The following corrections have been applied to the text:

PageSourceCorrection
[IV]Siva’sŚiva’s
[IV], [VI], [VII], [VII], [X], [38], [75], [93], [104], [105], [106], [142], [143], [143], [150], [245], [376], [376], [37], [41], [N.A.], [233], [242], [258], [267], [N.A.], [370], [371], [380], [417], [435], [460], [482], [596], [624], [641], [652], [667], [669], [676], [680][Not in source],
[V], [V]KálarátríKálarátri
[VII]226326
[iv]Brahman’sBráhman’s
[vi], [116], [667]PaṭaliputraPáṭaliputra
[ix], [644], [644], [645], [645], [645], [650], [661], [669]BrahmanBráhman
[xii], [663]Ṭhinṭhákarála Ṭhiṇṭhákarála
[xii]Kulingasená’sKalingasená’s
[1]PartBook
[1], [324], [461], [513]SivaŚiva
[5][Not in source]See note on page [281].
[5]KánabhútiKáṇabhúti
[6], [339], [642], [644], [651], [660], [661], [661],;
[6], [12], [217], [368], [525], [535], [18], [67], [85], [114], [163], [207], [214], [325], [358][Not in source]“
[6]SívaŚiva
[6], [12], [28], [33], [39], [39], [39], [68], [99], [135], [143], [187], [195], [200], [200], [208], [221], [243], [251], [261], [273], [321], [360], [369], [372], [380], [381], [427], [438], [439], [441], [453], [453], [462], [499], [535], [561], [565], [634], [16], [18], [19], [23], [N.A.], [57], [61], [71], [78], [110], [115], [135], [161], [170], [185], [199], [214], [225], [258], [285], [299], [306], [307], [309], [317], [324], [357], [382], [391], [419], [423], [453], [522], [552], [558], [567][Not in source]”
[7]VyâḍiVyáḍi
[12]PáṭaláPáṭalí
[12][Not in source]In one of Waldau’s Böhmische Märchen, Vogelkopf und Vogelherz (p. 90) a boy named Fortunat eats the heart of the Glücksvogel and under his pillow every day are found three ducats. See also Der Vogel Goldschweif, in Gaal’s Märchen der Magyaren, p. 195.
[14], [99], [377], [468], [68], [74], [94], [263], [327], [351], [357], [656], [664], [665], [665].,
[14]maccaronimacaroni
[20][Not in source]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.
[20][Not in source]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.)
[20], [46], [68], [169], [172], [253], [255], [267], [273], [277], [281], [281], [297], [371], [407], [451], [520], [521], [559], [560], [17], [20], [38], [43], [48], [50], [51], [56], [78], [80], [89], [114], [117], [145], [154], [154], [158], [160], [188], [213], [229], [298], [309], [313], [315], [374], [388], [398], [417], [417], [433], [437], [460], [462], [462], [462], [469], [469], [470], [472], [486], [489], [489], [490], [490], [493], [494], [494], [500], [500], [502], [520], [524], [528], [584], [590], [606], [647], [662], [664], [669], [678][Not in source].
[20]MelusineMélusine
[22][Not in source]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.”
[25][Not in source]So Sigfrid hears two birds talking above his head in Hagen’s Helden-Sagen, Vol. I, p. 345. In the story of Lalitánga extracted by Professor Nilmani Mukerjea from a collection of Jaina tales called the Kathá Kosha, and printed in his Sáhitya Parichaya, Part II, we have a similar incident.
[25], [539], [540], [540], [540], [540], [185], [185], [186], [186], [186], [186], [186], [276], [370], [370], [370], [371], [371]canvasscanvas
[N.A.], [310]YudhisthiraYudhishṭhira
[N.A.][Not in source]The reader will find similar questioning demons described in Veckenstedt’s Wendische Sagen, pp. 54–56, and 109.
[28], [135], [217], [217], [380], [504], [200], [217], [227], [280], [378], [551], [624]”[Deleted]
[30]performingpresiding at
[33]GuṇáḍyaGuṇáḍhya
[36][Not in source]For a similar Zaubergarten see Liebrecht’s translation of Dunlop’s History of Fiction, p. 251, and note 325; and Gonzenbach’s Sicilianische Märchen, Vol. I, p. 224. To this latter story there is a very close parallel in Játaka No. 220, (Fausböll, Vol. II, p. 188) where Sakko makes a garden for the Bodhisattva, who is threatened with death by the king, if it is not done.
[38][Not in source]The incident is related in Táránátha’s Geschichte des Buddhismus in Indien, uebersetzt von Schiefner, p. 74.
[40][Not in source]See also the 60th Tale in Gonzenbach’s Sicilianische Märchen, Vol. II, p. 17.
[41]ŚarvavarmáŚarvavarman
[41], [116], [362], [365], [199], [310], [443]KrishṇaKṛishṇa
[42][Not in source]This belief seems to be very general in Wales, see Wirt Sikes, British Goblins, p. 113. See also Kuhn’s Herabkunft des Feuers, p. 93, De Gubernatis, Zoological Mythology, Vol. II, p. 285.
[42]ShakespearShakespeare
[43]Gurudatta’sGovindadatta’s
[44][Not in source]See also Ralston’s Russian Folk-Tales, p. 241, where Prince Ivan by the help of his tutor Katoma propounds to the Princess Anna the fair, a riddle which enables him to win her as his wife.
[47]VidhyádharasVidyádharas
[53], [67], [68], [68], [69], [74], [74], [186], [191], [270], [279], [279], [279], [279], [280], [280], [292], [295], [295], [295], [296], [296], [300], [300], [300], [301], [304], [305], [306], [315], [326], [327], [402], [2]YaugandharáyanaYaugandharáyaṇa
[53][Not in source]Cp. the story of Amys and Amylion, Ellis’s Early English Romances, pp. 597 and 598, the Pentamerone of Basile, Vol. I, p. 367; Prym and Socin’s Syrische Märchen, p. 73; Grohmann’s Sagen aus Böhmen, p. 268; Gonzenbach’s Sicilianische Märchen, p. 354, with Dr. Köhler’s notes.
