Volume 2 / Book 18 — Colophon

The following table indicates how the volumes of the first edition relate to those of the second.

First edition Second edition

Volume Page Volume

I 1–99 I

I 101–233 II

I 235–403 III

I 405–569 IV

II 1–131 V

II 133–275 VI

II 275–409 VII

II 411–561 VIII

II 562–625 IX

The various Addenda and Corrigenda (including those in Volume II) to this text have been integrated into the main text.

Corrections

The following corrections have been applied to the text:

Page Source Correction

IV Siva’s Śiva’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 Kálarátrí Kálarátri

VII 226 326

iv Brahman’s Bráhman’s

vi, 116, 667 Paṭaliputra Páṭaliputra

ix, 644, 644, 645, 645, 645, 650, 661, 669 Brahman Bráhman

xii, 663 Ṭhinṭhákarála Ṭhiṇṭhákarála

xii Kulingasená’s Kalingasená’s

1 Part Book

1, 324, 461, 513 Siva Śiva

5 [Not in source] See note on page 281.

5 Kánabhúti Káṇabhúti

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 Síva Śiva

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 Vyâḍi Vyáḍi

12 Páṭalá Páṭalí

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 maccaroni macaroni

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 Melusine Mélusine

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 canvass canvas

N.A., 310 Yudhisthira Yudhishṭhira

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 performing presiding at

33 Guṇáḍya Guṇáḍhya

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 Śarvavarmá Śarvavarman

41, 116, 362, 365, 199, 310, 443 Krishṇa Kṛishṇa

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 Shakespear Shakespeare

43 Gurudatta’s Govindadatta’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 Vidhyádharas Vidyádharas

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 Yaugandharáyana Yaugandharáyaṇa

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 banner the god whose emblem is a bull

58, 159, 183, 340, 376, 2, 65, N.A., 154, 267, 452 Weckenstedt’s Veckenstedt’s

59, 213, 239, 483, 550 [Not in source] ’

60 calleds called

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 dí dì

86 la La

90 stupify stupefy

91 Śaktimati Śaktimatí

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 marriage he 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 colére colère

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 Sitá Sítá

110 Kuntibhoga Kuntibhoja

112 Vasantaka’s Vasantaka

115 stupifying stupefying

117 forbad forbade

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 Vaśishta Vaśishṭa

122 Śachi Śachí

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 Âdityasena Ádityasena

130 [Not in source] See the remarks in Bernhard Schmidt’s Griechische Märchen, p. 237.

133, 159, 561, 262, 267, 464 Aethiopica Æthiopica

138 [Not in source] See also the 30th page of Lenormant’s Chaldæan Magic and Sorcery, English translation.

140, 572 ‘ “

142 Wir Wirt

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 regio Regio

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 Ganeśa Gaṇeśa

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 Kálarátṛi Kálarátri

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 Kâma Káma

173 jewelléd jewelled

174 you we

183 les [Deleted]

183 [Not in source] See also Bartsch’s Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 277 and ff.

185 Addenda2 In the 33rd of the Syrian stories collected by Prym and Socin we have a king of snakes and water of life.

186 Jímútavahána Jímútaváhana

188 [Not in source] a

189 [Not in source] For the idea see note on page 305.

191 Vasaṇtaka Vasantaka

201 “ [Deleted]

203 Ḥarasvámin Harasvámin

205 Śaktivega Śaktideva

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 Satyavrata Śaktideva

217, 224, 204, 275, 276 Marchen Märchen

218 Visvámitra Viśvámitra

220 Ásḥáḍha Ásháḍha

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 Śaktídeva Śaktideva

230 Yakshi Yakshí

232 Chandrapabhá Chandraprabhá

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 and and

239, 311 disagreable disagreeable

243 hís his

244 palankeen palanquin

249 Kunti Kuntí

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 Pisácha Piśácha

256, 276 Kalingásená Kalingasená

258 Göthe Goethe

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 Harisárman Hariśarman

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-Rakshasa Bráhman-Rákshasa

286 [Not in source] Cp. the story of St. Macarius.

