[2] Cp. Sicilianische Märchen, Vol. I, p. 74.
[3] I. e. Camphor-produced. In the Arabian Nights the Camphor islands are mentioned. See Lane’s Translation, Vol. I, page 544.
[4] I find that a MS. in the Sanskrit College reads avatitírshum. This is obviously the right reading.
[5] The city of Kuvera the god of wealth.
[6] The mother, i. e., Durgá.
[7] See Ralston’s remarks on this story in his Russian Folk-Tales, p. 71. In Hagen’s Helden-Sagen, Vol. I, p. 44, Hilda reunites, as fast as she is cut in two, but at last Dietrich, by the advice of Hildebrand, steps between the two pieces, and interferes with the vis medicatrix. Baring Gould seems to identify this story of Indívarasena with that of St. George. In his essay on that hero-saint, (p. 305, New Edition,) he observes, “In the Kathá Sarit Ságara a hero fights a demon monster, and releases a beautiful woman from his thraldom. The story, as told by Soma Deva, has already progressed, and assumed a form similar to that of Perseus and Andromeda.
[8] The word literally means chariot of the mind. There is a pun here.
[9] This resembles the German story of the two brothers as given in Cox’s Aryan Mythology, Vol. I, p. 162. See also Gonzenbach’s Sicilianische Märchen, Nos. 39 and 40, with Dr. Köhler’s note. He there refers us to his own remarks on the 4th of Campbell’s West Highland Tales in Orient und Occident, Vol. II, p. 118, and to Grimm, Nos. 60 and 85, Hahn No. 22, Widter-Wolf, No. 8, Vernaleken, No. 35, &c. In Grimm’s No. 60, we have a magic sword, and the temporary death of one of the brothers is indicated by the dimming of one side of a knife. This story resembles Grimm’s more closely, than that of Aśokadatta and Vijayadatta in ch. 25. See also Bartsch’s Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 474. See also De Gubernatis, Zoological Mythology, Vol. I, p. 328, Vol. II, p. 317. The story of Amys and Amylion, in Ellis’s Metrical Romances, resembles closely the tale, as given by Grimm and Gonzenbach. So too do the 7th and 9th stories of the 1st day in the Pentamerone of Basile, and the 52nd in Coelho’s Contos Populares Portuguezes, p. 120. Perhaps the oldest mythological pair of brothers are the Aśvins, who have their counterpart in the Dioscuri and in Heracles and Iphiclus.
[10] I. e., brightness of the sun. Chandravatí means moonlike.
[11] I. e. Śiva the beloved of Párvatí.