[58]the god with the bull-blazoned bannerthe god whose emblem is a bull
[58], [159], [183], [340], [376], [2], [65], [N.A.], [154], [267], [452]Weckenstedt’sVeckenstedt’s
[59], [213], [239], [483], [550][Not in source]’
[60]calledscalled
[67][Not in source]Cp. the perturbation of King Samson in Hagen’s Helden-Sagen, Vol. I, p. 26, and Spence Hardy’s Manual of Buddhism (1860) pp. 129 and 130.
[70][Not in source]Cp. also Veckenstedt’s Wendische Sagen, p. 72.
[70][Not in source]In the Gehörnte Siegfried (Simrock’s Deutsche Volksbücher, Vol. III, pp. 368 and 416), the hero is made invulnerable everywhere but between the shoulders, by being smeared with the melted fat of a dragon. Cp. also the story of Achilles. For the transformation of Chaṇḍamahásena into a boar see Bartsch’s Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, pp. 144, 145, and Gubernatis, Zoological Mythology, Vol. II, p. 14.
[70][Not in source]See also Schöppner’s Geschichte der Bayerischen Lande, Vol. I, p. 258.
[77][Not in source]Cp. also Veckenstedt’s Wendische Sagen, p. 124.
[77][Not in source]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.
[79][Not in source]The legend of Garuḍa and the Bálakhilyas is found in the Mahábhárata, see De Gubernatis, Zoological Mythology, p. 95.
[80]., 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.
[80][Not in source]Cp. Coelho’s Contos Populares Portuguezes, No. LXXI, p. 155.
[81][Not in source]poi,
[81]dídì
[86]laLa
[90]stupifystupefy
[91]ŚaktimatiŚaktimatí
[N.A.][Not in source]The story of Śaktimatí is the 19th in the Śuka Saptati. I have been presented by Professor Nílmani Mukhopádhyáya with a copy of a MS. of this work made by Babu Umeśa Chandra Gupta.
[93][Not in source]In Gonzenbach’a Sicilianische Märchen, No. 55, Vol. I, p. 359, Epomata plays some young men much the same trick as Devasmitá, and they try in much the same way to conceal their disgrace. The story is the second in my copy of the Śuka Saptati.
[98]he went and begged the hermit to give him to her in marriagehe went and begged the hermit to give her to him in marriage
[98][Not in source]Bernhard Schmidt in his Griechische Märchen, page 37, mentions a very similar story, which he connects with that of Admetos and Alkestis. In a popular ballad of Trebisond, a young man named Jannis, the only son of his parents, is about to be married, when Charon comes to fetch him. He supplicates St. George, who obtains for him the concession, that his life may be spared, in case his father will give him half the period of life still remaining to him. His father refuses, and in the same way his mother. At last his betrothed gives him half her allotted period of life, and the marriage takes place. The story of Ruru is found in the Ádiparva of the Mahábhárata, see Lévêque, Mythes et Légendes de l’Inde, pp. 278, and 374.
[102]colérecolère
[102][Not in source]Cp. Henderson’s Folk-lore of the Northern Counties, p. 131.
[103][Not in source]This story bears a certain resemblance to the termination of Alles aus einer Erbse, Kaden’s Unter den Olivenbäumen, p. 22. See also page 220 of the same collection.
[103][Not in source]In the Pentamerone of Basile, Tale 22, a princess is set afloat in a box, and found by a king, whose wife she eventually becomes. There is a similar incident in Kaden’s Unter den Olivenbäumen, p. 220.
[104][Not in source]Liebrecht, in note 485 to page 413 of his translation of Dunlop’s History of Fiction, compares this story with one in The Thousand and One Days of a princess of Kashmír, who was so beautiful that every one who saw her went mad, or pined away. He also mentions an Arabian tradition with respect to the Thracian sorceress Rhodope. “The Arabs believe that one of the pyramids is haunted by a guardian spirit in the shape of a beautiful woman, the mere sight of whom drives men mad.” He refers also to Thomas Moore, the Epicurean, Note 6 to Chapter VI, and the Adventures of Hatim Tai, translated by Duncan Forbes, p. 18.
[110]SitáSítá
[110]KuntibhogaKuntibhoja
[112]Vasantaka’sVasantaka
[115]stupifyingstupefying
[117]forbadforbade
[119][Not in source]See Baring Gould’s Curious Myths of the Middle Ages (New Edition, 1869) p. 170. In a startling announcement of the birth of Antichrist which appeared in 1623, purporting to come from the brothers of the Order of St. John, the following passage occurs,—“The child is dusky, has pleasant mouth and eyes, teeth pointed like those of a cat, ears large, stature by no means exceeding that of other children; the said child, incontinent on his birth, walked and talked perfectly well.”
[121][Not in source]See also Grohmann’s Sagen aus Böhmen, p. 41.
[121]thought,, thought
[122], [18], [453], [482]?.
[122]VaśishtaVaśishṭa
[122]ŚachiŚachí
[126][Not in source]The same idea is found in the 39th Játaka, p. 322 of Rhys Davids’ translation, and in the 257th Játaka, Vol. II, p. 297 of Fausböll’s edition.
[128]ÂdityasenaÁdityasena
[130][Not in source]See the remarks in Bernhard Schmidt’s Griechische Märchen, p. 237.
[133], [159], [561], [262], [267], [464]AethiopicaÆthiopica
[138][Not in source]See also the 30th page of Lenormant’s Chaldæan Magic and Sorcery, English translation.
[140], [572]‘“
[142]WirWirt
[142][Not in source]See also the story of Heinrich der Löwe, Simrock’s Deutsche Volksbücher, Vol. I, pp. 21 and 22.
[142][Not in source]Cp. also Waldau’s Böhmische Märchen, pp. 365 and 432, Coelho’s Contos Populares Portuguezes, p. 76; and Prym und Socin’s Syrische Märchen, p. 72. See also Ralston’s Tibetan Tales, Introduction pp. xlix and 1.
[150]regioRegio
[151][Not in source]Probably the expression means “flexible, well-tempered sword,” as Professor Nílmani Mukhopádhyáya has suggested to me.