289 Hola Holla

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 Veckenstedt Veckenstedt

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 Virúpaksha Virúpáksha

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 Naraváhana Naraváhanadatta

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 Vasavadattá Vásavadattá

336 [Not in source] Cp. Hagen’s Helden-Sagen, Vol. III, pp. 165 and 166.

336 Turuskha Turushka

337 Śringotpádiní Śṛingotpádiní

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 Váránasí Váráṇasí

339 Mathura Mathurá

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 Charana Charan

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 Vidhyádhara Vidyádhara

347, 675 Kárpatika Kárpaṭika

349, 462, 569, 10, 98, 462, 641, 644, 646, 647, 647, 652, 652, 652, 662, 670 , [Deleted]

352 this these

353, 91, 208 . ?

354 Madanamála Madanamálá

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 Vijayakhetra Vijayakshetra

356, 274, 462 ,) ),

359 you you you

360 Agnisikha Agniśikha

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 Śringabhuja Śṛingabhuja

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 Rúpasikha Rúpaśikhá

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 is in

382, 641 Adikhasangamá Adhikasangamá

382 Adhikhasangamá Adhikasangamá

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 Adityaprabhá Ádityaprabhá

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 Pránadhara Práṇadhara

408 Vírábhaṭa Vírabhaṭa

413 Lavánaka Lávánaka

413 Virabhaṭa Vírabhaṭa

418 [Not in source] Cp. Livy I, 39; and Le Lotus de la Bonne Loi (Burnouf) p. 4.

432 Sumundika Sumundíka

434, 442 Srutaśarman Śrutaśarman

441 Durandhara Dhurandhara

442 soiltary solitary

445, 478 Uchchaiḥśravas Uchchhaiḥśravas

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 Trikúta Trikúṭa

453 Kambalika Kambala

456 Tvashṭri Tvashṭṛi

456 Tvashtṛi Tvashṭṛi

457 Śatrubhata Śatrubhaṭa

457 Vyághra-bhaṭa Vyághrabhaṭa

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 Ágnidatta Agnidatta

477 [Not in source] “‘

477, 477 Kámachuḍámaṇi Kámachúḍámaṇi

479 Kámáchúdámaṇi Kámachúḍámaṇi

479 Vídyádhara Vidyádhara

479 Tṛikúṭa Trikúṭa

480 Ganeśas Gaṇeśas

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 Ayodhya Ayodhyá

487 Genovesa Genovefa

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 Rupadhara Rúpadhara

490 Pṛithvídhara Pṛithvírúpa

490 Rupalatá Rúpalatá

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 Marubhútí Marubhúti

495, 497 Alankáravatí Alaṅkáravatí

496, 496 Rájput Rájpút

497 Aśokamála Aśokamálá

498 Alánkáravatí Alaṅkáravatí

499 Gebräucheaus Gebräuche aus

499 [Not in source] Kuhn in his “Herabkunft des Feuers” traces this story back to the Śatapatha Bráhmaṇa.

505 Anángaprabhá Anangaprabhá

509 felt fell

509 Badharinátha Badarínátha

514 Madanaprabhá Madanaprabha

515 á à

519 , :

520 Viravara Víravara

523 Vasishṭha Vasishṭa

525 [Not in source] See Rohde, Der Griechische Roman, p. 239.

529, 530 Suvarnadvípa Suvarṇadvípa

534 friend’s friends

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 Kuṇḍiṇa Kuṇḍina

548 headwife head wife

554 Táravárman Tárávarman

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 stupified stupefied

560 Dayamantí Damayantí

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 Ṛituparna Ṛituparṇa

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 Rituparṇa Ṛituparṇa

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 Subhadatta Śubhadatta

8 Mahabhárata Mahábhárata

N.A. [Not in source] See also Zimmer, Alt-Indisches Leben, pp. 329–331.

