ft

350

THE OCEAN OF STORY

Library, Apollodorus, 107ft,

117ft2
Licking red-hot ploughshare,

196ft
Life bound up with Animal,
in the "External Soul"
motif, 107ft ; in Burning
Candle ("External Soul"
motif) 9 107%; to dead
person, giving part of
one's, 117, 117ft2 ; in Egg
(" External Soul " motif),
107ft ; restoring dead to,
80, 81, 99; the result of
demerits in a former, 166 ;
in Special Part of Body
("External Soul" motif),
107ft ; in Weapon, Orna-
ment, or other Object,
107ft

Life in the Forests of the Far
East, Spencer St John,
296ft2

Lightning, an evil omen, 156,
156ft1

Lign-aloes in betel-chewing,
use of, 243, 243ft2, 246, 264

Lime, description of making,
286 ; made from pounded
shells, 242, 258, 259, 261,
267, 269, 284, 285 ; one of
the three necessary in-
gredients in betel-chewing,
238, 274, 287, 289, 293,
294, 297, 300, 301, 305,
309, 311, 313, 314, 317

Lime-box, 249-251, 253, 254,
301, 315

Lime- gourd, importance of
the, 310-314, 317

Linaloes (Lign- Aloes), used
in betel - chewing, 243,
243ft2, 244

Ling-wai-tai-ta, the, 303, 304

Lion, Naravahanadatta
assumes the form of a, 79,
80, 80ft1; nereid changing
into a, 219

Lips discoloured by betel-
chewing, 259-261, 268, 314

List of five ordeals in the
Yajnavalkya smriti, 195ft3,
196ft

Lists of five ingredients in
betel-chewing, 246, 247

Literature, roots of the
" Swan-Maiden " motif in
Sanskrit, 234

Lock of Madanamanchuka's
hair, the single, 34, 36,
36n2

Longest tale in the Nights,
the, 93ft2

Look, power of the fatal, 75ft1

Lots from a jar, drawing,
196ft1

Lotus, chariot in form of a,
52, 61; leaves, bed of 168,
168ft1, 171 ; turns into a
human hand, red, 54

Lotuses, a glance like a
garland of full-blown blue,
30

Love, the asoka tree a symbol
of, 7ft4; the God of (Kama),
1, 2,3, 11, 14, 23, 26, 71,
87, 95, 98, 126, 159, 170,
189 ; songs of Celebes,
areca-nuts mentioned in,
299; with a Thief, The
Merchant's Daughter who
fell in, 118, 118ft1, 119,
120 ; the torture of, 9, 10

Lover of the night, the moon,
the, 31

Lucky number, five, the, 247

Lyre called Ghoshavati, 102 ;

the test of playing on the,

29

Lyricks, Camoens, The, R. F.

Burton, 240ft1

Macropiper methysticum, the
Amw-plant, 312

Mad elephant fascinated by
beautiful maiden, 111,
111ft3

Mafulu Mountain People of
British New Guinea, The,
R. W. Williamson, 313ft1

Magic, concealing bodies in
trees by, 185 ; crest-jewels,
172, 174, 175, 194, 195,
195ft1; delusion, the, 42,
43; invisibility, 36, 37;
knowledge, 39, 45, 55;
lost in sleep, power of,
25, 25ft2 ; resuscitation, 80,
81 ; science, power of, 36,
37, 46, 48, 49, 79

Magical combat, the, 79, 80,
80ft1

Magie et Religion dans
L'AJrique du Nord, La
Societe Musulmane du Mag-
hrib., E. Doutte, 100ft

Mahavastu, The, E. Senart,
71ft2

Maiden fascinates mad
elephant, beautiful, 111,
111ft3; like a wave of the
sea, 13

Maidens, the agreement of
the five Vidvadhara, 66,
67,84
Mdlatimadhava, Bhavabhuti,

17ft1
Malay Peninsula, betel-
chewing in the, 289-292;
specimens of betel imple-
ments, 252, 253
Malay Br. Roy. As. Soc. Journ.,
" Notes on Malay Magic,"
R. O. Winstedt, vol. iii,
December 1925, 292ft1 ;
[" Malay Customs and
Beliefs"] H. Overbeck,
vols, ii and iii, 1924, 1925,
292
Malay Magic, W. W. Skeat,

290ft4
Malaya, The Sea Gypsies of,

W. G. White, 287ft1
Malayalam words for betel,

239
Malobathrum of Pliny, Folium

Indum the, 244ft1
Maltesische Mdrchen, B. Ilg,

107ft
Man disguised as a bride,

12-15
" Man who took a Wild Goose
for a Wife, The," Gron-
Idndska Myter och Sagor,
K. Rasmussen, 228-231
Man [" Piper Methysticum in
Betel-Chewing "J, E. W.
Pearson-Chinnery,vol. xxii,
February 1922, 311,311ft1;
[" Piper Methysticum in
Betel-Chewing "] E. im
Thurn, vol. xxii, April
1922, 311, 311ft2
Mango, one of the five leaves

of trees, 247ft2
Maori, The Ancient History of

the, J. White, 232ft?
Marathi names for betel, 239
Mdrchen, Das, F. von der

Leyen, 107ft
Mdrchen des Mittelalters, A.

Wesselski, 117ft2
Mdrchen der Schluh von Tazer-

walt, H. Stumme, 227ft8
Mdrchen aus Turkestan und
Tibet, G. Jungbauer, 107ft
Marco Polo, The Book of Scr,
H. Yule, 245, 246, 246ft3,
247, 256, 257
Marriage agreement of the
five Vidyadhara maidens,
66, 67, 84 ; betel-chewing
regarded as taboo before,

Marriage — continued

280, 281; ceremonies,
betel in, 273, 276, 277,

281, 283; 289, 290, 293,
295, 296, 297, 303, 304,
306, 309, 316 ; ceremonies,
turmeric in, 18, 277, 281 ;
ceremoiry in the air, the, 34;
ceremony, the second, 25

Marriage, The Stolen, Mdlatl

and Mddhava, or, 17ft1
Marrying a mortal, Vidya-

dharl's curse of, 59
Materia Medica, Chinese, G. A.

Stuart, 305
Materials, castanetsof various.

95ft1; used for betel-bags,

251, 252
Meaning of the " Swan-
Maiden " motif, 213
Measures of betel leaves, 272;

of time, varying, 78ft1
Medical dictionary, the

Vaidyaka-sabda - sindhn, a

Hindu, 246
Mediaeval Sinhalese Art, A. K.

Coomaraswamy, 251, 252ft6
Mehri-Sprache in Siidarabien,

Die, A. Jahn, 227ft3
Meitheis, The, T. C. Hodson,

286ft2
Melanesian Society, The History

of, W. Rivers, 310, 310ft2,

317
Melanesians, The, R. H. Cod-

rington, 232ft4
Melanesians of British New

Gidnea, The, C. G. Selig-

mann, 310
Melanesians and Polynesians,

George Brown, 317m1
Mimoir es de la Societe

Finno-ougrienne , 228ft3
Men, gold- and jewel-spitting,

Mentawai - Sprache, Die, M.

Morris, 231ft7
Mention of betel in India,

early, 254, 255
Merchant's Daughter who

fell in Love with a Thief,

The, 118, 118ft1, 119, 120
Metal, the Jhang, Indian

castanet of, 95ft1
Metamorphoses, Ovid, 69ft1,

149ft2
Metaphor of the moon, 31
Method of making lime, 286 ;

of preparing cutch, 278-280
Methods of averting evil

spirits, 292

INDEX II— GENERAL

Migration routes of the
" Swan - Maiden " motif,
226-228, 231, 232, 234

Mikirs, The, E. Stack, 285ft4

Milk, the adopted Chandala
reared on goat's, 114, Win1;
one of the five nectars,
247ft2

Mimusops elengi, vakida tree,
96ft3

Minahassa, De, N. Graafland,
297ft2

Mineral Resources of Burma,
The, N. M. Penzer, 65m1

Misfortune through aspiring
too high, 83ft1

Mishkat, the, 100ft. See also
under Matthews, A. N.