[154][Not in source]See also Wirt Sikes, British Goblins, pp. 200, and 201; Henderson’s Northern Folk-lore, p. 19, Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 128, 213. Professor Jebb, in his notes on Theophrastus’ Superstitious man, observes “The object of all those ceremonies, in which the offerings were carried round the person or place to be purified, was to trace a charmed circle within which the powers of evil should not come.”
[154][Not in source]Cp. also Grössler’s Sagen aus der Grafschaft Mansfeld, p. 217, Brand’s Popular Antiquities, Vol. III, p. 56; Grohmann’s Sagen aus Böhmen, p. 226.
[155], [235], [319], [362], [362], [405], [479], [483], [570], [133], [157], [362], [386], [387], [505]GaneśaGaṇeśa
[157][Not in source]In Icelandic Sagas a man with meeting eyebrows is said to be a werewolf. The same idea holds in Denmark, also in Germany, whilst in Greece it is a sign that a man is a Brukolak or Vampire. (Note by Baring-Gould in Henderson’s Folk-lore of the Northern Counties).
[157][Not in source]The same idea is found in Bohemia, see Grohmann’s Sagen aus Böhmen, p. 210. Cp. Grimm’s Irische Märchen, p. cviii.
[159]KálarátṛiKálarátri
[159][Not in source]See also Bartsch’s Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 115.
[N.A.][Not in source]There is a certain resemblance in this story to that of Equitan in Murie’s lays. See Ellis’s Early English Metrical Romances, pp. 46 and 47. It also resembles the story of Lalitánga extracted from the Kathá Kosha by Professor Nilmani Mukerjea in his Sáhitya Parichaya, Part II, and the conclusion of the story of Damannaka from the same source found in his Part I. The story of Fridolin is also found in Schöppner’s Sagenbuch der Bayerischen Lande, Vol. I, p. 204.
[166][Not in source]See also Bernhard Schmidt’s Griechische Märchen, p. 38. “A popular ballad referring to the story of Digenis gives him a life of 300 years, and represents his death as due to his killing a hind that had on its shoulder the image of the Virgin Mary, a legend the foundation of which is possibly a recollection of the old mythological story of the hind of Artemis killed by Agamemnon.” [Sophoclis Electra, 568.] In the Romance of Doolin of Mayence Guyon kills a hermit by mistake for a deer. (Liebrecht’s translation of Dunlop’s History of Fiction, p. 138) See also De Gubernatis, Zoological Mythology, pp. 84–86.
[167]KâmaKáma
[173]jewellédjewelled
[174]youwe
[183]les[Deleted]
[183][Not in source]See also Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 277 and ff.
[185]Addenda2In the 33rd of the Syrian stories collected by Prym and Socin we have a king of snakes and water of life.
[186]JímútavahánaJímútaváhana
[188][Not in source]a
[189][Not in source]For the idea see note on page [305].
[191]VasaṇtakaVasantaka
[201]“[Deleted]
[203]ḤarasváminHarasvámin
[205]ŚaktivegaŚaktideva
[205][Not in source]Lenormant in his Chaldæan Magic and Sorcery, p. 41, (English Translation), observes: “We must add to the number of those mysterious rites the use of certain enchanted drinks, which doubtless really contained medicinal drugs, as a cure for diseases, and also of magic knots, the efficacy of which was firmly believed in, even up to the middle ages.” See also Ralston’s Songs of the Russian people, p. 288.
[206][Not in source]Cp. also Kaden’s Unter den Olivenbäumen, p. 56.
[206][Not in source]We have a similar incident in Melusine, p. 447, The story is entitled La Montagne Noire on Les Filles du Diable. See also the Pentamerone of Basile, Tale 49, Ralston’s Russian Folk-Tales, p. 76; Waldau’s Böhmische Märchen, pp. 37 and 255 and ff; and Dasent’s Norse Tales, pp. 31–32, 212–213, and 330–331.
[208]SatyavrataŚaktideva
[217], [224], [204], [275], [276]MarchenMärchen
[218]VisvámitraViśvámitra
[220]ÁsḥáḍhaÁsháḍha
[221][Not in source]Cp. the Glücksvogel in Prym and Socin, Syrische Märchen, p. 269, and the eagle which carries Chaucer in the House of Fame. In the story of Lalitánga, extracted by Professor Nilmani Mukerjea from the Kathá Kosha, a collection of Jaina stories, a Bháruṇḍa carries the hero to the city of Champá. There he cures the princess by a remedy, the knowledge of which he had acquired by overhearing a conversation among the birds.
[224][Not in source]In Wirt Sikes’s British Goblins, p. 84, a draught from a forbidden well has the same effect.
[225]ŚaktídevaŚaktideva
[230]YakshiYakshí
[232]ChandrapabháChandraprabhá
[237][Not in source]See also Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 90.
[237][Not in source]This idea is found in the Telapattajátaka, Fausböll, Vol. I, p. 393.
[238], [73]and andand
[239], [311]disagreabledisagreeable
[243]híshis
[244]palankeenpalanquin
[249]KuntiKuntí
[253][Not in source]A very striking parallel will be found in Bernhard Schmidt’s Griechische Märchen, Story No. 3, p. 68. In this story the three Moirai predict evil. The young prince is saved by his sister, from being burnt, and from falling over a precipice when a child, and from a snake on his wedding-day. See also De Gubernatis, Zoological Mythology, Vol. II, pp. 301–302.
[253][Not in source]Cp. also Coelho’s Contos Portuguezes, No. 51, Pedro e Pedrito, p. 118, and Grimm’s Irische Märchen, pp. 106, 107. In the Gagga Játaka, No. 135, Fausböll, Vol. II, p. 15, the Buddha tells how the custom of saying “Jíva” or “God bless you” originated. A Yakka was allowed to eat all who did not say “Jíva” and “Paṭijíva.” Zimmer in his Alt-Indisches Leben, p. 60, quotes from the Atharva Veda, “vor Unglück-bedeutendem Niesen.”
[254][Not in source]See also Sir Thomas Browne’s Vulgar Errors, Book IV ch. 9, “Of saluting upon sneezing.”