15 Vajṛasára Vajrasára

24 ahitaśanki ahitáśanki

26 Súmanas Sumanas

31 Anvár-i-Suhailí Anvár-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 Kluge kluge

42 sprechendem sprechenden

43 Anvár-i-Sohaili Anvár-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 Edélestand Edéléstand

52 Hausmarchen Hausmärchen

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 I 1

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’s Feuers

74, 203, 204, 642, 642, 658, 661, 677 ; ,

75 [Not in source] Cp. Grohmann, Sagen aus Böhmen, p. 35.

77 Giusa’s Giufá’s

77, 77 Giusa Giufá

79 Śaktiyaśaṣ Śaktiyaśas

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. able fable

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 dhyáya Mukhopádhyáya

95, 213 ’ [Deleted]

96 Devadatta’s Dhanadeva’s

97 Devadatta Dhanadeva

97, 302 Śasin Śaśin

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 smanœuvre manœuvre

112 pit spit

114 Vajrakúta Vajrakúṭa

119 of of of

122 And and

138, 139, 386, 386 Mrigánkadatta Mṛigánkadatta

139, 147 Bhímaparakrama Bhímaparákrama

141 Vinayavavatí Vinayavatí

141, 143 Vinayavati Vinayavatí

142 [Not in source] See Rohde, Der Griechische Roman, p. 195, and Ralston’s Tibetan Tales, Introduction, p. lii.

142 Vijatásu Vijitásu

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 Excalibar Excalibur

153, 154, 215, 231, 362, 386, 396 Śasánkavatí Śaśánkavatí

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 Kanakakalása Kanakakalaśa

187 Sinhavíkrama Sinhavikrama

189 Vinitamati Vinítamati

193 [Not in source] !

197 Páṭála Pátála

198 Gangá Ganges

200 waterlilies water-lilies

200, 200, 564 ; :

201 Srídarsana Śrídarśana

201, 201, 203, 204, 210 Śridarśana Śrídarśana

206, 208, 213 Padmisṭhá Padmishṭhá

207 Nugræ Nugæ

208 Westfaliche Westfälische

212 ”). ).”

214 Víchitrakatha Vichitrakatha

217, 217, 217, 218 Bhimabhaṭa Bhímabhaṭa

218 Śankadatta Śankhadatta

226 ? ‘

228 Chandradatta Śankhadatta

229 Raḍhá Ráḍhá

231 Gandhárvas Gandharvas

234 aśoka śinśapá

234 Trivikranasena Trivikramasena

239, 427, 483 “ ‘

242 Vikramasena Trivikramasena

244, 261 Tutínámah Tútínámah

251 dinárs dínárs

252 Súdraka Śúdraka

252 kálatamaei kálatamasi

257 Tutinámah Tútínámah

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 Chaṇḍasena Chaṇḍasinha

268 [Not in source] See Waldau, Böhmische Märchen, p. 410.

275 Volks-bücher Volksbücher

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. Víravara Víradeva

281 Tútínáma Tútínámah

291 Nishadha Nishada

299 [Not in source] So Brynhild burns herself with the body of Sigurd, (Hagen’s Helden-Sagen, Vol. III, p. 166).

302 Manahṣvámin Manaḥsvámin

302, 368 Śasiprabhá Śaśiprabhá

303 ,, ,

306 Śaśi Śaśin

306 off of

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 Jímutaváhana Jímútaváhana

310 Malyavatí Malayavatí

310 Jímútavahana Jímútaváhana

313 Ḳrishṇa Kṛishṇa

314 Śankhachuḍa Śankhachúḍa

315 Vidykdhara Vidyádhara

317 [Not in source] See Bernhard Schmidt’s Griechische Märchen, p. 106.

318, 645 Vetala Vetála

319 Unmadiní Unmádiní

325 twentyfour twenty-four

332, 351, 389, 485 sl. śl.