Mitteilungen der schlesischen
Gesellschaft fur Volkskunde
[" Neues zur germanischen
Mythologie "], T. Siebs,
vol. xxv, 1924, 225ft2

Mittheilungen des Seminars fur
orientalischen Spracheji
[" Duala-Marchen "J, W.
Lederbogen, vol. v, 1902,
227ft9 ; [« Studien iiber die
Litterature der Toba-
Batak"] J. Warneck, vol.
ii, Berlin and Stuttgart,
1899, 231ft6

Mixture of cutch and lime
produces red saliva, 280

Moalis (a Shiah sect), betel-
chewing among the, 242

Modern accounts of betel-
chewing in the East Indian
Archipelago, 293-300

Modern Egyptians, An Account
of the Manners and Customs
of the, E. W. Lane, 196ft

Modern Greek in Asia Minor,
R. M. Dawkins, 109ft2

Modern Greek Folklore and
Aticient Greek Religion, J. C.
Lawson, 218, 218ft2

Modern Language Review,
"The Valkyries," A. H.
Krappe, vol. xxi, 1926,
224ft2, 225ft3, 226ft1

Mohammedan practice of
charmingaway disease, 196ft

Moly, a protecting herb, the,
56ft2

Mongolische Mdrchen-
Sammlung, B. Jiilg, 228ft4

Month to come true, dreams
taking a, 100ft; feast on
the eighth day of the, 141,
141ft2

351

Moon, the lover of the night,
the, 31 ; metaphor of the,
31

Moonlight-jewel, one of the
jewels of an emperor, 71,
76

Moonstone, a slab of, 96, 96ft6

Moors and Moalis, betel-
chewing among the, 242

Morning -dreams, fulfilment
of, 99, 99ft2, 100, 100ft

Mortal, curse of Vidyadhari
ended by living with a, 59,
59ft2

Mortals, northern side of
Mount Kailasa inaccessible
to, 74, 75

Mortar for grinding areca-
nuts and betel leaves, 250,
289, 295

Mothers, the temple of the,
11

Motif, the " External Soul,"
106ft2, 107ft; the « Older
and Older," 55ft1; the
" Swan - Maiden," 57ft2 ;
The "Swan-Maiden,"
Appendix I, 213-234; the
"Taboo," or "Forbidden
Chamber," 57, 57ft1

Mount Ashadha, 26 ; Kailasa,
47, 51, 58, 59, 72-77, 79,
81-83, 85, 133, 133ft3, 136,
147; Kalinjara, 101, 102;
Meru,83,198,199; Sumeru,
82

Mountain of Agni, the, 27 ;
of Antimony, the, 108,
108ft1; the Black, 103,
103ft1, 104, 105, 124, 131,
132 ; called Ashadhapura.
25, 27, 36; called Govin-
dakuta, 62, 69, 70, 72 ; of
Fire, the, 50, 51, 70; of
Malaya, the, 1, 70, 94, 99;
of Mandara, the, 85, 136 ;
the Rishabha, 85, 86, 89,
94; of Rishvamuka, the,
42,43,44; of the Siddhas,
the, 43, 43ft1 ; of Siva, the,
131 ; the Tridasa, 143

Mountains, the Vindhya, 54

Mountain-stone, lime for
betel-chewing made from,
313
Mourning for absent husband,
single lock of hair worn in,
34, 36, 36ft2

Mouth coloured red and black
by betel-chewing, 259, 260,
261, 268, 314, 315

352

THE OCEAN OF STORY

Mouth when speaking, gold

ring falls from girl's, 59ft3
Music of Gandharvadatta, the

wonderful skill of, 28, 29
Music of India, The, Atiya

Begum Fyzee Rahamin,

95ft1
Musical test, the, 29
Musk in betel-chewing, use

of, 246, 247, 264, 266, 274
Mussel - shells, lime made

from, 259
My Adventures among South

Sea Cannibals, D. Rannie,

310ft2
Mythologie, Germanische, E. H .

Meyer, 232ft8
Mythology, no "Swan-
Maiden" storiesinclassical,

217, 218; swan-maiden in

Norse, 219-226
Mythology, Hindu, W. J.

Wilkins, 77ft*2

Names of betel and areca,

various, 238, 239, 241, 303,

308ft3 ; of bundles of betel

leaves, 265, 266 ; of the

seven kinds of betel leaves,

265 ; of swords, 154, 154ft2
Nan shih, the biography of

Lui Mu-chih, 303, 303ft1
Narodnya j'usskija skazki,

A. N. Afanasjev,' 227ft5
Narodnyja russkija skazki i

zagadh . . ., A. Erlenvejn,

227ft5
Narrative of a Residence at the

Capital of the Kingdom of

Siam, F. A. Neale, 289ft2
Natives of Sarawak and British

North Borneo, The, H. Ling

Roth, 253ft2, 298ft1
Natural Man, C. Hose, 296ft1
N atura lis Historia, Pliny,

114ft1
Naturalist in North Celebes, A,

S. J. Hickson, 231ft10,

296ft2
"Nature (Greek)," L. R.

Farnell, Hastings' Ency.

Rel, Eth., 218ft2
Nectars, the five, 247ft2
Nereid or nymph, the classical

swan-maiden, 218
New Voyage Round the World,

A, William Dampier, 301ft1
New Year's Day, the Makara-

sankranti corresponding to

our, 19

New Zealand and its Inhabit-
ants, Te Ika A Maui; or
R. Taylor, 232ft7

Night, dreams at the end of
the, 99, 99ft2; fulfilment
of dreams at different
watches of the, 100ft ; the
king's investigations at,
118, 119; the moon, the
lover of the, 31 ; three
watches of the, 78, 78ft1

Nights, fights with witches
for three, 55, 56, 56ft1

Nights, The Arabian, as in-
troducer of the " Swan-
Maiden" motif into Europe,
234

Nights and a Night, The
Thousand, R. F. Burton,
93ft2, 158ft2, 159ft, 161ft2,
219, 227ft3, 302ft1

Norse mythology, the swan-
maiden in, 219-226

North, Kuvera, the guardian
of the, 163ft1

Northern and Central India,
betel-chewing in, 270-275 ;
division of the Vidyadhara
territory, the, 47, 63

Note on the Festival of the
Winter Solstice, 19-20 ; on
the Use of Turmeric, 18

" Notes on the Gogodara
Tribe of Western Papua,"
A. P. Lyon, Journ. Roy.
Anth. Inst., 313ft2

" Notes on Malay Magic,"
R. O. Winstedt, Malay Br.
Roy. As. Soc. Journ., 292,
292ft1

Number, five, the lucky,
247 ; of the jewels of the
Chakravartin, varying, 72ft;
of the Valkyries, original,
225

Numbers, ordeal of the
adulterous woman in, 196ft

Numerous harems and betel-
chewing in the East, prob-
able connection between
the (<Abdu-r-Razzaq), 258

Nuptial taboo, 25, 25ft1

Nursery Tales, Traditions and
Histories of the Zulus,
C. Callaway, 227ft10

Nutmeg, in betel-chewing,
use of, 247, 255

Nye Mennesker, K. Rasmussen,
228, 228ft9

Nymph, carrying off the
clothes of a heavenly, 58,

Nymph — continued

58ft2, 218; of the eastern
quarter, the sun, the, 32 ;
ended by living with a
mortal, curse of a heavenly,
59, 59ft2; or nereid, the
classical swan-maiden. 218

Oath, a binding, exchange of

betel signifies, 281, 283
Objects used in betel-
chewing, 249-254
Oblations, the Agnihotra,

103
Occurrence of antimony in

India, small, 65ft1
Ocean, the Churning of the,

60ft1, 76
Odes, Horace, 49ft1
Odyssey, the, 56ft2, 92ft1
Offering of betel " chew " to

water -spirits, 291; of

water, the, 101, 103
Offerings to deity of betel

cultivation in Bengal, 271;

of the golden swans, the,

135
Oil, Richard II anointed with

sacred, 88ft1
Oiled and curled, head of an

adulterer, 107
Old age, a crest-jewel as

talisman against, 194, 195,

195ft1 ; hair seized by,

101
Old Woman of Berkeley, R.

Southey, 56ft1
"Older and Older" motif,

the, 55ft1
" Omar bin al-Nu'uman and

his Sons, King," The

Nights, R. F. Burton, 93ft2
Omens, evil, 49, 156, 156ft1,

173, 173ft1
On and off" Duty in Annam,

G. M. Vassal, 287ft2
Once a Week, " Antiquity of

the Castanet," Soy Yo:

vol. viii, 1863, 95ft1
One arrow splitting seve

palm-trees, 44 ; lock of

Madanamanchuka's hai

the, 34, 36, 36ft2
Opinions about the swa

maiden, various, 232, 232

233, 233ft1, 233ft2' 3
Opium, a rival of bet

chewing in China, 318
Ordeal, to drink the wa

of, 195, 195w3, 196ft

:

« Ordeal (Hindu)," A. B.
Keith, Hastings' Ency. Rel.
Eth., 196ft

Ordeals among the Bonthuk
caste, areca-nuts in, 276 ;
in the codes of Brihaspati
and Pitamaha, 196ft ; in the
Yajnavalkya-smriti, list of
five, 195ft3, 196ft

Oriental Silverwork, Malay and
Chinese, H. Ling Roth,
253ft1

Oriente Lux, Ex, Win2. For
details see under Wiinsche,
A.