[255]PisáchaPiśácha
[256], [276]KalingásenáKalingasená
[258]GötheGoethe
[259], [160], [609]”’
[263][Not in source]Compare also the way in which the gardener in “Das Rosmarinsträuchlein,” Kaden’s Unter den Olivenbäumen, p. 12, acquires some useful information. The story of Kírtisená from this point to the cure of the king closely resembles the latter half of Die Zauberkugeln in the same collection.
[263][Not in source]A striking parallel will be found in Basile’s Pentamerone, Vol. I, p. 166. See also Waldau’s Böhmische Märchen, p. 272; Gaal, Die Märchen der Magyaren, p. 178; Coelho, Contos Populares Portuguezes, p. 47. In Waldau’s Story there is a strange similarity in the behaviour of the king, on first seeing the young physician, to that of Vasudatta. See also the Sixth Tale in Ralston’s Tibetan Tales and the remarks in the Introduction, p. li.
[274]HarisármanHariśarman
[276][Not in source]So Arthur in the Romance of Artus de la Bretagne (Liebrecht’s Dunlop, p. 107) falls in love with a lady he sees in a dream. Liebrecht in his note at the end of the book tells us that this is a common occurrence in Romances, being found in Amadis of Greece, Palmerin of Oliva, the Romans de Sept Sages, the Fabliau of the Chevalier à la Trappe, the Nibelungen Lied, &c., and ridiculed by Chaucer in his Rime of Sir Topas. He also refers to Athenæus, p. 575, and the Hermotimus of Lucian.
[283]Bráhman-RakshasaBráhman-Rákshasa
[286][Not in source]Cp. the story of St. Macarius.
[289]HolaHolla
[290][Not in source]See also Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 265, 313, 441–444, and 447, where peas are used for the same purpose. See also De Gubernatis, Zoological Mythology, p. 165.
[290][Not in source]See also Perrault’s Le petit Poucet; Basile’s Pentamerone, No. 48.
[305][Not in source]Cp. also the following passage from Brand’s Popular Antiquities, Vol. II, p. 78. “Borlase quotes from Martin’s Western Islands. ‘The same lustration by carrying of fire is performed round about women after child-bearing, and round about children before they are christened, as an effectual means to preserve both the mother and the infant from the power of evil spirits.’” Brand compares the Amphidromia at Athens. See Kuhn’s Westfälische Märchen, Vol. I, pp. 125, and 289: Vol. II, pp. 17 and 33–34.
[305]VeckenstedtVeckenstedt
[305][Not in source]The same notion will be found in Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, pp. 17, 64, 89, 91; Vol. II, p. 43.
[306]VirúpakshaVirúpáksha
[306][Not in source]For treasures and their guardians see Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 243 and ff., and for the candle of human fat, Vol. II, pp. 333 and 335 of the same work. Cp. also Birlinger, Aus Schwaben, pp. 251 and 262–270.
[309], [499], [509], [519], [556], [599], [650]:;
[312][Not in source]The author of Sagas from the Far East remarks; “Serpent-Cultus was of very ancient observance, and is practised by both followers of Bráhmanism and Buddhism. The Bráhmans seem to have desired to show their disapproval of it by placing the serpent-gods in the lower ranks of their mythology, (Lassen. I, 707 and 544, n. 2). This cultus, however, seems to have received a fresh development about the time of Aśoka circa 250 B. C. (Vol. II, p. 467). When Madhyantika went into Cashmere and Gandhára to teach Buddhism after the holding of the third synod, it is mentioned that he found sacrifices to serpents practised there (II. 234, 235). There is a passage in Plutarch from which it appears to have been the custom to sacrifice an old woman (previously condemned to death for some crime) to the serpent-gods by burying her alive on the banks of the Indus (II. 467, note 4) Ktesias also mentions the serpent worship (II. 642). In Buddhist legends serpents are often mentioned as protecting patrons of certain towns. (Sagas from the Far East, p. 355). See also Mr. F. S. Growse’s Mathurá memoir, p. 71.
[319]NaraváhanaNaraváhanadatta
[327][Not in source]See also Simrock’s Deutsche Volksbücher, Vol. I, p. 301; Vol. III, p. 12; Vol. VI, p. 289. Lucian in his De Deâ Syriâ ch. 32, speaks of a precious stone of the name of λυχνίς which was bright enough to light up a whole temple at night. We read in the history of the Pseudo-Callisthenes, Book II, ch. 42, that Alexander found in the belly of a fish a precious stone which he had set in gold and used at night as a lamp. See also Baring Gould’s Curious Myths of the Middle Ages, p. 42.
[327][Not in source]See Gaal, Märchen der Magyaren, p. 155; Ariosto, Orlando Furioso, III, 14.
[327]VasavadattáVásavadattá
[336][Not in source]Cp. Hagen’s Helden-Sagen, Vol. III, pp. 165 and 166.
[336]TuruskhaTurushka
[337]ŚringotpádiníŚṛingotpádiní
[338][Not in source]The incident in Sicilianische Märchen closely resembles one in the story of Fortunatus as told in Simrock’s Deutsche Volksbücher, Vol. III, p. 175. There is a pipe that compels all the hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar fairy harp in Wirt Sikes’s British Goblins, p. 97; and a magic fiddle in Das Goldene Schachspiel, a story in Kaden’s Unter den Olivenbäumen, p. 160. A fiddler in Bartsch’s Sagen aus Meklenburg, (Vol. I, p. 130) makes a girl spin round like a top. From that day she was lame. See also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, and Baring Gould, IInd Series, p. 152.
[338][Not in source]Kuhn, in his Westfälische Märchen, Vol. I, p. 183, mentions a belief that horns grew on the head of one who looked at the Wild Huntsman. It is just possible that this notion may be derived from the story of Actæon. A statue found in the ruins of the villa of Antoninus Pius near Lavinium represents him with his human form and with the horns just sprouting. (Engravings from Ancient Marbles in the British Museum, Plate XLV.) Cp. also the story of Cipus in Ovid’s Metamorphoses XV, 552–621. For the magic pipe see Grimm’s Irische Märchen, Einleitung, p. lxxxiii; Rohde, Der Griechische Roman, p. 264. Remarks on the pipe and horns will be found in Ralston’s Tibetan Tales, Introduction pp. liv–lvi.