333 Gaya Gayá

333 Púraṇa Puráṇa

338 insterstices interstices

345 ”? ?”

345 Malatiká Málatiká

347 beforementioned before-mentioned

357 [Not in source] See also Grimm’s Irische Elfenmärchen (which is based on Croker’s Tales), p. 8.

361 this this this

361 Mṛigankadatta Mṛigánkadatta

368, 378, 379, 379, 379, 379, 380, 380, 380, 646 Driḍhabuddhi Dṛiḍhabuddhi

375 Dṛiḍhabuddi Dṛiḍhabuddhi

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 Śitá Sítá

391 Bhima Bhíma

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 Bhímaparákraṃa Bhímaparákrama

392 Prachaṇḍasákti Prachaṇḍaśakti

397 Śasánkavatí’s Śaśánkavatí’s

403 Saśánkavatí Śaśánkavatí

404 a [Deleted]

409 prolongued prolonged

417 read reads

418 But but

418 Madiravátí Madirávatí

418 Madirávati Madirávatí

434 Manadamanchuká Madanamanchuká

434 Puskharávatí Pushkarávatí

440 seems seem

443 Naraváhahanadatta Naraváhanadatta

461 Vamadeva Vámadeva

464 Trisírsha Triśírsha

469 Naraváhana’s Naraváhanadatta’s

469 adored adorned

471 Vidyadhara Vidyádhara

476 Sáktiyaśas Śaktiyaśas

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 begin begins

498 [Not in source] This story is also found in the Chariyá Piṭaka. See Oldenberg’s Buddha, p. 302.

507 edelstein Edelstein

510 three two

520, 557 Siddhísvara Siddhíśvara

527 Muktáphalakhetu Muktáphalaketu

529 Kuvalayávatí Kuvalayávali

531 Ruth Roth

557 Gauri Gaurí

566 Váráṇási Váráṇasí

570 Gàndharvá Gándharvá

575 Chamuṇḍá Chámuṇḍá

579 asuming assuming

590 Petersburgh Petersburg

593 Kalingsená’s Kalingasená’s

594 Weckenstedt Veckenstedt

596 Faüsboll Fausböll

602 Ráhshasa Rákshasa

606, 606 Yajnaśvámin Yajnasvámin

612 Kápalika Kápálika

613 Vishamaśíla Vikramáditya

614, 652 Krishṇaśakti Kṛishṇaśakti

614 kárpatika kárpaṭika

615 Khaṇḍavataka Khaṇḍavaṭaka

641, 643, 646, 658, 660, 661, 661, 661, 677, 677 —

641 Ádityasarman Ádityaśarman

642 263 363

642 Ásháḍaka Ásháḍhaka

646 Dṛidhavrata Dṛiḍhavrata

647, 669 [Not in source] I.

648 Pátaliputra Páṭaliputra

649 175, [Deleted]

650 359 259

650 Kámachúḍamaṇi Kámachúḍámaṇi

651 Vikramaditya’s Vikramáditya’s

652 Kuntíbhoja Kuntibhoja

655 Mrigánkalekhá Mṛigánkalekhá

656 [Not in source] —

656 [Not in source] —I.

657 , 577 [Deleted]

658 Riṭuparṇa Ṛituparṇa

659 Saktikumára Śaktikumára

659 Śakṭideva Śaktideva

661 ; [Deleted]

662 Sringotpádiní Śṛingotpádiní

662 Srutadhara Śrutadhara

662 Srutadhi Śrutadhi

662 Súbhadatta Śubhadatta

662 Yakshiní Yakshiṇí

662 337 437

662 ; ; II.

662 479 379

663 152 252

664 Ṭíthibhasaras Ṭíṭhibhasaras

664 Ṭíṭhibí Ṭíṭhibhí

665 208 308

667 Viśhṇuśakti Vishṇuśakti

669, 670 , —

670, 673 [Not in source] II.

670 [Not in source] I.

681 Yakshíṇí Yakshiṇí