Origin of the betel-vine, story
of the, 274 ; of the Com-
pitalian games, 114m1; of the
custom of betel-chewing,
possible, 248, 249 ; of the
festival called the giving
of water, the, 106-110; of
the "Swan-Maiden" motif,
217, 234 ; of the Valkyries,
224, 225, 226 ; of the Palli
or Vanniyan caste, 109ft3;
of the Volundarkvitha, 220

Origin and Growth of Religion,
Lectures on, John Rhys,
107ft

Original home of the Castanet,
India probably the, 95ft1 ;
number of the Valkyries,
225

Original Sanskrit Texts, John
Muir, 152ft1

Ornament, faces smeared with
betel-juice for, 314, 315;
or other Object, Life in
Weapon, 107ft

Osiris and the Egyptian Resur-
rection, E. A. Wallis Budge,
75ft1

Outpost in Papua, An, A. K.
Chignell, 317ft1

Oval shape of betel-bags, 251,
252

Oxford Dictionary, J. A. H.
Murray, 34ft1

Oyster shells for betel-
chewing, lime from, 242,
258, 261, 269

Pagan Races of the Malay
Peninsula, W. W. Skeat
and C. O. Blagden, 289ft2,
290ft2

Pagan Tribes of Borneo, The,
C. Hose and W. McDougall,
296m1

VOL. VIII.

INDEX II— GENERAL

Painting of Muktaphalaketu,

Padmavatl's, 165, 166, 176
Palankeen, 13, 13k1, 48, 89
Pali works, mention of betel

in, 254,254ft2
Palm-trees with one arrow,

Rama splits seven, 44
" Palms of the Philippine

Islands," O. Beccari, Philip-
pine Journal of Science, 249ft1
Papers on Malay Subjects,

R. O. VVinstedt, 291ft1
Paradise, five trees of, 248ft
Part of Body, Life in Special

("External Soul" motif),

107ft ; of one's life to dead

person, giving, 117, 117ft2
Passages of the Qur'an used

for charming away disease,

196ft
Past, present and future, the

three times, 57ft3
Patterns used on betel-bags,

various, 252, 252ft2- 34-5
Pavilions produced by magic

power, 92
Peacocks,transformation into,

142
Pearl, areca-nut cutters with

handles of, 250 ; ashes,

chewing paste of betel-nut

and, 256 ; one of the five

jewels, 248ft ; swans with

eyes of, 135
Pearls produced by combing

hair, 59ft3
Peasant Life, Bihar, G. A.

Grierson, 275
Peninsula, betel-chewing in

the Malay, 289-292
Penny Magazine, " Betel-Nut

Tree," vol. v, 318ft1
Pen ts'ao kang mu, the, 304
Perfume given to Sita by

Anasuya, 44 ; made from

vakula flowers, 96ft3
Persian and Balochistan words

for betel, 239
Perspiration caused by joy,

94, 94ft1
Pheniciens et Grecs en Italie

d'apres VOdyssee, P. Cham-

pault, 56ft2
Pheniciens et VOdyssee, Les,

V. Berard, 56ft2
Philippine Islands, 1493-1898,

The, E. H. Blair and J. A.

Robertson, 302ft2
Philippine Islands, . . . By

Antonio de Morga, The,

H. E. J. Stanley, 300ft1

353

Philippine Journal of Science,

" Palms of the Philippine

Islands," O. Beccari, vol.

xiv, 249ft1
Philologus, W. Anderson, vol.

lxxiii, 107ft
Pickled areca-nuts, use of,

288
Picture of Muktaphalaketu,

Padmavati's, 165, 166, 176
Pilgrimage to Allahabad, the

great, 19
Piper betle, betel-vine, 238,

238ft1, 239, 249, 272, 311
Piper chaba—i.e. Bakek, 247
Piper cubeba or cubebs, 247
Piper methysticum, leaves of

the, 310, 311
Piper nigrum, the black pepper

vine, 267
Piquedans or spittoons for

betel-chewing, 268
Plantation of areca - palms,

269, 270, 305, 306, 308 ; of

betel-vine, 265, 271, 272,

273, 305, 306, 308
Plants of the Island of Guam,

The Useful, W. E. Safford,

308ft2, 309ft1- 2
Ploughshare, licking red-hot,

196ft
Plumage of a goose, stealing

the, 229
Plumages of eight sisters,

king steals the, 223
Poetic Edda, the Elder or,

220, 223, 224
Poetic Edda, The, H. A.

Bellows, 221, 221ft1
Point situated in left hand,

vital, 109, 109ft3, 110
Poison conveyed in a betel-

" chew," 267, 268; a crest,

jewel as talisman against-

194, 195, 195ft1 ; the ordeal

of, 196ft
Poison-trees of wealth, the,

10
Police officers abducted and

killed at night, 107
Pollution of desires when

dying, the result of, 117,

117ft1
'Poo/AaiVa/ apyaioXoyia, Diony-

sios of Halikarnassos, 114ft1
Popular Tales and Fictions,

W. A. Clouston, 227ft2
Portuguese derivation of

betel, 239
Posture of meditation called

padmasana, 83, 83ft1

354

THE OCEAN OF STORY

Pouring water on the hands,
129, 129ft1

Powder, antimony or galena
applied to the eyes as a
black, 65ft1 ; of linaloes used
in betel - chewing, 243,
243ft2

Power of the fatal look, the,
75ft1 ; of flying through the
air, 26, 27, 31, 34, 36, 46,
50, 52, 55, 56, 59, 61, 69,
72, 89, 121, 131, 173 ; of
magic lost in sleep, 25,
25ft2 ; of magic science,
36, 37, 46, 48, 49, 79, 92 ;
of the sciences, Vegavati
obtains the, 25, 26 ; of
spitting gold, 59, 59ft3, 60 ;
of winking, 8, 8ft2

Powers of the colour yellow,
protective, 18; super-
natural, 57, 59, 61

Precious stones produced by
combing hair, 59ft3

Pregnancy ceremony, betel
leaves used in, 278 ; cere-
mony, turmeric used in, 18

Preparation of cutch, 278-280

Present and future, past, the
three times, 57ft3

Previous birth, remembering,
141, 142, 200, 201, 205, 207

Primitive Culture in Italy, H.J.
Rose, 114ft1

Primitive Gemeinschaftskultur,
H. Naumann, 107ft

Primitive Manners and Customs,
J. A. Farrer, 228ft8

Primitive New Guinea, In, I. H.
Holmes, 314ft1

Prince of Vatsa, the, Nara-
vahanadatta, 17

Princess, The Young Fisher-
man who married a, 115-
117

Principal districts for betel
cultivation in India, 273

Principal Navigations, Voyages
. . . of the English Nation,
R. Hakluyt, 259ft1

Proben der V olkslitteratur der
Turkischen St'dmme Siid-
Sibiriens, W. RadlofF, 107ft,
228ft2

Products of the cow, five,
248ft

Progenitor of Servius Tullius,
the, 114ft1

Prognostication fromelevated
or depressed spirits, 99,
99ft1

Prophet about dreams, saying

of the, 100ft
Prose English Edition of

Srimadbhagabatam, A, M.N.

