[11] For the vṛitam of the text I read kṛitam. Cp. this incident with Joseph’s adventure in the 6th story of the Sicilianische Märchen. He is sewn up in a horse’s skin, and carried by ravens to the top of a high mountain. There he stamps and finds a wooden trap-door under his feet. In the notes Dr. Köhler refers to this passage, Campbell No. 44, the Story of Sindbad and other parallels. Cp. also Veckenstedt’s Wendische Sagen, p. 124. See also the story of Heinrich der Löwe, Simrock’s Deutsche Volksbücher, Vol. I, p. 8. Dr. Köhler refers to the story of Herzog Ernst. The incident will be found in Simrock’s version of the story, at page 308 of the IIIrd Volume of his Deutsche Volksbücher.
[12] Names of Vishṇu, who became incarnate in the hero Kṛishṇa.
[13] See Chapter 22 śl. 181 and ff. Kaśyapa’s two wives disputed about the colour of the sun’s horses. They agreed that whichever was in the wrong should become a slave to the other. Kadrú, the mother of the snakes, won by getting her children to darken the horses. So Garuḍa’s mother Vinatá became a slave.
[14] Divine personages of the size of a thumb; sixty thousand were produced from Brahmá’s body and surrounded the chariot of the sun. The legend of Garuḍa and the Bálakhilyas is found in the Mahábhárata, see De Gubernatis, Zoological Mythology, p. 95.
[15] A yojana is probably 9 miles, some say 2–1/2, some 4 or 5. See Monier Williams s. v.
[16] Compare the 5th story in the first book of the Panchatantra, in Benfey’s translation.
Benfey shows that this story found its way into Mahometan collections, such as the Thousand and one Nights, and the Thousand and one Days, as also into the Decamerone of Boccaccio, and other European story-books, Vol. I, p. 159, and ff.
The story, as given in the Panchatantra, reminds us of the Squire’s Tale in Chaucer, but Josephus in Ant. Jud. XVIII, 3, tells it of a Roman knight named Mundus, who fell in love with Paulina the wife of Saturninus, and by corrupting the priestess of Isis was enabled to pass himself off as Anubis. On the matter coming to the ears of Tiberius, he had the temple of Isis destroyed, and the priests crucified. (Dunlop’s History of Fiction, Vol. II, p. 27. Liebrecht’s German translation, p. 232). A similar story is told by the Pseudo-Callisthenes of Nectanebos and Olympias. Cp. Coelho’s Contos Populares Portuguezes, No. LXXI, p. 155.
[17] Thus she represented the Arddhanáríśvara, or Śiva half male, and half female, which compound figure is to be painted in this manner.
[18] She held on to it by her hands.