The story in the Turkish Tútínámah, Rosen, 2, p. 96, Wickerhauser, p. 212, closely resembles Somadeva’s. The lovers are surprised by the city-guards, who crucify the man, and let the woman go. The man in the agony of death bites her nose off, and she accuses her husband of the deed; he is then condemned to lose his nose. But a thief, who has crept into the house, and has then followed the adulteress, reveals the secret, and the woman is thereupon drowned. The story in the Panchatantra, Benfey, II, p. 40, only resembles this in its conclusion. [See Johnson’s Hitopadeśa, p. 85.] It is no doubt a clever adaptation of the end of this story. The tale has been traced through all its migrations by Benfey, Vol. I, p. 140. (Oesterley’s Baitál Pachísí, pp. 187–191.)
[1] Cp. the story told by the “faucon peregryn” in Chaucer’s Squire’s Tale.
[2] The following story is the Xth in Sagas from the Far East.
[3] The god of love, with Buddhists the Devil. Benfey considers that the Vetála Panchavinśati was originally Buddhistic.
[4] A pun difficult to render in English.
[5] The Sanskrit College MS. reads vibuddhesvatha, i. e., being awake.