Dutt, 214, 214ft2
Prose "Introduction" to the

Volundarkvitha, 221
Protecting herbs, 56, 56ft2
Protective powers of the

colour yellow, 18
Pseudodoxia Epidemica or

Vulgar Errors, Sir Thomas

Browne, 75ft1, 156ft1, 195ft1
Puberty ceremonies, betel

used at, 276, 278, 283;

turmeric used at, 283
Pun, Hindu, 1, 1ft3, 2, 2ft1, 9,

9ft2, 11, lift1, 13, 13ft2, 16,

16ft1, 31, 31ft1, 82, 82ft1, 94,

94ft1, 101, 101ft2, 103,103ft2,

125, 125ft2, 126, 126ft2, 130,

130ft1, 134, 134ft2, 148,

148ft1, 153, 153ft2
Punica, Silius Italicus, 154ft2
Pupil, the curse of the

hermit's, 173
Purgatorio [Dante], 100ft.

See also under Lombardi,

D. B.
Purification, the annual bath

of, 19

Qualities of the areca-nut,
four, 304 ; of betel, the
thirteen (the Hitopadesa),
254

Quarter, the sun, the nymph
of the eastern, 32

Quarters, elephants of the
sky, 75, 76, 108ft1

Queen Angaravati, 100 ;
Avantivati, 112; Chandra-
lekha, 125 ; Kalingasena,
22, 25, 46, 87, 90, 105;
Madanamanchuka, wife of
Naravahanadatta, 1, 21, 23,
24, 25, 26, 33, 33ft2, 34, 35,
36, 37, 42, 43, 51, 63, 86,
87, 88, 90, 92, 93, 96, 132 ;
of the serpents, Basuki,the,
274, 274ft1; Slta, 44, 45;
Somaprabha, 133, 134 ;
Svayamprabha, 185, 187,
194, 195, 196, 198 ; Vasava-
datta, wife of the King of
Vatsa, 27, 46, 90, 91, 93,
100, 102

Quicklime used in betel-
chewing, 246, 257, 300,
309

Quid of betel, ingredients of
a, 284

Quran, the, used for charm-
ing away disease, passage
of, 196ft

Rdmdyan of Vdlmiki, The,
R. T. H. Griffith, 44ft1

Ramayana, The, M. N. Dutt,
44ft1

Reason for not engaging
Brahmans at betel festival,
271

Recht und Sitte, J. Jolly, 196ft

Red-hot iron, carrying, the
ordeal of fire, 196ft; plough-
share, licking, 196ft

" Red-letter " day, 18

Red lotus turns into a human
hand, 54 ; saliva in betel-
chewing, explanation for
the, 315 ; saliva produced
by chewing betel, 258,
259, 260, 261, 262, 280;
unguent at coronation
ceremony, smearing with,
87 ; and yellow connected
with sun-worship, the
colours, 18

Reed, Greek castanet of a
split, 95ft1

Reference to protecting
herbs, earliest, 56ft2

References to betel in
Stevenson's Rites of the
Twice-Born, 277ft1; to betel
in Thurston's Castes and
Tribes of Southern India,
275ft2, 276-283; to the
" External Soul " motif,
107ft

Reliefs of three altars at
Housesteads (Northumber-
land), 224, 225

Religion and Folklore of
Northern India, W. Crooke,
19, 271ft2

Religious ceremonies, the
kinsuka tree used in, 7ft3

Religious System of China, The,

J. J. M.' De Groot, 304ft1
Remaines of Gentilisme, John

Aubrey, 100ft
Remarriage of widows, custom

at, 273
Remembering former birth,
141, 142, 200, 201, 205,
207
Removing a hot ring from a
pot of boiling ghi, 196ft

Report, Annual, British New

Guinea, M. Staniforth

Smith, 312
Report on the Munnipore

Political Agency, Annual,

R. Brown, 286ft3
Resemblance of costume of

Greek bride and nereid, 218
Resignation of the King of

Vatsa, the, 102
Restoring dead to life, 80,

81,99
Restrictions of clove cultiva-
tion, Dutch, 96ft2
Result of demerits in former

birth, the, 166; of pollution

of desires when dying, 117,

117ft1
Resuscitation of the devoted

couple, 99 ; by magic, 80,

81
Reunion of Naravahanadatta

and Madanamanchuka, the,

36 ; with wife through

eating own child, 59, 59ft2
Review, The Classical, " On

Plants of the Odyssey,"

R. M. Henry, 56ft2
Revue des Traditions Populaires

[" Contes et Legendes de

la Grece Ancienne "], R.

Basset, August-September

1910, 107ft
Reward of generosity, the,

130, 131
Rhetoric, glory is white in

Hindu, 73, 73*1*
Rice, dish of a cooked child

and, 59
Rice-grains, mixed with

water, chewing, 196ft ;

produce power of spitting

gold, 59, 59ft3, 60
Richard II, Shakespeare,

127ft3
Right eye, throbbing of, 173,

173m1
Ring falls from speaking

girl's mouth, golden, 59ft3;

from pot of boiling ghl,

removing hot, 196ft
Rites of the Twice-Born, The,

Mrs S. Stevenson, 18, 277
Ritual and Belief in Morocco,

E. Westermarck, 100ft
Rival of betel-chewing, the

Virginian cigarette a, 319
Roman castanets, 95m1
Romance of Betel-Chewing,
The, Appendix II, 237-
319

INDEX II— GENERAL

Romische Mythologie, L.

Preller, 96ft1, 156ft1
Roots of the "Swan-Maiden"

motif in Sanskrit literature,

234
Rosary of Aksha beads, 23
Rosenbl [J. Hammer], 227ft*
Routes of the "Swan-
Maiden" motif, migration,

226, 227, 228, 231, 232,

234
Royalty, five emblems of,

248ft
Rubies, two magic grains of

rice like, 60
Ruby, one of the five jewels,

248ft
Russian Folk-Tales, W. R. S.

Ralston, 56ft1, 57ft2, 227ft5

Sacred Books of the East
Series, 71ft2

Sacred 5 of China, The, W. E.
Geil, 248ft3

Sacred flowers, the five, 248ft ;
libation, ordeal of, 195ft3,
196ft; oil, Richard II
anointed with, 88ft1; thread
ceremony, betel used at
the, 276, 283 ; thread used
for fastening up the betel
creeper, 271 ; thread, in-
vestiture with the, 2, 2ft2,
139, 139ft1, 181, 181ft1;
thread ceremony, kinsuka
tree used in the, 7ft3

Sacredness of the pan garden,
271

Sacrifice, armed horsemen
appearing from afire, 109ft3;
to water-spirit, betel
"chew "in, 291

Sacrifices, five great, 248ft

Sacrificial thread . See Sacred
thread

Saffron, turmeric used as a
substitute for, 18

Sagas from the Far East, R. H.
Busk, 59ft3

Sage named Akampana, 83-
85 ; named Kasyapa, 104,
106, 123-125, 131, 132;
named Narada, 27, 79, 83,
124, 186

Sagen, Gebrauche und Marchen
aus Westfalen, A. Kuhn,
56ft2, 69ft1

Sagen, Marchen und Gebrauche
aus Meklenburg, K. Bartsch,
56ft2

355

Sagen, Tierfabeln und Marchen,
Volksdichtung aus Indonesien,
T. J. Bezemer, 231ft*

Salep in betel-chewing, use
of, 244

Salip missi, salep, 244

Saliva in betel-chewing, ex-
planation for the red, 315 ;
produced by chewing betel,
red, 258-262, 280

Salted areca-nuts, use of, 303,
304

Samoa a Hundred Years Ago,
G. Turner, 232ft*

Samodivas, Bulgarian nymphs,
218

Sandalwood, 28 ; cool as, 116*
116m-1 ; ointment (unguent
or juice), 5, 5ft2, 6, 6ft1, 22,
168, 168ft1, 170, 171

Sandalwood-tree, one of the
jewels of an emperor, 68,
68ft2, 69, 76

Sanskrit College MS. of the
K.S.S., 26ft1, 27ft1, 29ft,
32ft2, 33ft1, 35ft1, 36ft1, 38ft1,
40ft1, 41ft1, 45ft1, 60ft2, 67ft1,
71ft1, 72ft2, 75ft3, 79/11,
81ft1-2, 88ft2, 89ft1, 91ft1,
97ft1, 101ft1, 111ft2, 112ft3,
115ft1, 117ft2, 118ft2, 127ft2,
131ft1-2, 141ft3, 147ft2, 149ft1,
157ft1, 158ft1, 160ft2, 161ft1,
162ft3, 165ft1, 167ft1, 171ft2,
174ft1, 176ft1, 180ft1, 186ft1-2,
187ft1, 189ft1-2, 190ft2, 194ft1,
195ft2, 205ft2, 207ft1- 2, 208ft1