[339], [342], [139], [140], [140], [220], [293], [332], [645]VáránasíVáráṇasí
[339]MathuraMathurá
[339], [39], [322], [327], [367], [643], [643], [644], [644], [644], [644], [646], [646], [646], [648], [648], [648], [650], [662], [664], [664], [664], [664], [665], [672], [675], [675],.
[340][Not in source]Cp. with the string the gold rings in the Volsunga Saga, Hagen’s Helden-Sagen, Vol. III, p. 30. In Ovid’s Metamorphoses VIII, 850, and ff. there is an account of Mestra’s transformations. Neptune gave her the power of transforming herself whenever she was sold by her father. See also the story of Achelous and Hercules in book IX of the Metamorphoses; Prym and Socin’s Syrische Märchen, p. 229, where we have the incident of the selling; Waldau, Böhmische Märchen, p. 125; Coelho Contos Portuguezes, p. 32.
[341]CharanaCharan
[343][Not in source]Cp. also Miss Keary’s Heroes of Asgard, p. 223, where Loki and Idúna in the forms of a falcon and a sparrow are pursued by the giant Thiassi in the shape of an eagle.
[345], [502]VidhyádharaVidyádhara
[347], [675]KárpatikaKárpaṭika
[349], [462], [569], [10], [98], [462], [641], [644], [646], [647], [647], [652], [652], [652], [662], [670],[Deleted]
[352]thisthese
[353], [91], [208].?
[354]MadanamálaMadanamálá
[355][Not in source]Another parallel is to be found in Kaden’s Unter den Olivenbäumen, p. 168. See also Sagas from the Far East, p. 268; Birlinger, Aus Schwaben, p. 105.
[355][Not in source]See Volsunga Saga in Hagen’s Helden-Sagen, Vol. III, pp. 8 and 9.
[356]VijayakhetraVijayakshetra
[356], [274], [462],)),
[359]you youyou
[360]AgnisikhaAgniśikha
[360][Not in source]and Wirt Sikes’s British Goblins, p. 39
[360][Not in source]In a Welsh story (Professor Rhys, Welsh Tales, p. 8) a young man discovers his lady-love by the way in which her sandals are tied. There are only two to choose from, and he seems to have depended solely upon his own observation.
[360]ŚringabhujaŚṛingabhuja
[361][Not in source]So in No. 83 of the Sicilianische Märchen the ants help Carnfedda because he once crumbled his bread for them.
[362]RúpasikhaRúpaśikhá
[364][Not in source]See also Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 508.
[364][Not in source]In Prym and Socin’s Syrische Märchen, No. LXII, page 250, the flea believes himself to be dead, and tells every one so.
[368], [101][Not in source]-
[369]isin
[382], [641]AdikhasangamáAdhikasangamá
[382]AdhikhasangamáAdhikasangamá
[385][Not in source]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.
[387][Not in source]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.
[387][Not in source]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.
[388]AdityaprabháÁdityaprabhá
[393][Not in source]See also the romance of Parthenopex of Blois in Dunlop’s History of Fiction, (Liebrecht’s translation, p. 175).
[393][Not in source]See Liebrecht’s translation of the Pentamerone of Basile, Vol. I, p. 55.
[397][Not in source]See also the Pentamerone of Basile, Vol. II, p. 131, and the Ucchanga Játaka, No. 67 in Dr. Fausböll’s edition.
[398]...
[401]PránadharaPráṇadhara
[408]VírábhaṭaVírabhaṭa
[413]LavánakaLávánaka
[413]VirabhaṭaVírabhaṭa
[418][Not in source]Cp. Livy I, 39; and Le Lotus de la Bonne Loi (Burnouf) p. 4.
[432]SumundikaSumundíka
[434], [442]SrutaśarmanŚrutaśarman
[441]DurandharaDhurandhara
[442]soiltarysolitary
[445], [478]UchchaiḥśravasUchchhaiḥśravas
[N.A.][Not in source]Cp. the institution of the φαρμακοὶ connected with the worship of Apollo! Preller, Griechische Mythologie, Vol. I, p. 202; see also pp. 240 and 257 and Vol. II, pp. 310 and 466; Herodotus VII, 197; Plato, Min. p. 315, C; Preller, Römische Mythologie, p. 104.
[448]TrikútaTrikúṭa
[453]KambalikaKambala
[456]TvashṭriTvashṭṛi
[456]TvashtṛiTvashṭṛi
[457]ŚatrubhataŚatrubhaṭa
[457]Vyághra-bhaṭaVyághrabhaṭa
[464][Not in source]Cp. also Grössler, Sagen der Grafschaft Mansfeld, p. 192. See the remarkable statement in Rohde, Der Griechische Roman, p. 31, quoted from Pausanias I, 22, 1, to the effect that the story of Phædra was known to “Barbarians.”
[465][Not in source]See also Bartsch’s Sagen, Märchen und Gebräuche aus Meklenburg, Vol. II, p. 313, and Birlinger, Aus Schwaben, pp. 374–378, and 404. For similar superstitions in ancient Greece see Jebb’s Characters of Theophrastus, p. 163, “The superstitious man, if a weasel run across his path, will not pursue his walk until some one else has traversed the road, or until he has thrown three stones across it. When he sees a serpent in his house, if it be the red snake, he will invoke Sabazius, if the sacred snake, he will straightway place a shrine on the spot * * * * If an owl is startled by him in his walk, he will exclaim “Glory be to Athene!” before he proceeds.” Jebb refers us to Ar. Eccl. 792.
[469][Not in source]See Brand’s Popular Antiquities, Vol. III, pp. 252–255.
[471]ÁgnidattaAgnidatta
[477][Not in source]“‘
[477], [477]Kámachuḍámaṇi Kámachúḍámaṇi
[479] Kámáchúdámaṇi Kámachúḍámaṇi
[479]VídyádharaVidyádhara
[479]TṛikúṭaTrikúṭa
[480]GaneśasGaṇeśas
[480][Not in source]The same is asserted by Palladius of the trees in the island of Taprobane, where the Makrobioi live. The fragment of Palladius, to which I refer, begins at the 7th Chapter of the IIIrd book of the History of the Pseudo-Callisthenes edited by Carolus Mueller.
