Page 41. Lāṭa. A country of this name is stated in a note in the same work in vol ii, p. 221, to have comprised Khandesh and part of Gujarāt. It was a seat of the fine arts, and its silk weavers are mentioned in an inscription of 473–74 A.D., some of them having settled at Mandasōr in the western Mālwa (Ind. Ant., vol. xiv, p. 198). The Lāḷa of Wijaya’s father was evidently a different district. It is probably due to the similarity of the names of these two districts—the letters ṭ and ḷ being interchangeable—that Wijaya was supposed to have sailed for Ceylon from a port on the western coast of India, to which a resident in Lāṭa would naturally proceed on his way to that island.
Page 49. According to the Mahā Bhārata, the Kali Yuga is followed by the Kṛita Yuga.
Page 51. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 401, the sky was formerly quite close to the earth; but one day when a woman after a meal threw out her leaf-plate a gust of wind carried it up to the sky. The supreme deity, the Sun, objected to be pelted with dirty leaf-plates, so he removed the sky to its present position.
Page 53, note 3. Delete the second sentence.
In Old Deccan Days, p. 169, the Sun, Moon, and Wind went to dine with Thunder and Lightning. The Sun and Wind forgot their mother, a star; but the Moon took home food for her under her finger-nails. The mother cursed the Sun and Wind, but blessed the Moon, her daughter, and promised that she should be ever cool and bright.
Page 66. After Kathā Sarit Sāgara in the last note, add vol. i.
In the same work, vol. i, p. 489, a King caused his portrait to be painted, and sent the artist to show it to another King and his beautiful daughter, and also to paint a likeness of her and return with it. She and the King were afterwards married. In vol. ii, p. 371, a King sent an ambassador to show a portrait of his son, and ask for a Princess in marriage for him.
In Folklore of the Santal Parganas, p. 251, a Raja with five daughters determined to marry them to five brothers, and the Princes’ father had a similar intention. Emissaries from both met at a river, the Princes and girls were seen, and the wedding day fixed. When his brothers went the eldest Prince gave them his shield and sword, and told them to perform the ceremony for him by putting the usual vermilion mark of Indian brides on his bride’s forehead with the sword. Unlike the girl in the Sinhalese story, she at first refused to allow the ceremony to be performed, but in the end consented. On the return journey sixteen hundred Rākshasas devoured all the party except the eldest Princess, who was preserved by the Sun God, Chando. Her husband killed them, and brought the party to life.
On p. 302, there is another account of a sword marriage, the bridegroom being a Princess disguised as a Prince.
Page 71. In the Mahā Bhārata (Vaṇa Parva, cxcii) King Parikshit married a Frog Princess who must never see water.