Sanskrit literature, roots of
the " Swan-Maiden " motif
in, 234

Sanskrit names for betel, 238

Sanskrit Drama, A. B. Keith,
17ft1

Sanskrit Texts, Original, John
Muir, 152ft1

Sapphire, one of the five
jewels, 248ft

Sarawak : its Inhabitants and
Productions, H. Low, 298ft1

Satires, Horace, 99ft2

Satires, Moschus, 99ft2

Saying of the Prophet about

dreams, 100ft
Scandinavian Classics Series,

221ft1
Scent perfuming a whole

forest, Slta's, 44
[Schbpfung und Siindenfall
des ersten Me?ischenpaares]
A. Wiinsche, vol. ii of Ex
Orienle Lux, 117ft2

356

THE OCEAN OF STORY

Science of dividing oneself
into many forms, 92 ; of
flying through the air, 26,
27, 31, 34, 36, 46, 50, 52,
55, 56, 59; named Praj-
napti, 100, lOOn1, 102, 103 ;
power of magic, 36, 37, 46,
48, 49, 79 ; in visible shape,
50, 52, 53

Science of Fairy Tales, The,
E. S. Hartland, 10 7ft,
233ft2- 3

Sciences, Vegavati obtains
the, power of the, 25, 26 ;
of the Vidyadharas, the,
131

Scissors used in betel-
chewing, 252, 253

Sculptures, the Bharhut,
129ft1

Sea, girl like a wave of the,
13 ; swallowed by Agastya,
the, 164, 164fti

Sea Gypsies of Malaya, The,
W. G. White, 287ft1

Sea - maiden, the classical
nereid a, 218

Search for Madanamanchuka,
the, 24

Seasonal deities, the three
Ribhus, 19

Second marriage ceremony,
the, 25; night-watch, fulfil-
ment of dreams in the,
100ft

Seed (nut) of the Areca catechu,
one of the three necessary
ingredients in betel-
chewing, 238

Self - mortification of Nara-
vahanadatta, the, 48

Sellers, caste of betel-vine,
270, 273, 282

Sema Nagas, The, J. H.
Hutton, 284ft1

Semi-sacrediness of areca-
palms, 270

Separation, death caused by,
98, 116 ; the torture of, 5,
6, 24, 112, 116, 165, 167,
170, 171

Serpent-creeper, or Nagbel,
the betel-vine, 274

Serpents, Vasuki, the king of
the, 274ft1

Seven hells, Rasatala, one
of the, 162, 162ft1; jewels
of an emperor, the, 71,
71ft2 ; kinds of betel leaves,
265 ; palm-trees with one
arrow, Rama cleaves, 44

Seventeen Years among the
Sea Dyaks of Borneo, E. H.
Gomes, 231ft9

Severe asceticism, child
practising, 145

Shafts of Kama, the five, 3

Shans at Home, L. Mills,
286ft4

Shape, science in visible,
50, 52, 53

Shapes of areca-nut cutters,
various, 250, 251; assuming
animal, 79, 80, 80ft1; by
magic power, change of,
37,39

Shells, lime for betel-chewing
made from, 238, 242, 258,
261, 269, 284, 285, 311,
313

Shepherd stealing the ker-
chief of a nereid, 218, 219

Shrine of the goddess Durga,
54 ; of Mahakala, the, 120,
121

Siam, W. A. Graham, 289ft2

Siam, a Handbook, A. W.
Graham, 288ft1

Siam in the Twentieth Century,
J. G. D. Campbell, 289ft2

Siberian and Other Folk-Tales,
C. F. Coxwell, 59ft3, 227ft5,

228ft*'6'7

Sici li anise h e M'drchen, L.

Gonzenbach, 59ft3
Sickness, betel and areca

used for curing, 282,294
Siddhi-Kur, Kalmukische

Marchen. Die M'drchen des,

B. Jiilg, 59ft3
Sigfrid, F. Panzer, 107ft
Sign of mourning for absent

husband, 34, 36, 36ft2
Significance of exchanging

betel, 283; of white

umbrella, 191ft2
Silk thread, betel " chew "

tied with a, 266, 270
Silver coins produced by a

horse, 59ft3
Simile of an asoka tree, 7ft4 ;

of beauty, 13; of waves,

7
Similes of Siva, 42
Singhalese name for betel,

239
Single lock of Madanaman-
chuka, the, 34, 36, 36ft2
Sinhalese Art, Mediaeval, A. K.

Coomaraswamy, 251, 252ft6
Sirens not to be mistaken for

swan-maidens, 217

true,

Six months to come

dreams taking, 100ft
Sizes of implements used in

betel-chewing, 250-252
Skill of music of Gandharva-

datta, the wonderful, 28, 29
Skin, one of the five beauties

of woman, 248ft
Sky, connection between

twins and the, 225
Sky-going elephants, the

two, 177, 180, 181
Sky quarters, elephants of

the, 75, 76, 108ft1
Sleep, power of magic lost

in, 25, 25ft2
Smearing with betel-juice to

avert evil spirits, 292 ;

bride with turmeric at

wedding, 18, 281
Smell of wild elephants,

elephant maddened by

the, 8
Smiles, according to Hindu

rhetoric, white, 171, 171ft1
Smithsonian Institute, Annual

Report of the Bureau of

Ethnology of the, 228ft8.

For details see under

Annual Report . . .
Snail shells, lime made from,

284, 285
Snake, nereid changing into

a, 219; rewards given to

King Udayana for rescuing

a, 237
Snake-bites, cardamom used

for, 96ft1 ; do not occur

among betel-vine growers,

274
Snakes, thief's home like the

city of the, 119, 119ft2
Social and Political Systems

of Central Polynesia, The,

R. W. Williamson, 310ft1
Societe Finno - ougrienne,

Memoires de la, 228ft3
Societe Musulmane du Maghrib,

Magie et Religion dans

VAfrique du Nord, La,

E. Doutte, 100ft
" Soldier's Midnight Watch,

The," Russian Folk-1'ales,

W. R. S. Ralston, 56ft1
Solomon Islands and their

Natives, The, H. B. Guppy,

315^1,2.3

Solstice, the festival of the
winter, 12, 12ft1 ; Note on
the Festival of the Winter,
19-20

Son Avt

Son Avantivardhana, Story
of King Palaka and his,
106, 110-112, 114-115, 118,
120-122

Songs of Celebes, areca-nuts
mentioned in the love,
200 ; of Haha and Huhu,
the, 162

Sons, Taravaloka, giving away
his own, 128, 129

" Soul, External," motif, the,
106ft2, 107ft

South Kensington Museum,
specimens of Eastern
castanets at the, 95ft1

South, Yama, guardian of the,
163ft1

Southern China, betel-
chewing in, 303-306;
division of the Vidyadhara
territory, the, 47, 48;
India, Use of Betel in,
275-283

Spatula for applying the lime
in betel-chewing, 249, 250,

^ 252, 253, 254, 313, 317

Speaking, gold ring falls
from girl's mouth when,
59ft3

Special Part of Body, Life in
("External Soul" motif),
^ 107ft

Species of betel-vine, various,
272, 273

Specimens of Eastern casta-
nets at the South Kensing-
ton Museum, 95ft1; of
implements used in betel-
chewing, 250, 251, 252

Spellings of betel, various
English, 239, 239ft1

" Spice islands," early travels
to the, 96ft2

Spices, H. N. Ridley, 18, 96ft2,
247

Spielmannsbuch, W. Hertz,
117ft2

Spirits, methods of averting
evil, 292; prognostication
from elevated or depressed,
99, 99ft1

Spitting betel-juice on a per-
son, insult of, 237, 257;
gold produced by eating
two rice-grains, power of,
59, 59ft3, 60 ; turmeric to
avert evil spirits, 292

Spittle coloured red by betel-
chewing, 258-262, 280 ;
turning to gold, 59ft3 ; used
as a charm, sirih, 294

INDEX II— GENERAL

porcelain or

Spittoons of
silver, 268

Spoon for applying the lime
in betel-chewing, 249, 250,
252, 253

Spread of the custom of
betel-chewing, 248-249 ; of
the " Swan-Maiden" motif,
216-219, 227, 228, 231, 232

Spring festival, the day of
the, 98

Sprinkling with water, 85ft1,
87, 90, 90ft1, 130

Square shape of betel-bags,
252

Starting-place of the migrat-
ing " Swan-Maiden " motif,
India as the, 226, 228, 231,
232