[481] Kámachúḍámani Kámachúḍámaṇi
[486]AyodhyaAyodhyá
[487]GenovesaGenovefa
[487][Not in source]For parallels to the story of Genoveva or Genovefa see Prym und Socin, Syrische Märchen, LII, and the Introduction, p. xxii.
[488][Not in source]Cp. Thalaba the Destroyer, Book I, 30. The passage in the Pseudo-Callisthenes will be found in III, 28, Karl Mueller’s Edition.
[489]RupadharaRúpadhara
[490]PṛithvídharaPṛithvírúpa
[490]RupalatáRúpalatá
[490][Not in source]See Prym und Socin, Syrische Märchen, p. 3; Rohde, Der Griechische Roman, p. 49; Coelho, Contos Populares Portuguezes, p. 109.
[495]MarubhútíMarubhúti
[495], [497]AlankáravatíAlaṅkáravatí
[496], [496]RájputRájpút
[497]AśokamálaAśokamálá
[498]AlánkáravatíAlaṅkáravatí
[499]GebräucheausGebräuche aus
[499][Not in source]Kuhn in his “Herabkunft des Feuers” traces this story back to the Śatapatha Bráhmaṇa.
[505]AnángaprabháAnangaprabhá
[509]feltfell
[509]BadharináthaBadarínátha
[514]MadanaprabháMadanaprabha
[515]áà
[519],:
[520]ViravaraVíravara
[523]VasishṭhaVasishṭa
[525][Not in source]See Rohde, Der Griechische Roman, p. 239.
[529], [530]SuvarnadvípaSuvarṇadvípa
[534]friend’sfriends
[535][Not in source]See the quotations in Brand’s Popular Antiquities (Bohn’s Edition, Vol. I, pp. 365 and 366) from Moresini Papatus and Melton’s Astrologaster. Brand remarks, “The Romanists, in imitation of the heathens, have assigned tutelary gods to each member of the body.”
[544][Not in source]Cp. Prym und Socin, Syrische Märchen, p. 116, and Gaal, Märchen der Magyaren, pp. 101 and 102.
[548]KuṇḍiṇaKuṇḍina
[548]headwifehead wife
[554]TáravármanTárávarman
[554][Not in source]It is also found in the Avadána Śataka: see Dr. R. L. Mitra’s Buddhist Literature of Nepal, p. 28, where the above MS. is described. See also Dr. R. Morris’s remarks in the Academy of the 27th of August, 1881.
[555][Not in source]See Waldau’s Böhmische Märchen, p. 537, and the remarks of Preller in his Griechische Mythologie, Vol. II, p. 345.
[559]stupifiedstupefied
[560]DayamantíDamayantí
[564][Not in source]Snakes’ crowns are mentioned in Grössler, Sagen der Grafschaft Mansfeld, p. 178, in Veckenstedt’s Wendische Märchen, pp. 403–405, and in Grohmann, Sagen aus Böhmen, pp. 219 and 223.
[566], [566], [566]ṚituparnaṚituparṇa
[567][Not in source]Bhíma disguises himself as a cook in the Viráta parvan of the Mahábhárata. Pausanias tells us, Book I, ch. 16, Σελεύκῳ γὰρ, ὅς ὡρμᾶτο ἐκ Μακεδονίας σὺν Ἀλεξάνδρῳ, Θύοντι ἐν Πέλλῃ τῷ Διὶ, τὰ ξύλα ἐπὶ τοῦ βωμοῦ κείμενα προύβη τε αὐτόματα πρὸς τὸ ἄγαλμα, καὶ ἄνευ πυρὸς ἥφθη.
[568], [568]RituparṇaṚituparṇa
[N.A.][Not in source]Cp. Prym und Socin Syrische Märchen, p. 343; Grimm, Irische Märchen, No. 9, “Die Flasche,” p. 42. In the Bhadraghaṭajátaka, No. 291 Sakko gives a pitcher, which is lost in the same way. Grimm in his Irische Elfenmärchen, Introduction, p. xxxvii, remarks that “if a man discloses any supernatural power which he possesses, it is at once lost.”
[3]SubhadattaŚubhadatta
[8]MahabhárataMahábhárata
[N.A.][Not in source]See also Zimmer, Alt-Indisches Leben, pp. 329–331.
[15]VajṛasáraVajrasára
[24]ahitaśankiahitáśanki
[26]SúmanasSumanas
[31]Anvár-i-SuhailíAnvár-i-Suhaili
[32][Not in source]This is the 30th story in my copy of the Śukasaptati.
[37][Not in source]In Coelho’s Contos Portuguezes, p. 15, the heron, which is carrying the fox, persuades it to let go, in order that she may spit on her hand. (A similar incident on page [112] of this volume.) Gosson in his School of Abuse, Arber’s Reprints, p. 43, observes, “Geese are foolish birds, yet, when they fly over mount Taurus, they shew great wisdom in their own defence for they stop their pipes full of gravel to avoid gagling, and so by silence escape the eagles.”
[40][Not in source]This story has been found in Tibet by the Head Master of the Bhútia School, Darjiling, Babu Śarat Chandra Dás.
[42]Klugekluge
[42]sprechendemsprechenden
[43]Anvár-i-SohailiAnvár-i-Suhaili
[44][Not in source]This story is found in Coelho’s Contos Portuguezes, p. 112. So Ino persuaded the women of the country to roast the wheat before it was sown, Preller Griechische Mythologie, Vol. II, p. 312. To this Ovid refers, Fasti, II, 628, and III, 853–54.
[48]EdélestandEdéléstand
[52]HausmarchenHausmärchen
[52][Not in source]The Kurunga Miga Játaka, No. 206 in Fausböll Vol. II, p. 152 is a still better parallel. In this the tortoise gnaws through the bonds, the crane (satapatto) smites the hunter on the mouth as he is leaving his house; he twice returns to it on account of the evil omen; and when the tortoise is put in a bag, the deer leads the hunter far into the forest, returns with the speed of the wind, upsets the bag, and tears it open.
[53][Not in source]The woman behaves like Erippe in a story related by Parthenius (VIII). In the heading of the tale we are told that Aristodemus of Nysa tells the same tale with different names.
[56]”..”
