[7] Instead of the walls of a seraglio.
[8] This story occurs in Scott’s Additional Arabian Nights as the Lady of Cairo and her four Gallants, [and in his Tales and Anecdotes, Shrewsbury, 1800, p. 136, as the story of the Merchant’s wife and her suitors]. It is also one of the Persian tales of Arouya [day 146 ff.]. It is a story of ancient celebrity in Europe as Constant du Hamel or la Dame qui attrapa un Prêtre, un Prévôt et un Forestier [Le Grand d’Aussy, Fabliaux et Contes. Paris, 1829, Vol. IV, pp. 246–56]. It is curious that the Fabliau alone agrees with the Hindu original in putting the lovers out of the way and disrobing them by the plea of the bath. (Note in Wilson’s Essays on Sanskrit Literature, edited by Dr. Rost, Vol. I, p. 173.) See also a story contributed by the late Mr. Damant to the Indian Antiquary, Vol. IX, pp. 2 and 3, and the XXVIIIth story in Indian Fairy Tales collected and translated by Miss Stokes, with the note at the end of the volume. General Cunningham is of opinion that the dénouement of this story is represented in one of the Bharhut Sculptures; see his Stúpa of Bharhut, p. 53. A faint echo of this story is found in Gonzenbach’s Sicilianische Märchen, No. 55, pp. 359–362. Cp. also No. 72(b) in the Novellæ Morlini. (Liebrecht’s Dunlop, p. 497.)
Cp. the 67th Story in Coelho’s Contos Populares Portuguezes, and the 29th in the Pentamerone of Basile. There is a somewhat similar story in the English Gesta (Herrtage, No. XXV) in which three knights are killed.
A very similar story is quoted in Mélusine, p. 178, from Thorburn’s Bannu or our Afghan Frontier.
[9] Dr. Brockhaus translates “alle drei mit unsern Schülern.”
[10] This forms the leading event of the story of Fadlallah in the Persian tales. The dervish there avows his having acquired the faculty of animating a dead body from an aged Bráhman in the Indies. (Wilson.)
[11] Compare the story in the Panchatantra, Benfey’s Translation, p. 124, of the king who lost his body but eventually recovered it. Benfey in Vol. I, page 128, refers to some European parallels. Liebrecht in his Zur Volkskunde, p. 206, mentions a story found in Apollonius (Historia Mirabilium) which forms a striking parallel to this. According to Apollonius, the soul of Hermotimos of Klazomenæ left his body frequently, resided in different places, and uttered all kinds of predictions, returning to his body which remained in his house. At last some spiteful persons burnt his body in the absence of his soul. There is a slight resemblance to this story in Sagas from the Far East, p. 222. By this it may be connected with a cycle of European tales about princes with ferine skin &c. Apparently a treatise has been written on this story by Herr Varnhagen. It is mentioned in the Saturday Review of 22nd July, 1882 as, “Ein Indisches Märchen auf seiner Wanderung durch die Asiatischen und Europäischen Litteraturen.”
[12] Or Yogananda. So called as being Nanda by yoga or magic.
[13] I read áśvásya.
[14] Compare this with the story of Ugolino in Dante’s Inferno.