Statistica Account of Assam, A,
W. W. Hunter, 284ft*

Stealing the clothes of bath-
ing Braj girls, Krishna,
214, 215; the clothes 'of
a nymph, 58, 58ft2, 218;
the crown or wreath from
a z&na, 219 ; the plumage
of a goose, 229 ; the plum-
ages of eight sisters, king,
223

Stem of the kinsuka tree used
in investing with the sacred
thread, 7ft3

Stolen Marriage, The, Mdlatl
and Mddhava, or, 17ft1

Stone, lime for betel-chewing
made from, 313, 314

Stones, the Khartals, Indian
castanet of, 95ft1 ; produced
by combing hair, precious,
59ft3

Stories, Buddhist Birth, T. W.
Rhys Davids, 135ft2

Story of Aschenkatze in
Basile's II Pentamerone, the,
69W1 ; of the Child and the
Sweetmeat, 35 ; of the De-
voted Couple Surasena and
Sushena, 97, 97ft2, 98, 99;
of King Brahmadatta and
the Swans, 133, 133ft2, 134-
136,138,142-143,144,209;
of King Palaka and his
Son Avantivardhana, 106,
110-112, 114-115, 118, 120-
122 ; of a man who married
a wild goose, Greenlandic,
228-231; of Medea, the,
109ft1 ; of the origin of the
betel-vine, 274 ; of Psyche,
25ft1; of Rama, 44, 44ft1,

357

Story — cont.

45 ; of Savitrl and Angiras,
22-23 ; about the shepherd
and the nereid, 218, 219;
of Gypsy origin, "Swan-
Maiden," 219; of Tarava-
loka, 125-131; of Urvasi
and Pururavas, the, 216

Studien zur germanischen Sagen-
geschichte, I, Der Valkyrien-
mythus, W. Golther,
AbkandL d. Munch. Akad.,
224ft1

Studier over svanjungfrumotivet
i Volundarkmda och annor-
stcides, H. Holmstrom, 217,
217ft2, 218, 218ft1, 223ft3,
226, 227ft1

Studies about the Kathasarit-
sagara, J. S. Speyer, 16ft,
31ft1, 37ft1, 60ft2, 63ft1-2,
87ft2, 91ft2

Substitute for areca-nuts
among Naga tribes, 286;
for betel leaves, Bakek
used as a, 247 ; for saffron,
turmeric used as a, 18 ; for
wine in India, betel as a
(Sherif), 256

Substituted Madanaman-
chuka, the, 24, 25

Substitutes for betel leaves,
289, 290

Substitution of infant, 87,
87ft1

Sugar, one of the five nectars,
247

Summer solstice, mistake for
winter solstice, 12ft1

Sun, the discus of Vishnu,
symbol of the, 72ft; the
nymph of the eastern
quarter, the, 32

Sun-worship connected with
the colours red and yellow,
18

Supernatural powers, 57, 59,
61

Superstition of curing sick-
ness, betel in, 282

Superstitions connected with
the betel-garden, 273

Supplanted bride, the, 12-
15

Sushruta Samhita, An English
Translation of the, K. K. L.
Bhishagratna, 96ft1, 255ft1

Swahili Tales, E. Steere,
227ft10

Swallow- wort, the giant, Calo-
tropis gigantea, 96ft5

358

THE OCEAN OF STORY

tf Swan- Maiden " motif, the,
57ft2 ; Motif, The, Appen-
dix I, 213-234; in classical
mythology, no examples
of, 217, 218; conclusions
to the, 234 ; Greenlandic
version of the, 228-231;
Gypsy variant of the, 219 ;
incidents in the, 213;
migration routes of the,
226, 227, 228, 231, 232,
234; not of European
origin, 226 ; origin of the,
217, 234; spread of the,
216-219; 227, 228, 231,
232 ; in Teutonic legends,
219-221, 222-226; various
interpretations of the, 232,
233

Swan-maidens, different in-
terpretations of, 232,
232ft8, 233, 233ft12-3; and
Valkyries, connection
between, 223, 224 ; in the
Volundarkvitha, the three,
221-223

" Swan - Maidens," M. E.
Seaton, Hastings' Ency.
Rel. Eth., 219ft1

Swans, the chariot of, 151,
152 ; like waving chowries,
64 ; Story of King Brah-
madatta and the, 133,
133ft2, 134-136, 138, 142-
143, 144, 209 ; in Teutonic
legends, 219, 219ft1 ; trans-
formation into, 142

Sweetmeat, Story of the Child
and the, 35

Swinging on an elephant,
amusement of, 111

Sword named Invincible, 154,

^ 154ft2

Sword-jewel, one of the jewels
of an emperor, 71, 76

Symbol of love, the asoka tree
a, 7n4; of the sun, the
discus of Vishnu, a, 72ft

Syrische Sagen und Maerchen,
E. Prym and A. Socin, 57ft2.
See also under Prym, E.

Taboo before marriage, betel-
chewing regarded as, 280,
281 ; losing wife through
breaking a, 213, 216;
nuptial, 25, 25ft1 ; the swan-
maiden regarded as, 233,
233ft3, 234 ; for widows in
mourning, betel-chewing a,
311, 312

« Taboo " or " Forbidden

Chamber " motif, the, 57,

57ft1
Tale of Aristomenes in the

Golden Ass, 56ft1; in the

Nights, the longest, 93ft2
Tales and Fictions, Popular,

W. A. Clouston, 227ft2
Tales of Old Japan, A. B.

Mitford, 231ft4
Tales, The Science of Fairy,

E. S. Hartland, 107ft,

233ft2- 3
Tales, Swahili, E. Steere,

227ft10
Tales, Tibetan, W. R. S.

Ralston and F. A. von

Schiefner, 69ft1, 83ft1, 125ft1,

228ft1
Tales and Traditions of the

Eskimo, H. Rink, 228ft9
Tales, Traditions and Histories

of the Zulus, Nursery, C.

Callaway, 227ft10
Tali-tying ceremony among

Chaliyan caste, betel in,

277, 283
Tambuldar or Xarabdar,

presenters of betel, 244
Tamil words for betel, 238,

239
T'ang shu, the history of

T'ang, 303
Teeth discoloured by betel-
chewing, 259, 260, 261,

286, 301
Te Ika A Maui; or New

Zealand and its Inhabitants,

R. Taylor, 232ft7
Telugu names for betel, 238,

239
Temple decoration, flowers

of asoka trees used for,

7ft4; of Durga, 60; of

the Mothers, the, 11 ; of

Parvati called Meghavana,

157, 159; of Siva, 55, 57
Temples and Elephants, Carl

Bock, 288ft2, 289ft1
Ten days, dreams fulfilled

within, 100ft
Tenderness of the betel-vine,

270, 271ft2
Terres et Peuples de Sumatra,

O. J. A. Collet, 294
Territory, two divisions of the

Vidyadhara, 47, 48, 80, 89
Test, the musical, 29
Teutonic legends, swans and

swan -maidens in, 219,
219ft1, 220

Text Bookon Indian A gricultu?
J. Molliron, 318ft1

Theories about interpretatioi
of the swan-maidens, dif-
ferent, 232, 232ft8, 233,
233ft1- 2- 3

Thief is led to execution,
drum beaten when, 119 ;
The Merchant's Daughter
who fell in Love with a,
118, 118ft1, 119, 120

Thief's home like the city of
the snakes, 119

Third night-watch, fulfilment
of dreams in the, 100ft

Thirteen qualities of betel,
the (Hitopadesa) , 254

Thought, appearance by, 100

Thousand Nights and a Night,
The. See under Nights

Thousands of years, practising
austerities for, 147

Thread, betel "chew" tied
with a silk, 266, 270 ; Brah-
manical, 16 ; ceremony,
betel used at the sacred,
276, 283 ; ceremony, kin-
suka tree used at the sacred,
7ft3; investiture with the
sacrificial, 2, 2ft2, 139, 139ft1,
181, 181ft1 ; in marriage
ceremonies, turmeric-dyed,
277 ; used for fastening up
the betel-vine, sacred, 271