[57][Not in source]See also Herrtage’s English Gesta, p. 127, Tale 33.
[60][Not in source]This story is found in Prym und Socin’s Syrische Märchen, p. 292, where a man undertakes to teach a camel to read.
[65][Not in source]See also Brand’s Popular Antiquities, Vol. III, pp. 196, 197. The story of the crow dissuading the birds from making the owl king is Játaka, No. 270. In the Kosiya Játaka, No. 226, an army of crows attacks an owl.
[66]-.
[67][Not in source]There is a very hypocritical cat in Prym und Socin, Syrische Märchen, p. lx. See especially p. 242, and cp. p. 319.
[68]I1
[68][Not in source]In the XXth tale of the English Gesta Romanorum (Ed. Herrtage) three “lechis” persuade Averoys that he is a “lepre;” and he becomes one from “drede,” but is cured by a bath of goat’s blood. The 69th tale in Coelho’s Contos Populares, Os Dois Mentíroses, bears a strong resemblance to this. One brother confirms the other’s lies.
[72][Not in source]This bears a strong resemblance to A Formiga e a Neve, No. II, in Coelho’s Contos Portuguezes.
[N.A.]Feuer’sFeuers
[74], [203], [204], [642], [642], [658], [661], [677];,
[75][Not in source]Cp. Grohmann, Sagen aus Böhmen, p. 35.
[77]Giusa’sGiufá’s
[77], [77]GiusaGiufá
[79]ŚaktiyaśaṣŚaktiyaśas
[84][Not in source]The wife of the kumbhíla in the Varanindajátaka (57 in Fausböll’s edition) has a longing for a monkey’s heart. The original is, no doubt, the Sum̱sumára Játaka in Fausböll, Vol. II, p. 158. See also Mélusine, p. 179, where the story is quoted from Thorburn’s Bannu or our Afghan Frontier.
[N.A.]ablefable
[87][Not in source]A similar idea is found in the Hermotimus of Lucian, chapters 80 and 81. A philosopher is indignant with his pupil on account of his fees being eleven days in arrear. The uncle of the young man, who is standing by, being a rude and uncultured person, says to the philosopher—“My good man, pray let us hear no more complaints about the great injustice with which you conceive yourself to have been treated, for all it amounts to is, that we have bought words from you, and have up to the present time paid you in the same coin.”
[87][Not in source]See also Rohde, Der Griechische Roman, p. 370 (note). Gosson in his School of Abuse, Arber’s Reprint, pp. 68–69, tells the story of Dionysius.
[90][Not in source]It is No. XXVI, in Herrtage’s Edition.
[94]Mukhopá dhyáyaMukhopádhyáya
[95], [213]’[Deleted]
[96]Devadatta’sDhanadeva’s
[97]DevadattaDhanadeva
[97], [302]ŚasinŚaśin
[100][Not in source]The story appears in Melusine, 1878 p. 17 under the title of “Le Voleur Avisé, Conte Breton.” See also Ralston’s Tibetan Tales, Introduction, pp. xlvii and ff.
[101][Not in source]This story is simply the Cullapadumajátaka, No. 193 in Fausböll’s edition. See also Ralston’s Tibetan Tales, Introduction, pp. lxi–lxiii.
[108][Not in source]See also Benfey’s Panchatantra, Vol. I, p. 523.
[109][Not in source]‘
[112]smanœuvremanœuvre
[112]pitspit
[114]VajrakútaVajrakúṭa
[119]of ofof
[122]Andand
[138], [139], [386], [386]MrigánkadattaMṛigánkadatta
[139], [147]BhímaparakramaBhímaparákrama
[141]VinayavavatíVinayavatí
[141], [143]VinayavatiVinayavatí
[142][Not in source]See Rohde, Der Griechische Roman, p. 195, and Ralston’s Tibetan Tales, Introduction, p. lii.
[142]VijatásuVijitásu
[148][Not in source]In the story called “Der rothe Hund,” Gaal, Märchen der Magyaren, p. 362, the queen becomes a dry mulberry tree. See also Grohmann, Sagen aus Böhmen, p. 116. In Ovid’s Metamorphoses, XIV, 517 an abusive pastor is turned into an oleaster.
[N.A.], [172]ExcalibarExcalibur
[153], [154], [215], [231], [362], [386], [396]ŚasánkavatíŚaśánkavatí
[154][Not in source]See also Grohmann’s account of the “Wassermann,” Sagen aus Böhmen, p. 148.
[162][Not in source]In Gonzenbach’s Sicilianische Märchen, Nos. 33 and 34, we have tales of “A substituted Bride;” see Dr. Köhler’s notes.
[179]KanakakalásaKanakakalaśa
[187]SinhavíkramaSinhavikrama
[189]VinitamatiVinítamati
[193][Not in source]!
[197]PáṭálaPátála
[198]GangáGanges
[200]waterlilieswater-lilies
[200], [200], [564];:
[201]SrídarsanaŚrídarśana
[201], [201], [203], [204], [210]ŚridarśanaŚrídarśana
[206], [208], [213]PadmisṭháPadmishṭhá
[207]NugræNugæ
[208]WestfalicheWestfälische
[212]”).).”
[214]VíchitrakathaVichitrakatha
[217], [217], [217], [218]BhimabhaṭaBhímabhaṭa
[218]ŚankadattaŚankhadatta
[226]?‘
[228]ChandradattaŚankhadatta
[229]RaḍháRáḍhá
[231]GandhárvasGandharvas
[234]aśokaśinśapá
[234]TrivikranasenaTrivikramasena
[239], [427], [483]“‘
[242]VikramasenaTrivikramasena
[244], [261]TutínámahTútínámah
[251]dinársdínárs
[252]SúdrakaŚúdraka
[252]kálatamaeikálatamasi
[257]TutinámahTútínámah
[264][Not in source]A head is cut off and fastened on again in the Glücksvogel, Waldau’s Böhmische Märchen, p. 108. In Coelho’s Portuguese Stories, No. XXVI, O Colhereiro, the 3rd daughter fastens on, in the Bluebeard chamber, with blood, found in a vase marked with their names, the heads of her decapitated sisters.
[266]ChaṇḍasenaChaṇḍasinha
[268][Not in source]See Waldau, Böhmische Märchen, p. 410.