Three altars discovered at
Housesteads (Northumber-
land), 224, 224ft3, 225;
aromatic drugs, the, 96ft1;
ingredients necessary in
betel-chewing,238; months
to come true, dreams
taking, 100ft ; nights, fights
with witches for, 55, 56,
56ft1; Ribhus, the, 19;
times, Siva circumambu-
lated, 86 ; times, know-
ledge of the, 57, 57ft3;
times, temple of Siva cir-
cumambulated, 200, 200ft1;
watches of the night, 78,
78ft1 ; wavelike wrinkles,
waist with, 158, 158ft2,
159ft

Three-eyed god, the, Siva,
75, 116

Threshold of the Pacific, The,
C. E. Fox, 316ft1

Throbbing of right eye, 173,
173ft

Through Central Borneo, C.
Lumholtz, 298ft1

irough New Guinea and the
Cannibal Countries, H.
Cayley- Webster, 317ft1
Tibetan Talcs, W. R. S.
Ralston and F. A. von
Schiefner^ft1, 83ft1, 125ft1,
228ft1

Time, varying measures of,
78ft1

Times, knowledge of the
three, 57, 57ft3; temple of
Siva circumambulated
three, 200, 200ft1

" Tip," betel used as our,
283

Tobacco smoked after eating
betel, 274 ; used in betel-
chewing, 284, 286, 287,
289, 290, 294, 295

Tone of castanets improve
with age, the, 95ft1

Tools used in betel-chewing,
249-254

Topaz, one of the five jewels,
248ft

Torture of separation, the, 5,
6, 24, 112, 116, 165, 167,
170, 171

Totem, the Swan - Maiden
regarded as a, 233, 233ft2,
234

Totemism and Exogamy, J. G.
Frazer, 233ft2

T'oung pao. Archives pour
servir d I 'etude de Phistoire
. . . de PAsie orientate
["Melange s — Aus dem
Wakan Sansai Dzuye "],
F. W. K. Miiller, Leiden,
1895, 231ft3- 4

Trade, history of the clove,
96ft2

Tradition, earliest evidence of
the Valkyrie, 224, 224ft3,
225

Traditions Populaires, Revue
des, 107ft. For details see
under Revue des . . .

Transactions of the Ethnological
Society of London [" On
the Wild Tribes of the
North-West Coast of
Borneo"], Bishop of
Labuen, 231ft9

Transformation, animal, 79,
80, 80ft1, 229, 230

Transformations according to
a curse, 140-142

Translations and editions of
Garcia da Orta's Coloquios
. . ., various, 240ft1, 245

INDEX II— GENERAL

Transportation, instant-
aneous, 57, 57ft2

Traumschliissel des Jagaddeva,
Der, J. von Negelein, 100ft

Travellers to India (1225-
1800), accounts of betel-
chewing, by, 255-270

Travelling through the air,
26, 27, 31, 34, 36, 46, 50,
52, 55, 56, 59, 61, 69, 72,
89, 121, 131, 173, 206, 223,
224

Travels in India, Early, W.
Foster, 266ft3

Travels in India by Jean
Baptiste Tavemier, V. Ball,
295ft2

Travels of Ludovico di
Varthema, G. P. Badger,
96ft2, 258ft1

Travels in the Mogul Empire
. . . by Francois Bernier,
V. A. Smith, 267ft3

Travels of Pedro Teixeira,
The, W. F. Sinclair, 259ft2

Travels of Peter Mundy, R. C.
Temple, 266ft6, 267ft2

Travels of Pietro della Valle to
India, The, E. Grey, 266ft*

Trays used in betel-chewing,
250, 252, 282, 283, 289,
290

Treachery, Angaravati's, 109,
109ft2

Tree, asoka, 7, 7ft4, 24, 96,
96ft4, 206 ; banyan-, 6, 11 ;
cardamom-, 96, 96ft1;
clove-, 96, 96ft2 ; Kadam-,
214; kinsuka, 7, 7ft3; and
own body, gift of wishing-,
124, 124ft1; pala, 277;
parijata, 170, 172, 186;
sandalwood-, one of the
jewels of an emperor, 68,
68ft2, 69 ; tapincha, 7, 7ft2 ;
vakula, 96, 96ft2 ; worship,
69, 69ft1

Trees, Danavas concealing
themselves by magic in,
185 ; the five leaves of,
247ft2 ; of paradise, five,
248ft
Trembling caused by joy,
94, 94ft1

Tribes of Borneo, The Pagan,
C. Hose and W. McDougall,
296ft1

Tribes and Castes of Bengal,
The, H. H. Risley, 271ft1

Tribes and Castes of Bombay,
The, R. E. Enthoven, 274

359

Tribes and Castes of the

Central Provinces of India,

The, R. V. Russell, 19,

273fti

Tribes and Castes, Hindu, M. A.

Sheering, 270ft2
Tribes and Castes of the North-
Western Provinces and Oudh,
The, W. Crooke, 270, 270ft1
Tribes of H.E.H. the Nizam's
Dominions, The Castes and,
S. S. Ul Hassan, 274, 275
Tribes of Southern India,
Castes and, E. Thurston,
109ft3, 112ft1, 275, 275ft1-2
Tribes of Southern India,
uses of betel among the,
276-283
Trick of the bawd, the, 60
Trident- bearing god, the,

Siva, 74
Tropical Agriculturist, ** The
Areca Nut in Ceylon," vol.
lxii, 1924, 318ft1; « Betel
Vine Cultivation," vol. lxiii,
1924, 318ft1
True dreams, 99, 99ft2, 100,

100ft
Truest dreams occur at day-
break, the, lOOw
Truth, the act of, 189, 190,

190ft1
Tshi-speaking People of the
Gold Coast of West Africa,
The, A. B. Ellis, 227ft9
Tunisische Marche?i, und Ge-

dichte, H. Stumme, 227ft6
Turkische Marchen, Billur

Kbschk, T. Menzel, 107ft
Turkische Volksm'drchen aus

Stambul, I. Kunos, 227ft4
Turmeric to avert evil spirits,
spitting, 292 ; Note on the
Use of, 18 ; used in all im-
portant Hindu ceremonies,
18, 277 ; used at puberty
ceremonies, 283 ; at wed-
dings, smearing, 18, 277,
281
Turquoise-spitting, 59ft3
T(u Shu Chi Cheng, Chinese

encyclopaedia, 304
Twins and the sky, connec-
tion between, 225
Two castes connected with
betel in India, 270, 271;
divisions of the Vidyadhara
territory, 47, 48, 80, 89;
forms of modern Indian
castanets, 95ft1; grains of
rice produce power of

360

THE OCEAN OF STORY

Two — continued

spitting gold, 59, 59m3, 60 ;

varieties of cardamom, 96m.1
Type of the " Swan- Maiden "

motif , the standard, 213

Ueber Areca Catechu, Chavica
Betle und das Betelkauen,
L. Lewin, 237m1, 315m1

Umbrellas broken, the state,
an evil omen, 156, 156m1 ;
white, 191, 191m2

Uncleanliness of the left
hand, 302, 302m1

Unexplored New Guinea, W. N.
Beaver, 313m2

Ungarische Revue [" Osman-
ische Volksmarchen "],
I. Kunos, vol. viii, Leip-
zig, 1888, 227m4

Unguent at coronation cere-
mony, smearing with, 87,
88

Unguents, yellow, 7, 7m1

Unhusked rice-grains mixed
with water, chewing, 196m

Unknown New Guinea, In,
W. V. Saville, 314m1

Unnatural births, 113, 114m1

Unter Kopfj'dgern in Central-
Celebes, A. Grubauer, 299m1,
300

" Use of Saffron and Turmeric
in Hindu Marriage Cere-
monies," K. R. Kirtikar,
Journ. Anth. Soc. Bombay,
18

" Use of Turmeric in Hindoo
Ceremonial, On the," W.
Dymock, Journ. Anth. Soc.
Bombay, 18

Use of Turmeric, Note on
the, 18

Useful Plants of the Island of
Guam, The, W. E. SafFord,
308m2, 309m1-2

Uses of the giant swallow-
wort, various, 96m5 ; of the
kinsuka tree, various, 7m3;
of the vakula tree, 96m3

Valkyrie tradition, earliest
evidence of the, 224, 224m3,
225

Valkyrienmythus Der, W.
Golther, Abhandl. d. "Munch.
Akad., 224m1

Valkyries, origin of the, 224-
226 ; original number of
the, 225 ; dual function of

Valkyries — continued

the, 225, 226; and swan-
maidens, connection be-
tween, 221, 223, 224; in
the V'dlundarkvitha, the
three, 221-223

"Valkyries, The," A. H.
Krappe, Modern Language
Review, 224m2, 225m3, 226m1

Variants of the •'Swan-
Maiden" motif, 216, 218,
218m1, 219, 227, 228, 231,
232

Varieties of areca-nuts, 303,
304; of betel-vine, 272,
273 ; of cardamom, 96m1

Variety of the jewels of the
Chakravartin, 72m

Various editions and trans-
lations of Garcia da Orta's
Coloquios . . ., 240m1, 245 ;
kinds of areca-nuts, 303,
304 ; kinds of betel leaves,
265 ; names for betel and
areca, 238, 239, 303, 308m3

Varthema, Travels of Ludovico
di, G. P. Badger, 96m2,
258m1

Veil from a nymph, stealing
the, 218

Velikorusskija skazki, J. A.
Chudjakov, 227m5

Verandah in New Guinea, From
my, H. Romilly, 232m2

Vernacular names of betel,
238, 239

" Verschenkten Lebensjahre,
Die," Marchen des Mittel-
alters, A. Wesselski, 117m2

Versions of the "Swan-
Maiden " motif, various,
216, 218, 218m1, 219, 227,
228, 231, 232

Verzeichnis der Bbhmischen
Marchen, V. Tille, 107m

View about morning-dreams,
classical, 99m2

Vilas, Serbian nymphs, 218

Virtues of areca-nuts, the
four, 304

Visible shape, science in, 50,
52,53

Vital point situated in left
hand, 109, 109m3, 110

Voice from heaven, 30, 85,
87, 116, 117, 149, 153,
208

V olksdichtung aus Indonesien,
T. J. Bezemer, 231m8

Volkskunde, Zur, F. Liebrecht,
233m1

Volkslitteratur der Turkischen
St'dmme Slid- Sibiriens, Proben
der, W. Radloff, 107m, 228m2

Volks- und Menschenkunde,
Allerlei aus, A. Bastian,
232m3

V'dlundarkvitha, the, or " Lay
of Wayland," one of the
Eddie poems, 220-223, 226

Voyage of the Argonauts, The,
J. R. Bacon, 109m

Voyage of Francois Leguat,
The, Pasfield Oliver, 295m1

Voyage of Francois Pyrard of
Laval, The, A. Gray, 266m1

Voyage of John Huyghen van
Linschoten to the East Indies,
The, A. C. Burnell and
P. A. Tiele, 259m3

Voyage Round the World, A
New, William Dampier,
301m1

Voyages and Discoveries,
' William Dampier, 302

Voyages . . . of the English
Nation, Principal Naviga-
tions . . ., R. Hakluyt,
259m1

Vulgar Errors or Pseudodoxia
Epidemica, Sir Thomas
Browne, 75m1, 156m1, 195m1

Vulnerable point in left hand,
only, 109, 109m3, 110

Vultures as evil omens, 156,
156m1 ; transformation into,
142

Waist with three wavelike
wrinkles, 158, 158m2, 159m

Wall, Hadrian's, 224

Wanderings round Lake
Superior, Kitchi-Gami: J. G.
Kohl, 228m8

War, the God of, 180; the
Valkyries deities of, 224,
225

Warmth of betre (Garcia da
Orta), 242

Watches of the night, fulfil-
ment of dreams in different,
100m; of the night, the
three, 78, 78m1

Water, festival called the
giving of, 106, 110, 111;
on the hands, pouring, 129,
129m1; the offering of, 101,
103 ; of ordeal, to drink
the, 195, 195m3; the ordeal
of, 196m ; sprinkling with,
85m1, 87, 90, 90m1, 130

30

Water-spirit, betel " chew "
offered to a, 291

Wave of the sea, girl like a,
13

Wavelike wrinkles, waist
with three, 158, 158ft2, 159ft

Waves, simile of, 7

Waving chowries, swans like,
64

"Wayland, Lay of," the
Volundarkvitha of, one of
the Eddie poems, 220

Ways of eating areca-nuts,
different, 306

WealthjLakshmi, the Goddess
of, 274 ; the poison-tree of,
10

Weapon of Brahma, the, 145,
146, 174 ; Ornament or
other Object, Life in,
107ft ; of Pasupati (Rudra),
the, 145, 146, 179, 183,
184

Weather and fertility, Val-
kyries connected with, 225

Wedding ceremonies, betel
in, 273, 276, 277, 281, 283,
289, 290, 293, 295, 296,
297, 303, 304, 306, 309, 316

Week, Once a, " Antiquity of
the Castanet," Soy Yo,
vol. viii, 1863, 95ft1

West Irish Folk-Tales, W.
Larminie, 107ft

West, Varuna, guardian of
the, 108m1,' 163ft1

Westerner, the effects of
betel-chewing on a, 268

Westfalen, Sagen, Gebr'duche
und Mdrchen cms, A. Kuhn,
56ft2, 69ft1

Westminster Review, " Eating
or Chewing of Pan," G. A.
Stephens, vol. clxviii, New
York, August 1907, 318ft1

White cloud, the swan-
maiden interpreted as a,
232, 232ft8 ; glory in Hindu
rhetoric, 73, 73ft1; smiles
in Hindu rhetoric, 171,

INDEX II— GENERAL

White — continued

171ft1; umbrellas, 191,
191ft2

Wide spread of the « Swan-
Maiden " motif, 216

Widows of Brahmans for-
bidden to use betel, 276,
283 ; curious custom of
remarriage of, 273; in
mourning, betel- chewing
regarded as taboo for, 311,
312

Wife given away by husband,
only, 129

Wife-jewel, one of the jewels
of an emperor, 71, 71ft2

Wind-god, the, 148, 149, 156,
160, 160ft1

Wine made from betel-juice,
304 ; replaced by betel in
India (Sherif), 256

Wings of swans tipped with
emerald, 135, 135ft2

Winking, power of, 8, 8ft2

Winter solstice, the festival
of the, 12, 12ft1 ; Solstice,
Note on the Festival of
the, 19-20

Wishing-tree and own body,
gift of, 124, 124ft1

Witches, fights with, 55 ;
herbs protecting man from,
56, 56ft2

Woman, the five beauties of,
248ft; ordealof the adulter-
ous (in Numbers), 196ft

Wonderful beauty, the foot
of, 33 ; brown cow, the, 55 ;
garden, the, 169, 170

Words used in betel-chewing,
etymological evidence of,
238-239

Worship of the deity of betel
cultivation, 271 ; of Kala-
ratri, Naravahanadatta's,
77, 78 ; of trees, 69, 69ft1

Wreath or crown of a z&na,
stealing the, 219

Wrinkles, waist with three
wavelike, 158, 158ft2, 159ft

361

Xarabdar or Tambuldar,
presenters of betel, 244

Year to come true, dreams
taking a, 100ft

Yellow, from adoring the fire,
turning, 33; and red con-
nected with sun-worship,
the colours, 18 ; unguents,
7, 7ft1

Young Chandala who married
the Daughter of King
Prasenajit, The, 112, 112ft*,
113, 114

Young Fisherman who
married a Princess, The,
115-117

Younger Edda, the, Snorri
Sturluson, 220

Youth, one of the five
beauties of woman, 248ft

Zanas, Rumanian nymphs,
218

Zeitschrift der deidschen mor-
genl'dndischen Gesellschaft,
" Die t Geschichten des
toten No-rub-can," A. H.
Fran eke, vol.lxxiv, Leipzig,
1921, 59ft3

Zeitschrift des Vereins fur
Volkskunde [" Die undank-
bare Gattin "J, G. Paris,
vol. xiii, Berlin, 1903,
117ft2; ["Zur neugriech-
ischen Volkskunde "], A.
Thumb, vol. ii, Berlin,
1892, 117ft2

Zeitschrift fiir Ethnologie
[" Einige Bemerkungen
iiber Musik . . . der Yap-
leute "], Dr Born, vol.
xxxv, Berlin, 1903, 232ft3

Zeitschrift fiir vergleichende
Sprachforschung [" Amor
und Psyche"], F. Lieb-
recht, vol. xviii, Berlin,
1896, 232ft7

Zur Volkskunde, F. Liebrecht,
233ft1

vol. vm,

z2

Printed in Great Britain

by The Riverside Press Limited

Edinburgh

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