[275]Volks-bücherVolksbücher
[276][Not in source]Cp. also Hagen’s Helden-Sagen, Vol. II, p. 24. We are told that Melampus buried the parents of a brood of snakes, and they rewarded him by licking his ears so that he understood the language of birds. (Preller, Griechische Mythologie, Vol. II, p. 474.)
[N.A.]VíravaraVíradeva
[281]TútínámaTútínámah
[291]NishadhaNishada
[299][Not in source]So Brynhild burns herself with the body of Sigurd, (Hagen’s Helden-Sagen, Vol. III, p. 166).
[302]ManahṣváminManaḥsvámin
[302], [368]ŚasiprabháŚaśiprabhá
[303],,,
[306]ŚaśiŚaśin
[306]offof
[307][Not in source]Benfey gives a number of stories of this kind in the 1st Volume of his Panchatantra, pp. 41–52. He traces them all back to a tendency of the Indo-Germanic race to look upon their deities as belonging to both sexes at once.
[309], [310], [310]JímutaváhanaJímútaváhana
[310]MalyavatíMalayavatí
[310]JímútavahanaJímútaváhana
[313]ḲrishṇaKṛishṇa
[314]ŚankhachuḍaŚankhachúḍa
[315]VidykdharaVidyádhara
[317][Not in source]See Bernhard Schmidt’s Griechische Märchen, p. 106.
[318], [645]VetalaVetála
[319]UnmadiníUnmádiní
[325]twentyfourtwenty-four
[332], [351], [389], [485]sl.śl.
[333]GayaGayá
[333]PúraṇaPuráṇa
[338]instersticesinterstices
[345]”??”
[345]MalatikáMálatiká
[347]beforementionedbefore-mentioned
[357][Not in source]See also Grimm’s Irische Elfenmärchen (which is based on Croker’s Tales), p. 8.
[361]this thisthis
[361]MṛigankadattaMṛigánkadatta
[368], [378], [379], [379], [379], [379], [380], [380], [380], [646]DriḍhabuddhiDṛiḍhabuddhi
[375]DṛiḍhabuddiDṛiḍhabuddhi
[388][Not in source]Paṇḍit Ráma Chandra of Alwar points out that the reference in patangavṛitti is to the “rushing of a moth into a candle.” In the text therefore “would be a mere reckless rushing on destruction” should be substituted for “is a mere chimerical fancy.”
[390]ŚitáSítá
[391]BhimaBhíma
[391][Not in source]Paṇḍit Ráma Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabáhu, often called Kártavíryya, which is related in the Uttara Káṇḍa of the Rámáyaṇa, Sarga 32.
[392]BhímaparákraṃaBhímaparákrama
[392]PrachaṇḍasáktiPrachaṇḍaśakti
[397]Śasánkavatí’s Śaśánkavatí’s
[403]SaśánkavatíŚaśánkavatí
[404]a[Deleted]
[409]prolonguedprolonged
[417]readreads
[418]Butbut
[418]MadiravátíMadirávatí
[418]MadirávatiMadirávatí
[434]ManadamanchukáMadanamanchuká
[434]PuskharávatíPushkarávatí
[440]seemsseem
[443]NaraváhahanadattaNaraváhanadatta
[461]VamadevaVámadeva
[464]TrisírshaTriśírsha
[469]Naraváhana’sNaraváhanadatta’s
[469]adoredadorned
[471]VidyadharaVidyádhara
[476]SáktiyaśasŚaktiyaśas
[493][Not in source]In the same way in Játaka No. 318, beginning on page 58 of Fausböll’s third Volume, a lady falls in love with a criminal who is being led to execution.
[498]beginbegins
[498][Not in source]This story is also found in the Chariyá Piṭaka. See Oldenberg’s Buddha, p. 302.
[507]edelsteinEdelstein
[510]threetwo
[520], [557]SiddhísvaraSiddhíśvara
[527]MuktáphalakhetuMuktáphalaketu
[529]KuvalayávatíKuvalayávali
[531]RuthRoth
[557]GauriGaurí
[566]VáráṇásiVáráṇasí
[570]GàndharváGándharvá
[575]ChamuṇḍáChámuṇḍá
[579]asumingassuming
[590]PetersburghPetersburg
[593]Kalingsená’sKalingasená’s
[594]WeckenstedtVeckenstedt
[596]FaüsbollFausböll
[602]RáhshasaRákshasa
[606], [606]YajnaśváminYajnasvámin
[612]KápalikaKápálika
[613]VishamaśílaVikramáditya
[614], [652]KrishṇaśaktiKṛishṇaśakti
[614]kárpatikakárpaṭika
[615]KhaṇḍavatakaKhaṇḍavaṭaka
[641], [643], [646], [658], [660], [661], [661], [661], [677], [677]—
[641]ÁdityasarmanÁdityaśarman
[642]263363
[642]ÁsháḍakaÁsháḍhaka
[646]DṛidhavrataDṛiḍhavrata
[647], [669][Not in source]I.
[648]PátaliputraPáṭaliputra
[649]175,[Deleted]
[650]359259
[650]Kámachúḍamaṇi Kámachúḍámaṇi
[651]Vikramaditya’sVikramáditya’s
[652]KuntíbhojaKuntibhoja
[655]MrigánkalekháMṛigánkalekhá
[656][Not in source]—
[656][Not in source]—I.
[657], 577[Deleted]
[658]RiṭuparṇaṚituparṇa
[659]SaktikumáraŚaktikumára
[659]ŚakṭidevaŚaktideva
[661];[Deleted]
[662]SringotpádiníŚṛingotpádiní
[662]SrutadharaŚrutadhara
[662]SrutadhiŚrutadhi
[662]SúbhadattaŚubhadatta
[662]YakshiníYakshiṇí
[662]337437
[662];; II.
[662]479379
[663]152252
[664]ṬíthibhasarasṬíṭhibhasaras
[664]ṬíṭhibíṬíṭhibhí
[665]208308
[667]ViśhṇuśaktiVishṇuśakti
[669], [670],—
[670], [673][Not in source]II.
[670][Not in source]I.
[681]YakshíṇíYakshiṇí